AN EXQVISITE COMMENTARY UPON THE REVELATION OF SAINT JOHN. WHEREIN, BOTH THE course of the whole Book, as also the more abstruse and hard places thereof not heretofore opened; are now at last most clearly and evidently explained. By PATRICK FORBES of Corse. REVEL. 1. 3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein: for the time is at hand. monogram TOBIAS LONDON Printed by W. HALL., for Francis Burton, and are to be sold at his shop in Paul's Churchyard, at the sign of the Green Dragon. 1613. TO THE MOST MIGHTY MONARCH, MY MOST GRACIOUS SOVEREIGN LORD, JAMES KING OF GREAT BRITAIN, FRANCE, AND IRELAND, DEFENDER OF THE FAITH, etc. GRACE. AND PEACE, WITH ALL INCREASE AND CONTINVANCE OF HAPPY AND ROYAL STATE FROM GOD THE FATHER IN OUR LORD JESUS CHRIST. THE KING OF KINGS AND LORD OF LORDS. FOr a token, though poor in my part; yet that gratefully I remember your highness Princely mind, in keeping me an ear against sinistrous delation, and giving so gentle warning of your good pleasure therein, this part of my misreported pains, I humbly present unto your Majesty: to whose Sooner aigne skill in these divine secrets, (by your royal writings well witnessed to the world) besides common allegiance, all pens, and of all men employed on this Prophecy, owe proper homage: as not only to the most glorious patrociny, but therewith also the most learned censure. In both which, I do yet more rely on your majesties experienced benignity, than I presume either of merit for the one, or sufficiency against the other. I know the too just complaint of the wisest, upon the great abuse of that excellent gift of printing, both to the disgrace and detriment of learning, while (each man dotting after the brood of his own brain, and vainly promising to himself the same applause of others, which his own partial heart yieldeth him) no end is of making many books: so as the inexpert student, in search of letters wielding amidst infinite variety, is cast in such doubt of choice, that, tasting about, before he happily fall on oughtworthy to feed on, appetite is spent, and he filled with he cannot tell what. I know also that as it was not permitted each Painter to practise his skill on the royal Effigy of Alexander, so were it intolerable presumption for each Pamphlet to usurp the shadow of your highness Name. Neither hath selfe-weining so oversiled mine eyes from the sight of mine own slenderness, but that sincerely I acknowledge, in this so learned an age wherein much is excellently well written, and yet infinitely more paper miserably spoiled, that hundreds more gifted than I, might well be pardoned to put up their pens, and, so, much less to curry credit to their unsuitable works, by shrouding them under the shelter of so sacred a vail: yet how great soever be my imparity to so high attempt, the subject of this my labour is of such a surpassing eminency, as, if it hath pleased God onelie●wise by my weakness to bring forth any one sparkle of new and true light for more clear understanding thereof (wherein, for aught that hithertils hath been said of any, the most learned yet acknowledge an untried depth of which any one point opened may be a competent recompense of much pains) I hope it shall somewhat excuse me of too great temerity, either in writing or in vowing, what I write, so highly: and shall heerewithall encourage the better gifted soberly to search out what herein hath escaped me also. Now hereof as your Majesty can best of all men judge, so am I the bolder to undergo the hazard of so high a sentence, for that of your majesties known clemence I am certain to report either praise or pardon. Your majesties humble Subject PATRICK FORBES of Corse. Ad eundem. JOANNIS FORBESII filii Epigramma. INgenio pollet, pacisque minerva refulget Artibus, ast eadem parmamque hastamque trementem Fulmineumque ensem bello metuenda virago Concutit, ac trepidare vetat virtutis amantes, pest per argolicas latè grassante cateruas, Placandum missa num●n Chyseide Calchas Fretus Achille canit. Cantu Philomela secunda Dicetur Cuculo; calamis ex virgine factis Cedet Apollineus Pollex; Asinoque Midaque judicibus: vulgus praeponet Stentora Vlissi. Non humili subiecta toro, at laquearibus altis Fax appensa domum illustrat fulgore corusco. Haec tria Forbesius vasti intra maenia mundi Altè vestigans oculis, ac mente peragrans Europamque Asiamque rotaeque ardoribus altae Candentem Lybiam, & queis nomen Americns olim Addidit inventis, seris radiantia flammis Littora; quaeque Magellanus circum aequora vectus Antipodum procul arua polo subiecta notavit: Illis doctrinam, validas contingere vires His, aliis decus esse videt; sed cuncta sub uno Pectore non habitare locis quae Diua triformis Noctivagis ambit per muta silentia bigis. unum usque excipio, cui Magna Britamnia tanto Rege beata subest, jacobi nomine Magni Clarum, hac tergemina qui fulgens laud per orb, Finitimos, stellas veluti Phaebaea minores Lampas, è solio reges intermicat aureo. Ergo huius (tenuis quem nostra Camaena vocandi Affari casu metuit) conamine multo Et precis & studij expressas & ab aethere missas Luminis aetherei scintillas (queis liber olim Visibus humanis septena ob claustra negatus Agno post reserante legi, patefactaque vati Porta poli posset penetrari) subijcit acri Censurae patrocinium mentemque priore, Sperans Forbesius fretus comitate benignam: Vt tenebras valeat tam celso è culmine terris Pellere, tutelaque ingenti spernere caecam invidiam, victorque virûm volitare per ora. THE AUTHOR TO THE Christian Reader, grace and peace from God the Father in our Lord jesus Christ. IF God did but command, yet were all disobedience excuseless; if but promise, yet were we holden, against all apparent impossibilities to believe, and hope even against hope. But this magnifieth his mercy exceedingly, and taketh from all men all pretext of defection, that in his written word (in a singular compassion of our weakness) he not only setteth down the rule of our ways, and proponeth the ground of our hope; but also to his servants in all ages, he hath foretold such future cases, as the strangeness whereof, might either discourage them in the course of the one, or shake their constant keeping of the other: and that so far forth, as the wise in each time, had not only enough whereon to stay their hearts, even in the midst of most grievous calamities; but, being placed as it were in the light of divine revelation, they might clearly perceive the course and reason of God his wise dispensation, and rejoice in the assured expectation of such events, as neither the World dreamt of, and were much contrary to all their ungodly designs. Thus the Lord always armed his Church, but most carefully in these last times, under the Gospel. Which albeit it might appear to have been less needful, for the huge measure of light and graceful dispensation, therein beyond all former ages; yet, in respect that Satan, seeing his time to be short, then chiefly bended his whole rage and full force of deceit (specially in that huge mystery of iniquity growing on so in all effectual working, with all power, signs, and lying wonders, in all deceiveableness of unrighteousness and such strong delusion, the son of perdition sitting as God, even in the Temple of God, that, if it were possible, the very elect might have been deceived) therefore the Lord himself in the days of his flesh, gave hereof not obscure warn; his Apostles diversly thereafter; and lastly, in this prophecy, is the whole mischief, in the parties, their practices, the Church, her condition thereby, God his manifold wrath thereupon, to the full overthrow at length of all the enemies, and deliverance of his Church; so at large and clearly set forth; as we are not only now to believe the things told us before; because they are already in a great part come to pass: but also, by the clear light here opened to see what yet resteth to be performed: & with calm and joyful minds (in a most delightful light) to behold and despise all this present terrible and restless endeavour of Dragon, Beast, and false Prophet, by their emissary frogs: as where by they are but hastening on to themselves such a foil, as the wonderfulness thereof shall make the place to be called, even in Hebrew Harmageddon, and shall give matter even of an Hebrew song: When thereupon, not only a great multitude in Heaven, the four beasts and twenty four Elders: but by a powerful voice from the Throne, all God his servants, all that fear him both small and great, as the voice of many waters, and as the voice of strong thunderings, shall sing together Halleluiah. Now the golden programme (blessed is he that readeth &c.) set over the gate of this goodly edifice, as it giveth to conceive, and both wakeneth and warranteth to search after some rare insight, so did it chiefly encourage me to step in and much stirred, in soberness, to survey the singularities. Wherein, as the Queen of Saba seeing Solomon, by help of God, and to the praise of his truth in this, I found so much more than I presumed, as no spirit was left in me. Now, here withal, the earnest petition of Saints poussing thereto, and after the story of Christ in the flesh, and of his Church raised by Apostolic labours, this falling in fitly in the course of my travels to be handled: yet nothing so much carried me to the public reading thereof, as a holy indignation at the dealings of Romanists in our quarters too carelessly exposed to their seduction. They had nothing more frequently in mouth then the antiquity, glory, & multitude of their Church, the consent of Nations, Counsels, and succession of many Ages, with disdainful demands, where our Church was before Luther; and whether we esteemed all our Forefathers so many ages past to be condemned, who lived and died all in the faith and Communion of the Church of Rome? with such speeches largely amplified and cunningly coloured, amongst a simple people; as sheep for the most part without shepherds; I found by experience and credible information, that not only many altogether ignorant were corrupted, but even divers instable souls, who had showed some beginnings of learning, and loving the way of truth, were rather quite alienated therefrom, or cast in dangerous doubts: so as oftener than once, men otherways well established, have even with solicitude both by word and writ required of me how the hearts of the weak might be stayed against these objections. To whom as both ways, in the time, I gave satisfaction, so, it hasted me to the public interpretation of this prophecy: whereby even the most simple, not wilfully shutting their eyes against an ingyring light, may clearly see how that whereof they glory most, turneth most to their shame, and that, wherewith they most reproach our Church speaketh strongly for us. If this seemeth strange to any, they have not yet learned, that, as great is the mystery of godliness, so also is that of iniquity: and to know the hid secrets of either, none ever shall attain: who by the heavenly light of the word, goeth not higher than all authority, multitude, custom, or consent of men. Now, albeit, at first, I minded nothing less than to write any further thereon, but some short note for mine own use, of such things wherein my judgement did vary from most part, or all enterpreters: yet cloyed with continual requests to write at large, what by voice I delivered, I was induced to take a mid course, neither to write so shortly as I intended, nor at such length as they required: but so, as who were my auditors, reading it, might remember what further they had heard, and others might so far be set in way, as by their own easy pains, to find out what for more clear explication is requisite. I have laboured, though not so far as my own disposition would have carried me, yet so far as giving to suitors some contentment I could, to be short, and not burden the reader with any tedious discourse of commonly known matter. On the first three Chapters to busy myself, except so far as was necessary for coupling them with the rest of the prophecy. I thought it needless: so much being already written thereon, and by so many both learned and godly men. Whose travels on the rest of this prophecy, by this my doing, I am so far from either despising or condemning, that from my heart I both reverence their godly and learned labours, and sincerely acknowledge myself to have been much helped thereby. But this being such a work, as wherein one wrong stitch will carry thorough all the seam a sensible error, and being of such inestimable worth, as meriteth still to be wrought on, till, in whole and each part, it keep sentence, I have, hereto, in all singlensse and sound affection contributed my sparkle: expecting and heartily wishing others after me to do the like, for more and more clear light, till the Whore be evidently set naked before the eyes of all the World, and the Bride, in her upright beauty, be discerned of all men. Use it therefore with such heart, as thou hast it of me: praising God for that which is clearly from him, and in Christian compassion, excusing what is of mine infirmity. JOANNIS FORBESII filii. Epigramma de scopo Authoris. FOrbesius, Româpompam iactante, dolebat uno orbem obtundi nocte dieque sono: Ostenditque feram hoc signo ac Babylonanotari. Inunc, consensum maecha molesta crepa. Eiusdem ad Zoilum. CAece, Theonino quid dente incognita mordes? Non tibi, sed doctis, Zoile, scriptalegis. Eiusdem ad benevolum lectorem. Neleviter summam solum, bone lector, arenam Liba, neu ●icco rade profunda pede: Hic sulcanda via est, huic te duce numine oportet, Etpoteris placi●ae credere tutus aquae. The Sum of the Book. THis Book is that written record of the things in Vision, heard and seen by john in Patmos; which according to the commandment given him, he sent to the seven Churches of Asia. Whereof it is, that besides the inscription in the first three verses, the whole is an Epistle, having a salutation to the ninth of the first Chapter: a valediction in the last verse of all: and the body of the matter in the rest. This body hath for the most part a prophetical narration to the sixth of the last Chapter: and thence the general conclusion. The narration hath two parts: the first is of things which partly then were, and partly were also to be done thereafter. And this part hath, first a goodly vision of Christ's presence, operation, and dispensation, in and towards these seven Churches, and which in common concerneth them all. And secondly, a particular accommodation thereof to each one according to their proper condition, good or evil, or mixed at that time: In which respect, this part is said to be of things which were then existent; as it is also of things to be done thereafter, because of the future good or evil promised, or threatened. The second part of the narration, is of things which were to be done thereafter; concerning first and properly the whole militant Church. Like as the whole events thereof were to fall out after the time of this trance: how soever for cleared the working on of these events, some circumstances and beginnings are in one or two places deduced higher. And this second part hath a general introduction to the special Story: Chap. 4. and 5. and the story of special events thenceforth. The introduction hath two parts: first a goodly type of the true Church militant, according to that constant and invariable condition she ever holdeth in all her changes, wrestle, sufferings, victories, kythings and eclipses. For expressing accordingly of all which, as divers and convenient types thorough this Prophecy are taken; so always in all cases this of the Throne, Beasts, and Elders, ever holdeth thorough all. This constant condition hath God his constant presence as King and Lord, fixing his habitation and ruling in the midst of his Church: her graceful state herethrough, as which is a royal priesthood to him: his general and constant dispensation to this end, terrible for her, and gracious towards her: and her dutiful worship of him again. Chap. 4. In the second part of the Introduction is showed by whom, and in whom it is that she hath all this presence, protection and graces, and specially (thus artificially to bring on the story of special events) by whom it is that she hath this singular benefit of this revelation. The dignity whereof is showed, first in the retired eminency of the matter, and secondly, in the worthiness of the Person revealer. Chap. 5. The special story is thence of which the abstruse secrecy locked up in God his counsel, as by a sealed Book in God his right hand it was figured: so the manifestation thereof to us is typically expressed by opening of the seals: in which the whole Story being comprehended, six of them opened, yield also many types of these first sorrows, wherewith God plagued the world for rejecting the Gospel. I h● seventh yieldeth 7. Trumpets, whereof the first six have the second evils: and the seventh (upon induration against all former punishment) affordeth seven vials of the last wrath for full and recureless destruction of the enemies, and the Church her constant, graceful, and quiet state thereupon. The beginnings of sorrows, are, first the powerful preaching of the Gospel, in itself properly the first blessing: yet to the world ●adly impugning that which must Conquer and Overcome becoming the savour of death, is the first and mother plague, begetting bloody wars, strange famines, grievous pestilences, and not some beasts, God his four great plagues severally and jointly. Against all which notwithstanding, the rage and induration of enemies still groweth, and that to so huge and cruel effusion of the blood of Saints, as in God his justice, cried for no less than the full and final destruction of that afflicting state. Which nevertheless, in God his wise dispensation, is reiourned till the accomplishment of the rest of Martyrs in that honour of suffering. And that the Church might attend this the more patiently, she getteth in the time, relaxation from open persecution, and the sufferings of Martyrs become honourable. Thereafter that bloody state, through invasion of barbarous and uncouth nations, suffereth such strange alteration as the whole face thereof is turned, and it receiveth a deadly wound, so far as might make way for the succeeding huge mischief in the seventh Scale. Chap. 6. Before the opening whereof to a particular manifestation of the evils therein (for more cleared of the matter, and, in a divine artifice, to imply that this second mischief was hatching even in time of the first sorrows) a summary view of the whole sequel thereof is given: in a deadly evil to overgo all the face of the visible Church, worship and professors therein. Against which the care of Christ for preserving his true Church is showed, and her double condition first under and in time of the mischief, by a mystical number of sealed ones, and of whom, and how that number is made up, to the ninth verse: and secondly her condition victorius over the evil, as the same condition is offered to john his perception; first by seeing and hearing: and secondly by information to the end of the seventh Chapter. For particular explication of that which in the seventh Chapter was summarily portended, the seventh Seal is opened, and yieldeth seven Trumpets, as also many signs given of divers degrees of judgements, whereby God was, as it were, to charge upon the World: these in comparison are lighter or heavier. The first four are lighter: first through cold showers of self-love and fiery contention, mixed with cruelty in the visible Church, followeth a destruction, in part, of true spiritual life and religion both in weak, and in such as appeared strong Christians. Secondly through the fire of ambition amongst Churchmen, a corruption, in part, of the common worship and a death in superstition. Thirdly through heretical pravity, arising upon despiteful pride, bitterness, and presumption of great knowledge, the very grounds, and chief Doctors are poisonablie infected to the death of many therein. Fourthly dark ignorance, and a decay in part of true light and learning, both in divine and human sciences, Chapter 8. Now these four lighter evils were but also many steps to the fifth, and first of three great woes in the fifth Trumpet. When not in part only, but through the fall of great Pastors from Heaven to the love of the Earth: and thus, losing the Key of knowledge and of the Kingdom of Heaven, and becoming Ministers of the Keys of darkness and of Gehenna; so great a smoke overgoeth the whole face of the visible Church, as all light therein is eclipsed. And out of this darkness ariseth that huge mischief of Antichrist, in the abominable army & hellish head thereof, for punishment whereof (if so be they could have been cured) the Mahometan armies are loosed from the East: after they had been a space in God his patience tied up from their first ranging, now again with Turkish fury to make desolate both by sword and poisonable doctrine the third part of the Earth. This sixth evil and second great woe working no repentance, but rather further induration in Antichristian works Chap. 9 A preparation is for Antichrist his full, recureless, certain, and near approaching overthrow. Christ, in a sort, returning with the weapon of his warfare, the little book now open, and the bold and powerful preaching thereof: setting thereto fit instruments: who, by diligent study of scriptures are enabled to preach the Gospel widelie Chap. 10. And being instructed with faculty thereto, by assistance of Christ they apply the right rule of examination, and thereby find that Antichrist hath long obtained the place and title of the visible Church. The true Church all the while larking within the compass thereof: and being secretly entertained with a hid but powerful dispensation of grace: by few, unknown, and albeit afflicted Ministers yet preaching long without great bloodshed: till at length Antichrist perceiving them to apply the rule, they are for a space cruelly murdered and barbarously entreated, even with applause, throughout all Antichrist his domination, but God stirring up others in the same spirit, who vigorously oppose themselves, a visible separation by divine warrant, is made from Antichrist his fellowship and contagion: fear taketh him and his followers: great commotions ensue thereupon: and his Kingdom is in a part weakened. This far preparation and beginnings of his fall having wrought on even in the height of the sixth evil and second great woe upon men of the Earth: then the seventh Trumpet soundeth to his utter fall, by seven Vials which it yieldeth of the last Wrath. The summary effect whereof (in a preconceived joy upon the sign given) is in a gratulatory song of the Church denounced in the end of the 11. Chapter. Before the particular explication whereof (for more cleared the reason of so huge a joy of the Church, and the equity of so determinate a judgement against the enemies) according to that clear sight which the Tabernacle of Testimony now opened in Heaven yieldeth to God his servants of the enemies and their dealings, a large narration thereof is inserted: and thereafter their great and just destruction (summarily above denounced) is exponed at length. Both which parts of story the holy Ghost setteth forth under the names of two great signs seen in Heaven. The first in the 12. 13. and 14. Chapters, the other to the end of the narration. The first sign is double, in the party assailed, and the assailer: the assailed party is the Church, in her first seed, and in her seed of succeeding times. The assailing enemy against bo●h, is the Devil that old Serpent, but in different manner. Against the Primitive Church or first seed, directly, in open rage, by his instruments thereof the Roman Emperors: first labouring to keep down the Church from rising: next cruelly persecuting her being raised: third●, being restrained from open persecution, through that protection the Church got by Constantine the Great. Whereby as by wings she was freed from his open rage, labouring to drown her by that inundation of barbarous Nations, which, nevertheless in God his wise disposing providence, turned to the defacing of that persecuting Empire. Yet so, as, in the time the true Church, by degrees, passed to the Wilderness (whereto the wings gave occasion) and lurking there, was fed, as was Israel and Elias: no more any true visible face thereof appearing, than those three years and an half of famine in the days of Elias: or the same space, when Antiochus Epiphanes abolished the daily sacrifice, and set up the abomination of desolation in place thereof. Ch. 12. Satan highly incensed for his misgiving endeavours against the first seed, take th' occasion of this flight of the Church to the Wilderness, to bring in room the Beast of his working and authority, by him to make war against the Church in her seed of succeeding times. This Beast is the same kingdom of Rome: but under the pontificality, by lying signs & wonders, and false pretence of Christ his power, so bewitching the world, as, through voluntary submission of the ●en of the earth thus deceived, the kingdom of Rome, under it, recovereth that ancient glory, lustre, estimation & subjection of Provinces, which it had lost in the deadly wound it got in the fall of Caesar's, all the earth wondering and following the Beast. Chap. 13. All the time of this prevailing evil, even in the greatest height thereof, Christ had still his true Church first lurking; and albeit not perceptible to the world, yet enjoying the presence of her head, having powerful and plentiful dispensation of grace from him, and worshipping him heartily and truly. Secondly, by degrees breaking out, and contesting with Antichrist in great suffering and much bloodshed, to the 14. verse of the 14. Chapter. Where the Story falling in again to the same point of time and matter, whereat (for incerting this interjected narration) at blowing of the seventh Trumpet Chap. 11. it had left off: what, there, in a gratulatory song was summarily denounced, the summary execution thereof is here propounded (so to bring in the large narration of the effect of the seventh Trumpet in the seven Vials thereof) to the end of the 14 Chapter. This summary proposition is at length handled in the 15. 16. 17. 18. 19 and 20. Chapters: and thereupon the graceful estate of the Church showed Chap. 21. and 22. And this whole matter is that other great sign seen in heaven: having the greatness of the errand, and the disposing of the instruments for execution thereof, Chap. 15. The execution in seven degrees: first by discovery of the filthiness and hypocrisy of the Beast his characterized followers, their persons are despised. Secondly, their common worship becometh ahominable. Thirdly, even their grounds and chief Doctors are seen corrupted & deadly: and therewith in God his justice, because they had been bloody murderers of the Saints, they in their course get blood to drink. Fourthly, the still waxing light of the Gospel, as the Sun discovering their dark works, burneth them up with indignation and despite. 5. Thus Antichrist his kingdom becometh contemptible, losing much of the wont lustre and magnificence▪ to the great torment of their minds, they even gnawing their tongues for sorrow. Sixthly, Peoples, tongues, and Nations falling from the obedience thereof, it is left naked and weak: whereby a way is prepared for the Eastern kingdoms, and most specially the jews sparsed amongst them, to come into the obedience of faith. In which perilous case of their kingdom the Dragon, Beast, and false Prophet bestir themselves, and jointly bend their whole malice, power, and deceit by their emissary false Teachers, to seduce the Kings of the earth in their quarrel against the true Church. But for such a mighty foil to both the seducers and the seduced, as shall make at length the long blinded jews, turning to the faith, to concelebrate the victory. 7. This miserable event in the enemies, prognosticated against all their busy endeavours in the sixth Vial, is now in the seventh fully executed, with so strange a commotion, alteration and overturning of the state of the earth, by so uncouth plagues, as was not since the beginning of the world. At all which notwithstanding, that Antichristian body, devoted to destruction, still obstinately blasphemeth. Chap. 16. This so huge a destruction, so summarily in the seventh Vial delivered, is henceforth more largely and clearly exponed, according to that growth of light which that time shall bring with it, laying open to the view of the Earth, the parties destroyed, and the manner, measure, and events of their overthrow. These are, the Whore, Chap. 17. and 18. The Beast and false Prophet Chap. 19 and the Dragon (for an absolute victory) Chapter 20. Of the Whore is showed, who she is, and by whom she shall be destroyed: The Whore is the City of Rome borne up to be a Lady of Kingdoms, and a mother harlot corrupting the Earth with spiritual fornication, by the pontificality the eight and last sort of sovereign heads overruling that state, and with whom it shall fall for ever. Her destruction shall be by these self same Kingdoms and States, who, before deceived with her, had been special props of Antichrist his power. but at last espying the abominations thereof, fall from him and become instruments of God his just indignation against the Whore Chap. 17. The greatness, certainly, instant performance, & equity of her irreparable ruin, is Rhetorically amplified, Chapter 18. Whereupon, and the conjoined fall of Antichrist her advancer, by the sword of his mouth who judgeth and fighteth righteously, whose name is that word of God, is ministered to the Church such matter of joyful praise as stirreth also at length (God powerfully turning their hearts) the jews to join in the concelebration of the same victory, Chap. 19 The Dragon, Satan, who by Constantine his conversion and Christianity by laws established, had been bound up, from open rage, a thousand years, (all which time, howsoever the most part of the World, through Antichrist his prevailing deceit, were dead in superstition and blindness, yet the true Church, who received not his character, lived the life of God, being partakers of the first resurrection, and Christian religion was in account) is therefore again let loose to practise open cruelty; and thereto, stirreth all his forces from all quarters. But yet by the power of the gospel prevailing, maugre all his endeavours, the rest of men who have long lain dead in blindness and error, rise also the first resurrection: there is a new face of a world, all enemies being so overthrown, as the Church hath a most graceful and quiet state, for that Satan is now taken again this second time, and so as he never getteth any liberty hereafter, either by error to deceive, or persecution to disturb the Church her quiet; he being now not only bound up for a thousand years as that first, but so as his destruction now begun holdeth on till that full point it shall have in the last judgement, and the Church her reign hereupon shall accordingly, not be for a thousand years only, as at the first, but for evermore; having now performed in her and to her whatsoever rested (foretold by the Prophets) vnaccomplished for her graceful and quiet state and her enemies full destruction here; and, in that, the mystery of God is fulfilled: she having no more to expect but the coming of her Lord for translating her to glory. From the sixth verse of the 22. Chap. is the conclusion of the Book, wherein, for procuring to this prophecy due regard and careful observation, it is commended from the truth and fidelity of the matter which is from God by a glorious dispensation, and ministry deserving credit, from the near approaching performance of things prophesied, and from the perfection thereof, in this, that it closeth up the Canon: so as no more is to be expected either for light or manners, but hearts to be erected in earnest wish and attentive expectation of our Lord his coming. Even so come Lord jesus. divinus quidquid vates, contexerat altis Sphingibus hic dextré Forbesius referat. Sic sibi promeruit nomen per saecula; foelix Qui simili expendit pauca talenta modo. Andreas Aidius Scoto-Britannus. Ad patrem suum colendissimum Patricium Forbesium à Cothari de pererudito eius in Apocalypsin Commentario johannes Forbesius filius. VAtibus haec olim sanctis imperuia, jova Innuit: Isacidis quisque Propheta suis: Post vatum Deus haec, etiam tunc aspera, nato Fulminis ostendit, caetibus ille Asiae: Presbyteri Deus haec patefecit, pervia tandem, Patricio, varijs gentibus indepatent: Peruia nulla via est talis sine Flamine Sancto, Quo duce (teste libro hoc) invia nulla via est. Ingentem veteres, amplam Zebedeia proles Obtinet hinc laudem, Forbesiusque suam. Pectus ob haec tacitae pertentavere Sionis Gaudia, quae prae se vate canente tulit: Hinc etiam jonias Hilaravit Apostolus urbes, Oblectavit enim littera missa viros: At duce Patricio lector pius intime noscens. Gestit, & exultat; laetitiaque fremit. Propter aquas vitreas ignitas, mosis & Agni, Turbae tenens palmas, nobile cantat epos; Divinum, a quo lux, numen super ardua tollens, Forbesij, per quem, nomen in alta ferens. Hinc tua progenies nova pectore gaudia voluit, Dum te, chare pater, Nestora quisque cupit. Nestor eris, nec Nestor eris, sed corpore quanto Mens prestat, tanto Nestore maior eris. Victa cadunt ictu annorum, collapsa putrescunt Corpora, at ingenijs stat sine morte decus. Esto quidem, arctatam vinclis & suspirantem, Admeliora animam liberet inde Deus Quantaque terricolis tua per spicientia praebet Gaudia, caelicolis mens tua tanta ferat; Te tamen haud triplicis venturi terminus aevi Finiet, aut lucem nox ruitura tuam; Daedala sed magni dum stabit machina mundi Ingenij vives per monumenta tui: Te monstrante micat primoque oriente relicto Ardua caelorum Phosphorus usque petit, Donec protulerit vultus splendore decori Aeternum aeternus Phaebus ab axe diem; Tum clarus multis in milibus aera carpens Te sistes album Principis ante thronum. Indeque cum Christo clamore per astra secundo Coelica tendentem turma sequetur ovans. Ad Papam Romanum idem. Apoc. cap. 13. verse 2. commentarij in id caput sectionibus 1. 2. 5. QVis renuat diadema tuo submittere sceptro? Nam merito in terris diceris esse Deus: Cui sua mundi huius Deus imperiumque thronumque Tradidit, & vafris vincere posse dolis. Ad cives Romanos idem. Apoc. cap. 17. verse. 16. Sect. 14. & cap 18. vers. 8. 21. 22. 23. Sect. 8. 14. QVid gelidae torpent dextrae, salientia pulsat Cordapavor, mutat pallidus or a tremor? Non Elephante vehens Pyrrhus, non feruidus oris Currit ab hesperijs Hanibal arma ferens: An quiae terribilis magis est Cotharistius heros, Qui Romaman cipiti coelitus ense quatit? Ad jesuitas idem. Apoc. cap. 16. vers. 13. 14. sect. 8. 9 VOsne estis triplici ranae de gutture, iussae Obstrepero regum corda ciere sono? Quis jubet ergo sacrum praetendere nomen jesu? Num fucata gerens cornua fronte fera? Quid ruitis veluti stimulis furialibus actae? Spesne Orci in vestro totalabore sita est? Ad Papistas omnes idem. Apoc. 7. vers. 10. sect. 7. ADeo nostro veluti perenni font promanans & ab eius Agno Lux salutaris fluit atque pleno voluitur alueo. Ad Authorem commentarij idem. Apoc. cap. 16. vers. 9 & 10 sect. 6 7. NOn Troas flexit Nereus, non regia Virgo Exitium patriae vaticinata suae: Maternum est, soboles si sit Troianarebellis Divinisque minis consilijsque tuis. Ad judaeos idem. Apoc. cap. 9 vers. 11. sect. 7 & cap. 16. vers. 16. sect. 10. & cap. 19 vers. 2. 3. 4. 6. sect. 4. SAncta sanctorum soboles parentum Quae dementra (proh dolor) Fascinans vestros animorum ocellos Messiam prohibet sequi? Scilicet promptos, simulans Abaddo● Agni cornua, territat. Ergo cum magnis petit Armageddon Vis Papistica copijs: Per Perathaeum via siccaeoïs Fietregibus alueum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine fine quando Ibit dirus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnis Abrami canet Halleluiah Laetans progenies boni. Voce clamantes alacri Halleluiah Gentes gaudia proferent. Halleluiah, ter, quater Halleluiah Tota Ecclesia concine●. AN EXQVISITE COMMENTARY UPON THE REVELATION OF SAINT JOHN. CHAPTER 1. 2. 3. THis Book is the third part of the evangelic Story, and hath the condition of the Church, from the Aopstolike times, till the finishing of the mystery. It is for the most part Prophetical, and accordingly, uttered in a style agreeable to the majesty of so high mysteries, which were revealed to the beloved disciple, and in goodly and convenient types, in one continual trance exhibited: with commandment of sending a written record thereof to the seven. Churches of Asia, and under their names, the whole militant. 2 Of this it is, that besides the inscription, in the first three verses, the whole is an Epistle: whereof, the salutation is to the 9 of the first Chapter. The valediction in the last verse of all. The rest is a narration of things heard and scene, to the 6. of the last Chapt. Whence is the general conclusion. 3 These things, for their distinct time, end, and manner of revelation, are two, and accordingly, the parts of narration. The first, is of things which are, and which shall come hereafter, that is, which both, in propriety of Chap. 1. 19 story, then were existent, according to the constitution of these seven Churches truely expressed, and for their particular instruction: and yet so, as the things to come are therein also revealed, for that the promises or threatenings, to, and against each, according to the good or evil, praised or taxed in them, are future: and for that, in these seven Churches, the holy Ghost hath, in great depth of wisdom, so lively paterned the divers cases that may befall, as none ever hath been, or in any age shall be, which in one of these, as in a lively example, may not clearly read her own cause, and learn wisdom. Wherethrough it is, that this first part of narration, in the first three Chapters, for end and manner of revelation, differeth from the second, in that, albeit in some respect, the first be of things to come, and for instruction of the whole Church, yet it is properly, of things then existent, and first, for the use of particular Churches: whereas the second thorough the rest of the book, is only, of things which must be done hereafter; and whose use, is first and properly, for the whole militant Church, and therefore, to the perception thereof, john behoved to go up to heaven, Chap. 4. 4 Before the first part is a goodly and glorious vision of Christ, not according to the proper verity of his person, but according to his presence and operation in, and towards his Church, and in special regard of these seven of Asia: and therefore, commonly concerneth them all, as we see that from it are taken these properties and attributes which are fit to express his particular dispensation towards each, and severally applied, as in them he worketh. 5 The Church of Ephesus, is commended, in that she hath such a presence of Christ, so painful, powerful, zealous, watchful, patient, and constant a ministry, that albeit the mystery of iniquity was working, and false teachers were busy to advance it, yet they were so watchfully marked, and mightily resisted, that error was borne down, and truth held place: but so, as at length, through falling from the first love, a step was made to Apostasy. And therefore she is warned to repent and do the first works under pain of removing the Candlestick. 6 In the Church of Smyrna, error and lies did so far prevail as heretics durst blast of the name of the true Church, and depise the poverty and abject state of true professors, yea cruelly persecute and blaspheme the way of truth. 7 Pergamus is praised, that, albeit, she dwelled where Satan his throne was: yet she kept God his name, but having this note of weakness, that albeit they kept themselves pure, yet Idolatry and spiritual fornication was tolerated by them, even the doctrine of Balaam and Nicolaus Against them and their followers, the Lord fighteth with the sword of his mouth. 8 Thyatira is praised for her works and love, and service, and faith and patience, and that her works are more at the last then at the first. But hath this note of infirmity, that albeit she drank not of jezabel her cup, nor committed fornication with her, yea and was waxing in love and works thereof, yet she had not either the knowledge or the courage to challenge her whoredom as she ought, but even tolerated, that Whore, whom God will cast into the lake of fire and brimstone, even the bed of torment, as also he threateneth that he will cast into great affliction that commit fornication with her, except they repent, and kill her children with death. 9 In the Church of Sardis, if they could remember what they have received and heard, they were happy: but upon defect hereof they are taxed, that having a name that they live they are dead, & that their works are not perfect in Christ his sight: Howsoever among them God hath his number, whose hearts and lives are answerable to their profession. To whom is promised that they shall walk with Christ in white. And the rest are warned to repent and watch; lest he come upon them in an hour that they know not, 10 Philadelphia hath an open door set before her, into which to enter for any human aid, she is of little strength, but what Christ openeth, none shall be able to shut; and what he shutteth, none shall be able to open: so that at the feet of this Church, notwithstanding her little strength, yet the enemies, are fain to bow and give their names. And hereupon she hath the promise to be established as a pillar, not to go out any more, and that on her Christ will write his name, etc. So as to have this honour permanent to be Christ his true Church, that new jerusalem from heaven, which shall never be moved. 11 In Laodicea they think themselves so settled, gifted, and strengthened as they become secure and vainly presumptuous. This bringeth in a cold indifferency, in matters of God his worship, men becoming Luke warm and neither cold nor hot, the very next sex to plain Atheism. Christ, for sovereign medicine against this evil, calleth up to his true riches, wisdom, banquet, and hope of his throne whereto we attain by fight and overcoming, as did our Head. CHAP. FOUR THe second part of this prophetical narration, is henceforth to the 6. of the last Chapter, of things to fall out after the time wherein john had this revelation, and concerning, first and properly, the whole militant Church. 2 In this, is first, the preparation of the Apostle to the perception of these mysteries, and then, the things revealed. The preparation is in the first and beginning of the 2. vers. of this Chap. and is, by sight, by inviting voice, and the event of both in john. 3 In the first, besides the thing which he seeth, are two circumstances; of time, and the seer his disposition. The time, is after the perception of the former things, wherein no intermission is to be imagined, but only the order of manifestation noted, all being but one continual trance, upon one and the same Lord his day. The seer his disposition is, that he yet looked, showing a holy desire and earnestness, not resting in things already seen, but intending still his eyes to see more. Which disposition, being in sobriety and sincere affection, is never fruitless in any. That which, for preparation, john seeth, is an open door in heaven, a sign of an entry, opened unto him to the sight of heavenly things, which neither are earthly, nor of earthly minds comprehended. Mat. 3. 16. Acts 7. 56. Gen. 28. 17. Thus, john Baptist saw the heavens opened, so did Stephen the first Martyr: jacob, upon such a sight, called L●z, Bethel, the house of God and gate of heaven: and the Lord most plainly, showing what by this frame of speech is meant, when he would tell of a more plentiful dispensation and sight of heavenly things: hereafter, Joh. 1. 51. saith he, ye shall see the heavens open. 4 In the inviting voice, are two, what the voice was, even one and the same of a trumpet, which first spoke to him Chap. 1. And next, what the voice uttered: wherein, is the commandment, and end thereof. The commandment is, Come up hither, whereby is required, in john and all hearers and readers hereof, a rising above themselves, from the earth and all earthly affections, to enter at the door, opened by God, to see his secrets. For as God his true Church, consisteth of such as are not 1. Cor. 2. 14. of the world, so neither is God his dispensation towards them, neither their graceful state thereby, to natural and worldly men perceptible. And hereof it is, that throughout this prophesy, heaven, in opposition to the earth, is taken for the state of the true Church, as the earth is for the worldly sort. The end of the commandment is, that he might show him things which must be done hereafter; which sort of things, are most difficile to know, and yet we must desire to understand. But the Lord doth nothing, but that he revealeth to his servants Amos 3. 7. the Prophets. 5 The event, in john, cleareth the end of the commandment. This event is, he is ravished in spirit: not as if this were an other trance the former being past; but, to show a further intending of spirit and degree of ravishment, now requisite, for perception of more hid and retired matters than were the former; which were, first & properly, of things then in earth existent, & concerned particular and visible Churches: whereas the things following are not only future, but concern, first and properly, the whole militant, which with the eyes of faith, we must behold, as also her condition. And this is, to all flesh impossible, to whom God openeth not heaven, yea and whom he bringeth not up, and to whom he showeth not the same, when they are come thither. For in these matters, before we enter in the Lord his Sanctuary, we are but beasts, Psalm. 73. 17. 22. 6 This is the preparation. The things offered to john his perception, follow thorough the rest of the book and have two parts. For as the whole, concerneth chiefly the state of God his Church, and God his administration in grace towards her, and wrath against her troublers: so before the story of special events, is put, in this and the next Chapter, a goodly vision of the general condition of God his Church, and his administration for and towards her. As we see in the beginning of the prophesy of Ezechiel, the like vision of God his general Ezek. 1. administration in the world: and as, before the first part of this prophetical narration, a vision was put, to show the operation of Christ in his Church. The first part then of the two, is in this and the next Chapter, and may well be called a general introduction to the special story. The other part, hath the story of special events, to the 6. of the last Chapter. 7 In the introduction, are first, a goodly type of the Church militant, as in, and against all troubles, it hath, and ever shall stand stable, through God her King, in the midst of her resident, and his general dispensation, towards her gracious, and for her terrible, in this Chapter. And next, his particular dispensation of this present revelation and things therein, for her instruction and comfort: the excellent dignity, of which particular benefit, is by many arguments, showed in the 5. Chap. And both these, are here for great use. The first, for stablishing the heart of john and all Christians, against the manifold dangers, wrestle, decay, and apparent eclipses of the Church, in the course of the subsequent story, by setting down in type, such a state thereof, as whereto always, at least with the eye of faith, we may look in the midst of most desperate calamities. The other again, endeareth the particular gift, and should greatly stir to study, as whereof, with good reason, it was said in the beginning, Blessed are all that read and observe, etc. 8 In this type of the Church in this Chap. her graceful state is showed: first, in the presence of her King, even God himself, dwelling and ruling in the midst of her: secondly, in her dignity, which she hath of her Lord: thirdly, in God his dispensation for, and towards her: fourthly, in her dutifulness again to her Lord, in all true worship and hearty praise. 9 God is described from his office and from his nature. His office, in that, as only King, Lord, and Head of his Church, he ruleth therein, and steadfastly fixeth his habitation in the midst thereof, as which he hath chosen to be the place of his feet, even the mountain wherein he delighteth to dwell, yea wherein he will dwell for ever. This is showed by one only throne set in heaven, Ezek 43. 7. Psal 68 16. and one only sitter thereon; the other thrones being in the circle, but His only in the centre. His nature, more to our capacity, then as it is in itself, incomprehensible, is shadowed by three jewels; all of great worth; a jasper, Sardine, and smaragd: the smaragd hath this singular, that ●t is diffundit in manner of a Rainbow about the throne. Now, albeit I am persuaded that the perfect knowledge, of the natures and virtues of these jewels, would give a sight of some analogy to God his nature, so far as earthly and senseless things may express him to whom nothing is like, and that some thing also might be prettily spoken hereof, yet in so high a matter, being myself in expert in the nature and qualities of precious stones, I dare not be bold: and what others, perhaps upon more knowledge deliver, I rather it be sought in themselves, than I should speak in such matters, upon any man his credit. This seemeth certain, that herein, the holy Ghost giveth us to take up, the trinity of that one, who accordingly, after, of the beasts, is praised thrice holy. Wherein, as the Father, by the jasper, and Son, by the Sardine, so the holy Ghost, by the smaragd is signified: Whose singular note, of being diffundit about the throne as a rainbow, hath a sweet analogy both to his procession and name, particularly given him by the Lord, of Comforter. Neither is this to be esteemed a vain speculation, because in this same Chap. the holy Ghost is set out in seven burning lamps, and the Son at length, in the next: for the consideration is much divers, and no less necessary, for a distinct understanding of the persons, as in them, and each of them, one and the same deity subsisteth, according to their inward relation, so, sitting in the throne: and for the knowledge of them, according to the outward economy or dispensation towards us. For hereafter in this Chap. the holy Ghost is described, more according to his graces and virtue in us, then in the former consideration: and the Son in the next Chapt. is described, as Christ and Mediator betwixt God and man: in the first consideration, both being one with the Father, sit in the throne; in the second, for expressing God his outward dispensation of grace, in the Mediator, by the spirit of sanctification, they are described before the throne. 10 Thus is the presence of God the King of his Church. Now her goodly and graceful state, herethrough is set out, in the type of twenty four elders; whose place, number, and dignity, are to be observed. Their place is round about the throne, noting their attendance, open sight, and easy access. Confer with this whole type, the form of the camp of Israel Nomb. 2. Their number is twenty four, for all elect, (for this is the type of the true Church, according to the purpose of grace) who are of Israel his twelve and Israelites indeed, and who are builded on the foundation of the lamb his twelve Apostles: for these are the first borne written in heaven to whom Heb. 12. 23. we all come. For as none had lot of inheritance in Canaan, who could not deduce his pedigree from one of the Chap. 21. 14. Patriarches, so the new jerusalem is builded on twelve foundations, bearing the names of the twelve Apostles. This Church is larger than that of Israel properly. And as of Christ and his Church, David and his state was a 1. Chron. 24. & 25. & 26. & 27. type, so accordingly, he not only distributed all the Priests, singers, and porters of the Temple in twenty four orders, but also the King his servants monthly were twenty four thousand. Such a divine harmony is in the word of truth. Now the dignity of these, is first, in their venerable and respectful majesty, through the image of their Lord and ripe knowledge, being no more children, but all Senators. Secondly, they are all Kings, by their thrones and crowns of gold. For, there are thrones set for judgement, the thrones of the house of David. Thirdly, they are all priests as clothed in long white robes. Psal. 122. 〈◊〉. 11 In this Church, the dispensation of her God in her, is twofold. The one terrible, against her enemies, for her protection: the other gracious, towards the saints. The first is expressed by lightnings, thunderings, and voices coming out of the throne; as in Scripture commonly, his terror in judgement, is by these expressed. At the giving of the law, God gave out his terror Exod. 19 & 20 Heb. 12. 18. in a mount that could not be touched, in blackness, darkness, sound of trumpet, and in voice of words, which they who heard, besought they should hear them no more. But specially, when his judgements are set forth in delivery or avenging of his Church, thus they are described Psalm. 18. and 46. and almost every where. This is the more to be adverted, for the oft occurring of these words in this prophesy, and always in this sense. His lightnings, are his swift consuming punishments compared to arrows Psal. 18. His thundering, is his horrible terror, as blackness, darkness, and tempest, with which, thunder ordinarily is joined. His voice, is his fearful rebuke, when he speaketh in displeasure Psalm. 2. and 9 5. the Lord speaketh fearful things in his wrath, but he will speak peace to his people, Psalm. 85. For we are not come to the mountain which cannot be touched, nor Heb 12. 18. 24. Psalm. 89. 7. to the sound of words, etc. but to the blood of the Covenant that speaketh good things Now, these are said to come out of the throne, for that, as he showeth salvation out of Zion; so is he zealous for her: and all men hereupon, feel either, mercy or wrath, as they are of her, or fight against her. For, in the palaces of jerusalem God is known for a refuge: Psal. 48. 61. There is he great, there he breaketh the Bow, the Spear, the Shield, the Sword, & Psal 68 35. ●er. 25. 30. Amos 1. 2. joel. 3. 16. Psal. 61. Psal. 27. the battle. He is terrible, out of his holy places: He roareth out of Zion, and uttereth his voice from jerusalem. This protection made David to place all his security, in being in the Lord his Tabernacle: where the Lord would place him on a rock, and where he would repose under the wings of the Lord. 12 The other part of God his dispensation is gracious in threefold graces, as the first was in threefold judgements. The three graces, are the spirit of sanctification, the pure word of God, and the faithful Ministry thereof. The type of the spirit of sanctification, are seven Lamps burning before the throne; seven for perfection of all graces: burning, both for illumination, and purging power: Lamps, for this work in our hearts, in which he infundeth and nourisheth the oil of grace to faith and love: our sound state wherein, is compared Math. 25. by the Lord to wise Virgins, having oil in their lamps, and we are warned to have our lamps burning, and that we quench not the spirit. They are said to be before the throne, as Chap. 1. for the Spirit his ready and 1. Thes. 5. 19 plentiful outward operation still joined with his two subsequent instruments in his own children. Sect. 9 13 The second grace, is the first outward mean of the spirit, the pure word of God: the type whereof, is a glaspie sea like to Crystal. It is before the throne, as ever joined in his Saints with the spirit, and for that therein we may see the glory of God with open▪ face: Isai 59 21. 1. Cor. 3. That the word of God for the purging and refreshing virtue thereof, is compared to water, is evident by the ordinary speech of all Scripture. Hereof, the Laver placed in the entry to the Tabernacle, was a type, to which in Solomon his Temple succeeded the brazen sea, whence this, here hath the name. It is of Exod. 30. 1 King. 7. gla●se, for the calm stillness thereof: for God his word is not as those raging waters which stir up mud Isai 57 20. and dirt; but like those still running waters, by which David was led, Psal. 23, And as the soft running waters of Siloam which refresh the City of God. Psal. 46. Therefore, Isai. 8. 〈◊〉. besides their stillness, they are clear as Crystal, much excelling that Sea in Solomon his Temple, which was of Brass, both for the open and clear sight, (for which it is also before the throne, as I have touched) and also for that this Sea admitteth no mixture of any other Cistern. It is not mixed with blood, as that, Chapter 8. much less with bloody worsum, as that, Chapter 16. Finally it admiteth nothing except the fire, Chapter 15. 14 The third grace, and second outward mean of the spirit of sanctification, is the faithful Ministry of this Word: for it pleaseth God to save the world by the foolishness of preaching. The type hereof are four 〈◊〉. Cor. 1. 21. bodied wights, translated in our books, beasts, through the poverty of our tongue, which affordeth but one word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to the two former graces. For, albeit the spirit be the spirit of life, and life itself; yet as we see neither what way the wind cometh, nor which way it goeth, so know we john 3. 8. not the way of the spirit, although we feel the force of it. And howbeit the word of God be lively, and of it, as of an immortal seed, we are begotten to immortality, yet it hath not that outward natural and bodily life in it, which men have who minister the same, who therefore are called living wights by their Ministry, begetting in us the life of God, and so are our spiritual Fathers, Gal. 4. 19 And this is the third great grace of God upon his Church, that he hath given gifts to men, and raised up to us Prophets of our Brethren. In them are showed first their properties, common and singular, and next their function. Of their common properties, the first is their place, betwixt the throne and the Elders, as Ministers & dispensators of grace from God to them, as also for all their function, whereof hereafter. Thus placed, their number is four, as sufficient to go to all quarters, like these four Ministers of God his general providence and dispensation, Ezech. 1. four Chariots of Brass, Zach. 6. the 4 Angels, Cap. 7. Their next common property is, that they are full of eyes, noting vigilancy and knowledge, for they are Watchmen, and should be able to teach, exhort, rebuke, improve and convince. For their place, and call, whereby they have to look continually to the Throne, to the Elders, the Church, and to themselves, as placed for lights and examples to their flocks; they are full of eyes before, behind, and within. Act. 20. 28. 1. Tim. 4. 16. Their last common property is, that each hath six wings in all, answerable to the number of the Elders, and so placed, as all are for flight (not as of the Seraphim, Isai 6.) in such sort as they can intend flight no where, whether they have not wings to carry them, having wings round about as well as eyes; to show, aswell as knowledge and care, so promptitude and fitness to help diligently, and minister a word in season to the weary, to strengthen the weak, to confirm the strong, to raise them who are fallen, to bind up the broken hearted, to beat down the lofty, to seek what is loosed, and bring home what is strayed. The singular property of each is: the first, had the face of a Lion, showing courage; the second, the face of a Bullock, noting patience and labour; the third, of a man, for prudency: the fourth, of a flying Eagle, to signify, as a contempt of base, so, a sharp sight in heavenly things; as the Eagle soareth high, and is able to look in the Sun at No one-day. Now, these are not here so attributed, singularly, to each; as if they were utterly depruied of the other properties, which cannot consist with their virtues, which ever draw all these together in some degree, as these four. Ezech. 1. are described, each to have all the four faces: but here, they are distinctly attributed, to show God his wise dispensation in his Ministers of grace, so dealing abundantly to all, as yet his diversity of graces is to be seen in each one. Further, if we consider rightly, since the Apostles who excelled in all: the first succeeding Ministers of the Gospel, were like Lions for courage, subduing all, and taking the spoil, none able to rescue it. The next, for bloody persecution and constant suffering, were bullocks. The third, for prudent spying out of Antichrist, were men. And therefore Chap. 13. to count the number of the beast, is counted wisdom, and the witty are invited thereto, and Chapter 17. the mind which hath wisdom, findeth out who the beast is. The fourth sort are of them, who, Antichrist being revealed and known, shall see as Eagles, and soar up to the beholding of the hid secrets of God his word; when the Angel standeth in the sun, Chap. 19 as the daily growth of knowledge in these and other mysteries of the Kingdom, give not only sure esperance, but already great proof. Now this diversity of gifts, God giveth as he findeth expedient, and as they may best serve for his honour and good of his Church, he requireth the use: sometime courage, sometime patient suffering, sometime prudency in both, sometime a deep search of Scriptures, and of the dealing of God; as according hereto, we see these four to utter themselves, at the opening of the Seals, Chapter 6. Consider always, how conveniently these eyed and winged wights are joined to the glassy Sea: as the sea in Solomon his Temple was set on twelve bulls, and on the borders of the bases for the cauldrons were Lions, 1. King. 7. Bulls and Cherubins: the Cherubins, for their face & flight, answering to both the man and flying Eagle, in this place. So sweet is the consent of Scripture. Thus are their properties common and singular. Their function is first described in general, and next, from the special end thereof. The general is, God his worship, wherein, are two things; First, their continual diligence night and day, in season and out of season, waiting on nothing else: for who is sufficient for these things? see Paul his example, Act. 20. Secondly, is the function or worship itself, wherein they kith such diligence, which is, they are public Heralds of God his praise, even thereby teaching others to do the same: according to the special end we see hereafter; whereto, the form is substantially framed. For they ascribe to God all holiness, even triple holiness to that triple one. Now, if our God be holy who sanctifieth us, that, as he is holy, we may be holy also; this teacheth us to study to our sanctification; for holiness becometh his house. He is only Lord, therefore to be served; he is God therefore to be feared; and as Psal. 93. 5. he is not holy without authority, but is Lord and God, so hath he not authority without power, for he is almighty: so that we may and aught to put our whole trust in him alone; and as he hath all power, so is he constant and true, as he who is eternal and without shadow of changing, who, yesterday, and to day, and the same for ever, is, was, and to come: his holiness is the more admirable, as joined with absolute power, and such a power as is not alterable: his truth giveth assurance of his promises, to repose thereon: here is all Religion. Thus is their function in general. The special end is, to be leaders of the Elders, that is, the Church, in this same duty of public worship and thanksgiving, by going therein before them. This end is clearly showed in that when the four beasts gave praise, the twenty four Elders fell down, following their very words, as it were, saying Amen to them: and this is that fourth point which we noted to be in this Chapter, the worship returned to God by his Church. 15 Their worship is by outward gesture, and by speech. The gesture is threefold, prostrating, adoration, and casting their Crowns, all down to him that sitteth on the Throne, and to none else, in casting their Crowns, confessing their unworthiness in themselves, of that high honour whereto they are called. Their speech, hath the honour given to God, and the reason thereof: for, God will have all our worship and reasonable service to proceed of knowledge, not as the Samaritans, who worshipped they knew not what. The honour given to God, is, all whereof, by sign they confessed john 4. 22. themselves unworthy. The reason is, for that he created all things, and that for himself, as whereto no foreign cause, but his own will stirred him, above which to search any cause, is not only gross ignorance, but presumptuous impiety. And this reason concludeth strongly: for he, of whom are all things, & for whom are all things, ought only of all things to receive all honour. 16 Thus have we the type of the true militant church of Christ upon earth, but heavenly, such as always, by powerful protection, and gracious dispensation of his Spirit, Word and Ministry thereof, he hath preserved in the greatest power of darkness, which, though the World cannot see, nor learn their song; yet the lightened by faith will perceive and rejoice. This sight made Moses to despise the pleasures of Egypt, and choose to be Chap. 14. 3. Heb. 11. 24. Psal. 122. Psal. 84. Psal. 27. 4. Psal 48 2. Psal. 87 3. Eph. 2. 5. afflicted. This made David to make so great account of the Courts of the Lord, as to make it the head of all his desire to dwell in his Tabernacle, to behold his beauty. jerusalem is fair in situation, the glory of the whole earth, and City of the great King. Glorious things are spoken of thee, O City of our God. Even here, we are quickened together with Christ, and raised together with him, & sit with him in the heavenly places. This is the Church Math. 16. 18. builded on a rock, against which the gates of hell prevail not; which, though men have often afflicted from Psal. 129 1. 2. her youth, yet have they not prevailed against her. For the Lord her God is with her, and the joyful shout of Numb. 23. 21. a King is in the midst of her. Herefore it is, that through all this Book, howsoever to express the divers conditions of the Church, in her special wrestle, sufferings, eclipses, victories, divers types are brought, yet this of the throne, elders and beasts, in all her alterations, still holdeth through all. CHAP. V. THe first part of the introduction to the Story, was in the fourth Chapter, in a goodly type of the militant church, and God his general dispensation in her. The second part is in this Chapter: wherein is showed, in whom, for whom, and by whom it is that the Church hath all this presence, protection and graces: and in special, (for bringing on the second part, in the story of special events) by whom, and for whom, she hath this particular benefit of this Revelation; the great dignity whereof, albeit it appeareth sufficiently by that which in the former Chapter was seen, it being from such a King as God, to his own Church; yet here it is more plainly showed in two great points. The one is, the retired highness of the matter, surpassing the reach of all Creatures: the second is, the singular worth, and prerogative of that parsonage by whom it is revealed. 2 The retired height of the matter, is declared first by the natural condition of it, in itself: and next by the imbecility of all Creatures in attaining thereto. The condition of the matter is, according to the manner of men, set forth in four circumstances. 1. That it is in the hand of him that sitteth on the throne. 2. It is a book. 3. Copiously written. 4. It is most surely sealed. That it is in the hand of God, not only is showed the eminency thereof, but also that the whole case of his church, and wrath on the world for her hard entertainment, are directed by him as the work of his own right hand; as also his careful memory of it, keeping the record thereof in his right hand, as men do of these things they hold most dear. It is a book, for the certainty of things, registered in God his book: Psal. 139. according to the manner of men, who carefully put in Register that whereof they would have the record abide sure. For properly God hath no book, but is his own book. It is copiously written, in that the inside of Fzech. 2. 10. the roll (for books must be understood, according to the manner of that time) not sufficing to contain the whole; it is written also on the back: and this showeth, besides the certainty of the matter, so carefully and amply recorded, the special providence of God in all the particular cases of his Saints, as, whose wanderings are counted, tears are registered, and hairs are numbered. It is sealed with seven seals, to show the abstruse Isai 29. 11. secrecy, as perfectly closed up, which the number of seven implieth. 3 Now besides this condition of the matter in itself, the retired eminency thereof is declared also by the imbecility of all creatures to attain thereto, proved by a most sure argument, even experience, which is here set out after the manner of men: in that all being by public edict provoked to the opening of the book, all come short of it. Which first event of imbecility of all Creatures, is more cleared by a second event in the Apostle, who thereupon mourneth a sore mourning: Here then are to be observed, the Herald, the tenor of the Proclamation, and the double event aforesaid. The Herald is a strong Angel, having a strong voice, such as becometh the Herald of a great King, for making all Creatures hear him. And even herein is implied an amplification of the imbecility of creatures, as which all are provoked, and have lawful warning. The tenor of the Proclamation is, Who is worthy to open the book, & lose the seven Seals thereof? showing, as a free essay offered to all, yet that to achieve it, was required great worthiness. The first event, is the insufficiency of all creatures, whereof, according to the ordinary manner of Scripture, is put a perfect enumeration, of those in heaven, in earth, and under the earth: neither Saint nor Angel being found worthy of this work. And their weakness is amplified, in that all were so far from the worthiness of taking and opening the book, as none were able to look upon it. The judgements of God are so great a depth. Upon this first event, followeth a second, in john: who having been called up to heaven, to see such things as afterwards were to be fall the Church, he is at the first, brought almost to despair of seeing aught: whereupon, in a holy, albeit infirm, affection (having forgot on whose breast he had leaned) as zealous of the Church her good, and heartily sorry she should remain deprived of so great benefit, he mourneth, and mourneth much; an affection now rarely found in any. And certainly, so long as, for obtaining aught out of God his hand, for our comfort, we look to any creature, we shall reap but mourning, till we see him, who only is worthy, to bring us grace from the father. 4 The second great argument, of the dignity of this revelation, is the worthy parsonage by whom it is revealed, to whom God gave it Chap. 1. And of him are to be observed two things. First, his performing of that, wherein all creatures had succumbed; and secondly, the event and effect following thereupon. In the performer, are first, john his knowledge of him, and next, the fact performed. john his knowledge, is first, by information, and secondly, by sight. In the information, are the occasion, the informer, and what he informeth. The occasion, is john his mourning, whereof the informer would comfort him. For it is most true, that as, holding our eyes on creatures, we can reap but sorrow: so, till in conscience of our own wants, and felt experience of the vanity of all refuge to any creature, we learn to mourn and mourn much, we find no solid joy, either for peace of conscience, or light of revelation. Our devils are not cast out but by prayer and fasting. Daniel had then greatest revelation, when he had been in heaviness Mat. 17. 21. Dan. 10. 1. three weeks of days. The informer, is one of the elders. Now we must consider, whereof, these twenty four elders are the type, and, what parsonage john here beareth: which duly weighed, we shall not marvel, how this son of thunder is informed, of one of the elders. john, here, is the type of one entering in heaven to know God his secrets. Now heaven and the twenty four elders, are the type of God his true Church, as hath been cleared. As then, the true Church is the pillar and stable seat of truth; so without it, is neither salvation, nor any true knowledge: for God is known in juda. Hereby 1. Tim. 3. 15. then is signified, that all true knowledge of Christ, is in Psalm. 76. 1. his Church. The information hath, first, a dehortation from mourning: secondly, a designation of the singular parsonage: and thirdly, his prerogative to perform: the dehortation, as it is grounded on the comfort, he was to show him, so hath it this use, that true light bringeth ever true joy. The designation of the person performer, is by two titles. 1 That Lion of the Tribe of juda. 2 That root or syour of David. In these are to be observed, first the titles, and next, whence they are brought. He is a Lion, but with this note, that he is of juda. Satan is a Lion, and a roaring Lion, that Lion, whom Samson rend, & out of whose mouth David, pulling 1. Pet. 5. 8. judg. 14 6 1. Sam. 17. 35. Gen. 49. 9 Nom. 24. 9 his sheep, killed him: but this Lion of juda, taketh the prey, and none is able to rescue it, whom, when he lieth down, who dare stir him up? He is the root or syour of David, by juda and David to show the true Messias promised of their seed. These titles, are brought, the one from Genes. 49. the other from the 11. of Isaiah, the one from Moses, the other from the Prophets. They have Moses and the Prophets, saith Abraham in Parable; thither Christ sendeth the jews, for true knowledge of himself. So then, the elders inform, but out Luke 16. 29. joh. 5. 39 of Moses and the Prophets; to show, that as, only in the Church true knowledge is to be had; so, no voice should, there, be heard, but of the Scriptures. Search the Scriptures, for they bear witness of me. The third joh. 5. 39 point, whereof the elder informeth john is the prerogative, of this great parsonage to perform. And it is set down in this one word, he hath obtained to open the book, etc. of which, more hereafter in the song. This far knowledge john getteth by information; the other degree of knowledge, is by sight: wherein, the ordinary degrees of true illumination, for stablishing of a soul in certainty of truth, here, in great wisdom set down, are carefully to be marked. The first is the information of the Church and authority thereof, as Augustine calleth it, Opportunum inquirendi exordium. In which respect, Libro de utilitate credendi. he saith in another place, and in the person of one ignorant of Scripture, Ego Scripture is non crederem, nisi me ecclesiae commo●eret authoritas. Yet, in this degree, albeit Contra Epist. fu damentalem. cap. 5. of great moment, the soul resteth not, but hath, next, to advert not only what, but also whence the Church speaketh: neither in this yet canst thou acquiesce, till, besides both these degrees, God by his spirit open thine eyes to see and behold: so as now, thou believest, not only for that the Church so saith; but because by her testimony, out of the word, God hath lightened thy mind to see and know, Non iam hominibus, sed ipso Deo i●trinsecus mentem nostram firmante atque illuminante, Ibidem cap. 14. as saith the same Augustine. In the sight then of this person privileged above all creatures, as john seeth him, are first, his place and gesture in it, and next his description. The place is betwixt the throne, and the four beasts and twenty four elders: his gesture is that he stood. In both which is expressed, his administration betwixt God and his Church, towards both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His description is that he is a lamb, but of strange note. He is the lamb of God, which taketh away john 1. 29. 1. Cor. 5. 7. the sins of the world, and our true passover. His notes are first, that he stood as though he were killed, not that so it was in appearance and not in truth, but this form Heb. 10. 14. of speech is put, to show the continual recent virtue of his death eternally effectual before God, as whereby Heb. 9 12. once for all he hath purchased eternal redemption. His Zach. 3. 9 second note, are his seven eyes, and seven horns, the seven spirits of jehovah, even that full perfection of Psal. 45 7. wisdom and power wherewith he is anointed above john 3 34. his fellows, having received the spirit without measure, to rule all things according to the high authority given him of the Father, of whom he hath received all power Mat. 28. 18. in heaven and earth: abundantly so instructed with all that serveth for perfect execution of his royal, priestly, and Prophetical offices. Thus is the knowledge which john had of this parsonage, followeth his fact, which is, that he went and took the book out of the hand of him who sat upon the throne, etc. for, as by him only we have all blessing from the Father (whom none knoweth but the Son,) so particularly, this divine revelation. Mat. 11. 27. 5 Thus is his fact and performance of that which no Creature was able to look upon. Followeth the event ensuing hereon, in all which the dignity of this Revelation appeareth clearly. And this event is much different from that, which, despair of getting the book opened, wrought in john. For, now upon clear sight, and assurance of one taking the book, and worthy to open the same, is raised an excellent joyful song of praise; wherein fall to be marked, first the occasion. 2. The Singers. 3. The quality and tenor of the song. And 4. the order of singing: That they see the Lamb take the Book, it occasioneth the song. The Singers are the 4. Beasts, the twenty four Elders, the Angels: And lastly, all Creatures. Of these, the four beasts, and with, and following them, the twenty four Elders, raise the song: the Angels in course succeed, and sing their part: then all Creatures. Lastly, these who raised the song, sing the last passage, and so close it. The quality and tenor will appear through all, in the parts thereof. In the four Beasts, and twenty four Elders, who are Precantors, are noted; first, their disposing of themselves to sing. 2 the quality of their song, and 3. the tenor or substance of it. They dispose themselves by convenient gesture, & by fit instruments of praise. Their gesture is, falling down, and that before the Lamb, as before they did before the throne; for he is to be honoured as the Father, and such is the Father his will, that who honoureth the Father, they honour the Son also Their Instruments john 5. 23. of praise are th●●● haps, golden Vials full of odours, and voice joined therewith. Harps are known Instruments of praise through all the Psalms. The Odours are interpreted prayers of Saints, powered out of golden Vials, that is, faithful and pure hearts: the speech is from the Levitical Ministry, wherein Incense was offered on the golden Altar, and had a typical relation to our Christian sacrifices of prayer and thanks giving, Psal. 141. 2 (which David sought that they might be directed before God, as incense) the golden Vials of the Legal worship being types of faithful and clean hearts, for faith is more precious than gold, and our prayers are odours and smell sweetly through Christ, the golden Altar. 1. Pet. 1. 7 Now with both these the voice is joined, to show all earnest endeavour to magnify the gift of God in this benefit, even with instrument, heart, and voice, as David in the Psalms often. For God will have all, outward, Rom. 10. 9 10. and inward. Here is no ground for prayer to Saints, departed; an Idolatrous error fond builded here on Scripture mistaken: and yet, even in their sense, giving thereto no warrant: for, give, that here the Saints departed, were said to offer up praises to God, as no doubt they do always; what reason is that for us to pray to them? but, as I have showed, all this is of the Church Militant, here spoken. Thus they dispose themselves to sing. The quality of their song is, that it is a new song, which sort ordinarily is of most account, the destruction of Satan his works, ●estitution of all things, redemption of man is a new work. Behold I make all Isai. 43 19 Chap 21. 5. 2. Cor. 5. 17. things new. In Christ jesus we must all become new Creatures: for old things are passed away. These same, Chapter 4. did sing a song to him that sat on the throne: but it was the old song for the old work of Creation: here is a new song, so much the more magnifically set forth and sung, as the work of Redemption (that is the new work) in all degree of comparison passeth the old. 6 The tenor or substance of their song hath first, the praise of the Lamb his worth●nesse to take and open the book, and next, the reason thereof. The praise, for the form (whereby, in ●maeb●an manner, they answer to the Proclamation of the strong Angel) is exceeding delightful; showing now als triumphing joy, as before, the sight of impotency in all creatures bred to ●ohn a dampish sorrow. For, where the Angel proclaimed, Who is worthy to take the book and lose the seven Seals thereof? These, now in exulting joy answer, Thou art worthy to take the Book, and lose the seven seals thereof. The reason of this the Lamb his worthiness and merit is his slaughter, and the great effect & fruit thereof. Where, take heed, we esteem not, this to be the reason of his worthiness absolutely, but in relation only to this fact, and all grace procured to his Church. For that we have any access to God, or that any blessing is obtained to us from God, it is through the slaughter of the Lamb, and merit thereof; & this is that prerogative which the Lamb hath: the third point which I showed was to be observed in the Elder his information, in these words, He hath obtained, etc. And great reason is there, why his slaughter should be of such merit For the only begotten son of God died; and none took his life from him, but he willingly gave it, as who had power to lay it down, and take it again. joan 10. 18. The effect and fruit of his slaughter, is our Redemption; which is amplified, first, by that which buying implieth: albeit not put here expressly, that is, our wretched state, from which he redeemed us: for Redemption, of necessity, presumeth bondage, and miserable was our bondage. Secondly, to whom we are redeemed, to God. Thirdly, by what price, neither gold nor silver, nor any corruptible thing, no blood of Goats or Bullocks, but by his own, that is, God his 1 Pet 1. 18. Heb. 9 12. blood. Fourthly, is the large extension of his benefit, even to all peoples, kindreds, tongues and nations; not as that of the Paschall Lamb in Egypt, to Israel only. Neither thus, for that all, of all peoples, etc. find the fruit, but the elected of all, Therefore it is said, thou hast redeemed us out of all, etc. The fifth and last point, amplifying the effect of the slaughter, is to what condition & estate we are redeemed: even to be Kings and Priests, Chap. 1. 16. 1. Pet. 2. 9 to reign even here upon earth, where we have the kingdom of grace, under hope of that of glory. Now, by all these, consider if his slaughter be not of great worth, why he only should obtain to take the book, etc. and therefore, alone to have the praise of it. In all this song and tenor of it, are divers infallible Arguments, that these four beasts be no Angels, but Saints redeemed, as this whole type is evidently of the Church militant, and not of any state in heaven. 7 Thus was the song of the four beasts, and twenty four Elders: the Angels in course sing the next part: in whom, are notable three things. Their place, their number, and their song. Their place is about the throne, beasts and elders, for two respects: one of protection, and defence, The Angels of the Lord pitch round about Psal 34. 8 them who fear him, as ministering Spirits for the good of the Elect. The other respect is, in the Church, and Heb 1. 14. by the Church, to behold and learn the manifold wisdom of God, For, they desire to look in these things: Eph. 3. 10. 1 Pet. 1. 12. And this is one main point of the mystery of godliness, that God in the flesh is seen of Angels. To whom the 1. Tim 3. 16 Church, for God his wonderful dispensation, in, and towards her, is the clearest looking glass of God his infinite wisdom. Whereupon, that reason is brought by Paul for women their modest carriage in the church: For the Angels. This should much stir us to a careful 5 Cor. 11. 10. beholding of that, whereby even the Angels are made wise; and to a deep consideration of our dignity, and care of our ways, whom God hath made looking Glasses to the Angels. Their number, first is set down indefinite, in the word many: Next in a definite, but huge number, to show innumerable Angels, and God Psal. 68 17. Dan. 7. 10. the only Lord of hosts; all set for defence of his Church, for both their place and number; consider the story of Elisha and his servant, In their Song is showed 2. King 6. 17. their earnest affection to the lambs praise, as which they sing with a loud voice. Next, is the Lamb his worthiness to receive all praise: whereof they give him seven points, as he hath seven horns and eyes. First, power, or authority: for he hath all in heaven and earth. With authority are requisite riches. These he hath, as who is abundantly rich towards all that believe, is the 2 Cor. 8. 9 Rom. 10. 12. Colos 1. 27. Chap. 3. 18. riches of God in us, and only hath gold tried by fire, to enrich the poor. Now authority and riches without wisdom, are but the weapons of mischief in the hands of a fool. But he hath also all wisdom, & with wisdom strength: so as nothing is lacking to him, or can let him to perform what him pleaseth: therefore of all to be honoured, in all things to have the glory, & of all things to report the praise. Next to the Angels, all Creatures sing their part, of whom a perfect enumeration is put, as verse 3. and in their song, they affirm what the Angels had sung before them. This they have singular, that to the Lamb they join him who sitteth on the throne; to show that they are one, and their praise one. That singing of praise is attributed to unreasonable and insensible Creatures, it is the ordinary frame of Scripture speech; to show that all things, in their own kind, praise God; and that not only, for that the glory of God, Creator and Administrator of all, is in them set forth; but also, for that after a sort, they rejoice for the redemption of the sons of God, hoping thereby to be freed from the vanity whereto they are subject Rom. 8. 19 through the sin of man, and under which they groan together with us. The last passage is sung by these who first raised the song, wherein as the angels joined him who sitteth on the thro●e with the Lamb; so these, to show the unity, and that in praising both, they praise but that one eternal living God, they give all praise to him who liveth for evermore. Now in this course and order of singing, we have to observe, that as the ben●fite belongeth first and properly to the beasts and elders, that is, the Church, so they begin the song. The Angels who gather matter of praise out of beholding the church, succeed in singing. Hereupon all Creatures in their kind rejoice (for certainly this type hath a true relation,) the Church lastly closeth the song: to show, that as from them it ought to be gin, whereby all the rest may magnify God; so the singing of the rest should serve the Church for a new upstirring to insist in his praise. And truly it is a great shame, that all both Angels and other Creatures should joy at our good, and we remain senseless: and that the very senseless creatures should groan under the burden of our sin, longing for our full redemption, and we be nothing moved. And a huge sin is it, in place of raising the song of God his praise, and stirring all both Angels and other Creatures to the same duty, when we mar all that heavenly melody grieve the good spirit of God, contrist the Angels, who joy at the conversion of one sinner: and in place of gladness, make all both senseless and s●ikelesse Creatures to groan for grief of ingratitude. CHAP. VI THe general introduction was in the two preceding Chapters: hence is the story of special events, prophetically foretold, and that, by proponing the same under goodly and convenient types: of all which, as they are closed up from the knowledge of all creatures, the sealed book, in the right hand of God was the type: like as the revelation of them to us is, by opening of the seals, expressed. Now then, all being comprehended under seven seals, six of them are opened in this Chapt. and the events accordingly showed. The seventh, holdeth to the end of the prophetical narration: begetting first, seven trumpets, the last of which, begetteth seven vials of the last wrath. Thus the course of the prophesy is heavenly and clear: all being, ●o comprehended under seven seals, as the first six contain the beginnings of sorrows: the seventh bringeth forth the succeeding heavier evils in the trumpets, in six of which, the second dangerous mischief, in the degrees thereof, is showed. The seventh, hath the third and last wrath, powered out of seven vials, to final destruction. All which evils are against the world and worldly sort, in vengeance of the Gospel and true Church, persecuted and contemned by them: till, by final destruction of all enemies and troubles, she be beautified with fullness of grace here, to the attended expectation of glory hereafter. 2 The six seals opened in this Chapt. afford six types of the ensuing evils: to all which, this is common, that the lamb openeth, and, that to each proceeding type, is joined a speech, giving the signification. To the first four, is common, first, that their types are horses and riders; and next, that to each of them is adjoined a wakening voice of one of the four beasts, to stir to attendance and perception, as of things, whereof, albeit many felt the smart, yet none could discern the reason, but the valiant, patient, witty, and sharp-sighted, and such as by them were wakened to perceive. Horses (whereby not unlike events are in Zacharie expressed) as swift, fierce, and courageous beasts, show the celerity and the irresistible invasion of these judgements. The rider, guiding the horse, and receiving power to work, showeth God his providence, directing and ruling all these events. What in each type, is singular, the particulars will show. 3 The first seal opened, bringeth out a white horse and his rider armed with a bow, and adorned with a crown. To the beholding whereof, the first of the four beasts warneth. Whose Lions face, as it showeth courage, so his voice like thunder, showeth powerful preaching: such as were the ministers of the Gospel in this time, abashed with no fear. The speech giving the signification, is, that He went out conquering and that he might overcome. White colour, besides that it is the note of gladness, truth, and simple pureness, both in Scripture and heathen speech: it is also, a note of triumph. And ordinarily, triumphing Captains rode upon, or had their triumphing Chariots drawn by white horses. The bow, is a weapon smiting swiftly, and hitting both near and far off. The crown given him, showeth undoubted prevailing, for victors are crowned. The type, thus we see, acordeth fully to the speech uttered of it. This is the type of the power of the Gospel preached, whereby Christ subdueth all to his obedience, as riding on the word of truth and meekness of righteousness, Psalm. 45. 4. 5 his right hand teaching him terrible things: having arrows sharp to pierce the hearts of the King his enemies, whereby peoples fall under him. This rider triumpheth always, both in them who are saved, and in them who perish. These arrows kill all, but differently. Some are slain to live, and being killed, are cured, who will be cured and hear his voice, while it is to day. Others are killed to utter destruction, in whose refractory souls, is shot in the seal of their just condemnation, and of Christ his terror, vers. 15. 16 17. For this is a strong archer, not like those of Ephraim, who being taught to handle the bow, gave back in the day of battle: but even the true joseph, the feeder of Israel, who, though the archers Psalm. 78. 9 shot at him and grieved him, yet his bow abode strong, Gen. 49. 23. through the mighty God of jacob, and the stone of Israel. This occasioneth, but improperly, the subsequent evils: and being in itself, the first of all blessings, becometh to the world (madly rejecting, and foolishly impugning, that which must conquer and overcome) the first of plagues, and cause of all misery and destruction. 4 To the perception of the second type, upon opening of the second seal, the second beast like the bullock, giveth warning: while the patient sufferers, and who, as calves, yield themselves to be sacrificed for the Gospel; both themselves see, and stir others to perceive, in this second type, a just recompense, on the world, for their blood shed inhumanly. The type is a red horse, with a rider, to whom is given a great sword. A fit type for expressing, both in colour and kind of weapon, that, which the speech, joined for explication, showeth: that, to him was given power to take peace from the earth. This is the type of bloody wars, a just punishment of the Gospel persecuted. That who embrace not the word of peace from God, be imbrued in bloodshed. I came not to send peace but the sword, saith our Mat. 10. 34. Saviour. 5 At the opening of the third seal, the third beast warneth to behold a judgement, albeit terrible, yet, which none but the wise-hearted, should understand, that for contempt of the Gospel it was inflicted: others feeling it, but mistaking the cause. The type, is a black horse, with a rider, having a balance. The opening speech, hath this, singular, that it is uttered by a voice from the midst of the four beasts, even the voice of the Lamb, who standeth amidst the throne, beasts, and elders: Chap. 5. 6. to show, that by his direction, all these events are directed and ruled, who hath the seven horns and seven eyes the spirits of jehovah sent thorough all the earth. This is the type of famine, fitly expressed by a black horse, a doleful colour. And what more lamentable case can fall, then that a mother should eat the fruit of her own womb, even her children of a span long? Famine, maketh Lam 2. 20. Lam. 4. 7. such as were purer than snow, whiter than milk, more ruddy than the red precious stones, and like the polished sapphires, to have visages blacker than coals. To this horse and rider, is attributed a balance, to design exceeding great scarcity, when according to the curse of the law, men shall Leuit. 26. 26. Ezek. 4. 16. eat their bread by weight. Agreeably whereto, the voice denounceth strange scarcity; but with a caution of not hurting wine and oil: so as the want, should be of wheat and barley, the ordinary repast of all men, and which might worse be wanted then wine and oil, which serve for the great and dainty sort, and are spent commonly, more for superfluity then natural necessity. here then, is a grievous famine, when the most necessary things for fustenance are abstracted. The degree of scarcity is showed, in that a measure of wheat should give a penny, and three measures of barley a penny, three of barley countervailing one of wheat: the Roman penny being in value near our teston or ten pennies sterling: and the measure Chaenix, being of all measures the sharpest, as which was the ordinary stint of a bondslave his days allowance, out of which, at most, four bread could be baked. 6 To the perception of the fourth type, upon opening the fourth seal, the fourth beast warneth, like a flying Eagle: to show, that albeit God, now, upon continuance in rebellion and contempt of his former judgements bringeth on heavier: yet the induration of men's hearts should be such, as none should be able to perceive God his working, but such as rising above the earth with sharp sight looked on his dealing. The type is a pale horse, a deadly colour, and well fitting such a Rider as death, and who is accordingly accompanied, even with the grave, to express great mortality; whereto, the commission is large over the fourth part of the earth, the executors many; in respect that the judgement chiefly here meaned (pestilence) which commonly followeth upon famine, as famine upon war, cometh seldom out single, but accompanied with the former, both sword and famine, and moreover with noisome beasts, God his four great plagues, to show here a heap of all judgements jointly on the world for their induration. Ezech. 14. 21. 7 That to the perception of the two types following, none of the four beasts giveth warning, it is because the fifth type itself speaketh, and the sixth bringeth so sensible a judgement for greatness and strangeness, as all, how endured soever, are compelled in it, to see & acknowledge the day of the Lamb his wrath: so in it Christ his dealing speaketh for itself, and these who made the souls of Martyrs cry in the fifth type, in the sixth again, by just recompense, are made to cry in their course, and that justly, to the confusion of such as would rather hear the beasts crying, at God his first and gentler strokes, than regard the pitiful cry of the slain souls. The fifth type then upon opening of the fifth Seal, are the souls of Martyrs, lying under the Altar, crying, receiving answer, and White robes. The speech opening the scope of the type, is the tenor of their cry, and answer made thereto. Then to come by the right sense of this type; we must weigh the souls their demand, and answer made unto them. In the demand consider, first, who cry; secondly, the place attributed to them: and thirdly, their demand or petition. The Criers, are the souls of these who were slain for the word of God; as to which they gave testimony, & held that testimony; for it is the cause that maketh the Martyr; and he that persevereth shall be saved. Their place is, that they lie under the Altar, by frame of speech from the Legal worship, wherein no sacrifice was lawful or accepted but at the Altar: at the foot whereof, round about which, and upon which, the blood and offering in divers respects were powered, sprinkled, and offered. For it is the Altar that sanctifieth the offering. From thence hither a typical speech is borrowed, to show, that all our obedience and sacrifices of praise yea the offering of our lives and blood for the honour of God and testimony of his truth, is only accepted in Christ, who is our Altar, and sanctifier of all our oblations. For properly, neither, soul's lie nor cry, nor have robes: so as the Romans grossness, who hereupon build their superstitious laying of Saints Relics under Altars, is not only ridiculous, in that upon things typically spoken, they build Arguments of existence in propriety; but also impious and idolatrous. In their demand, is first their affection or disposition, in that they cry, and with a loud voice: and next, the substance of their demand. How long Lord, etc. This their demand is strengthened with an Argument from the Nature of God, who is holy and true; whereto it seemed very agreeable that speedy vengeance should be taken upon men of the earth for shedding their blood so cruelly and abundantly. Now this cry is not here attributed to the souls for any such affection in them, who are far from that, as resting from their labours, & free of all perturbation: but by this frame of speech, to show, that notwithstanding all God his preceding judgements against the world for cruelty against his Saints: yet now it had come to such a height therein, as it might well seem that no longer it could stand with God his justice, to delay the final overthrow of that bloody state, by which the Martyrs suffered: whose blood now seemed to cry for no less, and to cry loud; as crying is attributed to the blood of Abel, as the cry of Sodom is said to have come up before God, and as the Gen. 4. 10 & 18. 20. etc. earth is said to cry out of violence. 8 Thus was their demand. The answer hath in it a twofold consolation against the reiourning of the sought vengeance. First, by word, and next by sign. The first hath two arguments of comfort, one, that the delayed punishment of their persecutors should be but a space. For the hope of the righteous shall not perish for ever. And the judgement of the wicked sleepeth not. The second is, the reason of the delay, the perfecting of the number of their Brethren in the same honour of suffering: whereby, as the guiltiness, so the judgement of the enemies behoved to grow. Thus a great benefit it is to die for Christ, and foolish is the world, in troubling the Church, but hastening on so their own destruction: from which it hath no respite, but till the Saints be fulfilled, as had Sodom till Lot was in surety. The other consolation, by sign, showeth a present benefit given to the Church, the more patiently to attend the revenge of their blood on the world. The sign, is long white robes, which in Scripture have a triple consideration: First, they are the note of our State towards God: in which consideration Christ and his righteousness, put on by faith, is our white garment. The second is our condition towards men, where our inherent righteousness, through Christ dwelling in us, and making us to shine as lights in the midst of a froward generation, to the conviction of gainsayers, is our White rob; God bringing forth our righteousness as the light, and our innocency as the noon day. The third respect, is to ourselves, in which, our garment of glory, in heaven is understood. Of these three, in this place. The second is meaned, as a most necessary consolation to the Saints of that time, who were not only murdered in heaps, but also traduced with horrible calumnies, to eclipse the glory of their sufferings: whose innocency, God now would bring to light, even in the consciences and confession of those who had persecuted them, to the great glory of their sufferings, and high account of Christianity, which had been so far abhorred. In sum, the event signified by this fifth type, is, that notwithstanding the former judgements of sword, famine, and pestilence, severally & jointly executed against the world, for resisting the victory of the white horse, and his Rider, whereby they ought been terrified; yet the fury of the enemies should still increase, and that to such degree of cruelty, as in God his justice required their speedy and final destruction, which nevertheless should be delayed for a time, but so, as the rage of persecution being mitigated, the Church should become of great account even before men. Therefore, in this fifth Seal, is put the cry of Souls against cruelty, not that here it began, but for the height whereto the enemies were come now therein; as also a reason of God his patience in such measure of wrong, was needful. And further, hearts are hereby wakened to see the equity of the great plague in the sixth Seal, when God in a great degree performeth the promised vengeance, albeit then fully it shall be executed, when upon pouring out of the seventh Vial, they shall be absolutely destroyed who destroyed the earth, and the kingdoms of the world shall become our Lords: the rest of Saints being slain by the beast, even the rest of the woman's seed, Chap. 12. 17. and 13. 7. and 14. 12. 9 The sixth type, upon opening of the sixth Seal, 〈◊〉 a great Earthquake, the darkening of the sun and moon, the fall of stars, the departing of heaven, and removing of mountains and islands from their places, the speech opening the signification, is the Kings of the earth, great men, rich men, chief Captains, & mighty men, bondmen and freemen, should have such commotion and alteration of state, carrying such imprinted sense and clear sight of Christ his wrath and vengeance, as they should be filled with desperate terror: so sore a judgement coming on them, as in a sort, the state of the world should be overturned; these, who were as the Sun, Moon, and Stars for glistering show in their Kingdoms, wealths, honours, commandments, and great rooms, being darkened, and falling from their places, all their glory and honour (compared to Heaven) evanishing as a scroll rolled up: such as seemed most closely hedged about, as islands being driven from their places, and who appeared to be settled as mountains, yet removing. Which plague should be so much the more grievous, as no condition of men (bond or free) should escape it: all feeling such desperate terror and sorrow, as felt these, Isai 2. as had the Israelites at the destruction of Samaria, Ose 10. and as Christ foretold should betake the jews at the destruction of jerusalem, Luke 21. Neither is this type to be drawn to any other, or extended to any further sense. To take it of the last consummation is ridiculous ignorance, the seventh Seal as yet not opened, and yielding more than four times as much story, both for time, and events in time, as all these six preceding, and to extend it to the decay of the visible Church, is impertinent, as which matter is handled properly in the seventh seal, and six trumpets thereof. For albeit, that in this prophesy, both before, and hereafter, stars be put for Pastors of Churches, and the eclipsing of Sun and stars for darkening of spiritual light, and fall of stars, for falling of Pastors from the truth: yet here, where that matter is not handled, and where the holy Ghost so plainly joineth the interpretation, we ought not jumble so distinct matters: and the frequent use of these same Allegories, in the Prophets, for events of this same kind might have taught so much, Isai 13. verse 10. 11. 12. 13. 14. and 14. 12. and 24. 19 20. 21. 23. and 34. 40. Ezechiel 32. 7. 8. joel 2. 30. 31. 10 Now, for right accommodation of Story to these Seals, we must fly two extremities, wherein many Interpreters falling, breed to themselves great difficulties, and darken clear matter. The first, is of these, who tying themselves to more straight rules of interpretation than the holy Spirit hath laid to them, will needs have these seven Seals, as also the Trumpets and Vials to be so many knots or periods of time exactly cutted, within which, the accommodation of each is to be sought; whereas they are no knots of time, but types of distinct matters; and the whole matter comprehended in seven Seals (whereof, the seventh affording the trumpets & vials, hath the matter of four times also much time, as all the former six) showeth the weakness of this conjecture; yea, the effects of them are seen clearly, to be often of one time, the former holding out long after the beginning of the next. The other extremity, is of these, who well perceiving the absurdity of the first, neglect in the accommodation, all consideration of distinct time; so jumbling Seals, Trumpets and Vials, to the confusion of all order, and light of Story, which in this prophesy is most orderly set down, with special relation to distinct events. Then let us hold this rule, that these six Seals have the story of the first sorrows, as Christ calleth them, Matthew 24. 8. as the seventh Seal hath both the second sorrows in the six Trumpets, and the last wrath in the seventh, by seven Vials. Thus far then we have to respect time in accommodation of these Seals, that albeit they show such ordinary judgements, whereby God at all time hath punished, and will punish the contempt of his grace; yet here they have a special relation to the first time from the writing of this prophesy, to the overturning of the state of the Roman Empire, so far forth as might make way to the succeeding more dangerous evil in the seventh Seal, and six Trumpets thereof. Now as these beginnings of Sorrows (so called, and of Christ himself recorded in the same order which here is set down) fell out in divers places, Matthew 24. 7. 8. So also in divers times of that first time: now and then here & there, yet always in this order, that first the white horse goeth out: after, the Sword, Famine, Pestilence, and noisome beasts (God his four great plagues, Ezech. 14. 21) sometimes severally, sometimes jointly, as God saw it expedient, fitting his judgements to the growth of induration against that persecuting estate, till at length all the glory and face, almost of that wicked Empire was overturned. And these are the proper evils of that first time, for that albeit in succeeding ages, God hath inflicted them on the world, yet neither in such degree as then, neither for any degree thereof upon the world thereafter, come they in account, in respect of heavier woes than they. 11 How the preaching of the Gospel went forth, conquering to overcome maugre all opponents, besides the success preceding this Revelation, it had after Domitian, who now letted it with all his might, a great propagation, as in story is clear, and whensoever by persecutors it was crossed, immediately the red horse and his great sword, in God his justice, cometh forth, in bloody wars, partly with foreigners, but most tragically of the Caesars amongst themselves, whereof the Stories are known, and too long here to be repeated. 12 Now famine ordinarily ever accompanieth or ensueth hard upon Wars, but these times had as strange bloodshed, so uncouth examples of scarcity, which the godly who were men, (for that is all the man, Eccles. 12 13.) ●oted to be in punishment of the Gospel rejected, See Tertullian in his Apology, and to Scapula, and Cyprian contra Demetrian. 13 As induration grew and cruelty against the Gospel, how God sent out all his four great plagues on these persecutors: consider the tragical time of Antoninus surnamed the philosopher, a most bloody persecutor, and the record thereof in story, Ab Armis nusquam quies erat, perque omnem Orientem Illiricum, Italiam, Galliamque bella feruebant: terra motus non fine interitu civitatum, inundationes fluminuns, lues crebrae, locustarum Species agris infestae: prorsus ut nihil prope quo summis angoribus anteri mortales soleant dici se● cogitariqueat, quod Antoni● imperant non sevierit. The times of Gallus and Volusianus were more miserable, and yet more, that of Valerianus and Galienus: but most of all that of Maxentius Maximinus, and Licinius: all these four plagues raging mightily, their Stories, will make any Reader aghast, and comparing therewith these predictions, to wonder at God his both wisdom and justice. 14 Now all these plagues working no amendment, but stirring them to further rage against christians, whom they took to be causers of all these evils, the fierceness of persecution was more intended. Dioclesian set himself to root out Christianity: his Colleague Her●uleus no less bloody. Hereupon a great and loud cry of martyred souls ascendeth, which till the appointed time of full vengeance obtain long white robes. Thus God in some degree had comforted them before, by imprinting his terror in the hearts of cruelest persecutors. The Edict of Traia● spoke for them when he was forced to put forth, that no Inquisition should be made for Christians, much more the Edicts of Adrian, and Antonius Pius, who under pain of death commanded, that none should be delated for Christianity, except guilty of some other crime. Antonine the Philosopher, whom no Apology could mitigate, yet in the Marcoman wars is convinced of Christ his power: when in confession that he and his Army were saved at the prayers of Christians, he called that Legion Fulminatrix, the terrors affrighting so, Dioclesian and Maximianus; as, weary of Massacring Christians, being overcome by their constant sufferings, they bequeath their states, and seek secret corners wherein to hide themselves: what was it else but a quiet confession of Christians innocency? Maximinus at his tragical end, setting himself to blaspheme Christ, yet is forced to confess him, and to acknowledge himself justly punished for persecuting the Saints. Licinius is fain to connterfet Christianity. But than it was, that the souls got the long white robes, when Constantinus embracing Christianity, by public edicts, Christian Religion is approved and established, and heathen worship abrogated: The Church so becoming glorious, and of high account: and all former horrible accusations, now seen and known to the world, to be lies. At this point of time Satan is bound a thousand years, seats are set up, and they sit on them, Chapter 20 The commemoration of Martyrs was always honourable amongst Christians, and laudably of them, used at first (howbeit it turned afterward to foul Idolatry) but that the heads of that same bloody state, should submit themselves to Christ his name, and the Church thereupon to have so goodly, free, and peaceable state as we see ensued: that was indeed, to receive long white robes. 15 The promised vengeance yet behoved to come upon that bloody Empire, whi●● in the sixth seal, cometh in a high degree, when the whole state thereof is shaken, and in a manner, defaced by the Goths and other barbarous nations, whose names had been till then, not heard of: who (occupying the fairest and goodliest Provinces of the Empire, erecting new kingdoms and states, and changing the names of countries, every part, almost, receiving new inhabitants) altered, as it were, the face of the world, and eclipsed the glory of that pompous and bloody Empire. And this, out of all doubt, is meaned by the sixth seal: and is that deadly wound which the beast getteth in his sixth head, which wound being afterward cured, that state, in the cured head, continueth the enemy and murderer of Saints (the rest of the brethren) albeit in an other sort, till, for the full, final, and recureless overthrow thereof, we expect a greater earthquake than this, or any since the beginning of the world, by pouring out the seventh V all of the last wrath. That, some interpret this seal of these stirs, whereby the heathen persecutors were dejected, about Constantine's time; who prevailing against them ma●e, at it were, a new face of an Empire, by abrogating heathenism: it hath no convenient analogy with this type, and less clear accommodation to the signification, here set down by the spirit. The slaughter and dejection of divers Emperors from their states, so long as, in the succeeders, the Empire retained the lustre and strength, (as, in Constantine, it was more confirmed and enlarged) was no such uncouth or strange thing in that state, (which was but a very stage of Tragedies) as that in such speeches, as the spirit useth in this type, it should have been expressed. It is true, that the coincident case of Christianity established, and heathenism abrogated, was a great and uncouth thing: but which, in all men's confession, cannot, by these speeches of darkening the sun and fall of stars, etc. be signified. For that advancement of Christianty, was in the fifth seal by long white robes expressed: whereby the souls were the more patiently to attend the vengeance promised, which is here in a great measure, but then, fully shall be executed when the rest of the brethren, even the rest of the woman's Chap. 12. 17. & 13. 7. & 14. 12. Chap. 11. 17. 18. & 19 6. seed, against whom the Dragon maketh war by the Vicar of his throne, being slain●, the kingdoms of the world shall become our Lords: and all, both first and last dead, shall be judged and avenged, by the final overthrow of that bloody state; which, first and last, is the murderer of Saints. Which now, in this sixth seal, receiveth a deadly Chap. 13. wound, but having it cured again, in the eighth head (therefore called one of the seven) recovereth glory and Chap. 17. worship of nations, and holdeth on the adversary still; till out of the tabernacle of testimony open in heaven, at the Chap. 15. seventh trumpet, seven ministers of the last wrath come against it: whereof, the last bringeth a greater earthquake Chap. 16. than this, to utter destruction of that state for ever. That which hath led exceeding learned men in this error of accommodation, both here and in other parts of this Prophecy, is that wrong conceived ground, whereof I spoke before, that these seals and trumpets are sections of time; and, finding, that at the opening of the seventh seal, such effects ensue, as are anterior in time to this fall of the Western, and great weakening of the Eastern Empire, they draw back the accommodation. But, as the evils of the six seals, which from Christ his own words, I called the beginnings of sorrows, being taken whole and together, are anteriour, both in consideration and in time, to the evil of the seventh seal and six trumpets thereof: (as whereby are showed the judgements of God against the open rage of the Dragon in his ministers, the Roman Emperors, by all the degrees thereof, till induration, at length bringeth this ruin) and as the the second great evil, of the seventh seal and six trumpets thereof, taken whole, according to that height of mischief whereto it grew, is posterior, both in consideration and time, to the former: so in comparing parts, the second in some first degrees of her growth, is before the full end of the first. here is the deceit, that men think the effects of the six seals must have a full end, before the opening of the seventh, upon their forelaid prejudice. For, even in the time of Satan his first open rage, he was busy hatching the second evil, the mystery of iniquity working, even then; albeit before it could be revealed, or come to any great height, that which withheld, behoved to be taken out of the way: the sixth head behoved to be wounded deadly, and the seventh, rising by the wound, vanish in a short space: that the eighth, by 2. Thes. 2. cure of that deadly wound (the beast which was, and is not and yet is (might bewhich all the world, and perish in the Chap. 17. cup of the last wrath. So that ar as saith fitly, that this sixth seal maketh way to the Antichrist: who, though he was before this well far advanced, yet the holy Ghost delivereth his who●e growth in the seventh seal: thus distinguishing divers cases, and not precisely cutting times. And the next Chapter, containing summarily the whole story of the seventh seal (before it be opened for particular explication) showeth, that as that mischief was in some degrees working on, in time of the sixth seal: so, this Prophecy is penned for clearing of matter, and not for calculation of times. Albeit each evil (considered in the height thereof, and taken whole and together) is delivered according to their order in time. 16 The sum then of all this Chapter is, that the Gospel, going forth in power, should by Satan, stirring the Empire of Rome against it, so be resisted; as God in his justice should punish that state, with sending bloody both intestine and foreign wars, strange famines, and grievous pestilences, severally and jointly, and all his ordinary plagues. Notwithstanding which, they should still so grow in cruelty against the professors of the Gospel, as in God his justice, required no less than full and final vengeance: the patience of Saints being extremely proved. Which vengeance, in respect, that for good considerations, in God his wise administration, (specially, for fulfilling the sufferings of Saints, and therein the cup of the enemy's iniquity) it was to be for a space, delayed: left the Saints thereupon should be tempted above measure, God gave them in that time, great relaxation from persecution, and high account before men. And soon after (in such degree, as in the time, might witness his wrath even to the consciences of the adversaries, endured against all the former judgements) he poureth a great measure of indignation upon that bloody sta●e, giving it so, a deadly wound. CHAP. VII. THe sixeseales opened, exhibited the particular types of the first sorrows. The seventh, is to bring forth so huge an evil, as the heart of john, and all hearers and readers, were to be strengthened against the horror thereof. Herefore it is, that before the seal be opened, to the manifestation of so many degrees of a detestable mischief, in this Chapter a summary view is given, of the rest of this prophesy; in a general type of the evil arising, of the provident care of Christ to preserve to himself a Church, under and in the midst thereof: the victory of the Church over this evil, and her graceful state thereupon. Thus, not only, by a timous praeception of deliverance, from so dangerous a case, fortifying hearts, which otherways, at long and particular explication thereof, without this praemunition, might have fainted: but also, by this order of handling, in proponing these things before the opening of the seventh seal, (whereof they are the proper events) implying, not obscurely, that this second great evil, was, even in time of the former sorrows, greatly advanced. 2 The mischief, is showed in four ministers of indignation: by their number, place, and action; portending plainly, that evil which at more length and particularly, in the six trumpets is exponed. Against which inconvenience upon the world, how Christ entertaineth his Church, during the time of the evil, is declared to the 9 verse: From thence to the end of the Chapt. is first, the Church her victory, (at length in the seventh trumpet, and seven vials thereof declared) and next, her graceful state thereupon; which is amply in the 21. and 22. Chap. enlarged: here, both summarily proponed. 3 The number, of these ministers of indignation, is four: for the four corners of the earth. See Chapt. 4. their place, the four corners of the earth: to show an evil, which in the height of it, should overgo all: as is clear in the fifth trumpet and end of the 13. Chapter. Their action, is to hold the four winds, etc. Windes when they are tempestuous, are noisome, but blowing temperately and mildly, they bring a sweet influence of fertility to the earth, and of purification both to sea and air. We live by emitting and indrawing of breath: and without wind, all things would putrefy. Hence in Scripture to signify the influence of spiritual graces, speeches are borrowed: joh. 3. Act. 2. Cant. 4. Arise o South and come o North, blow on my garden, etc. See Ezech. 37. 9 whence most clearly, this speech is in this sense. The withholding then of winds, signifieth the restraint of spiritual life and grace. The earth, sea, and trees, are also typical, as is evident in the fifth trumpet, Chapt. 9 where the main point of this foreshowed evil, taking execution, the ministers thereof are interdicted, hurting of these trees who had the seal of God on their foreheads. This frame of speech, is also from the practice of enemies in extreme destructions. As of Israel, juda, and Edom, against Moab. Marring every good field, stopping every fountain of water, and felling every good tree, 2. King. 3. 19 Destroying so, the fields wherein, the moisture whereby, and the things themselves, which in fields and by moisture do grow. The earth then, is the place of the visible Church, wherein are trees good and bad, some bearing fruit, some but leaves: but, as here it is hurt by this plague, it signifieth only the earthly ones, who are in it, but not of it: for the sealed ones are not of Chap. 12. ●2. the earth, but, albeit in the earth, yet the citizens of heaven. The Sea, is the common worship, wherein men are joined, pure or impure, as it falleth, through the loathsomeness or deadliness of the waters, making accordingly Ezech. 47. Psalm. 1. the trees which grow thereby, good or bad. Trees are men: of whom, such as are planted in the courts of God, are always fresh and flourishing; like these of paradise. Psal. 92. 13. & 52. 8. Christians, good and bad, are in Scripture, so ordinarily called trees, as it were a vain thing to heap testimonies. This evil then, was to overgo the whole visible Church, doctrine, worship, and professors therein. 4 Against this danger, the care of Christ is showed, ordering the state of his elected ones, by imprinting on them such a mark, with the seal of God, as thereby, they should escape the evil. Herein, come to be observed, the person actor, and the number sealed. The person is of great note, as being an Angel, but of singular quality, even the Angel of the covenant. This is clear, by his notes, and by his action. His notes are two. His coming up from the East: and having the seal of God. In the first, are notable, the quarter whence he cometh, the East: and that he ascendeth therefrom. He cometh from the East, not only, as our day star and Sun of righteousness, by frame of speech from natural lights, which all arise from the East (and here, conveniently, showeth him to be the light and life of his sealed ones, when spiritual darkness should possess all) but this hath also a special allusion to the last Chapters of Ezechiel: wherein, the goodly state of the Church, under the Gospel, being described under legal types, not only is the glory of the God of Israel, seen enter into the Temple by way of the East, and the forefront of the house noted to be towards the East, and the land so divided amongst the Tribes, as one end of each portion should reach to the East: but also, at the east door of the inner court of the Temple (so situated, as, to each door thereof, men behoved ascend by degrees, as this Angel ascendeth from the East) none were permitted to enter or come forth but the Prince. All, both Prince and people, worshipped before that door, but the Prince only went in and out thereat. Neither might the people come in the Temple at all to worship, but when the Prince was in the midst of them: they came in together and went out together, yet at the East door, none but he. And out of the East door came the waters, which did grow to a Sea. All, no doubt, to show; that no light aught to come in God his house, but the Prince his light; neither any Doctrine flow from the Temple but his; who only entereth and cometh forth at the East door: in his light, all must walk, and worship; and therefore, no entry but when he entereth, no worship but when he is present, as in whom and for whom, only it is accepted, and from whom only we are to take the rule thereof. His light riseth on all his own children, having all their portions reaching to the East. That this Angel then, cometh from the East, it showeth him to be the Prince: that he ascendeth, it noteth his coming to be into his temple, to be life and light to his sealed ones, in the midst of this darkness: even that lamb upon Mount Zion, in the midst of those 144000. Chap. 14. when all the earth followed the beast, Chapt. 13. Consider well, for this state of Christ his Church, and his manner of presence in it, the 11. Chapt. His second note is, that he hath the Seal of the living God. This seal, he hath essentially, as he is the Image of the invisible God; and engraved Col. 1. 15. Heb. 1. 3. john 5. 26. character of the Father his person: having life in himself, as the Father hath life in himself. And he hath this seal, to seal others therewith: giving life to whom he john 5. 21. joh. 6. 27. will, as the Father quickeneth whom he will: for him hath the Father sealed. All faithful, have this seal; that is, are sealed therewith. But to have it in this degree, as therewith to be the sealer of God his Saints, it is above the dignity of all creatures. He only is the Master of God his great Seal, sealing all God his children, with Ephes. 1. 13. 2. Tim. 2. 19 the holy Spirit of promise. The foundation of God abiaeth sure, and hath this seal, the Lord knoweth wh are his. And this also he sealeth up in us, by his spirit of sanctification; so, as, who call on the name of the Lord, depart from iniquity. Having this Seal, we need not fear any darkness of Antichrist, for our anointing teacheth us all things: and the honour of our God 4 john 2. 27. so requiring, we have our Seal in our foreheads, ready to give account of our hope to all that ask 1 Pet. 3. 15. us. 5 Thus are the notes of his person. His Action is that, he crieth with a loud voice, etc. His loud crying showeth the greatness of the mischief: for preventing whereof, as men in such cases do, he is said to cry with a loud voice, so bewraying care. The Substance of his cry, is in a commandment, and the end thereof. The commandment is, not to hurt, etc. till we have sealed etc. His commandment showeth authority, whereby he ruleth all things in heaven and earth, both in mercy and justice. As our brother, God is his God. I go to your God, and my God, your father and my father, john 20. 17. The end of the commandment is, that the servants of God may be in surety through his Seal in their forehead. The speech is from the 9 of Ezechiel: where, upon, the destruction of jerusalem, Temple, and all to ensue by the state of Babel: such a type of caution is put for preservation of such as mourned, and sighed for the iniquities committed in that City: so, here a spiritual desolation, and Captivity being to come on the visible Church by mystical Babylon: the like Caution is provided for the like sort. The marking on the forehead, is put but according to the manner of men, who imprint a conspectible mark on what they would have easily discerned from common, so as the beholders cannot miss to see it. Not that this Seal was perceptible to Antichrist, or Ministers of his deceit and cruelty. For the world saw not these sealed ones, neither could learn their Song, Chapter 14. 3. but as I have said, by this frame of speech, to show their sure protection by the providence of their God. 6 In the number sealed, consider of whom it is, and what it is. It is of all the Tribes of Israel, that is, of all true Israelites, the Elect of God, and Israelites indeed, Gal. 6. 16. For properly it cannot here be taken: but the speech is from the Church of Israel, and the ordinary manner of the Prophetical denunciations: for, as when the Church consisted only of Israel properly, the same was little in comparison to that time, when by the Gospel the Gentiles join thereto; and as, even of the Church of Israel, though their number were as the sea-sand, yet but a remnant was saved: even so, in time of Antichrist his darkness, the true Church of God Isai 10. 22. should be narrow (as Israel, yea, but a remnant of Israel, as the Temple, while Court and City are given to the Heathen, Chapter 11.) in comparison to the state following in the victory, when (as by joining of all Nations, the Church of Israel was enlarged) by the coming of these out of great tribulation, who with palms and white robes celebrate the victory, and by rising of the rest of the dead after a thousand years, an innumerable multitude shall fill the Church. The number than Chap. 20. is a few secret select ones, abiding with the Lamb on Mount Zion: while all the earth follow the beast. This number is 144000. to show a competent Company, even then when none appeared to be left, Of the further mystery of this number, see Chapter thirteen in the end. 7 〈◊〉 the 9 verse is the third type and part of this Chapter, of the Church victorious over this mischieve: set down two ways. First, as john had the knowledge thereof by seeing and hearing that company which are the type Secondly, as he is otherwise informed of their case. The first to the 13. verse, the next to the end. That which john did see of them, is their number, place and habit. The number is innumerable, and that of all Nations, Kindred's and Tongues: to show the largeness of the Church in this state, far beyond that under the evil, and here expressed by the names of Nations, Kindred's, and tongues, according to the manner of Prophetical speech, as is before touched. These have notes, far differing from the former, arguing evidently this type to be of the Church victorious over the evil. The former, were few marked and secret ones, closed up from a common plague, whose song none could learn but themselves: here are innumerable with public Ensigns of victory, in high and loud song celebrating the same, and praising him by whom. These come not in place till the Tabernacle be opened in heaven, and the Vials of the last wrath, be a pouring out on the beast, Chapter 15. 5. Their place is standing before the throne, the place of the true Church, Chapter 4. and accordingly interpreted of the elder, verse 15. So in this sense, it is said, Chapter 11. to the two revived witnesses, Come up hither. Their habit is white garments, so interpreted v. 14. with palms in their hands, as victors over great tribulation, out of which they are come, verse 14. the Palm with all nations is the sign of victory: so justly in remembrance whence they are come, these celebrate now the feast of Tabernacles, victorious over the beast, his character, name and number thereof, Chap. 15. 1. Thus far john seeth of them. He heareth them cry, and with a loud voice. Here now these sing, and with a loud voice, so as all may hear and learn, who will not harden their hearts. To the former was no song attributed, they had one, but which none could learn, Chap. 14. 3. except themselves. Here is a Song in the ears of heaven and earth; The Song of Moses, and of the Lamb, Chapter 15. The substance of their Song, as it is excellent, so it well fitteth their case. Salvation is of our God, and of the Lamb. Antichrist derived salvation from so many, and divided the praise thereof among so many, as little part thereof remained to God and the Lamb: These to show a plain crossing of all Popery, and a triumph over it, acknowledge all salvation to be of God in Christ, and therefore all praise thereof to belong only to our God and the Lamb. This overthroweth all wherein the Romans contest with us, we pleading nothing, but that All Salvation is of our God and the Lamb: In which song if they would join with us, all debate were ended. This Song, by times the jews (no obstinate) shall learn, and washing their garments in the blood of the Lamb, shall come out of great tribulation, being at last fully wakened by a voice from the throne to sing with us Haleluiah, Chapter 19 All Angels affirm this Song, of whom their place and song, Chapter 5. 8 Thus far john heard and saw of the case of these. Now from the thirteenth verse is, what he learned by information; wherein come to be considered, the Informer, one of the Elders, see Chapter 5. Sect. 4. and what he informeth. Wherein, again is the occasion, and the matter whereof, upon that occasion he informeth. The occasion is, john his ignorance, and desire of knowledge: to the consideration of the one whereof, and so to the desire of the other, he is stirted up by an Interrogation, What are these? she wing an admiration, as of an uncouch and strange thing in the eyes of the world, when men in so great numbers shall arise from under Antichrists darkness, to the true light of the Gospel, whereof the daily increase maketh the enemies gnaw their tongues for sorrow, and amasseth the world: but greater wonder shall yet be, when upon the beast his fall, the jews forsaking their own righteousness, which is by the Law, and taking hold of the righteousness of God, by washing their long white robes in the blood of the Lamb, shall join with us in this song: so as the Church herself with joyful admiration shall be moved to say, Who hath begotten me these? behold I was barren, whence are these? For the speeches after following, see Isai 25. and 49. and 60. john his answer hath a confession of his ignorance, and a modest request of information: whereupon the Information followeth; first, showing what and whence they are, according to the double demand: and next, showing their graceful state upon this their victory, through God his dwelling amongst them, and copious dispensation of grace. Their coming out of great affliction, is the coming from under the bondage of Antichrist: which how great spiritual affliction it is, they know who have gotten the victory, in whose mouth God hath put this song, Salvation is of our God, and of the Lamb. For this tribulation, see the fifth Trumpet, Chapter 9 And when God openeth the eyes of the jews to see their common Saviour, then shall they well understand what both spiritual and bodily affliction they now are in which shall endure, so much the more their victory: He showeth their long white robes to be their justification in the blood of Christ apprehended by true faith, expressing the action of faith in these words, they have drpt, etc. Thus noting a great difference betwixt them now, and when their garments were dippeth in the mire of men's merits, in the filthy sink of Antichrists Indulgences, and puddle of Purgatory: and in jews now a great change, no more seeking to establish their own righteousness, which is by the law, or placing it Rom. 103. in divers washings, rites and carnal ceremonies, which cannot purge from sin: but dipping their robes Heb. 9 & 10. 4 also in the blood of the Lamb. So lively the holy Ghost painteth out these things. Thirdly, he showeth of them, that their standing before the throne, noteth the true Church of God, worshipping him in truth. 9 Thus is the victory, now their graceful state hereupon is showed in a freedom from all evil, and affluence of all good, and that through God his presence, and protection, and the Lamb his gracious dispensation, set out in so goodly a manner, as many think the things here promised to be of the Kingdom of glory; but here in magnifike terms, the goodly state of the Church is expressed according, as for plenty of light & peace, she shall be upon the destruction of Antichrist, and all open enemies he●e in the Kingdom of grace, & no description of the glory to 〈◊〉 revealed in heaven: which neither the eye can see, nor the ear hear, nor heart of man conceive, and in heaven is no such dispensation of the Lamb as here is noted, who then shall surrender the Kingdom to his Father, that God may bo 1 Cor. 15. 24. all in all. As in Antichrist his prevailing, the state of God his Church was showed in the 144000. and the Church victorious over him (now discovered, and going to destruction) in the number innumerable, and their victorious gesture: so here the goodly state of the Church (now free of all invasion or bondage, and having plenty of light and quiet state) is magnifickly expressed, and yet but in such frame of speech, as is ordinary in the Isai 25. & 49. & 60. Prophets for such cases. This state of the Church is largely handled in the end of this book, as the first (in the hid and sealed ones) is in the six trumpets, and the victory in the seventh, and seven Vials thereof. Now as I have said, according to the phrase of the Prophets, these blessings are set forth under things corporal, and amplisied each by removing the contrary evil. They shall not hunger for the Lamb shall feed them, they shall not thirst, for he shall lead them to the fonntaines of waters, they shall feel no burning, for God shall overshadow them, etc. the overshadowing is from the cloud in the wilderness: for the leading and feeding, see and weigh, Psal. 23. a profession of these graces, which the man of God felt. See john 4. 13. and 6. 27. etc. It is marvel, how men acquainted with the ordinary style of Scripture, should have drawn this to any other sense; but hereof more upon the 21. and 22. Chapters. This state is in these few words expressed, Chapter 19 The Bride is prepared. And accordingly, in all her goodly ornaments showed to john Chap. 21. CHAP. VIII. THe sixth seal being opened, first was exhibited the proper event thereof in the end of the sixth Chapter; and in the seventh Chapter, a summary view given (for strengthening hearts against the terror thereof) of the whole matter of the seventh seal; which here, now is opened, and special events thereof declared, through the rest of all this prophetical narration. Of these, we have, first, a general preparation; and next, the particular execution. The preparation, hath an incident effect immediately following upon the opening of the seal: which is, Silence about half an hour. To show an attended expectation of great things; whereto well, the portending of them in the former Chapter, might have erected the minds. And the waiting for rare or fearful events, worketh a silent attendance. When the wise speak, than all keep silence: and job 29. Habac. 2. 20. when the Lion roareth, all the beasts of the forest hold their peace. Besides this, great things commonly come forth with process and preparation. And truly, God who is slow to wrath, is, in a sort forced to pour out heavy indignation. 2 After this incident effect, is the preparation in the ministers, and in the orderer of the whole errand. The ministers are described by their nature, Angels. Quality, ministering Spirits, as who stand before God, Luke 1. And instruments of ministration, Trumpets. In the instruments, are noted two things. First, that they are trumpets, and secondly that they are given to them. That the instruments are trumpets, it showeth that their ministry in this ensuing matter, is to be sounders of the alarum, and givers of the sign for invasion of the world by each woe, as als many armies of him who is Lord of hosts: as also, that they are denouncers, & that of great and weighty matter. For, Trumpeters are messengers of great things, and, but for great personages. In this also is implied, that the end of their ministry and of these judgements denounced and executed, is to waken up the dead world to repentance, or make it inexcusable against final wrath. See the end of Chapter 9 Therefore when the world is not wakened with Trumpets, it feeleth justly full cups of wrath tumbled out. That these Trumpets are given to the Angels, it showeth them to do nothing without special warrant and mandate. 3 Thus are the ministers; the master and orderer of the errand, is described by his office, and his actions. His office, that he is an Angel: for that, is here the name of office and not of nature. And this angel differeth far from the other seven: for he is the Angel of the covenant, clearly by all his notes. He standeth as the other seven, for he also, in some respect, is a minister: but he hath a particular stand, which is at the Altar, as High Priest. He is furnished also with an instrument, but which is proper to the Priest, and belonging to the most holy place; to wit, the golden Censer. He hath also somewhat Heb. 9 4. given to him, but a rare gift; that is, Many odours, whereby all the prayers, and of all Saints is acceptable. For by him we offer up sacrifices to God. In the fifth Chapter, Ebr. 13. 15. the prayers of Saints are called Odours, and here the odours are distinguished from the prayers: only to show, how it is, and in whom that they are odours; that is, acceptable to God. These odours are said to be given him, according as he acknowledgeth all things to be given him of the Father; as he who is both sealed and sanctified, and as mediator, hath received the spirit without measure. This is by allusion to the Levitical ministry, and not to the Mass. 4 His actions are two: one, of gracious dispensation, another of wrath; as he, who is both the propitiation for Saints, & trcader of the winepress of God's indignation: both an elect precious stone, and a stone of offence. And our consolation herein is great, that to him all judgement is committed. His action of grace, is the offering up of the Saints prayers, and making the grateful smoke of them go up before God through his odours: and this hath a double consolation: first, that God always in the midst of wrath remembreth mercy, and is never so carried in wrath to pour out heavy indignation on the sinful world, but that the loving care of his elect cometh first in place: secondly, that the prayers of Saints haste on judgement on the world, while they send up sighs and groans for God his dishonour, a great encouragement to prav. If Israel had turned to me, how soon would I have humbled their enemies? Psal. 81. 13. 14 His second action, is a sign given to his trumpeters, who stand attending it from him, to set too, to particular execution. The sign is, He filleth the Censer with fire, etc. In token of burning wrath: and with fire of the Altar. For, as the acceptation and sanctification of all the Samts and their offerings is of him, who is the true golden Altar, so all his wrath on the world is from him: in whom, all men, in God his predestination, are ordered to their divers ends, according as they are either given to him, and builded on him, or passed by, and stumble at him. This fire, is also from the Altar, for the spiritual judgements that it worketh. For the fire of this Altar hath double effects. It is gracious, nourishing, purging, renewing, and strengthening to the elect, Isai 6. And it is a fire devouring the adversaries, & burning up the world as stubble: for our God Deut. 4. 24. even a consuming fire. Christ, coming into the world, brought both the one and the other, though the one improperly. Thus, from one and the same Censer, and one and the same Altar, one and the same fire, both sendeth up a sweet perfume, and down a consuming wrath. As the prayer of Elias brought both fruitful rain and devouring 1. King. 18. fire: and as the two witnesses, Chapter 11. are to the godly, candlesticks and refreshing olives; but, with fire out of their mouths, slay their adversaries. If I be the man of God (saith Eliah) let fire come down from heaven, 2. King. 1. etc. Upon this fire cast on the earth, follow Lightnings, thunderings, Voices and Earthquakes, evident types of horrible judgements and commotions, Chapter 4. And so hereby the attending Trumpeters get sign to blow the alarm, and denounce particularly the judgements whereby God was now to plague the blind and obstinate world. And upon the sign thus given them, they set too in order to blow. See Ezech. 10 for this casting of fire, in sign of wrath and God his departing from his sanctuary. 5 Thus far is the general preparation. The particular execution, hath in each, the denunciation, by the trumpet, and the effect ensuing. And are divided in lighter or less woes, and heavier and greater. The first sour, in degree of comparison, are lighter, and are in this Chapter. The three other, are heavy: whereof, two are throughout the 9, 10. and a good part of the 11. Chapt. The last holdeth to the end of the whole narration. The first four, are als many degrees of the mystery of iniquity working on to that fearful height, which is in the fifth trumpet accompanied with a no less deadly evil, for just punishment thereof, in the sixth trumpet: which being ineffectual to work repentance, cometh on the last wrath in the seventh trumpet. 6 Upon the first sound, are seen hail and fire mingled with blood: which, cast on the earth, that is, in the visible Church, Chap. 7, Section 2. Produce then a terrible effect, That all green grass, etc. The judgements of God in Scripture are ordinarily expressed by hail, fire, Psal 11. 6. and stormy tempest. God borrowing speeches from natural things to set forth his terror. But this speech here, hath a special allusion to that plague on Egypt, Exod. 9 and Psal. 105. Now then, to find the analogy, as here the burning up of grass and trees, is to express the decay of spiritual life, and moisture in all true Christianity: and that not only in weak ones, as grass; but in the strong, as trees: so, here we are to search, agreeably to this effect, what is answerable to hail and fire. It is the fire of God his spirit, begetting in us faith and love, which maketh us christian's weaker or stronger, according to the measure of grace given us, and our growth therein: and that by the watering & moistening of sweet showers of grace, as dew upon the mown grass, or rain on the thirsty ground. For of heat and moisture cometh all flourishing greenness. Hereof it is, that so often, in Scripture, we are exhorted to edify on another in love. This burning heat did eat up our Lord, and in it the Apostle burned: this fire of love is the band of perfection, whereby we grow up, as one man in Christ. And hereupon, are Col. 3. 4. in Scripture, so many attestations to be like minded, and detestations of debate and division. Now when this fire of love is turned into the fire of contention: then they, from whose mouths should drop, wisdom and refreshing showers, send out the could hail of their own affections and frosty showers of self-love: which in place of comforting and nourishing the herbs and trees, by wholesome word and sound example of life; in contrary, burn them quite up, as doth hail and fire. This was the first evil, which entered into the Church, for the first degree whereof, the Church of Ephesus was taxed. Which degree betime growing, not only to coldness in love, but also to fiery contention, and mixed with frosty hail, wrought this fearful effect, and first step to antichristianism, even want of true religion, and of the life of God in a great part. This fire and hail, is said to have been mixed with blood, for that not only this evil of fiery debate began even while as yet hot persecution lasted against the Church by heathen Emperors; but also, for that it entered in the Church, in such degree as proceeded to cruelty and bloodshed. This evil, Satan laboured to bring in from the first times of the Gospel, but that the fire of love & sweet showers held things green. The first that greatly kindled this flame, was Victor Bishop of Rome: whose fiery headiness in a frivolous matter, had it not been repressed by the grave rebukes of Irenaeus Bishop of Lions, and Polycrates of Ephesus, had made a great burning. Eusebius recordeth (Lib. 8.) of the persecution by Dioclesian, that it was a necessary correction of the Church, which had fallen to over great a custom of sin (see how greenness was burnt up) & whose pastors were begun to savour of pride and tyranny (see the step to the next evil.) Thus we see how the fire was even mixed with blood: but soon after, how far this fire broke out, upon the first relaxation under Constantine, it is wonderful: so as, if the prudent care of that Prince had not been the greater, that first, and famous Council of Nice, had been a miserable proof of this fire: which being but restrained, there, for the time, how vehemently, to the disgrace of christianity, and burning up of all true religion in the hearts of men, it broke out thereafter, is manifest in the story. So, as Constantine, in his Epistle to the Synod of Tyrus, exprobrateth to them, that he saw nothing in Bishop's dealings but an overthrow of all religion. This, made Nazianzen to utter that hard speech: That he never did see a good effect of any Synod: because, in stead of the fire of love, mixed with the sweet rain of healthsome doctrine, and spirit of Christian lenity, the fire of contention, and frosty hailstones of destruction ruled all. Yea, so far herein, were the Bishops carried one against other, as it is monstrous, what malice, falsehood, and cruelty, they practised: so as in the times of Constans, Constantius, and Valens, the fire and hail were mixed with blood. This made still a decay of true religion both in small and great. 7 Upon sounding of the second trumpet, a mountain of fire is cast into the Sea; whereupon the third part thereof becometh blood, etc. Mountains in Scripture, are put for high and proud States. Then a burning mountain, is the fire of ambition, as the first was of contention. For, albeit contention ariseth of pride; yet at first, the debate was not directly for prerogatives and places, as now, in this second evil is meaned. Remember always, as I touched Chap. 6. Sect. 10. and 15. that so, these evils are ordered, for course of time, as both the first holdeth on with the succeeding, and the succeeding, in time of the former's height, is begun to work. This is cast in the Sea, whereas the first was on the earth: to note a decay in a higher degree than the first, as the sea is a higher and purer Element than the gross earth. The first decay was of religion, in the hearts and lives of men. This second, is in the ordinary worship, which in great part now becometh corrupted; and thereby, a great part both of common professors and Pastors, become dead in superstition. The creatures living in the Sea, are common Christians. The ships are the occupiers therein, designing Churchmen; as is plain Chap. 18. where shipmasters, mariners and occupiers in the Sea, bewail the fall of the Whore. The first death was different from this. That, was in life and manners, objected to the widows, 1. Tim. 5. and to the Church of Sardis, Chap. 3. 1. This, is of another kind, objected to Ephraim by the Prophet. When Ephraim Hosh. 13. 1. spoke there was trembling, but he is dead in Baal. The allusion is to Exod. 7. 19 etc. When the waters are healthsome, all things in them live, Ezech▪ 47. The love of riches and honour is the root of all evil, which, while men lust after, they err from the faith. To this evil, Constantine 〈◊〉. Tim. 6. 10. his preposterous zeal to indew the Church with riches and pomp, much helped. As the voice (then uttered, if their stories say true) did verify. hody seminatum est virus in Ecclesia. The common saying is well known. Ecclesia peperit divitias, & filia devoravit matrem. And that, of golden Bishops and treen Chalices, and golden Chalices and treen Bishops. This fire of ambition, was much kindled in the hearts of Pastors, before the Council of Nice, they beginning to savour thereof (as saith Eusebius) before Dioclesian his time: but there was laid a ground of ambitious contention, by ordering the seats and prerogatives of Patriarches. Ante Concilium Nicenum, ad sedem Romanam parvus habebatur respectus, saith Aeneus Silvius eftsoons a Pope. What shameful digladiations followed about dignity and priority of place, what bitter contentions about limits of Dioceses, would make any sound hearted christian blush for shame to read them. julius Bishop of Rome, albeit topping a good cause, yet seeking therein the advancement of his own seat, is so checked by the Bishops of the East, as fain to yield to time (saith Sabelli●us) the whole sway and majesty of religion, remained with the Bishops of the East, till Phocas the Emperor restored it to Rome. It is shame to hear, how Leo Bishop of Rome, otherways a learned and wiseman, did chafe at the act of the Council of Chalcedon, in favours of the Bishop of Constantinople. How hardly did the Bishops of Rome take it, that it should be enacted in Africa, that no appellation were made to them? what a stir they made thereabout? impudently bold to falsify the act of the Nicene Council, for maintenance of their ambition: till by authentic copies from Greece their fraud was detected: and they but too meekly, admonished to beware, they laboured not to bring into the Church famosum typhum seculi. The contentions of the Bishops of Rome and Ravenna, of Milan and Papia, would even amongst secular Princes, be counted detestable. The Patriarch of Constantinople, first usurping the title of universal Bishop, is worthily taxed of Gregory Bishop of Rome. Thus then, while men were ambitiously seeking themselves, and careless of religion; corruption entered into the worship, in manifold rites and superstitious ceremonies: as even divers godly men in that same time, heavily regreated. 8 Upon the third blast falleth a great star, etc. Stars are Pastors of Churches. This great Star is the type of great and learned Pastors: men of high account, yea and of great shining: but who fall from the heaven, (from the truth and true Church) and so, their shining which ought to have been clear, gentle, and comfortable light becometh like a burning Torch, noting fiery contentions and burning despite, as a blazing flame, in place of a pleasant calm, clear light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2. 8. For this disposition in itself, and working the like in others. This star hath the name of Wormwood Deut. 29. 18. Heb. 12. 15. as being in the gall of bitterness, and making bitter. Simon Magus is said to be so, Act. 8. 23. the Holy Ghost in that one arch-heretic, showing the common disposition of all, as full ever of contentions and burning despite, which manner the Church of God hath not. The effect here wrought is, that this star falling in the rivers and fountains the third part, etc. Here is yet a higher degree of corruption, working on to the great evil. For Rivers and Fountains are in a degree of purity and subtle Nature, above the Sea, as the Sea is above the earth. Now, as there may be a decay of Religion in the hearts and lives of men (which is the burning of grass and trees) the ordinary worship yet abiding pure and unmixed with superstition; so may both Religion in men decay, and great corruption enter in the ordinary worship (the sea becoming in a part bloody) and yet the fountains and rivers (that is the Scriptures and interpretation thereof) abide sound, as experience teacheth, how many abuses will creep in, & with custom take place, while yet both the word and interpretation thereof is uncorrupted. The teachers (who are also Wells and Rivers, bringing waters to the common Sea) teaching more purely than is the practice in ordinary worship. But when not only corruption entereth in the common worship, but even the Scriptures are corrupted with false glosses and heretical interpretations, the fountains being poisoned, and the rivers which should carry douce waters to purify the common Sea, bringing thither bitter waters, and turning 2 King 2. 19 etc. Exod. 15. 23. etc. the sweet water of life to be like these of jerico, & of Mara, then is the evil grown to a high and dangerous degree, and their multitudes, who for any blood in the third part of the sea, would have lived, become dead in heretical pravity. The verity and accommodation hereof is more than clear, as principally in Arrius; so in all the other arch-heretics of that time, men more learned than holy, and more quick than modest, like blazing Comets corrupting the truth of doctrine in a great part. And therefore for the full perfection of evil in this kind, when not only the third part, but wholly all both earth, Sea & fountains shall be burnt, turned into blood, and made bitter, and all light eclipsed; the like type is used in the fifth Trumpet, but with this notable difference, that that star falleth to the earth, and so breedeth the mischief. 9 The fourth Trumpet bringeth a darkness in part upon Sun, Moon, Stars, day and night. A kindly degree of evil to follow on the former: and there withal noting yet a higher degree of Apostasy, and advancement of the mystery of iniquity, as the heavenly lights are above fountains and rivers. This is the type of dark ignorance, coming on the world, first in a great part. The former evils arose, more upon contention, pride and bitter despite, then upon ignorance (while men either not adverting, or maliciously miscarried they took place) but now together with these, cometh also gross ignorance in a great part, darkening all true knowledge. Christ is our sun whom we behold in the true light of his Gospel, whereof when the third part is darkened, so far is our sun darkened to us. The Moon and stars are they in whose hearts God so shineth, as they are able to make the light of the knowledge of God, to shine in the hearts of others, in the face of jesus. The day is that light, thus ministered from our sun by these stars, wherein we walk, who are children of the day, and not of the night. For stars here must be considered, more as receiving light from the sun, they dispense it to us, then for that they shine in the night, And here the night signifieth that light which natural men who are not children of the day but of the night, yet have in human sciences & liberal arts (in comparison to the light of the Gospel. but a night of darkness) whereof now by this Trumpet came a great decay, as in story is more than manifest. Now as these evils are said to work but on the third part in each kind, to show that the first degrees came on but in part: so as first the love and life of God abode in the most part of the Church, as in the second degree, yet the most part worshipped purely: and in the third, held still the Orthodox faith: like as now in the fourth yet continued great measure of learning, both in divine and human sciences. Whereas, in the next Trumpet, all falleth to the height of evil, and a total and common Apostasy is set down. And therefore for preparation to it, a heavy warning is given of a triple woe. But this warning is by an Angel flying through the midst of heaven, and so far removed from the perception of earthly men, it being so far and obscurely delivered, as few were capable thereof, or adverted it: see Chapter 14. and 18. 1. divers learned and godly men, (of whom this Angel is the type) saw the mischief coming on through these evils more and more Lib. 4. Ep. 34. & Ep 38. prevailing, and gave warning of it, even Gregory Bishop of Rome saw so much, and made him say, Rex superbia prope est, & quod dicinefas est, Sacerdotum est paratus exercitus, and ubi est ille Antichristus, qui appellationem vindicabit universalis Episcopi, & cui Sacerdotum exercitus paratus est ad assectandum cum? prope est & in foribus. He did hit very right, for within little more than three years after him, his own successor Boniface the third took to himself the title of universalis Episcopus, which all the succeeding Bishops retain: and so by sufftage of a most famous Bishop of Rome, they are that Antichrist. CHAP. IX. FOllow the heavier woes, denounced in the fourth Trumpet, to fall on the earthly sort, on whom are all these judgements, from which the sealed ones are exempted. Of these three, the first is in this fifth Trumpet: even that huge mischief of Antichrist, to which height of iniquity, the former evils were als many steps. The other two woes, following in the 6. and 7. Trumpets, are the consequences in God his just indignation, of this great woe: the one, for punishment, to provoke repentance in the 6. Trumpet: which being ineffectual to conversion, upon obstinate impenitency, verse 20. 21. the seventh Trumpet bringeth the third great woe and last wrath, to Antichrists utter destruction. 2 In this evil, are the origine whence it ariseth, and the evil itself, the origine, is first and secondary arising of the first. The first is the fall of a great star from heaven to the earth, the type of Pastors of great mark falling from being heavenly, to become earthly, from the true state of Saints to the state of the world, and to the love thereof: from light to darkness, from the keys of the kingdom of heaven, to the keys of the bottomless pit. Now as this fall was not in one instant or point of time (nemo repent fit turpissimus) but by degrees, so is it not to be taken of one man personally, but is the general type of that evil, wherein Pastors falling, they became ignorant, and ministers of dark ignorance: out of which arose the mischief of Antichrist and his poisonable Army: the evil is the love of the earth, where through cometh this change of Keys, by an Apostasy and falling away of these who had been stars of heaven and ministers of light, as having the keys of the kingdom of heaven, to be the ministers of other Keys, even these of Gehenna. This is that succession, and these are the Keys, the Church of Rome and Bishops thereof so much brag of, as this whole prophesy evinceth clearly. The secondary origine of the evil, is darkness arising through this fall and change of Keys, and that in a strange degree; for this darkness is not in part, as that of the fourth trumpet, but it eclipseth all light, active and passive, sun and air. Christ is our sun, whose beams lighten our spiritual air, whereby we both walk in light, and draw in a pure breath for entertainment of our spiritual life. This by this darkness of the bottomless pit, (which arose through that pastors falling to the love of earthly things, lost the key of knowledge, and became Ministers of darkness) is wholly eclipsed, so as all the face of the visible Church is darkened, and common life in it corrupted The evil of the third Trumpet, was by fall of a great star, but that fell in the fountains and rivers, so making them in a part bitter: but here the desire of riches and love of the earth maketh all err from the faith. 3 Of these beginnings ariseth the mischief, wherein are two things, the abominable Army of darkness poisoning all: and the head of so damnable a band, the Army is described, first summarily by their quality, and their annoying power, verse 3. Hereafter more at large, this their annoying power is exponed, and their properties, whereby they are enabled to the harmful execution thereof, are declared. In all which is a most lively representation, and most convenient type of the Roman Clergy, who are evidently this army of darkness, whose monstrous swarms nothing but hellish ignorance brought in the Church: as earthliness of great Pastors, brought the ignorance. Their quality, first is showed, in that they are Locusts: both, for their swarming multitudes, and for their destroying and eating up all green Nahum. 3. thing in earth: as, who not only devour the best of things belonging to this life, but also destroy all spiritual life in men. For their growth and success in both see the Story and be amazed. 4 Their annoying power is summarily set forth, in that they sting as Scorpions. A venomous and bitter kind of Serpent, walking waiwardly, and stinging when it would appear least to do so. This their power (in the larger exposition thereof) hath this general note, that it is limited and not absolute. The first point of their limitation is, of such as they are permitted to harm. The next is, in what degree they might do it. As for the first, they are restrained wholly from hurting the sealed ones, of whom Chapter 7. Which restraint, is here pertinently recorded, both to show that this evil, is the height of that mischief portended in the 7. Chapter. Against which the elect were sealed: and also, to show here the truth of their preservation; and so, how it was, that Christ, in this total eclipse of light by Antichrist his darkness, yet preserved a Church. Wherein yet, be not so gross as to think that one number still of the same persons continued all that time. But it is to show God his continual course in helping his own, all the time of this mischief on the world. Observe here also, that by grass and trees, men are meaned, as I showed Chapter 7. And, as fitliest thus The allusion is to joel 1. & 2. expressed, in the evil of locusts. Now, of these, in the first trumpet, only the third part was burnt: here all feel this plague, except the sealed ones. The second point, in their limitation, is the degree of hurting. Wherein are two causions. First, the quality of the harm permitted them to practise: and next, the time limited to their working. The quality of their harm is cleared by a divers kind, from which they are restrained. For it is permitted them to torment men but not to slay. This their tormenting, again is cleared by a comparison, that it is such as ariseth upon the sting of a Scorpion, that is so painful, as death is more tolerable, as the effect thereof well showeth. Now consider well, that this torment and plague is on the inhabitants of the earth, and, here to be taken up as God his judgement on the world, whereof the true Church is free. And so, this army hath not power to slay: as neither, that way, plague they the men of the world, as do the ministers of the sixth trumpet; who, both sting with poisoning tails, and slay with heads, as having power in both. But, these have their power in their tails, only to torment with poisonable sting, and not to murder openly. For other ways, as they are considered in their dealing against the Saints (which is not in this place) their blood is found with them: yea and all the blood shed on the earth: albeit not for direct professed power and practise of the sword: Chap. 18. 74. but, as on the jews came all the blood from that of Abel the righteous to the blood of Zachary: who, yet Math. 23. 35. professed that it was not lawful for them to put any man john 18. 31. to death. This is here put for an evident note of Antichrist his dealing: of purpose, to discern this evil from that of the sixth ttumpet: and that so eleerely, as it is wonder, how, men of learning and judgement could confound things so notably distinguished, and which can receive no other accommodation. Now, that this their tormenting of men, is less tolerable than death. We know, that no vexation is comparable to that of a conscience, wherein is put the sense of God his terror and eternal wrath, if therewith the true remedy be not applied. For, as Skin for skin, and all that a man hath he will give for his life: so job. 2. 4. life and all a man will give for his soul and the peace▪ thereof, who once hath felt the terror. For, a troubled spirit who can bear? and a good conscience is a continual Prou. 18. 14. feast. But all the doctrine of the Church of Rome, is such Prou. 15. 15. as putteth in this sting in the conscience, whereby the torment is bred, but never applieth the true remedy: But such bastard cures, as augment the anguish. Hereof it is that superstition is most busy and restless. For, He multiplieth Psal. 16. 4. his own sorrow which offereth to an other God. Hence arose, painful pilgrimages, devoting to sacred warts, Kings bequeathing their Crowns: husbands their wives and children: wives their children. Hence were so many erections, and fond donations for soul Masses: if so be after death they might find that repose and comfort, which they never felt in their life. Herefore is this vexation fitly compared to the stinging of a Scorpion, most painful of any. How many strange policies and treacherous devices (as of walking spirits, and forged miracles) these Locusts have practised, and still do, to subdue to themselves the consciences of men and hold them in torment, is more than manifest. And by such as they have stung deeply, it is that ordinarily they acchive all their desperate Treasons and murders of Princes: Acts, forsooth, of such merit as will obtain heaven to a person otherways condemned. And what is it; that upon this presumption, the tormented spirit will not run to? what a strange practice is that (amongst many more) of the jesuits with their novices in their chamber of meditations? 5 Thus is the quality of their harm. The time limited to them so to torment the world, is Five months. In which, for aught I know, the mind of the holy Ghost hath been highly mistaken of all men. For cleared then, of an The times recorded in revelation. obscure matter; In this whole book, are but seven times recorded. That of ten days, Chapter 2. That of half an hour, Chap. 8. This of five months, here. Thatof a year, month, day, and hour, in the sixth Trumpet. That of forty two months, Chapt. 11. and 13. with which, that of 1260. days. Chapt. 11. and 12. And of a time, times, and half a time, Chap. 12. are all one. That of three days and a half, Chap. 11. 9 And that of a 1000 years, Chap. 20. Of these, all sound interpreters, (for how maliciously the Romans, to obscure clear story, do expound them, shall appear after) fall to one of two opinions. Some taking these times indefinitely. But, while they bring no reason, why such and such, are put of the holy Ghost for indefinite times, they rather cut the knot then lose it. Others, and some of the most learned, take these times for definite, in exact calculation, but that they are not to be taken in propriety of speech, except the last: and that by a Prophetical frame of speech, a day is to be taken for a year, and so by consequence, a month for a month of years, and a year for a year of years. But in my judgement, there is hereof, neither ground nor example in all Scripture. The 4. of Ezechiel, whereon all this opinion is builded, yieldeth to it no ground at all. Where God commanding the Prophet, in a typical action, to express the long rebellion of the people, being impossible to do it so many years: that some analogy at least, might be, he biddeth him lie so many days: and therefore the interpretation is added, that a day was enjoined him for a year. But that in any part of Scripture, calculation of time, either propheticallyforetold, or historically recorded, is thus expressed, I see it not. That place Nom. 14. 34. maketh less for it; God showing but the analogy of his judgement to the people's rebellion: whereon, if any thing of this sort might be built, it should rather seem that a year were for a day then a day for a year. Now, upon this weak or rather no ground, to infer, that as a day in Scripture, is found put for a year; so here by consequence, a month is put for a month of years, and a year for a year of years: without so much as a show of example; for me, I think it too great licence in interpreting God his Oracles. As for these places in Daniel, where years seem to be, by days, calculated: they are of the most learned, taken in propriety, and the accommodation of story fitly given. which maketh me much marvel, that an exceeding learned man, even so, interpreting Daniel: yet in his notes upon this place, for warrant of the other interpretation, should say, apud Danielem passum. And for what reason shall days in Daniel be taken for years in other places, more than Chap. 10. 13? that he counteth years by the hebdomades, and only Chap. 9 it strengtheneth their opinion nothing. For, in the common use of Hebrew speech, hebdomades, are no more properly of days then of years, but alike of both, as the count falleth, either for the sabbath day or sabbathical year, whether common in the seventh year, or great in the jubilee: and, as in the 9 Chapter of Daniel, the matter evidently showeth the account, to be of years, so Chap. 10. 2. (where doubt might have troubled the Reader, with an apparent strange thing, if they had been taken of years, as in the former Chap.) he addeth the interpretation for a clear distinction. If it had been the purpose of the holy Ghost, through all the rest of this prophesy, to set down in these forms of speech, the exact supputation of time: I see no reason why in the last, of a thousand years (which only of them all, is to be taken definitely, and for great reason, as shall beshewed) he should have altered his ordinary manner of style. This wrong conception of these times, hath marred all the accommodation of this prophesy: making even notable learned men, and who otherways have had deep insight in these mysteries, to jumble and confound distinct matters; while still, according to this forelaid prejudice of definite calculation, they apply things, but give no satisfaction: and the matter here handled, and the manner of leading, being opened up, will show clearly, how by this prejudice, they have laid, both before themselves and others, great blocks, to impede a clear way. This time, then here, of five months, is to be taken indefinitely, and put here, for a consolation: to show, that this terrible plague, should not always prevail over the world. But besides this, we must find out some reason agreeable to the majesty and wisdom of the holy Ghost, why this time, in this place, and the other, in their places are taken of the spirit, more than any other time. As for that of ten days, Chapt. 2. it is easy, by common frame of Scripture speech, both for time and number. The parents of Rebecha entreated her abode ten days: jacob his wages were changed ten times: Wisdom strengtheneth more than ten Princes: Ruth to her mother in law, and Elkana, to his wife, were better than ten sons: ten Virgins have ten lamps: and Chapt. 11. the tenth part of the great City falleth: ten men take hold of the skirt of a jew, and many such. So as for this number, or of seven, in matter or time, the ordinary use of scripture answereth. The reason of others is more difficult, and most of all, that of this time here put: why it is (seeing this evil of the fifth trumpet, is all one with that beast which worketh 42. months, Chap. 13. All which time accordingly, the heathen trod under foot the holy City, and the Prophets prophesy in sackcloth 1260. days, Chap. 11. and the Church is so long, fed in the wilderness, Chapt. 12.) that here, to the Locusts should be attributed five months: a time, through all this book, no where else recorded. And this is indeed wisdom, for perceiving whereof, we must understand, that as all the types, yea and frames of speech in this prophesy, are from the old Testament; the collation whereof, bringeth to both great light: so these times here, are put by allusion to the like times there: not only to show, that these evils should have an end, as had the others: but also, by the same time attributed, to take up the conformity of case, in things here prophesied, to those, to which, the same time in the old Testament is given, for more clear light in both. And to stir us to advert this purpose of the holy Ghost in using these times, not only is the same time, but also the same speeches put: to move us to the collation of things, and so, therein to find, both great light, and delightful satisfaction. Now then, albeit this time, as the others last mentioned, be of the working of Antichrist, yet the evil here, hath a far different consideration from the same evil, where the other times are thereto attributed. Here it is delivered to our consideration as the plague of God upon the whole world, from which the sealed ones (the true Church) are free; as the other times are attributed to it, it is put, as the wrestle, sufferings, and troublesome state of the true Church, under, and by this evil are to be considered. Therefore to the evil here such a time is given, as may lead us by the like time and like frames of speech joined therewith, to find out and consider such a like case in the old Testament, of a general plague on the world, which yet the sealed ones escape; that by comparing, we may find what a huge wisdom here in two words is comprised Now in all the story of old, no such case occurreth, but only the deluge of Noah, in all things semblable to this. That was the only general plague wherewith ever at one time the whole world was punished: and this darkness of Antichrist is a spiritual plague, overgoing once all the Christian world. In that only they escaped whom God sealed up, and enclosed in the Ark (the type of his true Church) here none escape but the sealed ones who are on Mount Zion with the Lamb, while all the earth follow the beast. That plague overwent the earth by opening the fountains of the great depth, Abyssi magnae, Tehom Rabbah, & of the windows of heaven. This by fall of a star from heaven, opening the bottomless pit, & smoke bullering out thereat, overgoeth all. That by degrees grew, till at length, it overwent the highest mountains five times three cubits: this by degrees rose to overwhelm sun and air. These waters prevailed over the highest mountains five times thirty days, that is five months: this evil growing by degrees to a height, shall have a time of prevailing, and obtaining place over all. These waters prevailed not still, but after an hundred and fifty days, that is, five months, they began piece and piece to decrease, till at length the earth was dried, the Ark opened, and the closed and sealed up ones came forth, and replenished the earth. This evil after a time of prevailing over all, shall abate, and by the light of the Sun of righteousness, and wind of God his mouth by degrees be consumed, as by degrees it did grow, and the true Church shall break forth, the Tabernacle of Testimony shall be opened in heaven, and these 144000. hid ones shall become a number innumerable with palms in hands. And as Elizabeth the mother of john Baptist bearing the reproach of barrenness, hid herself five Months, thereafter to appear with big belly: so in this prevailing evil of Locusts, and their King Abaddon, Luk. 1. 24. the true Church as barren shall lurk five months (that is, for a time) to break forth thereafter big with child. Of these, who should be preachers of repentance from Antichristian works, and forerunners of the Lord his last coming, as john was of the first. Finally, as the waters of Noah was such an evil, as never Gen 9 11. Isai 54. 9 shall come again, and thereof the Rainbow made a Seal: so the darkness of Antichrist once dispelled shall never again overgo all: for he must go to destruction. And for this it is, that agreeably thereto, the great Angel coming to his overthrow in the next Chapter hath the Rainbow about his head. Now weigh what plenty of light and depth of wisdom lie hid in these two words, of five months, which the spirit repeateth twice, of purpose to waken our negligence, to take it up. Of the other times we shall speak in the own place. 6 This was the general note of their limitation. Now follow the properties of these Locusts, whereby they are able to vex: first, they are like horses, not common horses, but prepared to battle, lusty, f●d, strong, and fierce, over coming all opponers. Hereto they are strengthened by usurped spiritual authority, expressed in Crowns, which are neither upright in form nor matter. With this is joined hypocrisy; for they look like men, who measure their affairs by judgement, as full of reason and humanity. For simulate modesty and simplicity, and for force of alluring enticements, they have hair like women, with fair and flattering speeches, deceiving the hearts of the simple, and provoking to spiritual fornication. But under this, they are cruel devourers, as having teeth of Lions, devouring widows houses under colour of long prayers, whiles within, they are ravening Wolves. They are armed against all invasion, having privileges and immunities from all secular power, shaking their tippets on Kings, as being only subject to their King Abaddon. Now all these make their invasions terrible to the greatest, they being therefore like horses and chariots rushing to battle, and joel 2. 4. 5. it is well known, how the contesting with them hath often brought Princes to the pinch of their estates: and their daily treasonable bloody attempts and suggestions against the lives of Princes, prove this clearly. All this is effectuate by the stings in their rails, that is, their poisonable doctrine: The ancient and honourable man is the head, and the false Prophet teaching lies is the tattle, Isai 9 15. 7 Thus is the Army. Their head is described, from his state and his name agreeable thereto, his state is, that he is their King, even setting himself up against the great King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Thess. 2. the quality of this his Kingdom is showed, in that he is the Angel of the bottomless pit, that is, the Devil his Lieutenant: for to him the Dragon giveth his throne and great authority, Chap. 13. He is the man of sin. His name, fit for such a King, is destroyer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both for destroying the faith of others, and for that he goeth to destruction, Chapter 17. Paul calleth him accordingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & he goeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chapter 17. 11. It is wonder, in so clear consent of scripture, how any learned could doubt who here is described, He is so called both in Hebrew and Greek, to show that he shall be no proper head of jews or of Gentiles: but a common deceiver of both jew and Gentile professing Christianity, and whom, at length, both jews converted to the faith, and Gentiles shall know, and call the Antichrist, when the place of his foil shall be called in Hebrew Armageddon: Chap. 16. 16 for even in this, that he shall be so called in Hebrew, is implied a prophesy of the conversion of the jews, as in the same sense, Chap. 1. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, is put, Amen in Hebrew. 8 This is the first great woe, now said to be gone, & the second to come anon, in respect of their description here, not that for event in time, this woe was fully passed before the beginning of the next, as is evident by the end of this Chapter, where, after the description of the sixth Trumpet, the impenitency of men still continuing in Antichristian works is showed: so as the first woe holdeth on all the time of the second, and this second woe had his beginning soon after the open beginnings of the first! God so punishing sin by sin, & according to the growth and induration of men in the first impiety, giving the more free scope to the second, till desperate obstinacy bringeth on the last woe and final wrath; for as the woe is not said to come till the height thereof, at least in such degree, as wherefore it may justly be esteemed the soarest judgement in the time, albeit in some degrees it hath been working on before: so the next woe coming in such height, as the former, in comparison is not so much felt, the first is said to be gone; and that we may take up this course and reason of God his working, the sixth Trumpet hath this singular in it, that upon the sounding thereof, commandment is given to lose the four Angels, etc. and accordingly the Ministry of the fixed Trumpet performeth, only to show, that the plague therein was in God his just indignation, the punishment of Antichristian Idolatry; if so be, thereby men could have been moved to repent before effusion of the last wrath: but they persisting notwithstanding in obstinate impenitency, the great Angel in the next Chapter sweareth final overthrow. And this is the reason of that which this sixth Trumpet hath in it, singular from the former; so wisely is this prophesy penned. 9 In this sixth Trumpet then are the evil, and the event. In the evil, are noted how it is brought on, and the particular description of the mischief. It is brought on by commandment from Christ, who is the golden Altar, to the Angel of the sixth Trumpet; the tenor whereof is to lose the Ministers of this woe, for working of it. The reason hereof we touched. The Ministers of the woe, are the heads, and the destroying army. In the heads are noted their number, condition, place, and end of losing. In number they are four, as a number competent, yet not for that respect which is of the four, Chapter 7. (for the four corners of the earth) for this plague goeth not so wide, being but against the third part of men (a clear distinguishing note of Mahometism from Antichrist) but here, they are four, for all occasions, as the other were for all places: and therefore four times are put (an hour, a day, a month, a year) not to design the space of this woes durance, but to show that these were ordained, and in number competenr, to execute God his wrath at all occasions, short, or long, as God should be stirred to indignation, and send them forth. Agreeable hereto the commandment cometh from the four horns of the Altar, to show Christ his sufficiency of power, to raise up instruments of his justice according as by the sins of men he is provoked. For, from this Altar both the prayers of Saints, go up before God, and the fire of vengeance is powered down on the world, Chapter 8. this maketh the allusion, and conveniency in number of four Angels, four horns, four times. 10 The condition of these heads is, that they are bound, whereupon is the commandment of losing; this showeth the severity of these four Angels of wrath, in that they are bound up as rageful beasts, and giveth certain expectation of cruel effects, they being loosed. God his patience is here also noted, restraining his judgements, till the wickedness of men extort them from him. These four Angels are the heads of the Mahometan and Turkish Armies. Not for so many heads in propriety, as many vainly vex themselves to find out, but for the reason above touched; who how they were tied up at Euphrates, that is, restrained in the East parts about Babel and Persia, partly by their own intestine discords & wars, partly by some great victories of Christians, from working this horrible desolation which now upon this their losing ensueth, is clear in the story. Mahomet arose soon after the open and avowed beginnings of Antichrist, and spread his poison, advancing it so with fire and sword, that in short years his Successors overran all Arabia, Egypt, Africa, Spain, and Persia. This swift course was after tied up; (as the commandment of losing them from their binding necessarily implieth, showing that both before this they were, and from raging tied up) for a good space, till at length Turk's joined with Saracens, and becoming one people, and of one poisonous religion, upon huge increase of Antichristian impiety, they got free scope from Euphrates in God his justice, to slay the third part of men, from which kind of working the Locusts were restrained▪ 11 Thus are the heads, their army is described from their number, kind, disposition, horrible effects, and power of working, their number is huge, to show their innumerable forces, wherein the Story is clear. Their kind is that they are horsemen: both because their chief forces consist of such, as also to show their fierceness and irresistible invasion. Their cruel disposition is expressed, in that their habergeons were of fire, brimstone, & jacinth. For when the Scripture describeth horrible executions, it is ordinarily by fire and brimstone, and ascending smoke, as in the Psalms and Prophets often. Now brimstone inflamed, yieldeth both a flame and a smoke of a jacinth colour, and accordingly they are here put, to show in these a bloody disposition to work utter desolation, like that of Sodom. For this, their horses also are said to have heads of Lions, to design open rage and professed cruelty, whereas the Locusts covered their Lion's teeth with faces of men, and hair of women. Fire, smoke and brimstone are said to come out of their mouths, not only to amplify this their cruel disposition, as breathing nothing but utter desolation; but also to show their facility of destroying all things, as with a breath or word. The third part of men are said to be destroyed by them, to show according to the Phrase above in the first four Trumpets, that this plague should not overgo all, as did that of the Locusts, but yet should work a horrible and great vastation, conveniently to their cruel disposition, set forth in three things, & this effect is most evident: for never any conquering people before them wrought such desolation as they in the parts which they have overrun; so as in the most plentiful and best peopled parts of the earth, they have scarce left so many villages, as were sometime famous republics. These are their effects. Their power of working is both in their heads & tails, for they have also tails like Serpents, stinging: all the power of the Locusts was in their tails, at least by them they wrought all, that is, by poisonable doctrine, therefore they pretended no power of open murdering men of the world: but these have power both in heads and tails, that is, both by their policy and government they use and profess plain hostility and practice of the Sword, and also by their false Prophets they sting as did the Locusts, poisoning also with false doctrine: so manifest a note of distinction is put here betwixt these woes, as they could not have been mistaken, if forelaid preiudices had not forced the wresting of clear things to wrong accommodations. 12 Thus hath been the evil, the event is obstinate impenitency, and induration of men in Antichristian works, which are here so plainly set down, as any having eyes may see, whose impiety hath loosed these Angels, and whose obstinacy still maketh them to prevail; and so by just consequence, albeit to them directly was not permitted to be open murderers of men, yet that with them truly, is found all the blood shed upon the earth▪ Chap. 18. 24 CHAP. X. AS the sixth Seal, besides the own proper effect gave a preparation to the seventh, by a summary view of the whole effect thereof in the seventh Chapter: so here the sixth Trumpet (besides the proper woe of it in the four destroying Angels from Euphrates, and their Armies of desolation in the end of the last Chapter) maketh way now in this and a good part of the next Chapter, to the effect of the seventh Trumpet, and last woe: which, impenitency now justly bringeth on. Now all this preparation, even to the blowing of the seventh Trumpet Chapter 11. 15. albeit it be to clear the way, yea, and hath some no small beginnings of that great woe, which by the seventh Trumpet is fulfilled, yet it is comprehended under the second great woe according to their distinction by Trumpets: because even in the height of this second great woe, these degrees towards the last, were working So wisely and artificially is the course of this prophesy led forward, and parts thereof clearly coupled together. This preparation then, for Antichrist his just and full overthrow, upon obstinate impenitency against the punishment from Euphrates, is by a magnifike description of that great party who foileth him: and of the means of his victory. The party, is jesus Christ, here typically setforth (as always throughout this prophesy) not according to the veriry of his person, but to express his operation in this work. His means of victory are, the little book opened, and the bold and powerful preaching thereof: and that, for Finishing the mystery, in the full overthrow of the enemies, and perfecting the Church in all grace; here as a prepared Bride for her husband: whereto, he fitteth ●pt instruments, who by divine motion, studying diligently the Scriptures, preach every where the Gospel. So, as by the true rule rightly applied, the true Church of God is discerned from the false: and light growing, Antichrist his kingdom is in a degree, shaken, and beginneth to fall: and in the seventh Trumpet is utterly and for ever destroyed. 2 We have, then in this Chapter, the coming of the great personage performer of this work, and the end of his coming: For effectuating whereof, prophecy is restored. This great perso●nage, is that stronger Matth. 〈◊〉. 29 one than Satan, who foiled him, and now, after a sort returneth to overthrow the beast of his power, the Angel of the bottomless pit, king Apollyon. In this parsonage, are to be observed, whence he cometh, the form of his person, and his actions. He cometh from heaven, as the adversary came out of the bottomless pit, not in propriety of speech, as if he personally descended: but that he, who through antichrist his darkness was not seen, now again showeth himself. As, God is said often, in Scripture to depart or hide, and again to show himself. The glorious and magnifike form of his person is showed in a note of divine majesty, that he is clothed with a cloud, Luke 2●. At the erecting of the tabernacle, a cloud Exod. 40. 34 1. King. 8. 10. filled it. So also, Solomon his Temple, The Lord hath said he will dwell in the cloud. He gave his presence to Israel in the wilderness, in a pillar of a cloud. He maketh the Psal. 104. 3. Acts 1. 9 clouds his Chariot, and he went up in a cloud. secondly, he hath the Rainbow about his head, as he, whose presence bringeth peace: the rays of his face imprinting the seal of peace in the darkest so●le and most cloudy conscience. The shining of the Sun against a cloud maketh the Rainbow. So Christ, whose face shineth like the Sun in his strength, Chap. 1, being clothed with a cloud, hath conveniently a Rainbow about his head. His flesh is the vail covering his Deity, whereof the manefestation therein, maketh our peace. But here specially, hath he the Rainbow about his head, as coming now to dispel the great deluge of Antichristian darkness: which shall never again overspread the face of the Church, more than the waters of Noah shall the earth: giving thus a sure pledge of serenity, Chapter 9 Section 5. Thirdly, his feet have two notes. They are pillars, and they are fire. The first, for stable firmness and solid strength, wherein he now cometh both to 'stablish his Church in peace, and to tread down all his enemies. The fire, showeth with light and purity, dispelling darkness and purging all uncleanness, yet fiery affliction conjoined, in this conflict with Cham 11. 3. 7. 8. Chap. 13. 7. & cha. 14. 12. 13. Antichrist: against all which notwithstanding, his Church should stand stable as the Pillar of truth. He hath fourthly in his hand, a little book open. This is the weapon of his victory. It is little, in comparison to Antichrist his great book of human Traditions, unwritten Verities, Apocriphe Scriptures, Decretals, Canons, and manifold Legends, all joined and equalled by them in their practice, at least, with this book. It is open for that clear understanding of holy Scripture which now Christ should bring: whereas, in Antichrist his darkness, the same was buried in ignorance, which, with them is the mother of devotion, it being held capital for common laicke men to read Scripture in vulgar tongue. 3 The actions of this great personage, thus furnished, are in his gesture and in his voice. His gesture is, that he set his right foot on the Sea, and his left foot on the Land: as he who hath power over all creatures. Who stablisheth the mountains by his power, and appeaseth the noise of the Seas, the noise of the waves thereof, and Psal. 89: 9 the tumults of people, Psal. 65. His right foot is set on the Sea, as whose rage is most terrible, and the left, on the earth, to show that he is sufficiently furnished with all strength, and accordingly uttereth it, as for the party opponer is requisite. In the 13. Chapter, to express Antichrist his estate, two beasts arise, the one out of the Sea, the other, out of the Earth. These he cometh to undo, and conveniently therefore setteth his feet in this manner. So is his gesture. His voice, is a loud cry. Wherein, as the little book is the weapon of his warfare, so the use and welding of it, is here expressed; to wit, Preaching. Whereof to show the boldness, his voice is compared to the reoaring of a Lion. And to express the power, and that, perfect, accompanying the bold Preaching of the Gospel now restored, seven thunders are said to speak. As at the going out of the Gospel in the first seal, the first beast having the face of a Lion, Spoke like thunder: So, now at reviving of the Gospel to Antichrist his overthrow, it shall be accompanied with boldness and perfection of of power. The great Angel coming down to fight for Zion and the hill thereof, Isai 31 4. Now, consider that Christ is here described according to his virtue working in his servants: whose voice, if it be his, is bold and powerful, If their voice be, as it ought, the echo of his cry, it will be like thunder. For thunders speak as he roareth Amos 3. 8. and except he roar, no thunder uttereth any voice. His sheep know his voice and not the voice of a stranger. All joh. 10. 4. 5. this is, to show, that the ministry of the Gospel, through the power of Christ accompanying it, shall consume Antichrist to powder. That notable things were uttered by these Thunders, john his readiness to write, argueth clearly. From which he is stayed by commandment, not to write, but to seal and close up what they had spoken. We must be sober, and contented with what it pleaseth God to open, as not able at all times to receive all things. I doubt not, but now in clear manifestation of Antichrist, these thunders have been, and are still thundering that openly, which here for the time was sealed up. But, for this time their speeches have been, as I think, so plain, as Christ thought not meet to put in register. For these mysteries are (as it becometh) so delivered, that the wise, in time, shall understand them, but the wicked shall do wickedly. To them things are spoken Dan. 12. by parables, that, hearing they may hear, and not understand, and, seeing they may see, and not perceive. That Matth. 13. 10. these speeches were uttered, and yet closed up, was partly, for john his particular information and strengthening. As to such effect, God in revelations, showeth to his servants of high employment, sometimes, more than in either, Mark. 9 9 2. Cor. 12. lawful or possible to utter. And truly, I am of this opinion, that none can be an able minister of the Gospel, who, for his own both light and feeling, hath not more than he can publish. It is partly also, for all readers and hearers of this prophesy, to expect and advert, in their time these thundering speeches: as to the praise of God, we now do clearly. For, that here Christ commandeth to seal them up, and that, hereafter in this prophesy (which is but one continual trance) they are uttered, I neither see any reason of it, nor any place yielding any probability that so it is. 4 Thus is the great parsonage instructed with his weapon, the word, understood and preached in all boldness and power. The end of his coming thus instructed, is to Finish the mystery of God, and that without longer delay Act. 3. 21. or protraction of time: So, as upon the sound of the seventh trumpet, and in the days thereof, all shall be accomplished, whatsoever the Prophets had foretold either of the destruction of the enemies or the Church, or of God his plentiful mercy and grace, in her deliverance, and her goodly, graceful, and peaceable condition thereupon. For this is the mystery of God, which in the days of the seventh Trumpet shall be fulfilled. Which trumpet as it hath begun to blow long ago, and (praised be our God) we see the effect of it in good degrees advanced: so how long it shall blow, God only knoweth. This always is certain, that Antichrist his destruction, already begun, shall hold on to everlasting woe; neither shall he recover strength. As also the increase of light and grace towards the Church, shall continue, till Antichrist being overthrown, and the jews io●ning to the faith: she enjoy a graceful and peaceable state here, as a Bride prepared for her husband. This to be the mind of the Holy Ghost, the whole course of this prophesy showeth evidently. And the many goodly promises of the Prophets gathered together in the Church her description, Chap. 21. and 22. prove clearly that therein is the mystery of God fulfilled according as he foretold, By his servants the Prophets. Now, the things in this Chapter, and to the 15. verse of the next, having such congruity of argument with that of the seventh Trumpet and last woe (as whereof, they are not only the preparation, but even such great beginnings) yet notwithstanding, they are delivered under the sixth trumpet, and second great woe. Because, albeit it be true that these Trumpets no more than the seals or Viol● be put for knots and periods of time exactly cutted, but for distinguishing divers matters: yet thus far in them, time must be looked to, that they fall out in course after other, as they are here ordered by the spirit. For, though the evil of the sixth Trumpet was ever in time of the fifth: and the evils of both fifth and sixth Trumpets hold on in some degree in the beginning, yea a good space of the seventh,: yet the world, felt first, the fifth Trumpet, and woe thereof; whereupon, the sixth Trumpet and second great woe, ensuing, albeit the first woe ceased not, yet when the world felt most the second, as in the height of it, being then the most sensible plague, all evils and punishments whatsoever of whatsoever kind, are joined with the greatest woe in the time. And thus is it, that albeit these beginnings of Antichrist his fall here, and to the 15. verse of the next Chapt. agree, in argument with the matter of the seventh trumpet: yet, because these beginnings & first degrees fell out in the greatest height of the second woe, and were yet of no such weight or measure as the worldly sort and Antichrist, feeling a heavier woe upon them, did so much regard: therefore they are put under the second woe and sixth trumpet. But when these small beginnings grow on so far as Antichrist and the worldly sort following him, become first afraid, Chapt. 11. 11. and upon the seen danger of his kingdom already begun to fall, then falleth to count light of the other woe in respect of this: then is the seventh trumpet said to blow and the second woe to be past, the third now coming in place. And this order of delivery, which the spirit useth, as it is exceeding artificious and pleasant, so being well adverted, it bringeth great light and satisfaction. Now, because this end, of this great Angel his descending, seemeth incredible, Antichrist and his kingdom being so strongly settled, as the overthrow thereof appeared impossible: the great Whore presuming thereupon, to sit still as a Queen, and Chap. 18. to see no mourning: therefore, that the promise may be the mo●e sure, it is confirmed by an oath. Wherein, for instruction, are to be observed, the swearer, his gesture, the form of oath, and the point sworn. 5 As we have heard the end of this great Angel his descent, so is showed how this end is effectuate. And this is, by fitting and preparing fit instruments thereto: who are stirred up by divine instigation, to take the little book from him only in whose hand it is open, to eat it up, receiving in their hearts all God his words, etc. Ezech. 3. 10. This eating hath a double effect in the eaters, of sweetness and delight in the mouth, and of bitterness in the belly; that so they may be meet for that effect set down in the last verse, where is the interpretation of all this sign. Showing in john, (who here, is the type of these whom Christ shall thus, and to this end, stir up) that, for raising again the true light of the Gospel, and by the powerful and wide preaching thereof, gathering of his Church and defeating darkness: he will raise first in men's hearts a love of knowledge, and of the book of God, who thereupon, by his motion shall study the same most diligently, as eating it with appetite: and shall find in studying it, exceeding sweetness and spiritual joy to their souls: and letting it as it were down in their stomaches, and filling their bellies with it, they shall be so filled, as not able to contain it, they must burst forth; though the preaching thereof beget them of the world great trouble, and many tears. For all this frame of speech, see Ezech. 2. and 3. and jerem. 15. and 20. and withal, observe herein the distinct degrees of a true inward calling, whereof none can be lacking in the true minister of Christ. First, a love of God and of the knowledge of his word, begotten in the heart by divine motion. 2 A heart to pray for light. 3 A diligent and careful study of Scripture. 4 A sweet delight and taste found therein of spiritual joy to their own souls. Now all these any good Christian may have: but, to make a Pastor, thou must also find the last, that is, bitterness of belly. The accommodation of this is so clear in story, of these, whom God thus first stirred up to the love of learning, and by whom the true light both of divine and human sciences was restored, so as Antichrist was discovered and noted for the man of sin; that it needeth not here to be enlarged. Read the story and accommodations of Writers on this place. CHAP. XI. Here, the effect in some degree is showed, of that which typically was spoken of john in the last verse of the former Chapt. in that the little book, being eaten, giveth to the eaters, a faculty to discern the true Church from the false; by assistance and instigation of the great Angel who giveth it. And this is, by applying the rule and measure thereof (sound and strait as a reed, strong, apt, and maniable as a rod, and as Aaron his rod, which devoured the rods of the Enchanters) whereby the body of the true Church is found to be Exod 7. 12. small, as the Temple in comparison of the Court and City: and hid, as the Temple, wherein none entered but the Priests, as a small centre in the midst of a large circumference, and closed up within it. The Ministers in Deut. 17. 6. & 19 15. john 8. 17. number few, being but two, the smallest of numbers, and yet sufficient for witnessing of a truth. In calling, witnesses, and of divine things, being Prophets and standing before God. In condition, afflicted, as doing it in sackcloth, in much heaviness and many tears. In this condition, yet having great and divine power: towards the Temple, dispersing plenty of grace as olives, and true light as candlesticks: and outward, having vengeance in readiness against all disobedience, as Elias and Moses, having, nor using, against their enemies, no armour but spiritual, and that for the space of a 1260. days, all the while the Gentiles occupy the Court and holy City and tread them under foot, that is, all the time, Antichrist possesseth the name and title of the visible Church (defacing and down treading therein true worship) which therefore is cast out, and hath not with God, the account of his true Church, now-onely closed up within the Temple. The frame of speech is from the jews Temple, thereby to express the condition of the Christian Church, under and within the compass of Antichrist, usurping the title, and glorying in multitude and visibility: who therefore, after the same frame of speech, hath with his false Church, the name of Gentiles, obtaining a good space, the whole City & Court of the Temple; even that beast, who worketh 42. months, Chapt. 13. All which time, God had his own Church, albeit small and not seen of men, even within the bowels of the Antichristian usurpation, as the Temple is within the City and Court. Which true Church, he entertained in the life of God, by a hid, but powerful dispensation of grace, of a secret unknown and small number of true Chap. 14. 2. 3. Ministers. Whose state and condition, in course of time and Antichrist his opposition, is threefold. First, they prophesy long and powerfully, and albeit in sackcloth, yet without bloodshed being hid in the Temple. Secondly, the Angel of the bottomless pit, King Abaddon, smelling them out, they are openly murdered, and cruelly and barbarously entreated, even with applause and congratulation of the world, in all parts of the Antichrist his power (the great City) so as they seemed In orb Romano qui sunt Cives sunt Romani. Lex Antonini Pij. Bodin in metho. historiae. cap. 6. to be utterly undone and extinguished: and the earth, and earthly men thereupon, rejoiced as freed of them, who by the light, reproved their dark works, and thus tormented them: not as the Locusts tormented men, Chap. 9 But as Elias and Micheas did Ahab: jeremias, the Land; and Amos Israel. Thirdly, the spirit of life from God, which never can be killed, (for the truth can never be bound) raiseth them, that is, others, having the same spirit and power: who stand up on their feet, that is, stoutly and vigorously set themselves to fight against Antichrist, so as he shall then begin to be afraid, and his former great mirth shall be troubled: and that so much the more, when he and his sectators shall see (to their great both grief and fear) these few, hid, afflicted, slain, & mocked ones, (of whom, they thought they had been rid for ever) by divine calling, called up See Chap. 12. Sect. 8. to heaven, that is, separated from the fellowship and all communion with Antichrist and his earthly sort, to be, with account & protection acknowledged and seen the true Ministers of God his true Church, which now, from under Antichrist his darkness (under which it lay veiled as the Temple within the Court) shall become visible, in a degree even to the enemies. Whereupon immediately, ensueth a great commotion and stir: so as a part of Antichrist his kingdom falleth, and the power thereof is much impaired, by overthrow of a great number and conversion of others. And thus, way is made to the seventh trumpet; wherein, not a part, but all Babel falleth an eternal fall. 2 Consider now, how distinctly and clearly cheer, Antichrist his whole dealing in the divers degrees thereof, and the true Church her case all the while, is even painted out before the eyes of any that is not blind. So great light cometh by the little book eaten, and rod applied. The first of the three conditions was, of the Church before this time of application of the rod, but the measuring and finding it out, is of this time. The other two conditions, come now, upon this applying of the rod, by such as through eating the little book were enabled thereto: which Antichrist perceiving, they are killed and lie dead, etc. And as, for course of time and story, this Chapter is orderly put, so also exceeding pertinently for order of matter. For where, by the restoring of prophesy, in the last Chapt. it might be presumed that no true Church could be before, seeing, that where no prophesy is, the people perish; and this doubt, might greatly trouble the resolution of a godly soul: for clearing this doubt, and showing how always, even in the midst of Antichristian darkness, when no such thing appeared to the eyes of men, yet the rod rightly applied, made the applyers to see, that God always had a true Church, in which was a dispensation of grace, though unseen. And this Church breaking out, first in few, and outwardly weak persons, albeit it received so hard entertainment by Antichrist, as it seemed even utterly extinguished in the rising; yet still it prevailed by evident degrees, till manifestly at last the Temple was opened in heaven, and the Ark of the Testimony seen. The accommodation hereof showeth itself: and the two last cases are so much the more clear, as they were seen, and are of recent memory. To clear the first state and secret dispensation of grace, and light when it appeared impossible, a speech is taken from Zacharie, and having allusion to the Temple of jerusalem, as hath all this Allegory. Zach. 4. For as light in the Temple by burning lamps of the Candlestick, was ordinarily entertained through bringing in oil, daily to keep them burning; so the Temple being closed, and not only the City, but even the Court of the Temple (except through which no passage was thereto) being possessed and trod down so long of the Gentiles; it might appear impossible that any light could he preserved in the Temple; thus closed and compassed. Therefore in this estate God compareth the Ministers of grace to two olive trees growing up by the sides of the Candlestick within the Temple, and letting drop from their branches oil in the lamps. Oh, how sweetly the spirit expresseth that which the foolish world can never learn, while still they cry, where was your Church? Neither by an Army, neither by strength, but by my spirit, saith the Lord. 3 For more clearing of this matter, as before, Chapter 9 in the time of five Months, the state of the Locusts and their working was much cleared; so here▪ to the whole rage of Antichrist during which, the Lord had still his own witnesses, a time is attributed, that by comparing the places and cases from which this time is taken, and to which the holy Ghost here purposely all●●●th, we may learn great wisdom. And to lead us hereto, we have not only the like time, but also the like speeches: the spirit as it were pointing to us, whither he will have us to go. The time then attributed to Antichrist his whole rage, is forty two months, all one with the 1260. days of the two Witnesses prophesying (to show that all that time God had them, and continually, therefore is the time counted by days) and all one with the time, times, and half a time of the woman her abode in the wilderness, Chapter 12; all alike making up half a week of years, or three years and a half. And thus the spirit counting one and the same time, by all the spaces of time, years, months and days, to show evidently, that the years are of months, and both years and months are of days, as also that the days are properly to be taken, it is wonder, how learned men could have so far mistaken them. Now in all the Scripture we shall not find a condition of the Church, with any circumscription of time answerable in condition, and points of Antichrist his dealing, here pointed at, (that is, wherein the true worship is so defaced, as in place thereof, a false worship is erected, and truth trod under foot) but the two here alluded to, as in the speeches brought hither from both is more than manifest, of treading under the holy City, prophesying in sack, killing with fire, shutting of heaven that it rain not, etc. The one is of the time of Elias his lurking and famine upon Israel three years & a half, when 1 King. 17. 1. Luk. 4 25. jam. 5. 17. 1. Kin. 19 10. God his worship was overthrown, his Prophets killed, and worship of Baal erected, no true Church appearing to be left in Israel, even to the Prophet; who yet all the while tormented the adversaries, no rain coming but at his word. The other, is that of removing the daily sacrifice by Antiochus Epiphanes, and the abomination of desolation, set up in place thereof for a joseph. lib. 1. de bello Iudaic●. Dan. 127. time, times, and half a time, Dan. 7. 25. so long our Saviour under great affliction and contempt preached in the days of his flesh, even half a week, and was ●ast out of the Synagogue: the Priests, Scribes and Pharisees all the while obtaining the name and account of the true Church. To the second condition of these witnesses in this whole rage of Antichrist, are attributed, three days and a half, that is half a week of days, as the whole is of years: only to keep thus the allusion to the half week: but so as therein to imply this consolation, that howsoever the whole time of Antichrist were long, which yet should have an end, as had these miserable times of Iez●bel and Antiochus: and that all that long time, the true witnesses should be in affliction and heaviness: yet that time of cruel and open murdering, and barbarous freity should be but short, as is half a week of days in comparison to half a week of years. And this in story is most clear. For as their cruel and open murdering began with the reviving and new breaking out of the Gospel, what time Satan was loosed the second time, Chapter 20. And the beast became of his colour, Chapter 17. So, as the truth prevaileth by increase of light, they are fain to relent though nothing in malice and rage, (which groweth more and more, they even blaspheming and gnawing their tongues for sorrow) yet from unbridled liberty, in murdering the Saints in this degree. To the last condition is attributed no circumscription of time, because it is the beginning of that victory to the Saints, & fall to Babel, which shall have no end of time. For right understanding of these times, see more Chapt. 9 Sect. 5. as likewise for this, that here is said (The second woe is passed) see, there Sect. 8. Now here is well to be considered, that what in this Chapter is showed of Antichrist his rage against the Church, and her suffering by him, is here handled, but by the way, and not of purpose, to show that Story (which cometh in the 12. 13. and 14. Chapters) but only so far as was requisite for clearing the story of the witnesses, how the world is plagued by them: which is here the scope of the spirit, See upon Chap. 14 Sect. 10. 4 Thus was the sixth Trumpet, and the second great woe, followeth the seventh: to which we see how fair a way is made in the sixth; to make us understand, that even in time of the second woe, and greatest height thereof by the mahometans let loose again from their binding; this last woe was working in such degrees as have been showed; as in like manner in the sixth seal was given a view of the mischief of the Trumpets, to learn us, that even then, before the overthrow, and shaking of the Empire, the mystery of iniquity was working. And in all God showeth his power and providence, that even with the sin and wickedness of men, hath his judgements preparing long before, for their due punishment in time. Now marvel not that, here that which is to the Saints, chief joy, is a woe to the World: for our victory is the worlds ruin. 5 Upon the blowing of the seventh Trumpet, the effect thereof is, in the rest of this Chapter, summarily denounced, by a gratulatory song of praise of the Church to God for the joyful effect to them, though woeful to the world, which now they preconceive is to ensue. And this effect summarily here denounced, is through the rest of all the Prophetical narration exponed at large. The sum and matter of their fong, which stirreth them to thanksgiving is in this, that God now reigneth. And this reign is cleared by two great effects, the one is the destruction of all enemies, the other is a sequel hereof, the good estate of God his children, the time of whose reward now is come. The justice of God in the destruction is showed, in that these enemies were angry, and had in their fury destroyed the earth, and murdered the Saints: so as now God had just reason to be angry in his course, and to judge and revenge his dead fully on the world, by prosecuting still his, now begun wrath and judgements against the adversaries, till they be closed up in everlasting torment: and redressing the estate of his Church in continual deliverance and increase of grace, till as a Bride fully prepared, she be received to glory; all being here performed now in the days of this Trumpet whatsoever by the Prophets was foretold, either of the Church her perfection in grace and peaceable state, or of the enemy's destruction. And this is that finishing of the mystery sworn, Chapter 10. this is that vengeance promised to the slain souls, in the 5. Seal, but which they were to attend till the rest of Saints were slain: and this the Gentiles in their anger having performed (having trod down the holy City, even that beast that worketh forty two months, making war with the Saints, and overcoming them, Chapter 13.) Now the Lord cometh in great indignation to repay the world their cruelty. This double event thus denounced, is by sign also forshewed, to signify the rising of the Church in great light and deep sight of the most hid mysteries, the Tabernacle is open in heaven, and the Ark (which stood in the most holy place) is openly seen. Here is a great degree of knowledge. In the end of the sixth Trumpet, was a great measure, even that first visible separation from Babel, and her earthly ones, when to the witnesses it was said, Come up hither: but her clearness of light is advanced greatly, and the truth hereof is evident All praise to him who hath taken his Kingdom; for since the seventh Trumpet began to blow, the Antichristian kingdom thinketh light of the sixth Trumpet, and now this is their heaviest woe, as will appear in the effects of the Vials; but it is our song. The sign of the other effect, in the destruction of the enemies, and God his horrible judgements to that end, are thunderings, lightnings voices, earthquake, and much hail See upon Chapter 4. Sect. 10. thus, Babel, whereof, but the tenth part fell, at the first essays, in the time of the sixth Trumpet, now at the sound of the seventh, taketh a total ruin, as did Ios. 6. 16. jerico at the seventh Trumpet, for to that is the allusion. CHAP. XII. THe seventh Trumpet sounding, the effect thereof was summarily foreshowed in a congratulatory song, & signs expressing the main points of the event to ensue, in the end of the last Chapter. Now hence through this Book (to the general conclusion of all) that is largely and particularly exponed: in the story of two great wonders or signs in Heaven. The first in the 12. 13. and 14. Chapters: the other thence to the end. The first sign or wonder hath the story of the enemies, and condition of God his Church oppressed by them, & in some degrees coming out under that bondage. The second hath the story of full victory, in the perfect overthrow of the adversaries, and the Church her goodly and graceful state thereupon. The first in the 12. 13 and 14. Chapters, is of one time with that story, which in the fix seals and six trumpets of the seventh hath been showed: but yet is not the same. And where it would appear to have but one and the same matter; yet the purpose and respect of handling is much different, whereof see more upon Chapter 14. Sect. 10. And here this Narration cometh exceeding fitly, both for time and matter. For time, because, albeit it be of things fallen out before the seventh Trumpet, yet so clear a sight of them was not got, till upon the blast of it the Tabernacle of testimony opened in heaven, afforded to God his children a more plain sight of the enemies, their course & success of working. For matter, because, that upon the sowding of the seventh Trumpet, so great a joy of the Church uttered in such a song, upon preception of so great a deliverance to herself, and destruction of her enemies, requireth for clear understanding thereof, and how great the work is, that these enemies be known, and their dealings: and to endear the more to the Church her own; deliverance, that her troubles and wrestle with these enemies be also seen: that so, both the equity of the former judgements, and specially of this last and final wrath to come on them, may be clear. Till now the Story hath been of wrath upon the world, from which the sealed ones were free, the Church her sufferings nothing, or but sparingly touched: the Story of the Witnesses, Chapter 11. being delivered but as they were a Woe upon the world; but now in these three subsequent Chapters, the Story of the Church her sufferings, and of the parties by whom, (upon whom, and for which came all the former woes, and now final wrath is denounced) is most pertinently, both for time and matter inserted. The not adverting of this purpose of the holy Ghost hath bred to many in reading this Book great obscurity, while they took not up the sweet and plain way thereof, so led, as falling in again, in the end of the soureteenth Chapter, to the point where it left in the end of the eleventh, (for inserting of this necessary Story) the summary execution is, their preponed of that which in the end of the eleventh Chapter, was summarily denounced. And so in the second great Wonder or Sign seen in Heaven, throughout the fifteen, sixteen, seventeen, eighteen, nineteen and twenty Chapters, this effect of the seventh Trumpet, as touching the destruction of enemies, and Church her victory is largely exponed, and in the twenty one, and twenty two, as touching her graceful and peaceable state thereupon. 2 The first wonder or sign is double, according as therein the enemy's invaders, and party assailed, are expressed. The party assailed is the woman and her seed, first and last. The assailing enemy, is the Dragon, by himself openly, and by his Lieutenant, the beast of his power, covertly. Against the woman and her first seed, is set the Dragon, directly in this Chapter. Against her in her other seed, the beast of his power, throne and authority, in the next Chapter. This is that war proclaimed in Paradise. Gen. 3. 15. In this Chapter are; first, the description of the parties by their habit, and disposition to do. Secondly, the event; which maketh way to the next enemy in the next Chapter. The party assailed, is the woman, in habit clothed with the Sun, treading the Moon, crowned with twelve Stars. In disposition of present endeavour, big with child, traveling, pained, and crying through pain. The assailing party, for habit, is a great red Dragon, having seven heads crowned, ten horns, and a tail. His endeavour to do, is, he casteth stars from heaven with his tail, and standeth before the woman to devour her child with his heads. 3 The event hereof is (according to the ordinary form of Scripture) first summarily proponed in the 5. and 6. verses. And next, thenceforth more largely cleared. And this event is double. The child is borne and exalted: and the woman flieth. In the summary proposition of this double event, the child his quality, dignity, and exaltation to high estate is proponed: and the woman's sight, by the place, whither; her condition in it, and time of this her condition, is described. 4 Having, thus summarily in the 5. and 6. verses, proponed this double event: he showeth after, how it fell out, and by what means. And first how it came, that the child so narrowly watched, and by so strong an enemy, yet, not only escapeth, but is exalted to great honour. This, of the child cometh by a great battle in heaven. wherein are the Captains of either side, their Armies, and the event of the conflict. The General Captain of the one side is Michael: his Army, are his Angels. The Captain and Army opposite, are, the Dragon and his Angels. The event of their conflict, is, the Dragon is foiled, and the degree of the foil is, that he and his Angels are so dejected, as they have no more place in heaven. This is cleared by two contrary effects. The one, in the heavenly Citizens of joy: the other, in the Dragon of rage. The joy of the heavenly Citizens is set forth in their song of victory: which victory, is amplified by the greatness, cruelty, subtlety, maliciousness, enmity, and perverse diligence of the Dragon, who is overcome: by the nobleness of the victory, for the price of it: by the soldiers constant suffering to attain it, which endeareth it the more: and lastly, by the miserable condition of the earthly sort through this his foil. Thus, is declared how the child escaped, and was exalted. Next is showed, how the second part of the general event, that is, the woman's flight, did come. The Dragon his rage for his foil, and misgiving endeavour against the Child, stirreth him to peisecute the woman. Thereupon she flieth, being helped thereto by the means given her of two wings, Of that great Eagle. And her flight, here, as before in the summary proposition, is cleared by the place of her retreat, her condition there, and the time thereof. This rage of the Dragon against the woman, hath two degrees. The first is, he persecuteth her, wherethrough she is brought to fly, by the means given her of the wings. The second degree is, his endeavour, for her overthrow in her flight: the flood cast out against her. This double rage is eluded; the first, by the wings; the second, by the help of the earth, which swalloweth the flood. This general event of all this misgiving endeavour against child and woman, worketh in the Dragon increase of rage, whereby he is stirred to make war against the rest of her Seed. Against these (having misgiven in his open dealing against her first seed) he stirreth up that beast, whose rising and working to behold, john standeth on the Sea shore. 5 I have joined together, and at length, the resolution of this Chapter, the mistaking whereof, in my judgement, hath marred all the accommodation here, and much obscured all the rest of this prophesy. The right accommodation shall yet be the more clear, if we observe after what manner, in this prophesy, the holy Ghost describeth the enemies of the Church, and whence the whole frame of speech, in this Chapter, is taken. First, then, the course of the Church her sufferings, and her enemies, by whom, is framed to the course of the old testament: wherein, the first great enemy was Phaaro. The second great foe was Babel, and these Beasts in Daniel. Ezech. 48. & 49. & Dan. 7. & 11. Of which, the last extreme enemy, was Gog and Magog, even the Kings of Syria: and of them, most of all, Antiochus Epiphanes. To these their enemies, and the old Churches sufferings by them, that here in the story of the Christian Church her foes and sufferings, the Spirit alludeth, it is most clear. To move us to compare and find not only light here, but to see also that these former were stamps of greater things to come. Now all the speech of this Chapter, is from the state of the Church in Egypt: which, in her infancy there, was as a woman big with child, and crying through cruel burdens: Pharaoh that great Dragon, even that great Leniathan, first Psal. 74. 13. 14. Isai. 51. 9 Exod 1. 10. 16 Exod. 12. wrought, wisely with them, as with his tail, and next stood cruelly, ready to devour all her Male Children. But Michael fought for them, and in the blood of the lamb, they overcame, and all the first borne of Egypt are slain. The Church flieth, as carried upon Eagles wings, to the wilderness where she is fed with Manna. In her flight, Deut. 32. 11. the Dragon Pharaoh minded to have drowned her in the red Sea, but the earth helped her: for earthly Pharaoh and his earthly Army drank up that flood. And all this is to make us understand, by conformity of case, that here, the first great enemy and sufferings of the Christian Church, in her infancy are set forth. 6 The woman, is the Primitive Apostolic Church, glorious in the clear light of the sun of righteousness, whom she put on for her wisdom and justification. Treading all borrowed, spotted, changeable, transitory and light things under foot: glorying only in the Chap. 21 14. light ministered by the twelve Apostles, which is her crown. She is big with child of all peoples, whom she was begetting to God, through obedience of faith in Christ. For her great troubles and sufferings, she is said to Gal. 5. Isai. 66. 7. Isai. 54. 1. Mich. 4. 10. be in traveling and to cry of pain, traveling in birth of all nations, till Christ should be form in them. The speech is from the Prophets, with whom it is ordinarily in this sense. 7 Now, against this woman, according to the old war proclaimed in Paradise, is set in appearance, a very unequal match, but that Michael fighteth the battle. This adversary, is Satan. (for so the spirit interpreteth verse 9) He is a great Dragon, for great malice, force, and subtlety. He is red, for his cruel and bloody disposition: as who was a murderer from the beginning joh. 8. 44. He hath seven heads and ten horns (the arms of Rome) because of this the Devil his fury, against the Chap. 17. Primitive Church, the Emperors of Rome were the instruments and executors. And therefore, to show Rome in that state of persecuting Emperors, the heads are crowned, for an evident distinction of Rome then, from Rome thereafter in the beast. The heads and horns are put in both, that we may know what state the spirit designeth: but by the different note of these heads and horns. To take up the different time, and condition in time. Against the Primitive Church, the Devil, albeit working by Rome, is made the direct enemy, because then, Christianity was directly oppugned, and open rage practised against the name of Christ: Heathenism, and worship of Devils, plainly maintained. From which open dealing and licentious murdering, Satan being tied up afterwards by power of the Gospel: he dealt more covertly by the beast of his authority, under name and profession of Christianity, and pretence of Christ his power, deceiving men of the world: till, after a thousand years, the revived light of the Gospel breaking out a fresh, and discovering the deceit of the beast, he is so chafed, as he falleth to murdering of Saints. In which respect the Dragon is said to be loosed Chap. 20. the second time, Chap 20. and thereby the beast falling to open murder, becometh of his colour, Chapter 17. Of these heads and horns, see upon the 13. and 17. Chapters. 8 This Dragon then, employeth head and tail, that is, cruelty and lies: for, he was a liar and murderer from the beginning. By his tail, that is, by his alluring deceit, whether effectual error, or deceitfulness of honours, riches, and worldly lusts, he insinuateth himself amongst these, who seem shining stars of heaven, and draweth them to fall from light and grace, and to become earthly: such as go out of the Church (that is heaven) but were not of it. Mark always, that Satan his first attempt against the Church, is with his tail amongst the stars. Thus he stirreth his tail. With his heads, that is, his power and force, he setteth himself, first, against the child, to devour him in the bearing. Whereby, the fury and rage of Satan, by the Roman Emperors, to keep the Church of Christ from rising, is signified: notwithstanding whose malice and cruelty, the Isai. 66. 7. child, and a man child (alluding to the story of Egypt, and also, for that, as Christ was in person, and as the paschal Lamb, and other expiatory sacrifices of the flock; so all Christians, in Christ jesus are consecrated as males, for perfection of strength and spiritual vigour) is borne, that is, the Church is brought forth to the partaking of the honour, first proper to Christ, and in him to all his Psalm. 149. 9 members. To rule all Nations with a rod of iron, Chapt. 2. 27. And not only thus brought forth, but, in evident presence and power of God ruling in and amongst them, established here in earth against all Satan his fury, and visibly separated to God, from the rest of the world; becoming Kings and Priests to God, in Christ: so as, according to Christ his own prediction, the son of man was seen come in his Kingdom with power, by his Church raised in the world. The throne, as the iron rod, is first and properly Christ his right, but it is also the honour of the Saints in him, to whom he giveth a Kingdom, as he hath received one of the father: and to whom john 17. 22. Chap. 3. 21. he giveth to sit in his throne, as he overcame and sitteth in his father's throne. For even here, we sit with him in the highest places. So the taking up of the child, is the erection of the Church amongst men visibly: in that same sense that the two Witnesses were bid come up hither, Chap. 11. And the casting of the Dragon from heaven, is all one thing with this. For the exalting of the child, is the dejecting of the Dragon from heaven: and the dejection of the Dragon, is the uptaking of the child. Satan is said to be in heaven, when, so by lies and error he hath prevailed in the visible Church, as no apparent, or very small face thereof is seen. Like as the Church, is in the earth (even where Satan his throne is) when it is so compassed with error and ignorance, as it appeareth Chap. 2. 13. not, till it be said, come up hither: that is, till God, by purity of worship and open profession thereof, make his true Church visibly separated from the contagion of the worldy sort. And even in this case, Satan is dejected from heaven, and sent amongst his own earthly ones. He is said to fight in heaven, when by slight and might, he laboureth to keep down so the true Church, as it can not be discerned from his company: and is dejected thence, when truth openly in the Church is maintained, so as he can have no place for dominion, but amongst the Mat. 8. 31. children of disobedience. For being cast out of men, he goeth madlings in the swine of the world, and shut out of God his house, he furiously mistrammeth his own: putting forth his rage where he may, seeing he cannot where he would. Woe to the Inhabitants of the earth. This is it, which maketh, that where ever the Gospel is purely preached, there immediately by Satan are raised stirs and tempests. For, while he brooketh all peaceably, Luke 11. 21. he is at ease: but when that stronger cometh, who spoileth his house, than he chafeth and becometh mad in his Instruments. This event Christ in these same words foretelleth; so as we need not doubt of the right sense. Now is the judgement of this world, now shall john 12. 31. the Prince of this world be cast out. And in another place speaking of the effect of the Gospel truly preached. I saw Satan fall from the heaven like lightning. Luk. 10. 18. 9 This victory is by Michael and his Angels fight in heaven, that is, by Christ who is Michael our Prince, and the Angels of the Churches, Apostles, and faithful Pastors fight by the powerful preaching of Dan. 10. 21. the Gospel against Satan & his Ministers of darkness, heathen Philosophers, heretics and all such: for Christianity, is a warfare against Principalities and powers, & against beasts, wherein we must all fight the good fight of faith; and strive for that victory which standeth in salvation of the elect from God in Christ, and in the foil of Satan, and that by the blood of the Lamb, apprehended by true faith in the word of jesus his Testimony, with perseverance, and a ready offering of lives for his honour. 10 Now Satan so dejected in rage, that thus against all his endeavours, the Church riseth, setteth himself to cruelly persecute the same. For except in distinct considerations, the woman and child are all one: but that the holy Ghost will thus express, how Satan first by craft and cruelty laboured to destroy the Church in the rising that it should not spread: whereof misgiving, and she multiplying wonderfully, he enforceth still thereupon rageful persecution, The first and second both are more than clear in the persecuting Emperors, and state of the Church in that time. Now this second endeavour against the Church is eluded, and the woman retired from his fury, but yet so as she goeth to the wilderness, this is to show, how by the protection & maintenance of Constantine the Great, and his Successors becoming Christians, and who according to the Phrase of the Prophets, are called that great Eagle (as the doubled Ezech. 17. Dan. 7. 4. Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Constantine his peculiar surname, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prove clearly) this open and furious persecution was stayed, the souls receiving long white robes, Chapter 6. but yet so as the great honour and riches, wherewith as with wings he upon good intention endowed the Church as an occasion to make her fly to the wilderness, all true and sincere religion, by degrees decaying in the visible Church. And so by Satan his craft (who now is bound up a thousand years) the beast stealeth in and sitteth in the Temple of God. The true Church in the mean time lurking in the wilderness, as Elias in the time of famine: and no more any face of true worship appearing, then was in Israel Chap. 11. Sect. 3. that while; or then when the daily sacrifice was removed, and the abomination of desolation erected in place thereof for a time, times, and half a time. Now, this flight was not in an instant, but by long and yet Dan. 7. 25. & 12. 7. sensible degrees. And therefore we have an other degree of Satan his fury against the woman, after he seeth her so furnished with wings, as he (being now chained Chapter 20.) could no more persecute openly, or come at her. He casteth a great flood out of his mouth after her to drown her in her flight. This must be a filthy flood which springeth from so foul a fountain. Hereby then is meaned not only that inundation of barbarous Nations, which in Satan his intention no doubt were set forth to drown the woman: but also all these poisonable heresies, whereof upon this restraint he spewed out an Ocean: both which by God his providence turned to the destruction and punishment of the earthly sort. For the bloody Roman Empire was overturned by these Nations; and the wicked of the world poisoned with these heresies. Thus, then Satan misgiving of all his attempts against the woman and her first seed, and finding so little success in open dealing, from which also he is now bound up: he prepareth a beast of strange working to deceive the world, and to make war against the seed of succeeding times. Whereof Chapter 13. So as the whole sum of this Chapter is this. Satan (seeing the Primitive Apostolic Church by the clear light of the sun of righteousness ministered by the Apostles, whereby all borrowed, spotted & transitory light was trod under, like to bring Nations to the obedience of faith; and so, to bring forth a church in the world, as he who had long miscarried all men, was now by the light of the Gospel to be dejected from his place) he useth all both craft and violence to impede the success of the Gospel, and notwithstanding it is so fruitful through Christ his power, and endeavour of faithful Ministers, that the son of man cometh in his Kingdom with power, and Satan is dethroned. This maketh him in rageful despite, not only to raise terrible broils in the world to the earths great woe, but to enforce also cruel persecution against the Church: against which she is armed with that great Eagle his wings, so as Satan is restrained from open rage. His next endeavour therefore against her, thus protected is by inundation of barbarous nations, and poisonable heresy to drown her: but this the Lord turneth on the world; yet so as the Church goeth to the wilderness and lurketh. Wherethrough the Beast in the next Chapter stealeth in to occupy City and Court, Chap. 11. CHAP. XIII. THus was the open rage of the Dragon against the Woman, & her first seed: now followeth his covered dealing against her seed of succeeding times, by the Vicar of his power, described in this Chapter, from his quality, that he is a beast: origine, that he riseth out of the sea, and earth, in distinct consideration: shape exceeding monstrous, having seven heads and ten horns, as had the Dragon: but other ways busked, as having his horns crowned, and on his head, the name of blasphemy: in body like a Pard, footed like a Bear, and mouthed like a Lion. Besides this, he hath for right discerning of him, two notes of great mark. The first is, his great power and authority, as Vicegerent to Satan in his power, throne, and authority. The second is, that one of his heads having been deadly wounded was cured again, wherethrough, all the world astonished at the beast of so great majesty and unmatchable power, worship him and the Devil his advancer. 2 These two notes, and effect thereof, thus summarily proponed, are from the fifth verse, throughout the chapter exponed more largely, and first, this his authority practised in two mischievous effects, the one of speaking blasphemies, and the other of doing what he list uncontrolled. This double authority is cleared, first by the time thereof, forty two months, and next by the practice of it: his speaking of blasphemies against God, his Church and members thereof. In his doing are noted, what it was, making war: against whom, the Saints: & with what success, that he overcame them. Thirdly, how largely this power was extended: Over every Tribe, Tongue & Nation. Through all which he obtaineth, that all follow and worship him (●he elect only excepted:) a case so dangerous and fearful, as a warning is, Epiphonematically, set down to all of attention: and therewith, a consolation, upon two reasons. First, that according to the general law of God his justice, whereby every oppressor is oppressed, and the slayer slain, this beast should come to destruction. Next, that it pleased God thus to try the faith and patience of his Saints. 3 His second note, of his deadly wound cured again, how it was, is showed by a new vision of an other Beast, rising from the earth: in all outward semblance, like to the Lamb, and pretending simply his power, but that his speech was like the Dragons. This Beast his actions, and end thereof, are first summarily proponed: in that he did all that the first beast could do, before him: and to this end, that all the earth might worship the first Beast in the state of the cured wound. Then is exponed, how he efsectuateth this great point. To wit, by signs and wonders which were permitted him to do, and thereby to deceive the earth wherein, he seemed to match Moses and Elias in master points. That, whereto by all this deceit, he induceth the earth and men thereof, is to make up the image of the Beast, which had the deadly wound and lived. Which he worketh so luckily, that he giveth spirit and speech to the Image: and obtaineth thereto worship of Nations under pain of death: and subjection to receive the Beast his mark in work or profession, as his proper good, and: and under pain of confiscation of goods, and interdiction of all human commerce, that all, of all estates, ranks, and conditions, should receive his mark, or bear his name; or, at least, be accounted of his number: so, making up the whole body and frame of his Kingdom. Which in respect of the number of his name, comprehending all the sorts of his followers, will appear (to any, who is not endued with heavenly wisdom to count it) so large, so fair, so perfectly and proportionably builded and established, as he will undoubtedly be overcome thereby. And yet, who is wise to count it, will find it to be but a man his number and none of God his building. And the number to be counted, is 666. 4 That these beasts are the state of Rome, all sound Interpreters agree. But in what time, and of what policy, there is great disagreement. That which hath bred greatest difficulty in accommodation, is, because that the two Beasts here set forth, are taken of all men to be divers, or at least, of divers time and condition: whereas they are both one. And are here distinctly and diversly set down by the spirit, only for clear explication: as in the deduction shall be made plain. The common opinion, that the first Beast is the heathen state of Rome under persecuting Emperors, and the second, the Popedom, cannot consist with the clear notes of this first Beast, proper to Popedom. The first note, is the attire of his heads and horns. Rome, in the persecuting Emperors (as they were the ministers of Satan his open wrath) is noted by seven heads and ten horns of the Dragon: but so, as the heads only are crowned. The horns, that is, the Provincial governments under them, and wherein was their strength, having no Crowns: because the royal and sovereign government, was then only in the heads of the state, so, designing the Emperors of that time. But this Beast here, hath his horns Crowned: to show that the props of his power are crowned Kings, as Chapter 17. is exponed plainly, that they are Kings which had not as then received a Kingdom. Whereby is manifest that the ten horns, as they are crowned, were not in john his time: neither this beast, as it hath crowned horns. The beast indeed, was before, in the five heads who were fallen; he was not in the state here described: for he was to rise out of the bottomless pit: and yet, even then, he was in the state of the sixth head; that is, the Caesars: by curing of whose deadly wound, in the pontificality erected, the Popedom afterward became the lively image: that is, the state of Rome under the Pope's a lively image of the state of Rome before. And therefore, in distinct consideration, The Pontificality, is the eight head of the Beast, and yet one of the seven. And whereas the former heads were crowned: now the heads arise to a higher presumption (having horns crowned) to attire themselves with the name of blasphemy, 2. Thess. 2. 5 The next note, here proper to the Popedom, is, that the Dragon hath given him his power, throne, and authority. The Dragon in his openrage, used Emperors but for the Ministers of his fury: but the Popes are the Vicars of his power, and therefore, are properly the Son of perdition, King Apollyon, and the Angel of the bottomless pit: whose coming is in all effectual working of Satan. For, albeit the Dragon bequeateth not utterly his Kingdom, yet finding that his open rage had not the desteined success, he substracteth himself in a sort, and substituteth this viceroy of his kingdom, the most effectual promoover of darkness that ever was. Satan offered to Christ this bargain, but was repulsed: here, he findeth Math. 4. 8. his Merchant, who accepteth of it, and both himself worshippeth and maketh all the world to worship the Dragon. That the Popes have Satan his throne in a peculiar manner, is plain, by their practice and by their challenge. Their practice, for that it is not only (as of all the former heads, or other tyrants whatsoever, instruments of Satan his rage) to subdue to themselves bodies, goods and states of men, to dispose thereof at their pleasure: but, he further will empire over the conscience: and all his administration, as the proper angel of the bottomless pit, is to plunge men in darkness. Wherein the Dragon, as almost in all things, is an Ape of God his dealing. For, as God hath given to Christ, his throne and authority, all power in heaven and earth, for conquering a kingdom to him: so hath the Dragon given all his power to his anointed, Antichrist, the man of sin, for setting forward his kingdom of darkness. Their challenged also argueth this. For, albeit great monarchs, for the largeness of their dominion are said to have the kingdoms of the earth: and the Romans, to magnify their Empire, would call it, Imperium orbis terrarum: yet, never King or Monarch challenged ever any further right, then either by apparent just title he might claim, or by Arms he had subdued. But the Pope challengeth right over all, as whereof he may dispose at his pleasure. And that ye may clearly discern the Dragon's mouth, he only of all men since the beginning of the world, stoutly affirmeth, All the Kingdoms of the world are mine, and I give them to whom I will. 6 The third note here put, is the time of his working, 42. movethes. The very time of Antichrist his obtaining place in the visible Church, Chap. 11. of the Temple closed, and witnesses preaching in Sackcloth: and of the woman's abode in the wilderness, Chap. 12. An infallible argument that here Antichrist is described. 7 The fourth note is clearest of all. For, as the description of the Beast, his heads and horns, showeth him to be the Roman state or Kingdom: so, here a special note is given whereby to discern of what time, policy, state and condition of Rome, this Beast is to be taken: namely, in the state of the wounded head, cured again. And, because this, beingshortly touched might be obscure: therefore to make it plain, a special vision is given of the curer and manner of the cure, whereby this Beast in this state, is made up: so as, if it may not be esteemed absolutely the fame which it was before the deadly stroke; yet at least it is a lively image thereof. The Curer, is a Beast like the Lamb, and simply pretending his power in two horns like to his: but speaking like the Dragon. here, two hones like the Lambs, are not put for any answerable number of Kings, but to show a humble and simple pretence of the Lamb his power; & not out wardly, of that freity and strength of the Beast, like a Pard, footed like a Bear, and mouthed like a Lion. For, that to the Lamb Chap. 5. we attributed seven horns and seven eyes, was to show his perfection of power and wisdom. here the Lamb is put according to the natural verity of such a beast, so to express lively the simulate hypocrisy and affectation of simple humility in this Beast so masking himself, while yet under this pretence, he but animates again the beast with seven heads and ten horns, etc. That so under himself (the eight head in number and order, and one of the seven, that is the sixth, by cure of the wounded head) the beast that was in the five heads fallen before john his days, and in the sixth head was even then in his time, but was not in the condition here meaned, might arise in the own time out of the bottomless pit: and deceiving the world by the cup of fornication, may perish for ever. The means how he worketh this cure, are by deceit of signs and wonders, 2. Thess. 2. The manner of cure is, that by these signs and wonders, the world is induced to make up the image of the Beast which had the deadly wound and lived. And this is nothing else, but that the Kings and States of the earth, should so submit themselves to the Popes of Rome, by signs and force of the cup of fornication bewitching them, and feigning of himself to be the Lamb his Vicar, whereas he is the Dragons, as the state of Rome, which in overthrow of the Caesars, had received a deadly wound, should rise to the same or greater dignity than it had in the Emperors: and the kingdom thereof, reerected in the pontificality, should be as it were a lively and speaking image of the beast before it was wounded: and all men should worship als far, or more, the Popes, as they had the Emperors: the Beast, that is, the kingdom or state of Rome, becoming in the head cured again, that is, in the Pontificality, als famous and wonderful as it was before the wound. And in this respect, the Pontificality, is both the eight head, in number and order, of that kingdom or beast, and also is one of the seven, as in which the sixth head is revived, or rather the kingdom which in the sixth head got a deadly wound; according as Chap. 17. the Beast hath his denomination from the eight head. For clear understanding of all this matter, read that Chapter. The sixth head was wounded, when by incursion of Barbers, many great and famous Provinces were taken from the Empire. Yet more deeply, when not only Italy was trodden under foot, but Rome itself was spoiled and burnt by Athalaricus; after by Athaulphus and their Goths: miserably rifled by Gensericus and his Vandals. The wound yet was more deep, when Odoacer and his Heruls flew Augustulus, and seized upon Italy fourteen years. But than it became deadly, when the Emperor and Senate, despairing to keep Italy and Rome any more, willingly bequeathed them to Thcodoricus: who thereupon, defeating Odoacer, was received in Rome as their lawful Prince. Where he reigned, by himself and his successors Ostrogothes, in peace and flourishing state many years. This deadly wound, justinian afterward by the valour of Belisare and Narset, laboured to have cured, but it availed not, by new invasions the wound still remaining deadly. But the Popes, by signs and cup of fornication, bewitching even all these Kings, who had risen by the fall of the Empire, to submit their crowns to them: and that dignity and glory, which Rome had lost by fall of the Empire, the Pope's recovering the same to it by the authority of the Apostolic seat and keys of Peter: then the image of the Beast was so made up, as for lively resemblance, it seemed to have spirit and speech. Even in a manner to be the same; and so getteth worship and slavish subjection of the world. For the liveliness of this image, read the donation of Constantine, and Steuchus, in defence of it. His words are these. Euerso Imperio, nisi Deus Pontificatum restituisset, futurum erat ut Roma nullo tempore excitata, ac restituta, inhabitabilis posthaec, faedissima boum porcorumque futura esset habitatio. At, in Pontificatu, etfis non illa veteris Imperij magnitudo, species certe non long dissimilis renata est, qua gentes omnes ab ortu & occasu haud secus Romanum Pontificem venerantur, quam omnes Nationes olim Imperatoribus obtemperabant. And thereafter, to show the resemblance. An non amnia quae Romae quondam profana erant, sacra effect a sunt? quemadmodum omnia Templa deorum facta sunt Eoclesiae sanctorum, ritus item profani coperunt esse ritus sacri: Nun Pantheon Templum omnium idolorum, effectum est Templum sanctae virgiriss? nun in Vaticano, Templum Apollinis ubi condita erant corpora Apostolorum, conversum est in Ecclesiam ipsorum Apostolorum ut superius demonstratum est? totque alia. This made Prosper to say: Sedes Roma Petri quae pastoralis honoris Libro de ingratis. Facta caput mundo, quicquid non possidet armis, Relligione tenet.— And, Roma per Sacerdotij Principatum amplior facta est Lib. 2. devocatione gentium. cap. 6. arce religionis quam solio potestatis. But this seemeth greatly to withstand our interpretation, that here, are put not only two beasts but also having divers origine: the first from the sea, the second from the earth. Whereby some learned men, seeing that clearly the Pontificality was meaned in both, were brought to think the same to be in them, differently expressed, as it is to be taken up in divers times and conditions in time: and so, esteem the Popedom to be both the seventh and eight head, Chap. 17. But as in this (in my judgement) they have mistaken, so this difference imposeth no necessity to think so. For the vision of the second beast is only brought, for more clear explication of that last note of the Beast ●ouching the eure of the wounded head. In the first beast the Antichrist is expressed, but so as we may take up of what kingdom and state he is head, namely of the kingdom of Rome. And therefore, in the beast, that kingdom is so painted forth to us, as to know it rightly, she hath all her heads attributed to her, which ruled in her from her first rising to her last fall: yet so, as here, the beast is to be considered, only in the condition and state of the last head, arising by cure of the deadly wound. As to the Dragon, all the heads were attributed (to make clear what state he wrought by) yet so as his rage then, is considered only in the sixth head. He having seven but for discerning the kingdom; five having ere then fallen, and two not as yet risen. The second beast is put only for clear explication of the condition, nature, quality, and working, of this last head, considered a part and by itself: and how this great work, of quickening that mortally wounded kingdom or beast, is wrought by it, so as under it, the Beastreviueth: and now, (howsoever for discerning the kingdom, all the heads be mentioned) cometh only to be considered in that state and respect: in which (for great diversity from the former condition before the wound yea and before the the cure) this head is in a sort a different beast, as having this singular in shape, that it is like the Lamb: in working, that it doth by signs and wonders: in condition, that the beast under it, is rather an image of the former than the same, and yet a lively image: therefore called the eight head and one of the seven. In which respect, but seven heads are attributed to the beast, albeit in number there be eight. That the first riseth out of the sea; and the second out of the earth; it is but to note the different manner of rising; of the last head and state under it, from the rising of the Beast in all his former conditions and heads. They both, in their distinct manner of rising, have this common, that they are from below. For, albeit the earth and sea, in degree of account with other creatures; as the fountains, sun, moon, stars, Chap. 9 and. 16. according to the effects wrought in them, and that whereof they in these degrees are the types, are to be taken so, as agreeth with the course of the mystery, as in these places is declared. Yet when Sea and Earth are set in opposition to heaven, as here, and Chapter 10. when the Angel descending from heaven for overthrow of this beast, setteth his feet on the sea and earth, whence in distinct consideration the beast ariseth. And Chapter 12. rejoice O heavens, woe to the Inhabitants of sea and earth: then things arising from sea and earth must be taken as Christ speaketh to the jews. Ye are from below, I am from above. And even the four beasts in Daniel (whose joh. 8. 23. whole freity, cruelty, fraud, and destroying power is in this one) whom in the beginning of his seventh Chapter he seeth rise out of the sea, are said in that same chapter verse 17. to arise out of the earth, as all one thing: except that as the earth showeth the origine to be earthly, and from below, so the sea showeth their rising to be of the troubles, toss and alterations of the earth: whose commotions are compared to the stormy sea, and according to this to show the peaceable and calm estate of the Church upon utter destruction of this Beast, Isai. 57 20. it is said Chapter 21. that there was no more sea. Then, this second Beast is said to rise out of the earth, not only for that it was from below (for so is the whole beast first & last) through the star falling from the heaven, chap. 9 But because this last head (howsoever the beast or kingdom of Rome considered absolutely riseth out of the sea) in the particular consideration thereof by itself, and apart, arose in a far different manner from all the former; which all arose by great commotions and sensible alterations: but this last head arose slily, subtly, and almost insensibly, by slow degrees, as things that grow through the earth; and so became head of that Kingdom, which under it is the beast going to destruction. See Steuchus against Valla. Paulatim imperare incipiebat religio, habenas imperij caper's, ius suum acquirere, nihil subitum, nihil tumultuarium. Where the second beast is said to work before the first beast, it is not to be taken for impudent or violent usurpation, but according to the Phrase of Scripture; as john Baptist Luke 1. 17. to go before Christ. And this is only for clearness of explication of him and his manner, who maketh the Image: as traveling with all sedulous endeavour by lying signs to conciliate authority, honour and submission to that state under himself, as head thereof. Neither hereupon must we think the second beast working to be an other from him, before whom he worketh, except so far as the spirit, so will distinguish betwixt the Kingdom wholly and absolutely, and this last head peculiarly considered, in comparison to the former, and as after a deadly wound he quickeneth so that state again as he procureth to it worship of Nations. In one word, the first beast is the Kingdom of Rome under the Pontificality: the second beast is the Pontificality, wonderfully quickening the wounded beast, to that estate: therefore Chapter 17 but one beast, even this first, is put and called the eighth head: so evidently telling us that both are one and the same, except in consideration as I have said. According to this it is, that hereafter the beast is distinguished from the false Prophet, not that they are two, as many fond imagine: but only to take up so the State and Kingdom, as the false Prophet is head thereof, & so the false Prophet as he is head of that state. See upon Chapter 17. Sect. 11. 18. and 19 Sect. 27. These two beasts, then are to express one and the same state (even Antichrist in his Kingdom, and in himself head thereof) both for condition and time. For from the Pope his first degree of rising, he never got any such crossing, as for which it might be said of him, that he should abide a short space, Chapter 17. For even in the most miserable times of Rome by the Goths, he not only retained his old got account, but was still labouring to advance the credit of his Chair: as his supercilious dealings in these self times, with foreign Churches sufficiently proveth. And whatsoever hindrance be had by Gothik tyranny from rising to the height he after attained to, it is too weak a ground to say of him, that he abode a short space: thus to make him both the seventh and eight head, against clear Text, which maketh the seventh to be soon gone, and if such had been the meaning of the holy Ghost, he might much both clearelier and easier have called him the eight and seventh, than the eight and one of the seven: thus clearly implying which of the seven he meaned: to wit, that whose deadly wound, by his arising he cu●ed, and made up; thus so lively an Image of the beast, as he may justly therefore be counted one and the same with it: that is with the sixth: whom for glory, account, worship of Nations, and Monarchike state he resembleth lively, and the Kingdom under him, the Kingdom then. The mistaking of the seventh head maketh all the error, and in such light of Story, agreeing fitly with this prophesy, it is wonder that all should have erred. This is certain that Caesar's are the sixth head that which then was, and before which five (Kings, Consuls, Dictator's, Decemuirs, Corn. Ta●it. l. 1 and Tribunes) had fallen. And seeing that in the fall of Caesar's that state received a deadly wound, the curing whereof maketh the beast here, and Chapter 17. the eight and one of the seven; out of all doubt, the head rising by the wound must be the seventh, as the Pontificality rising by the cure thereof, is the eight and sixth in a sort. The seventh head then of Rome was, Theodoricus, the Ostrogothe, and his Successors, who were not yet come, and when they came, abode but a short space. For their kingdom endured not above 70. years, or thereby from Theodoricus beginning to Teias his fall. The invaders before him were but riflers, none settling there a Dominion. Odoacer, who only of them all aimed at it, yet was never fully and solemnly acknowledged. But Theodoricus pleaded for his right, which by the Emperor his consent, and decree of Senate, was bequeathed to him, and whom accordingly the Romans received for their lawful Prince, as before I touched. The Emperor Zeno, Theodoricum sacro texit velamine in Signum rei ab imperio coucessae saith Sabellicus, Enn. 8 2. And as having in nothing wronged the Empire, he reigned peaceably over Rome, and all Italy, Sicily, Sardinia, Illyria, Dalmatia, Narbone and Pannonia many years; all which time he had both peace & friendship with the Emperors of the East, Zeno, Anastasius and justinus. This beast than is the great Antichrist, working forty two months, in the holy City and Court of the Temple, and treading down all true worship therein: who is the eighth and last head of the Kingdom of Rome, or the Kingdom of Rome under the last head, and in whom, and with whom it shall have an eternal ruin. His quality, form and origine is by allusion to the four kingdoms troublers of Israel, as I showed Chapter 12. typically expressed Dan. 7. by four beasts, a Lion, a Bear, a Leopard, and a best with ten horns. This beast hath a note from each, as in whom all is compacted, what soever was mischievous in them all: to express the height of impiety, now come to the full, even the man of sin. Men falling from piety and righteousness are beasts; and most of all Tyrants set over great States, as having most liberty, and least restraint from wickedness. A man in honour if he understand not, is like to the beasts that Psal. 49. ●0. perish. 8 As for the number of horns attributed to this state of Rome, both in the Dragon, and now in this beast, albeit some thing may be said probably and prettily both for the first state, out of Strabo his last book of Geographes. And for this last out of Steuchus, making near this same count, as by some learned enterpreters hath been noted; yet according as I can take up the manner of all this prophesy, I acquiesce in this, that this number is indefinitely put, by allusion to Daniel 7. wherein, yet what singular difference is betwixt the horns here of Chap. 17. Sect 22. this beast, and of that beast in Daniel. See more Chapter 17. They show the great power of this beast, and so much greater, as these horns are not Kings in succession, but all reigning together, as receiving a Kingdom at one hour with the beast. 9 We have yet to clear one point, of all men widely mistaken, wherein yet the holy Ghost placeth wisdom. The counting of the number of the beast his name The most received opinion hereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is so childish an egyptical toy, as I marvel much how ever any solid mind could propound it for a rare point of divine wisdom: the other opinions that I have heard or seen, are in my opinion little or nothing more solid. The words mistaken have led men infinitely aside, while they seek what different things are the Character, the name & the number; and because it is called the number of the name of the beast, and the number of a man, seeking to find it in his name, they so to find it out, give to him thereupon a man his name, which neither Scripture giveth him, neither he taketh to himself, and then forsooth, to find out this deep wisdom of the holy Ghost, they will pick out of the letters of that name, which themselves have forged this number 666. But why do they not labour as much to find in the letters of this name his Character, as his number? seeing the Character, is the Character of the name, als well as the number is the number of the name, as is evident Chapter 14. 11. Neither sayeth the Text here, that the Beast his name is a man his name: but the number of his name is a man his number. But thus it is; All that follow Antichrist have his name; but in divers manner. Some have the Character thereof, that is, the name imprinted, and are his proper good, as having his burne-yron and mark, a familiar Phrase from the manner of men. Some have his name, yet so as they have not his Mark: who have not learned the deepness of Satan, neither are Antichrists sworn bondmen. And yet, some have but the number of his name: that is, are so far from being his sworn and marked slaves, as they are no otherwise his, but in so far as they are counted to be so, and numbered amongst Christian's must be called Catholic Romans. his. For he is such a tyrant as will have all men in one of these sorts: and because within these, who have the number of his name, both the former sorts are comprehended: the number of his name showeth the whole body and frame of his Kingdom. For albeit many have his name, and more have his number, which have not his Character: yet all that have either Character or name, are of his number. The man then to whom God giveth wisdom to count his number, that is, the whole frame and building of that Antichristian Kingdom: by counting of it shall find it but the number of man, and none of God his building. As God numbered and weighed Balthasar King of Babel, and found him light. Now Dan. 5. 26. 27 here is wisdom indeed, which to find out, the Lord hath left to us in this prophesy not obscure traces, as he ordinarily in Scripture doth, of things obscurely delivered. The very next words in the beginning of the 14. Chapter being rightly marked, will rid all the way. In them we have the Lamb set against the Beast, his Character against his, a name against the Beast his name, and a number against the Beast his number. The Character of the Lamb his followers, is the Seal of God: whereof Chapter 7. The name which they have is the name of the Lamb his father, and the number characterized with this name, is 144000. which number herefore, may well be called the number of the name of God, or God his number, as 666. is called of the name of the beast, or the Beast his number. Now these numbers are not set down for the exact count of persons followers of Christ or Antichrist: but are taken of the holy Ghost, as fit numbers in consideration both of their building and figure, to express the different condition, frame & building of these two so opposite bodies, that is, the true Church and body of the Lamb, and the false Church and body of Antichrist. This notable difference, always is to be adverted, that the Lamb his number, all of them have his Character, for they are sealed with his father's name in their foreheads: (for here the true Church, and true members thereof are meaned) but in the beast his number are many that have not his name, and much less his Character. Wherefore in the 14. Chapter, and 9 verse thereof, and every where hence throughout this prophesy, eternal fire is denounced only against his worshippers, and the receivers of his character. See upon that place Sect. 8. That the Lamb his number is 144000. and the beast his but 666. It is for great purpose. For, as it was needful in the number of the true Church (which now in Antichrist his wide dominion appeared to be small, or none at all) that to a hundredth forty four should be joined thousands, to show a competent number, and of God his building, even when Antichrist appeared to brook all: so to the Antichrist his number, where no doubt is of multitude, all the earth following him, it was not meet that thousands should have been added. That thus we might the better take up, how these numbers are not so much put to express the difference in number of these two bodies (which if thousands had been added to 666. would have been all we could ever have scanned thereof) as to note the difference in condition, frame and building. That is, that the one is the number of God his building and frame: the other, but the number of a man. That is, a building and body, howsoever in all outward appearance more bellisant and greater than the first, yet but of a man his invention. For the mystery is in these two numbers 144. and 666. whether of unities, hundrethes, thousands or millions. Upon which, a man looking, who is not furnished with wisdom from above to count the numbers; he will much more admire, and be taken with the Beast his number, as larger a great deal, and better compacted in all the parts of it, each answering and so sitly agreeing together, as it runneth all on six, in unities, tens and hundreds: and ariseth of six, the first perfect number, multiplied by ten, and in so far proportion of parts, as, six is ten times in sixty, and sixty, ten times in six hundred. Against which to set 144. without wisdom to count, a man shall think there is no comparison. Hereby the spirit will teach us, that an unwise man, and not skilful in divine wisdom to count, looking on the body, building and frame of Antichrist his Church, shall be so taken with the goodly appearance thereof, as he shall think it to be the only true Church: but a wise man, able to count the number, shall find it but the number of a man, and none of God his building. And, this is that which Chapter fifteen is called, to overcome the number of the Beast his name. For, who cannot count, will be overcome by it. Now the only way to count it rightly, is, first to count the number of God his name, and thereby, examining the other, to find it neither in building nor frame agreeable. That we might find out this wisdom, the spirit exactly counted this number 144. Chapter 7. And here again in fit place, recordeth it, for taking up the mystery. In that 7. Chapter this number expressing the body of the true Church in Antichrist his usurpation, is said to be of all the Tribes of Israel: not in propriety of speech, as their was showed. Next, is declared at length how the number is made up: namely by twelve thousand of every Tribe: which Tribes, are at length, numbered for special purpose, to hold the number of twelve: which number, albeit in effect, there were thirteen, yet in all records both of old and new Testament is keeped. So, as Moses, that no more should be counted but 12. left out Simeon, as then, for the murder of the Sichemits, bearing greatest blot: which Deut. 33. Levy had lately before purged, by sanctifing his sword to God his honour: for which, in that record, he is highly commended. In the Chronicles, Dan is omitted, for Deut. 33. 8. his race is not reckoned, in detestation of his first erecting public Idolatry. For which reason also in the 7. Chapter judg. 17. & 18 he is left out. Not that in propriety we have to think that Tribe to be more than others rejected; but to show, that the sealed ones are no Idolaters, but all spiritual Virgins, Chap 14. 4. Where in Scripture none are omitted, than Ephraim and Manasse come, jointly, under the name of their Father joseph, as Genes. 49. Ezech. 47. Now, 1. Chro. 22. as these twelve are the Fathers of Israel according to the flesh: so as none were counted Israelites but who could reduce his Genealogy to one of these twelve: so, Christ, accordingly choosed twelve Apostles to be the twelve spiritual fathers of his Church (the Israel of God) upon whose foundation he would have it builded: so, as whosoever is not builded on their Doctrine, holding the foundation, and all the building arising proportionably thereto, Ephes. 2. 20. the same is not of the new jerusalem from heaven, Cham 21. which hath twelve foundations, & on them the names of the Lamb his twelve Apostles: twelve ports, and on them written the names of the twelve Tribes of Israel. Which, in all dimensions, was twelve times twelve thousand, that is, 144000. furlongs (for so the place ought to be read) the Angel's conductors twelve, and the wall Chapt. 21. section 16. in thickness twelve times twelve, even 144. cubits. In this number, to espy the wisdom, are to be considered the building, and the figure. The building, is by twelve upon twelve; to show, that the true Church is builded, so, on the true foundation of Apostolic doctrine, as it holdeth still the foundation, nothing being built thereon, but agreeable thereto: as this number is no ways multiplied but by twelve upon twelve, the multiplier and multiplied being but one. The figure of this number is foursquare, and of equal sides, and whose sides all consist of twelves. For, as it is only builded by multiplication of 12. with 12. so can it neither be halfed nor quartered but in twelves: and hath in every square three twelves. According to the figure of the new jerusalem, Chapter 21. having in each square three ports, and on them the names of three Tribes, whereof each having twelve thousand, make up in length, height, and breadth the new jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 144000. The Camp of Israel, Numb. 2. is agreeable hereto. All to show, that the true Church both in structure and figure holdeth ever the foundation. 10 Now hereby, let us count, number and weigh Balthasar and find him light. This number 666. for als Dan. 5. fair as it showeth, can never be builded upon twelve, by twelve. Yea, which is more, take what multiplier thou will't, thou shalt never raise it upon twelve. It cannot be divided nor quartered in twelves: and, possibly thou shalt never reduce it to equal sides. So as it neither riseth on the foundation, much less keepeth it: neither in frame or figure, is it any way like to the New jerusalem. In sum, here is wisdom, by true rule of Apostolic doctrine (the reed given john Chap. 11,) to measure, count, weigh, and examine, the whole frame, doctrine, building and body of the Antichristian Church: and so, how fair a show soever it hath to deceive fools, yet, by true wisdom, to find it all but the work of a man.. The very conscience whereof maketh them flee so much this rule of examination. But the holy Ghost telleth us what is wisdom. 11 That this number 666. is choosed rather than any other number, where others may be found having the defect observed in it, to represent the state and condition of Antichrist his body: besides the fear perfection of the number before touched, and even of the Romans themselves highly esteemed (Boniface 8. praefat. in sextum Decretal.) The special purpose here of the holy Ghost, is to allude (according to his manner) to the fourth Chapter of Daniel. Where, by Nabuchadnezzar King of Babel an Image is erected, which under pain of death, he will have all peoples, Nations and tongues to fall down and worship. Which Image had of breadth 6. cubits, and of height 60. Thence hither the allusion is brought from Babel and her King properly, to spiritual Babel and her King: from that Image of the first Babel, to this mystical image of mystical Babel, which, all under pain of being killed, etc. must worship. Yet to show the greatness and prerogative of this image, much exceeding that of Nabuchadnezzars, in bigness, glory, and worship of Nations: and specially to keep the analogy against the other number 144. as that of Nabuchadnezzar had six and ten times six to make sixty: so this, hath ten times 60. to make 666 in all. CHAP. XIIII. IN the 12. Chapter was the Dragon, and estate of the Church in his open rage, against her and her first seed. In the 13 is the Beast of his authority, the Antichrist, and his strange success by hypocrisy. Now, in this Chapter, is the estate of the Church and her other seed of succeeding times: first, lurking and hid under Antichirst, to the sixth verse: next, breaking out, and wrestling with him, in m●ch suffering, to the 14. verse: and lastly, in his overthrow, victorious, to the end. 2 In the first of these three cases, the Church her state is described. First, from her Head and Captain, the Lamb: her place, Mount Zion, the true habitation of God, and place where his honour dwelleth, even the mountain unmovable amongst mountains: her number, 144000. Whereof, in the end of the last Chap their badge and mark, even their adoption, to have the Lamb his Father, whereto they are sealed by the holy spirit of promise, w●th heart believing, and mouth confessing, vers. Rom. 10. 9 1. Next, the heavenly dispensation of grace toward this his fellowship, is noted, according to the three degrees of operation, which the word of God hath in the hearts of his own: which are expressed by a threefold comparison. The sound of many waters, the noise of great thunders, and sound of haps harping, verse 2. Thirdly, their worship returned to God is singular: in spiritual joy, known and approved of him, and performed in the unity and fellowship of his true Church (through the ministery of the word made unto him a royal Priesthood) in the midst whereof, he always sitteth King and Lord: which Church, as it remained unknown to the world, the time of Antichrist his absolute prevailing; so their worship was perceptible to none but these secret sealed ones, whom God of his special grace, had bought with his own blood, out of the world, verse 3. to be a holy and chaste spouse to himself (for none are sealed of Dan, Chap. 7.) by true faith, cleaving only and always to the Lamb, and following none other: keeping the liberty whereto God had made them free, and not serving men: singled from the world to be a peculiar people, Gal. 5. 1. holy unto God and Christ jesus, verse 4. even true Israelites like Nathaniel, and in Christ and his righteousness accepted and approved of God, verse 6. This is the state of the Church, closed in the Temple, john 1. 47. Chapter 11. Lurking in the wilderness, Chapt. 12. And here established on mount Zion, while all the world follow the Beast. 3 Now, to clear the threefold comparison put ver. 2. The voice of the Lord is compared to many waters, for the unresistible force, and admirable noise, breeding wonder: to thunder, for terror and power shaking all: to the douce sound of haps, for the work of peace and joy in the conscience. By which three, is signified, that as the Church, lurking in time of Antichrist his absolute prevailing, had the presence of the Lamb: so, howsoever unseen of the world, she had also plentiful dispensation of spiritual graces from heaven. Which the spirit here expresseth by these three, according to the three degrees of operation, which the word of God hath in the hearts of men. For, first it falleth to men's ears, as the sound of many waters, a mighty, great, but a confused sound, and which commonly, bringeth neither terror nor joy, but yet a wondering and acknowledgement of a strange force, and more than human power. This is that effect which many Mar. 1. 22 27. Luke 4. 32. joh. 7. 46. felt, hearing Christ, when they were astonished at his doctrine, as teaching with authority. What manner doctrine is this? never man spoke like this man. This effect falleth even to the reprobate, which wonder and vanish, Habak. 1. 5. Acts 13. 41. and whose hearts are convinced, hearing the word, that it hath more than human force, even like the noise of many waters. But, as the first hearing of the roar of waters is most admirable, and the more one is acquainted therewith, the less he heareth it, as Cicero. in somnio Scipionis. these at the Catadupes of Nilus: so, in whom the word worketh but this first effect, his ears wax duller and duller, as daily experience proveth. The next effect, is the voice of thunder. Which bringeth not only wonder but fear also: not only filleth the ears with sound, and the heart with astonishment, but moreover shaketh and terrifieth the conscience. And this second effect may also befall a reprobate, as Felix Act. 24. The third effect, is proper to the elect: the sound of harping; while the word not only ravisheth with admiration, and striketh the conscience with terror; but also, lastly, filleth it with that sweet peace and joy, which none feel, but they whose hearts thereupon, again, as well sounding haps, are tuned up to sing a new song unto God. And, albeit the first two degrees may be without the last, yet none feel the last, who have not in some degree, felt both the first two. For the voice of the Lord is mighty, the voice of the Lord is glorious; it breaketh the Cedars, and maketh the wilderness to tremble: But in his Temple only men speak of his glory, Psalm. 29. This gracious dispensation (incredible and unseen to the world, which could not therefore learn the song of praise thereupon) was in the 11. Chap. expressed by two witnesses, which for dispensing grace and light, were two olive Trees, and two Candlesticks in the Temple, while it seemed impossible that any such could be, Antichrist brooking City and Court: and for force and power, fire went out at their mouths, and they did strike the earth with all manner of plagues. Now these comparisons of the voice of waters, thunder, and harping, as they express fitly what I have told so, in them is implied a sure prognostic and argument of the next ensuing estate, in the Angels breaking forth and crying. For albeit, this sound of water, thunder, and harping, the world, in this lurking condition of the Church, perceived not, yet they could not still remain unheard. Who can restrain the breach of great waters? what congealed cloud can keep in thunder? and, excessive joy, a heart, of any thing, can lest hold up. Forth therefore, this hid Church behoved to come. The bellies made bitter, with eating the little book, behoved to burst or break out: according as we see in the three Angels following, who come forth like the swelling of Iorden, like sons of thunder (according as Christ Chapt. 10. preparing for this outbreake, his roaring voice, was seconded with seven thunders) and like the bursting out of a blithe heart, which cannot hold up a surfeit of joy. 4 This second condition, of the Church breaking forth, hath the velitation or skirmish, and a coincident case with it. The velitation (I call it so, in comparison to the great battle in the seventh trumpet and seven vials thereof, summarily proponed in the end of this Chap. and exponed largely thenceforth) according to the first degrees of the light of the Gospel reviving, is set down in three Angels; types of these Ministers whom God stirred up, to be the first open contesters with Antichrist to the 12. verse. The coincident case, is in the 12. and 13. verses. 5 The first rank of Preachers are expressed by an Angel fleeing thorough the mids of heaven, etc. for open and swift course, which notwithstanding, was yet far removed above the perception of men of the earth, whereof few understood or embraced the first warnings and light arising, it being but yet obscurely preached: like as few understood the warning of Antichristian darkness coming on, Chap. 8. and in respect of that Angel there, it is, that this, is called an other Angel, as who is the next, using his form. See a contrary dispensation to this, which cleareth this sense, Chap. 18. His doctrine is set down first in general, and to whom he preached: and secondly, the special points thereof. In general, it is an everlasting Gospel: even that truth which was from the beginning, and which, when heaven and earth passeth away, shall abide for ever: the immortal seed, Math. 24. 35. 1. Pet. 1. 23. and begetting to immortality. So it is called, against the calumnies of novelty, and in opposition to the doctrine of men. He preacheth to them who dwell on the earth, even in Antichrist his darkness: above whose reach, it is less marvel that this first light was yet far removed; as a fleeing flash thorough the mids of heaven. He preacheth to all Nations, kindreds, Tongues and People's, who had worshipped the Beast; and of whom, by restored light of the Gospel, an infinite number was now to be brought out of great tribulation, to sing, with Palms in hand, and having washed their garments in the blood of the Lamb; Salvation is of our God and of the Lamb; and to be made partakers of the first resurrection, the thousand years being expired, Chap. 20. Chap. 7. Now the hid ones begin to break out, and the song unheard, to be tuned up loudly in the ears of all the earth: therefore, this Angel is said to cry loud. In his special doctrine, is the substance thereof, and his manner of teaching. The substance is, that all fear, glory, and worship, be given to God only, and that, both for avoiding his judgements near to be executed, and because he is creator of all things. A doctrine exceeding fire for that time. His manner is to be marked: in that he urgeth only true worship, not bold yet to challenge directly the Antichrist, as the succeeding Angel doth roundly; but more the third, so wisely and plainly as the Spirit showeth the course: and the accommodation of Story is evident. Now as this was the first degree of the conflict with Antichrist; so accordingly in the song of victory, God is praised for these same points, Chapter 15. 3. 6 The second Angel roundly denounceth the fall of Rome that spiritual Babel, Sodom and Egypt, and that because she had not only been an Idolatress herself, but as jeroboam made Israel to sin, she is the mother of Whoredoms through the world, making men drink up superstitious worship greedily as wine, and so to be besotted therewith. To the which, God both gave over the world justly in his wrath, that they who would not believe the truth, should be taken with deceivable illusions, and for which, now again the world justly feeleth 2 Thes. 2. 10. 11. the cups of the last wrath. As he gave to Israel Kings in his wrath, and took them away in his displeasure. Ose. 13. 11. 7 The third Angel yet more vehemently toucheth nearer. Warning all to leave the Beast his worship and character either in work or profession, under pain of eternal damnation. Wherein, they against whom the judgement is denounced, are exactly noted, and twice set down in the beginning, and in the end of the denunciation, for special purpose, and the quality, durance and continuance of their judgement expressed. In the quality of judgement, are two. First, as they drank greedily the Whore's Wine, so get they to drink the pure unmixed wine of God his wrath: and next, they get it in the cup of his wrath: God sometimes giveth a bitter cup to his own children: but as strong wine for mitigation, is tempered with water or sugar: so are all God his chastisements to his own mixed with mercy: but to the wicked is powered out merciless judgement. Next, the Cup propined to the Saints, is not the Cup of wrath, but of love, and medicinal: but the wicked drink out of the cup of wrath. Lord reprove me not in thy wrath, Psal. 6. 8 Now, this judgement is denounced against such as worship the Beast, and receive his Character, etc. And they are twice repeated, as I have said, wherein is no Tautology, but divine wisdom, for to make us take up a great point. In the 13. Chapter, all the Beast his followers have his Character, or his name, or his number: whereof, as I showed there, the difference is ill observed. For many have his name, and are content to be called his, being so far deceived with his show, as yet they receive never his Character, as his mancipate slaves. And yet, more have the number of his name, that is, are counted and numbered to be of his body, who yet in effect neither have his name nor his Character. This hath deceived men, that they have imagined the Character to be some other thing then of his name. But as is clear by this place, his Character is of his name, and they receive his Character; who so have his name, as they are characterized therewith, and upon his mark. A speech Liars and murderers like their father the devil. from common use. Hereof it is, that in Mount Zion all have the Character, that is, all who are of the true Church elected according to the purpose of grace. But as in the visible Church many have the name of God, & more have the number, that is, are accounted Christians, who yet are not of the number sealed: so in Antichrist his Church, are many having his name, and more having his number, and so are tolerated to have commerce and trade with men, who yet never received his Character. Therefore it is, that the judgement is denounced only against those who worship him and receive his Character: and accordingly the Vials of wrath, Chapter 16. are powered only upon these. Who are here twice repeated, that we may be wakened to advert; how here the holy Ghost teacheth us, not to judge so hardly of all that follow the Beast, as that eternal damnation abideth them; but only such as have received his Character. For no question, but many have been, and are still named his, and counted of his number, who learned Chap. 2. 24. never the deepness of Satan: as simple sheep fallen into that flock of his, because they saw there the public Ensign, and the Lamb his horns in semblance; because he brooked the holy City, and Court of the Temple. Even like these two hundredth, who in simplicity of heart followed Absolom from jerusalem, knowing nothing of his treason. For we must consider what 2 Sam. 5. 11. sort of enemy Antichrist is. That he is no foreign invader, but an inward Traitor. None directly fight against the name and Ensign of Christ, but by pretence of the name and Ensign deceiving. And sitting even in the Temple of God, as if a hid Traitor, pretending the King his Master's service and commission, would summon all true Subjects to follow him, while he were but minding usurpation: even good Subjects might be thus far deceived as to follow the public Ensign, till the treason were detected. Further consider, that the true Church in Antichrist his greatest prevailing, was always within his compass, within which, all were ever accounted to be his own, but yet were not. As within the compass of the holy City, and Court of the Temple, were the Temple and witnesses in it, Chapter 11. besides, as no way could be to the Temple, but through the City and Court: so no way ever was or shall be to become a member of the true Church, but by coming through the visible Church, wherein Antichrist forty two months working and obtaining without controlment: all behoved to join to that body where was the Ensign, and seek in through the City and Court to come to the Temple. Now, no marvel, though many in the passing through were taken in admiration of the City & Court before they got sight of the Temple. And the providence of God was wonderful in this, that in greatest corruption he reserved always a sure way through Antichrist to the Temple, the Sacrament of Baptism in substance remaining, and the doctrine of the Trinity abiding sound. So thus all coming through him, had his name or his number, of whom yet many never received his Character, but espying the pollution of City and Court, stepped into the Temple. Where still, though quietly, God preserved two Candlesticks and two Olives; till at length his impiety came to that height by murdering the Saints, that it was said to them, Come up hither, and so a visible separation was made, not from the Church, Chap. 11. but from the thief and Traitor in the Church, his mouth bewraying itself to be the Dragons. And certainly, this holdeth true, (so as we need not so much jangle with the Romans thereabout) that the Church hath and ever shall be visible, because always the common Ensign is seen. But this Ensign the Traitor craftily took upon him to bear, and thereby deceived. Here is the fallacy, that by equivocation they conclude, if the Church hath always been visible, then are we the true Church. Here more is added. For albeit the church be always visible, yet the truth and true professors in it are not always so. For the witnesses were closed in the Temple, the woman lurked in the wilderness, and the sealed ones were, albeit singing, yet unseen and unheard upon Mount Zion. Three distinct speeches used of the Spirit for great purpose. The first, to show that howsoever the true Church was hid, yet where she was, to wit, within the compass of the visible where Antichrist ruled, and where Satan his throne was. The second, to show that albeit she lurked, yet she was fed, as was Israel in the wilderness, and Elias in the days of famine. The third, that in that great prevailing of Antichrist, when all the earth followed the Beast, yet she was established on Mount Zion: so as against her the gates of hell could not prevail. The true Church is in some sort ever ulsible, though not in herself, yet in her infallible Ensigns, as who seeth the City and Court, he seeth in a sort the Temple, because albeit he see it not distinctly, yet seeing the City and Court, he is certain that the Temple is there. So seeing the visible Church, within whose compass, though no eye see them: yet God hath his true worshippers, one seeth also the true Church. For within the Church are truth and lies, Christ and Antichrist, and either of them now and then obtain in it, and hold place communiter in toto, but never universaliter in singulis. From the Apostolic times, as witness Paul and john, Antichrist was in 2 Thes. 2. 7. 1 Ioh, 4. 3. the Church, but he appeared not some ages after, In his time he riseth and obtaineth all the holy City, and Court of the Temple, erecteth a throne in Pergamus, and domineth as jezabel in I hyatira. Truth is hid, and true Professors, till the noise of many waters, the voice of thunder, and sound of well tuned haps, break out of Zion and the Temple, and the woman return from the wilderness. It is a great Sophism to conclude from the Church visible to the Church absolutely, or true Church: or again, from these to that: or to reason a toto communiter, ad universum singulariter. Albeit Antichrist was commonly acknowledged of all, yet never universally of each one. For he never set his foot in the Temple, nor upon Mount Zion. The Romans press sore upon us, to show who in former ages have been of our Religion, and our men but busy themselves more than is needful, the holy Ghost having so plainly foretold the case. And how common do we see in our daily experience of particular Churches, that things will by custom or tyranny so obtain, as none are found to resist, while yet in the mean time great numbers not only disallow, but even hold themselves pure there from? Here, who would ask the succeeding age, what had been the estate then: he could find nothing, but that all had erred; because the common Records bear but what obtained in the time: no Record remaining of these, who, though for fear they durst not contest, yet misliked and mourned for the iniquity. And if perhaps, they did utter any thing which to the posterity might have carried testimony of their mind; the same being smothered by them who violently possessed and disposed of all: I have no doubt, but in every age, even in the greatest height of darkness, divers have not only been enemies thereof, & both children and ministers of light: but even have been in their time known to the godly then. Albeit to inquire the succeeding ages of their story, it is ridiculous, and we but fashe ourselves unnecessarily to hail therein the cord of contention with the adversaries: having otherwise so clear, and solid answers furnished us by the holy Ghost to close their mouths. Yea, the Antichrist his prerogative, and his long and peaceable obtaining in the visible Church, dismayeth us so little, as thereupon we build a sure argument, that there all the time was the true Church. For he is a proper sore of the body of the Church. And as such a pestilent boil or leprosy, which can be in no other but a man his body, albeit the whole body should be so covered, that nothing could be seen but the boil or leprosy: yet even thereby the beholder is assured that there is a man his body, because that soar can befall none other. So, by Antichrist who is a proper evil, and sitting nowhere else but in the Church, we discern and perceive clearly where the true Church hath been, and still in great part is. For even before the last fall of Babel, the Lord his people are exhorted to come Chap. 18. 4. out of her. In the visible Church the truth hath always been: but so a long time, as the Book of the Law was within the Temple before josias. Now than the objection 2 King. 22. of the Romans whereby they labour so much to shake unstable souls, is more than ridiculous: where was your Church before Luther? what became of all our Fathers? to which we answer: Our Church was even where Satan's throne was. And of our Fathers we judge well, as who, howsoever they received the Beast his name, or at least the number of his name, yet might have been free from receiving his Character: and so out of the danger of this sentence of eternal fire. If they had eyes to see, and hearts to understand this prophesy, they would be confounded in that wherein they glory most: and ashamed to object to us that which most approveth our cause. 9 Thus was the velitation. The case coincident, is terrible persecution. The weight whereof is cleared by a warning, verse 12. and a consolation, vers. 13. The warning, together with the weight, declare against whom this heavy persecution is intended: to wit, the Saines, and those who keep the commandments of God, and faith of jesus. The weight is showed in this, that their shall be need of Christian patience, as which shall be greatly exercised: and that the trial shall be such, as, the constant keepers of God his commandments and faith of jesus, shall find wherein to be proved. This, the phrase of speech showeth, as that Chap. 13. here is wisdom. Now, this warning implieth clearly, the party persecuter to be the Beast, to whom was given, To make war with the Saints and to overcome them, Chap. 13. 7. who thereupon, got the same warning there, verse 10. And, seeing that the remnant seed of the woman, against whom the Dragon was to stir up war, Chap. 12. 17. are described by the same titles Of keeping the commandments of God, etc. This warning here given, hath also this end, to waken us up to consider the special time and heat of that war, their foretold to be then, when Antichrist, being chaffed with these three Angels, made all Europe to feel cruel fires and bloody massacres: whereof the memory is yet recent. That so, the rest of them who should be killed for jesus, being fulfilled, Chap. 6. 11. final and full vengeance may come on that bloody state. The weight of this persecution is yet further amplified by the consolation given against it. Which besides the substance thereof, is notable in many circumstances. Of the delivery, from heaven: the commandment how to receive it, in that it should not only be heard, but also written, as worthy of lasting record: Chap. 19 9 Isa. 8. & 30. Aabac. 2. 2. job. 19 23. of double asseveration: and that by the holy Ghost. The substance of the consolation is, Blessed are the dead that henceforth die in the Lord. The reasons are, They rest from their labours: and their works follow them. Our days here are but a shadow, and in them, even our strength is but labour and sorrow: all, wherein a man seeketh happiness under the sun, being but vanity and vexation of spirit, from whence to remove in the Lord, and enter into our rest, is a great blessedness; in so far as our labour is not in vain in the Lord, but great is our reward in heaven. Now, howsoever all men go naked out of this world, as naked we come: and nothing of all our great labour and works goeth with us. Yet, as every one shall be judged and receive according to that which he hath done in the flesh, good or evil; so every soul carrieth with it an instamped sense of the works done in the flesh: so as either a speaking and self accusing guiltiness followeth a man; or then, as by grace he hath been enabled to make his election sure by good works in this life, so shall the testimony of peace in his conscience follow him. For, There is no condemnation for them which are in Christ jesus, which walks not after the flesh but after the Rom. 8. 1. spirit. 10 From the 14. ver. is the third part of this Ch. Wherein is the summary proposition of the full overthrow of the enemies: which at length, in the subsequent Chapters, is explained. Now here, the course of this prophesy is The course of this Book. carefully to be marked, for a great light through all. The judgements of God, first, and second upon the world, were in the six Seals and six Trumpets of the seventh. To the 15. verse of the 11. Chapter, there the seventh Trumpet soundeth, and the last wrath is denounced. Before the particular declaration whereof, that the justice of God, therein might the better appear, it was requisite, that the History of these enemies to be destroyed, in their dealings against the Church, should be cleared: for which it is, that the world feeleth all this wrath. That story therefore was in the 12. 13. and thus far in this 14. Chapters. Wherein, is no idle repetition of what appeareth before set down. For the consideration is much divers: in that, whatsoever before the 12. Chapter was spoken of the enemies, or their dealing, was to show, how by them, the world and worldly sort, in God his justice were punished. The case of the Church sparingly touched: so far as might show her to be free from these evils (even in the midst of them) which were poured on the world for her hard entertainment. And what in the eleventh Chapter seemeth wholly agreeable for time and condition with that which, hithertils in this Chapter is said of the Church in her two declared states, yet hath a far distinct consideration from this. In that there, the witnesses, first, in the Temple, next in their war with the Beast, slaughter, rising again, going up to heaven, and terror of their enemies thereupon, with the fall in a part of the Antichristian kingdom; are put, as plagues on the world, and men thereof; whom they first plagued, next tormented and vexed, after terrified, and in part overthrew. For, the Gospel, to whom it is not the savour of life, is the greatest judgement that cometh on the world. But from the beginning of the 12. Chapter to this place, the enemies are handled, as by them the Church is exercised. First, fighting and prevailing to Satan his dejection and exaltation of the first seed. Yet so, as through Satan his rage, but aided thereto with the two wings of that great Eagle, the true Church at length, fleeth to the wilderness and there lurketh. Wherethrough, the Beast coming in place, obtaineth, and deceiveth all, except these who on mount Zion enjoy the presence of the Lamb. Who at length, by degrees break forth, and albeiss in much suffering, yet still fight, till at length, by him who sitteth on the white cloud, the iudgemeuts of God are made manifest. Chap. 15. 4. The story of the eleventh Chapter and of this, are for time and matter, the same: but the consideration and respect of handling much different. Which, is yet, for course and order, in so divine an artifice led on, as here the story falling in again to the same point, from which, for inserting this narration, it was since the eleventh Chapter, broken off: of that, which from the 15. verse of 11. the Chapter at the sound of the seventh Trumpet, was upon preconceived joy denounced; here, from the fourteenth verse of this Chapter, to the end; the execution is summarily proponed. Exceeding fitly, so falling in, to the large explication of the seventh trumpet in the subsequent Chapters. 11 This summary execution is declared by two comparisons. One of the Harvest: the other of the Vintage. From joel 3. In both, are to be considered, the Actors, and their actions. The Harvest hath two actors: and so hath the Vintage. The actions of both Actors, both in harvest & vintage are, that the one worketh, furnished with convenient instrument, & the other stirreth to the work. Which in the Harvest, is reaping the harvest of the earth: in the Vintage, the cutting down of the Grapes, casting them in the winepress, treading, etc. The arguments whereby the inciters stir the executors, is the readiness of both, for reaping and cutting down. Thus by similitudes familiar in the Prophets for such judgements, the destruction of jere. 51. 33. the enemies of the Church is expressed: who in God his wrath as an unclean thing, without the City, are destroyed Heb. 13. 11: with so huge a slaughter, as all the earth is filled far and deep with their blood: by Hyperbolike speech expressing the greatness of the plague; and, as to the holy City, so also alluding to the Land of Canaan, which is in length 160. furlongs, as witnesseth Rabbi Menahen, upon Genesis fol. 60. For clearing hereof, the Actors, and their distinct actions must be diligently adverted, so much the more, as to the obscuring of all the prophesy, this place is widely mistaken. In them are to be noted, their properties, their doing, and their order of doing: for course of time to be carefully observed. In the harvest, he that worketh, being accordingly furnished with fit instrument, by all hi● notes, is undoubtedly, Christ the Lord of the harvest. For, he is one like the son of man, which, in all Chap. 1. 13. this prophesy, is put but in one other place, and that for Christ: he fitteth, as a judge: on a white cloud, both for eminency and majesty; as also, by the whiteness, to show the clearness & pureness of his judgements, which Now were to be made manifest, Chap. 15. 4. The first flying Angel foretold that they were near, now Christ is clearly to show himself: by showing, hence, The sign of the son of Man in heaven. The speech is from Isai 19 1. Behold the Lord rideth on a swift cloud. He hath, with a sharp sikle, a crown: to show him to be the Lord both of Harvest and Vintage. For he not only gathereth Matth. 13. 30. Isa. 63. 3. the Saints, but also the tars in bundles: and treadeth the Winepress of God his wrath: and in both, he conquereth & overcometh, Chap. 6. The other, coming out of the temple, is the type of Saints & faithful ones, whose habitation is in the Temple, out of which they are now bold to step out and be seen: and perceiving the ripeness of the Harvest (whereto it was not yet come in the fifth Seal, and therefore, this execution, craved of them then, was delayed) and yet not being able, in that weak estate of the Gospel reviving, for so great a work: (therefore it is that this Angel hath no sikle) they beseech the Lord of the harvest to put too his hand, and Have mercy on Zion. For the time to have mercy, for even the full time is come. The harvest of the earth is ripe, and the rest of the Saints slain. Neither is this thus expressed, as if even then, or at any time, Christ did not work by instruments: but to show the beginnings; such, as, in respect of the greatness of the work, and little human aid, it was in a sort, Christ his own arm which helped him. But in process of time, by the powerful progress of the Gospel, he getteth to himself ministers of executing his wrath, even out of the Temple, furnished with convenient weapons. And to express this, in the Vintage, the Actor cometh out of the Temple having a sharp sikle: as Christ, betime got himself, and daily raiseth of his own faithful ones fit instruments enabled and furnished with power to execute his just judgements against the enemies: To do to her as she hath done to us, and to render her double. For this it is, that this second Actor hath these different notes from the first. He sitteth not; he is not crowned; and he cometh out of the Temple. So then, this Angel is the general type, in this summary proposition, of that same, whereof the seven Angels are, in the large explication, Chapter 15. As is most clear by comparing the Angel, stirring this to execution, with that one of the four beasts, furnisher of the Vials to the seven Angels, Chapter 15. This last inciter, hath this common note with the former two Angels, that he cometh out of the Temple: but this he hath singular, that he came from the Altar. So then, he is a minister of the Altar, by allusion, still to the Temple and Legal worship. Next, he hath power over fire: as Christ who came to send fire in the earth: as the two Witnesses, Cham Luk. 12. 49. 11. and Elias: out of whose mouths fire proceeded to devour their adversaries: and who had power to plague the earth with all manner of plagues, als often as they would, as having vengeance in readiness against all disobedience. 2. Cor. 10. 16. Now then, as by the Angel out of the Temple armed with the sikle, are expressed here generally and summarily, in this summary proposition, all faithful Christians; of whatsoever calling, instructed with power from God to execute his wrath against the enemies: which executors are more largely expressed in the seven Angels, Chapter 15. So this, coming from the Altar, is the type of true pastors: by whose plain and powerful preaching, the other are informed and stirred to consecrate their hands to the Lord. Even to serve Babel as she hath served us. As accordingly, Chapter 15. The seven Angels receive the vials of wrath from one of the four beasts. Of whom Chapt. 4. CHAP. XV. HEnce, is the story of the last wrath, for final destruction of the enemies, to the peace of the Church, that the kingdoms of the world may be Gods Chap. 11. 14. and Christ's. Upon obstinate impenitency against six trumpets, Chapt. 9 21. The fulfilling of this wrath was sworn to come in the days of the seventh trumpet, Chap. 10. Upon sounding of the seventh trumpet, summarily denounced, Chap. 11. And summary executing thereof proponed, Chap. 14. in the end. Whereof here, the larger narration, hath the executors, Chap. 15. Their execution in order, Chapt. 16. Cleared more largely, Chapters 17. 18. 19 and 20. Whereupon the graceful condition of the Bride victorious, is magnifickly set down, Chapt. 21. and 22. This whole matter, is that other great sign seen in heaven: to distinguish this part of story, from the preceding in the last three Chapt. called also a sign in heaven. This is that, which Mat. 24. is called, the sign of the son of man. For he and his judgements, now are made manifest. As not inconveniently, the other might be called the sign of the Dragon. 2 In this Chapter, from the beginning to the fifth verse, is set down the greatness of the errand: thence to the end, the disposing of the instruments for execution thereof: the greatness of the matter, is first summarily proponed in this, that he saw a sign, a great, yea, a marvelous sign, and, in heaven. That Chap 12. was a great sign; but this is both great and wonderful: even the sign of the son of man in heaven. This great wonderfulness, is showed in the Ministers, Angels: their number, seven; their employment, to be executors of God his last wrath, for finishing of the mystery, Chapt. 10. For his spirit would no longer strive with men, vers. 1. Next in the effect and end of their work, to the 5. verse. Which are, the destruction of Antichrist: that the Saints, victorious over him, may praise God; and by the greatness, equity, and truth, of his judgements manifested, all men may fear, glorify, and worship him, who only is holy. For expressing of this effect and end, the Church and her condition, in, and upon this execution to follow, (joyfully upon sight of the instruments prepared, preconceiving the certain event) is set down, in the victory and song thereof. In the victory, are the means whereby, and the party over whom. The means, are a glassy Seamingled with fire: the pure word of God mingled with the virtue of the holy Ghost, Chap. 4. The victory, is over the Beast, his image, his mark, and number of his name: to show it now, full and perfect. In their song, are first, the quality, that it is a song of praise, for a marvelous deliverance, and overthrow of a great enemy: such as Moses, upon such a case, did sing at the red Sea, Exod. 14. Secondly, it is in praise of the Lamb, through whom they obtain this victory, and in whom the Father is glorified: and not in praise of Moses, who is the servant of God, Heb. 3. 3. Chapt. 22. 9 and 19 10. Thirdly, their disposition is noted, in that they have the haps of God, given by him, for his praise: that is, well tuned hearts, filled with joy and love, in conscience of his benefits, and bursting out in thanksgiving. For he only putteth a new song in the mouths of his servants. Lastly, the tenor of their song is in two: the praise of God his works and ways; and the sequel thereof. The praise of his works, is, that they are great and marvelous: according whereto, he hath a competent title, Lord God almighty. The praise of his ways, is that they are just and true: and competently thereupon, he hath the title of King of Saints. In infinite authority and power, yet to hold ever a just and true way, is a great praise. Now, the sequel hereof is, that he only be feared, glorified, and worshipped of all. And that for two reasons. First, because he only is holy, and not the Beast, who sacrilegiously busketh his head with that blasphemy. Next, his judgements are now made manifest to all: so as, who before, worshipped and wondered after the Beast, as having none equal, or able to fight with him: now, in his just and manifest overthrow, may know, and praise God only holy. For Christ now sitteth on a white cloud judging him. Compare this 4. verse with the 7. of Chap. 14 and see what wisdom. 3 Before we enter in the second part, in the disposing of the instruments for this great execution: the interpretation given of the glassy Sea mingled with fire, is to be cleared. 4 That the glassy Sea is the type of the pure word, and pure worship according thereto, see upon the 4. Chap. here the allusion is to that story, Exod. 13. and 14. When Moses and Israel with him having past the red Sea, standing on the shore thereof, and seeing Pharaoh and his host drowned therein, they praise God, singing the song of Moses, etc. Of this allusion, while men mark not narrowlly all the points of conveniency, the place is diversly mistaken. Some taking this Sea mingled with fire to be but the type of great troubles, thorough which the Church now hath escaped; according to the speech Psalm. 66. Thou hast brought us thorough water and fire. But this is not all whereto here the spirit will lead us. Others, take it for the treasure of means, which God hath ever in readiness, as before his throne, to destroy his enemies. But this is too general. For here, a special treasure is meaned of the means, whereby, as Antichrist is overthrown and drowned, so God his Church is saved. And this is, the treasure of the pure word of God, and power of his spirit mingled therewith. For, we must all, be begotten of the word and of the spirit; and be baptised with water and with fire. And by this word and spiritual virtue thereof, must Antichrist be foiled. As in the red Sea, the people of Israel were baptised, 1. Cor. 10. wherein Pharaoh was drowned. And as Israel was baptised under the cloud, which to them, was a pillar both of a cloud and of fire (of refreshment and light) but to the Egyptians a pillar of darkness. In which respect, the red Sea, wherein, and the pillar, under which they were baptised, were types of the true word and spirit, whereby the true Israel of God are begotten to immortality, and the enemies overthrown. So, by allusion thereto, the Church●victorious over Antichrist, and that great City, which spiritnally is called Egypt, is said to stand at a glassy Sea mingled with fire: that is, in the clear light of the word mingled with the virtue of the holy Ghost; whereby they are victorious, and furnished with the haps of God: but Antichrist therein is drowned, 2. Thess. 2. From this Sea, they labour to divert us to cisterns of their own digging, which are full of blood. But here, is our victory and wisdom, whereby to count the number of the Beast his name; and so, to overcome him, his image, his character, name, and number. The Sea of the Fathers in a third part is blood, Chapt. 8. So as thence, we may (if we be not wise to discern) draw death als well as life. The Sea again of the Church of Rome, in latter state, is all bloody worsum, Chap. 16. This Sea, hath this different note from that, Chapter 4. that this is mingled with fire. The fire is there also, but set out in seven burning lamps distinct from the Sea: here the fire is mingled therewith, and that of purpose, to lead us to take up a great point of wisdom in the diversity of God his dispensation in this last clear light of the Gospel, for Antichrist his overthrow, from that first, in the Apostolic times, for casting the Dragon on the earth. At the first going out of the Gospel, to conciliat thereto the more credit, and to show plainly whence the virtue, accompanying it came, there was then a distinct dispensation of the spirit, in outward & visible signs, as cloven tongues, and fire: extraordinary effects and operations: as gifts of tongues, healings, and working of miracles: and by a singular and visible manner of donation, as, imposition of hands of the Apostles. But, in this last reviving of the Gospel, the word should be clear and pure as at the first, and accompanied with the force of the spirit: yet the dispensation, donation, and operation of the holy Ghost should not be in that manner, but should be mingled with the word: the spirit and virtue thereof, accompanying the preaching of the Gospel; yet so, as no visible or distinct symbol thereof should be as at the first, (for now, the preachers are seated by swallowing of the little book, Chapt. 10.) no miraculous operations: finally, no donation but such as, with the word and by the word preached, the spirit should work in the Saints. So as miracles, in these last times, are no notes of true preachers. And this diversity of dispensation is exceeding wise, and requisite for the times. At the first the Gospel was not, only to be opened, to the world lying in darkness, but also confirmed, to be from God. Now, it hath that credit with all; but being buried in ignorance, was to be cleared. Neither must we take this so, as if at first, the preaching of the Gospel had wanted that accompanying virtue. For even than it was not in words 1. Cor. 4. 20. but in power, and was mingled with fire. No doubt, but john his doctrine and baptism, had with it the virtue of the spirit in those that believed: for faith is the effect of this fire. And out of all question, Apollo's had the spirit in some good measure, when he knew but the baptism of john. And these Samaritans, who by the preaching of Philip received the Gospel and were baptised, had the spirit before the downe-comming of Peter and john. But at the beginning, were joined the visible symbols, donation, and miraculous effects of the holy Ghost, to procure reverence and credit to the Gospel, and to show whence cometh all spiritual virtue, to faith or conversion: and the outward healing of diseases, to lead us to know the power of the word and spirit, in the quickening and life of the inward man, and curing spiritual diseases of the Soul. Neither must we imagine that now the spirit is so tied to the word, as who ever heareth it, receiveth necessarily the spirit. For many hear whom it profiteth nothing, because it is not mixed with faith: but Heb. 4. 2. the gift of the holy Ghost is now no other way dispensed, but by the word preached: we feeling the force thereof, but neither seeing whence it cometh, nor whither john 3. 8. it goeth. So, whatsoever spirit one pretend without Isai 59 21. the word, it is the spirit of error. 5 Now, how these Ministers of the last wrath are feared and prepared to this great execution, is showed from the fifth verse to the end. And first, whence they are, 2. How disposed, 3. Wherewith instructed, and by whom. 4. By what power it is, that so great a work is effectuate. They come out of the Temple of the Tabernacle of Testimony in heaven, now opened, that is, out of the true Church militant (this is implied in the word Tabernacle) now made patent and visible. This first note showeth, both what they are, and of what time. They are members of the true Militant Church, who by the light of the Gospel, the Church being reform and opened, are stirred to the work. For God turneth the hearts of Kings, who erst gave their Kingdoms to the Beast, and were his horns; to hate now the Whore, and eat her flesh, Chapter 17. For her fall shall not be by Kings of the East or Mahometans, but by reformed Christians: whereof we see already good degrees, praised be the King of Saints. This note also pointeth the time of this execution, to be in the days of the seventh Trumpet, according to the Oath, Chapter 10. Upon the sounding of which, Chapter 11. followed the opening of the Temple in heaven, and clear sight of the Ark of the Testimony, and thereupon lightnings, thunderings, etc. Now here, these seven Angels, Ministers of God his last wrath come forth of the Temple opened, and go to execution. Thus the spirit by clear notes, leadeth us to couple rightly the course of this prophesy. Which, from the beginning hath so plain a way, as all being comprehended in seven Seals, six thereof bring the first sorrows,: the seventh opened, yieldeth seven trumpets, whereof, six bringing the second evils: and these working but further induration, Chapter 9 The seventh Trumpet sounding, yieldeth these seven Angels with seven Cups of the last wrath. Whose story by the narration, wisely and exceeding purposely in the 12. 13. and 14. Chapters interiected, was till now delayed. 6 The disposition of these Angels is showed in their apparel, which is linen, and that both pure and bright, and girded to them with a golden girdle about the breast. White linen apparel is the garment of all Saints: who in Christ are made Priests to God, by putting on and girding to, or applying jesus Christ to their hearts by the girdle of faith, more precious than gold to righteousness and holiness. But here in these Angels, this common 1 Pet. 1. 7. garment hath a special relation to their special calling, To show that this execution should be just & upright, not only in respect of God the just judge, whose ways are just and true, but even in respect of the Ministers also, who in the light and assurance of faith, should in the zeal of God and of his worship bring down Antichrist. For blessed shall he be called that rewardeth her as she hath served us. Psal. 137. 7 They are instructed hereto with golden Vials or Cups full of wrath, even the wrath of God that liveth for ever. Golden cups were also holy vessels of the Sanctuary to show hereby likewise this to be a pure work like gold, and holy, and acceptable. And the wrath powered out is everlasting, as he whose wrath it is; for according to his name, so is his fear: and as is the man, so is his strength. Hereto also serveth the kind of Instrument. At the judgements by the six Seals, some cry was always joined to waken, if it had been possible men to learn. The Trumpets sounded loud, in six of them God giving jezabel time to repent, Chapter 3. and 9 Hereupon obstinate impenitency, out of golden bowls, wrath without noise is tumbled. The several degrees whereof, in God his patience, Chap. 16. yet more argueth and aggravateth the obstinacy of the enemies still more and more endured to endless wrath. 8 These cups are given to the Angels by one of the four Beasts, that is, by the true Pastors of the church, Chapter 4. to show, that through the clear light of the Gospel preached, Antichrist being laid open, the hearts of God his faithful servants shall be filled with holy indignation and zeal to employ their power to God his honour, in his overthrow, stirred there to by the preachers of the truth. Reward her as she hath rewarded you, etc. according to the Cup she filled to you, fill her Chap. 18. 6. the double. This was summarily touched in the end of the 14. Chapter, when the Angel from the Altar having power over fire, stirred the other to cut down the grapes of the earth: the which same thing is here more largely explained. That this is said to be done by one of the four Beasts, as it showeth them to be the stirrers to work, so (according as their divers faces expressed diversity of gifts, as for divers times and cases is requisite) to signify the employment at this time of such as were fittest, whether for wisdom, as Men to spy out the Beast, or rather (that being already done) for leonine courage, roaring and thundering, Chapter 10. to encourage and terrify. How it be, what of one of them is done, is done of all. 9 The power, whereby this great execution is borne out, that it cannot be stayed, is God his glorious and powerful presence in his own true Church opened and made visible, before fuming in wrath against Antichrist: so, as neither dare these Ministers but execute their charge: The fear and love of God, and knowledge of his terror stirring them: neither any enemy impede the course of God his judgements till they be finished. For the Beast must go to destruction: and the Whores lovers shall stand a back afraid at her burning, Chapter 18. And what is it else, that miraculously hath and yet doth bear out against Antichrist his power and malice; Who, if the Lord were not on our side, would have eaten Psal 124. us up, and as mighty floods have overwhelmed us in the depth: but the Lord is our helper. People's hear it, Exod. 15. 14. and are afraid. Sorrow cometh on the juhabitants of Palestina. Now this type is not so put, as if the Saints this time should be debarred from the presence of God in his Church. But by allusion to the 40. of Exodus, 1. Kings, 8. Isai 6 to show a great and powerful presence of God in his Church, newly reerected from under Antichrist his tyranny, where through the execution shall have no let. It is true, that the resort (albeit very frequent and daily increasing) shall not be such during the plagues and smoking wrath of God, as when Euphrates is dried up, the high places taken away, and Baal destroyed. When the twelve Ports of the new Chap. 21 jerusalem shall be cast open continually to receive from all quarters both jews wakened by a voice from the Chap. 19 5. Chap. 16. 12. Zach. 14. 9 Throne, and the Kings of the East with them coming to worship jehovah the Lord of hosts, who then shall be the only one Lord in the earth, and his name one. To which, the sixth Cup shall in the own time prepare the way, and which in the seventh shall be fulfilled, and so the mystery finished, in the accomplishment of all fore●old Act. 3. 21. by the Prophets, Chapter 10. CHAP. XVI. IN the 15. Chapter was the preparation for the last wrath. Here is the particular execution in seven degrees, according to the number of the Ministers thereof, which degrees in order and manner have a great resemblance and relation to the degrees of Antichrist his rising in the Trumpets, to show the wisdom and justice of God, in rendering measure for measure, and bringing him down as he arose. The resemblance hath made many to think both to be of one matter and time. But these Vials are all powered on the Beast and his marked ones, whose height in working began but in the fifth trumpet. 2 This execution is commanded verse first, from the Temple, as a holy and just work, with aloud voice, as a matter important, and to be performed with care: to the Ministers, who being prepared attend the sign. The execution is upon the earth; that is, the earthly sort of men, thorough all the plagues, evidently designed to be Antichrist and his adherents, It is executed by seven degrees, to show God his patience in his greatest wrath: in each degree is the common sign, of pouring out the Vial, and the ensuing effect first or secondary. 3 The first Vial is powered on the earth. Where, the earth must be understood according to the relation it Cap. 13. Sect. 7. hath in collation to the subsequent things, and degree which in that respect it holdeth: to the sea, rivers, sun, throne, Euphrates, the air. For, as when the earth, or the earth and Sea opposed to heaven, than things below are opposed to things above: earthly or unstable things, to things heavenly and permanent: so in this place, as also in the first Trumpet, it must be taken, as the order of arising degrees in comparison requireth, for the first and lightest degree of judgement, as the earth is the lowest and lourdest of elements: as the earth is taken in the first verse, all the Vials are powered on the earth, because all are on the earthly▪ Antichristian Kingdom: in this other sense of the earth, the first particularly, is powered thereon. The effect thereof is, that the filthiness, loose life, hypocrisy, avarice, pride, simony, and other vices of the Clergy, and Church of Antichrist, break out to the view of the world (long blinded) as filthy boils. The allusion is to the sixth plague of Egypt, wherethorow the Enchanters were no more able to stand before Exod. 9 11. Moses, This was the first degree of the fall of Rome, when God to make them detestable, discovered their sores; so as these enchanting bewitchers were confounded, and could no longer abide the light. The accommodation of Story is most clear: where by numbers their avarice, pride and hypocrisy is highly exclaimed against: Few daring yet challenge their doctrine and worship: yet their persons thus falling first in contempt, it made way to the next Cup. Now, as in the first Trumpet, contention and self love joined with cruelty, like fire and hail mixed with blood, cast on the earth, made the first great degree to Antichrist his rising, by burning up all true love, life, and holy zeal of religion: so, the first open degree of his fall, is by the cup of wrath powered on the earth, even the discovery of their hypocrisy and filthiness, whereby they were seen to be void of all true Religion. 4 The second Vial maketh a higher degree, in that not only the persons, who worshipped the Beast, and received his Gharacter, are for their filthiness, odious; but now, even their common doctrine and ordinary worship becometh vile and corrupted as bloody worsum, deadly to all that drink thereof, and abhorred of men, who in the clear glassy Sea before the throne perceine the stinking rottenness of this Asphaltites. How after the contempt of the persons for their abominable filthiness; next, all their, worship and doctrine of pardons, relics, indulgences, holy water, cross, soul-Masses, pilgrimages, processions, invocation of saints, baptizing of bells; magical conjurations, forged miracles, foolish Legends of lies, and the rest of that sea of rotten blood began to stink in the noses of men, is more than evident: their whole worship and common school Divinity now standing as the Sea of Sodom. Compare this Vial for kind and degree to the second Trumpet. 5 By the third Vial, their rivers and fountains of waters are turned into blood. When by Moses the flood and all stanks & ponds of Egypt were turned into blood, Exod. 7. (for thereto in this and the former Vial the spirit alludeth) the Egyptians digged to themselves wells to drink of. When in the days of Ahab, through parching drought, all other waters failed, he and Obadiah seek 1 King. 18. 5. to the rivers and fountains. So the common Sea of Popish worship and doctrine becometh vile: the last refuge, for preserving the lives of their Beasts, is their rivers and fountains, whereby their Sea is enriched, and which by kind should be more clear and sweet. But these are also made blood, & that in two respects. Their rivers & fountains are their great and learned Doctors, and grounds, whence these as rivers carry waters, as from springs, to sweeten if it were possible that rotten sea. But howsoever, in some outward degree they appear to have some more freshness; yet they are but blood, and to drink of them it is deadly. They labour much to excuse and mask the gross rottenness of their sea, and to sweeten it with eloquence, aid of Arts and Philosophy: and yet all is blood. They busy themselves to bring warrants from the Fathers: but almost, all from that third part of that ancient sea, which in the second Trumpet was made blood: and from these fountains & rivers which in the third Trumpet were for the third part made bitter and mortal. And what clear & sweet water might both from Scripture & Fathers be brought for cure of their Sea, they by false glosses wrested interpretations, cuttings, and carvings turn all into blood. The second respect, in which their rivers and fountains are said to become blood, that we should not miss to take up, the Angel executer, praiseth God his justice therein, and another from the Altar (a sure testimony from Christ himself) confirmeth his saying. And this double testimony both of the executors and ministers of the Altar, true Pastors encouraging to execution, so Chap. 14. 10. warranteth the equity of this point, that men need not be remiss or stayed with any faint doubts, from executing this just work. And certainly the Spirit in this double proclamation of God his justice herein, seemeth in divine wisdom to have foreseen and foreshowed the faintness of men in this so approved an errand. The point is, because their rivers and fountains, even their head-Clergie men, entertainers, nourishers, and upholders of all that stinking sea, have been bloody murderers of the Saints and Prophets, and occasioners of all bloodshed in the earth (the Whore Chapter 17. being drunk with the blood of Saints, and all the blood of the earth being found in her, Chapter 18.) Therefore the Lord in Obadiah 16. Isai 49. 26. & 51. 22. 23. his justice, now giveth them blood to drink, even measure for measure. And the Cup that she filled to us, she now tasteth in her course. Wherein is performed what for consolation was spoken, Chapter 13. If any kill with a sword, he must be killedby a sword. The performance of this we have in some measure seen, and daily see, in such Countries wherein the Lord hath raised the light of his Gospel, while their continual conspiracies and tteasons against the states and lives of Princes, compel men (otherwise, but preposterouflie pitiful, and for all this double denounced warrant of the equity of the work, but too slow) to give them the due recompense of their bloody practices. But the effect hereof will be still more and more perceived. For there will be no end of their tragical attempts, till that bloody state be destroyed for ever. These are the Martyrs, the Church of Rome can glory of. Here a diviue artifice of the spirit is not unworthy the marking: that as in expressing the first suffeting of the church by the dragon Chapter 12. who giveth his power, throne, & authority to the Beast, allusion was to the condition of the old Church in Egypt: so here in the first degrees of final wrath, allusion is to the plagues there. Like as in the Chapter 15. upon preception of the last degree, the song of Moses was sung at the glassy sea. 6 The fourth Vial is on the sun; whereby the beast his marked ones are plagued: the clear light of the Gospel (showing Christ the sun of righteousness) now so shining, as in place of glorifying God by repentance, and acknowledging of their errors and works of darkness, they as the Children of darkness, and hating the light, whereby their works are reproved, boil in despiteful rage, and are burnt up with envy and malice, as johu 3. 20. Eph. 5. 13. were the pharisees at Christ his clear doctrine and evident miracles: and that Stephen having his face like the Sun. And they blaspheme God in blaspheming his Act. 7. 54. truth, and true Church; speaking evil of the way of righteousness: their desperate rage still increasing as the light groweth, because induration in impenitency is a common effect of all these plagues. In that, showsoever God hath his own single ones to pull out of that Kingdom, yet the body is not reclamable, but must go to destruction. Compare this with the fourth Trumpet. The light of the Gospel is a plague and torment to the reprobate world, as the two witnesses, Chapter 11 were a vexation. Here the first effect of this Vial is rage, the second blasphemy. 7 The first is on the throne of the Beast, that is, on his Kingdom, as the next words interpret, and as the whole frame of Scripture speech evinceth. The throne of David is for his Kingdom. The Throne is established: for the Kingdom is established. Satan his throne, Chap. 2. & 13. for his kingdom. The first effect here of is, their kingdom loseth the glory, lustre, pomp, and wont estimation, and becometh contemptible. Whereupon the secondary effect followeth, in them, of desperate sorrow, expressed by a gesture of men, extremely grieved. Gnawing their tongues: and obdnration in impenitency and blasphemy, their●ores by the light of the sun being more and more laid open, and thereby their sorrow augmented. For their works, see Chapter 9 And withal, consider what a wise and just retribution. As, by falling from heaven to the earth, and from being stars of light to become ministers of darkness, they opened the bottomless pit, and let out darkness, by the smoke thereof eclipsing all true light, and so erecting the kingdom of darkness. So here, by the clear arising light of the sun of righteousness, all the earthly and worldly account of their Kingdom becometh contemptible, and is darkened. And as, by the doctrine of darkness, they, like Scorpions, stinging men, tormented their consciences: so the light op●ned, and discovering their treachery, tormenteth them with anguish and sorrow. This effect, both first and secondary, we see already in great part, but shall yet see more. For, albeit these plagues here, have their own degrees for order of working, yet still the former hold on with the subsequent, till all together, in the end, bring final destruction. 8 The sixth vial is notable in many circumstances. It is poured on Euphrates: the effect is, drying the waters thereof. This effect is for a special end, that the way of the Kings of the East may be prepared. Against this effect, and apparent sequel thereof, a great endeavour is showed, and the event thereof. The endeavour, is of the principals, Dragon, Beast, and false Prophet, by their instruments, (a pestilent brood, and well resembling their origine) foul spirits, and spirits of Devils: so is their quality. Their dealing is, to go to the Kings of the Earth, strangers from heaven, whom they may persuade importunely cronting like frogs, night and day in their ears. Their force of persuasion is, by working signs, thus to show them to be false Prophets, seducing. The end of this their endeavour, is to gather these earthly Kings together, in their purpose, to uphold their tottering Kingdom, now threatening a fall: and to impede the apparent effect to which this Vial maketh preparation: but which God shall turn to an other fine than they purpose: even to be glorified in their just destruction, as the event proveth. Now, both in respect of the great danger to be deceived and misled by these frogs, and of the great day of God his wrath, to come on them (so much the more perilous, as it should come like a these in the night) warning is given to watch, and hold the true faith: whereby, putting on Christ, and girding him to us as with a golden girdle, we be not found naked, and so ashamed, but blessed through our garment. The event of all this their busy travel is expressed in this, that they gathered them to a place called in Hebrew Armageddon. 9 Now, because for the most part, the effect and sequels of this Vial are yet to come: in seeking the accommodation, we must walk warily, as the light of holy writ may lead us. Euphrates, properly, is that great River whereon Babylon, properly so called, did stand, and whereto, it served for beauty, commodity, and fortification. It was also the march bordering David his kingdom on the East, separating, and in a manner debarring the Eastern peoples therefrom. To both these considerations, in this allusion, the spirit hath respect. In the 51. of jeremy, prophesying the destruction of Babylon, he threateneth that he will dry up her waters. Thence, hither, to the destruction of the mystical Babylon, the speech is brought. In the next Chapter, the whore Babylon, is said to sit on many waters. Which are interpreted, Kings, Nations, Peoples, and Tongues. To show, in great dominion and authority, great dignity and strength. The drying up then of her waters, is the decay of her authority, dominion, glory, and power, by the substraction of these from her obeience, in whom was her strength and fortification. Even that same, which Chapter 17. is expressed by eating her flesh and making her naked. Thus, fitly for this respect, and yet more for the second, the drying of Euphrates is here mentioned, in a depth of wisdom: to show, how that River bordering the kingdom of David on the East, and set betwixt the Eastern Kings and the blessed land, being dried up, the Kings of the East, should therethrough have easy access thereto: the debarring impediment being removed. The sense is. As Antichrist his rising was the occasion of darkness, and defection from the Gospel to Mahometism in the East and of the obstinate abiding of jews (who are most part in the East, and whom specially here the spirit pointeth at, as the event cleareth) in their infidelity: and as the greatness and power of Antichrist still debarreth both, from embracing the Gospel, as Euphrates flowing over all his banks, and so letting all free passage to the Kingdom of David: both jews and Mahometans, through the superstition, idolatry and corruption of the Romish Church, abhorring Christianity: so now, her waters being with the heat of the sun of righteousness dried up, an open way shall be prepared for them to receive the Gospel. I know, how some, from the story of Cyrus and Darius' King of the East, diverting the course of Euphrates, and so surprising Babylon, think this allusion taken, to show how mystical Babylon shall in like manner, be destroyed by Eastern Kings. But the spirit of God fetcheth nothiug from Xenophon or Herodotus, but all his allusions are to holy writ. As this speech is, plainly from jeremy. And, the Prophets (who in respect of Media, by whose forces specially Babel was taken, denounce her ruin jer. 50. 41. from the North) show the weakness of that conjecture. And this prophesy cleareth evidently that her destruction shall be by Western Kings even the horns of the Beast, who having long drunk of her cup, and given their Kingdoms to the Beast, at last have their hearts turned by God, to hate the Whore, eat her flesh, make her naked, and burn her with fire: and so shall make way for the Kings of the East, that is, whole States (that particular persons be not thought here to be designed, as were the Sages, who at the nativity of Christ upon sight of his star, came from the East to worship him, while Priests and Phariseis abode in blindness) which, by Babel's fall, the clear star of Christ shall bring to bow unto him. Whereat Herod and all jerusalem shall be troubled. As their endeavour hereupon well showeth. Now, here, a Matth. 2. 3. great wisdom and delightful congruity, in the order of God his working, is to be observed and admired. By Antichrist his usurpation and darkness, prevailing on the fifth trumpet, as by the swelling of Euphrates, the East was alienated & debarred from the Kingdom of David: God in his justice, losing thereafter, in the sixth Trumpet, from Euphrates, these Armies of desolation & poisoning error. So here, in the fifth Vial, the kingdom of Antichrist becoming dark and contemptible, and in this sixth Vial, all beauty, strength, and fortification being dried up, the East shall come again to the Gospel, and Iewes ●epent from their obstinate blindness and induration. God, thus wonderfully, and to the high praise of his wise grace, bringing a more io●full effect from Euphrates in Antichrist his fall, than he brought a heavy woe in his rising. And consider how wonderfully hereupon the case varieth. In the sixth Trumpet, out of the mouths of these destroyers, from Euphrates, came Three things, Fire, Brimstone, and Smoke: By which three, the third part of men were destroyed. Here, to disturb als joyful an effect from the East, ●u● Of the mouths of the Dragon, Beast and false Prophet, three foul spirits even spirits of Devils. That is, men led with the spirit of Satan, liars, and murderers like their Father, and accompanied with the effectual deceivableness of his working, authorized by Antichrist his state, and in special by the false Prophet head thereof, are sent abroad, as crouting frogs, to bestir themselves. Who these are, the state of our time and practise of Jesuits and Seminary Priests, compassing Sea and Land, specially busy about Kings, maketh more than manifest. They begin to see their waters drinking in, and Euphrates erst so great a river, now running in a narrow channel; and this setteth them madlings a work. Besides their origine, they have a special note of distinction whereby to discern them, that they are workers of miracles; so to show them false Prophets, to whose begetting, authorizing, and setting a work, all the power of the kingdom of darkness, Dragon, Beast, and false Prophet, have jointly bended all their malice, force, and enticing hypocrisy, as to the last puff of Satan his mouth, and of the Vicar of his throne, for underpropping Babylon. But she can not be cured. For the Beast goeth to destruction. here, the Beast and false Prophet jer. 51. 9 Chap. 17. 8. are distinguished, as the first and second Beast, Chap. 13. That here, may be showed a joined endeavour of the head and whole body of the state. See upon the next Chap. Sect. 11. 18. and upon the 19 Sect. 27. 10 The unlucky event, of this their endeavour, to themselves and happy to the Church: specially these to whom by this vial the way is prepared, is showed in these words, that they gathered them to a place called in Hebrew Armageddon. Wherein, much matter is comprised and offered to our consideration: partly in the name of the place, but specially, in that it is so called in Hebrew. The place is Armageddon, a word composed of Har a Mountain and Mageddon a plot of ground in the of lot Manasse: famous in Scripture, for two notable events, the one of great joy, the other as sorrowful. The first is in the 5. of judges, where a great victory is obtained against jabin and Sisera at the waters of Mageddo: when the Kings fought and were swept away. This was so noble a victory to the Church, as the Psalmist maketh it the measure of his wish against the enemies. The other Psalm. 83. 9 2 King. 23. 2. Chron. 35 als mournful, is, when josias by Necho is slain at Mageddo. Whereupon, to the jews, ensued most bitter mourning. To both these events the spirit here alludeth; yet with this remarkable point of difference, that where the first of them was at the waters, the second in the valley of Mageddo. here, the place is Armageddon, that is, the mountain of Mageddon. This difference is purposely put of the spirit, to show that the enemies here, should be in some great endeavour against the Church of God, in all the old Testament bearing the name of a Mountain. Not only for God stablishing her against all assailers, and for her eminency, but also, in respect of her type in Mount Zion, and land of promise, which is a land of Mountains, and for the Church her abode therein, called of Daniel Hartsebikadosh. This is Dan. 11. 45. Ezek. 20. 6. 40 Isai. 25. the Mountain of Mountains, wherein, the Lord will destroy death: and thrash Moab as straw is threshed in Madmena: in which the Lord will destroy all that rise against her. Herein then is implied, that this great destruction of Antichrist and his aiders, by persuasion of the frogs, shall be in a high enterprise against the true Church: as God foiled Gog upon the Mountains of Israel. And the King of the North entering in the pleasant Land, and planting the Tabernacles of his Palace in the glorious and holy Mountain. Now, as for this their purpose, causing their destruction, the place is called Har, a Mountain. So, to express a double event of this their enterprise, it is called Megiddon, by allusion to the two stories before mentioned. To that in the 5. of judges, to show, that the same shall befall all these enemies assembled by the frogs, which did befall jabin and Sisera at the waters of Megeddo. And thereupon, such a like song of joy to the Church, as is that of Deborah and Barak. To the other story of josias slaughter, the allusion is, to show, that upon this victory, should arise such a mourning, and that proper to the jews, as they had for the slaughter of josias in the valley of Mageddo; but of a much different kind. Even that mourning whereof Zachary prophesieth in his 12. Chapter. When by this victory, the way being prepared for them to come and see him whom they pierced they shall be sorry for him, as one is sorry for his first borne: and when, in that day, there shall be a great mourning in jerusalem, as the mourning of Hadadrimmon in the valley of Mageddon. When Ezech. 20. 43. & 36. 31. Zach 12. 10. every family shall mourn apart: and when they shall judge themselves worthy to have been destroyed. God pouring on them, to true repentance, the spirit of grace and compassion. And for this double effect, of the jews common joy with the Church, and proper mourning, the place is called, in Hebrew, Armageddon. To express Changed 19 Sect. 4. that the jews, converted to the Gospel, shall celebrate this victory, both with joy, and also with godly sorrow causing repentance, for their bygonne induration and piercing of their Saviour. In the first Chapter, speaking of that sight of Christ, whereby all families should mourn before him, even they who pierced him thorough; for this same purpose are put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and Amen for Grecian and jew, who jointly should see him, and mourn upon sight of the sign of the Son of man in heaven, Mat. 24. The same which here is showed in the vials, as upon Chapt. 15. Sect. 1. was declared. In like manner Chap. 9 to show, how both jew and Grecian, should at length know and detest Antichrist, he is called in Hebrew Abaddon and in Greek Apollyon. But in this place, that we may take up the spiritual drift of the holy Ghost, in these who shall come, upon this victory, from the East, he telleth us that the place shall be called in Hebrew Armageddon. Not, but it shall be ●o called also in Greek, that is, the Gentiles Christians shall also celebrate this victory: but, to stir us to the up-taking of a special effect hereof in the jews, of common joy with us, and proper mourning for their own induration against the common Saviour, so the place is called in Hebrew. The conversion of the jewish people, by clear warrant of Scripture, we look for. And that, not only of certain persons, now and then, here and there: but assuredly, that the body of that people shall solemnedly turn, to the great admiration of the world, and praise of God his both wisdom and mercy. This the Prophets foretell clearly: the Apostle Paul most plainly; yea the Lord himself, in the prediction of their overthrow, Luke 21. limitteth the time of their being trod under, till the fullness of the Gentiles be brought in. Which self words, the Apostle using, Rom. 11. he exponeth clearly the Lord his meaning. It is a wonderful providence, that the jews, fifteen hundredth years, not possessing one foot of property in the earth, yet are kept a separate people, that in his own time the Lord may be magnified in his mercy and truth, towards them, to the astonishment of all the world. That the great deliverances promised them in the Prophets, have all their performance in Christ, it is certain: but whereof, that the full accomplishment cometh not till their solemn conversion, it is evident, by the Prophecies cited and applied, by the Apostle, to that purpose. Now, whether they shall be brought to inhabit again their own Land, albeit I dare not determine: because (it being typical) all, promised theranent, may be performed in their conjunction to the Church, which is the true jerusalem from heaven: yet certainly, my heart inclineth to think so. Because their solemn conversion must bring with it, the removing of their reproach, and so, of necessity, a gathering from their dispersion, to brook a state in the eyes of the world. And the Lord his own words, limiting their being trod under foot seem to imply no less: O the deepness of the riches both of the wisdom and knowledge of God The jews, misconceiving the Prophets, are strengthened in their error of Messias yet to come, because they think, that before his coming, the Roman Empire must be utterly destroyed; which now standeth only in the Pontificality. Whereby, any may well know, how great a way his fall, and of all that state with him, shall open unto them. So much the more as in place of his idolatrous superstition (whereat they now stumble) done away, they shall see the purity of true worship erected. 11 The seventh and last Vial is poured in the Air. The effect whereof is summarily, in one word denounced, and then typically declared. The denunciation is great: first for the authority, as being not only from the Temple, but also from the throne in it, even God his own voice. And next, for the weight of the matter; that now, all is done. Not as if in that instant all things were accomplished; but, by pouring out of this Vial the sign being given, to show that in the days thereof all should be finished according as Chap. 10. was sowrne. Neither is this to be taken for the last consummation, as neither is the great day of God almighty in the former Vial, for the last day: any time of God his great execution, being in Scripture speech so called ordinarily. But here it is said to be done. Because now at last, God is by this plague to destroy all enemies of his Church, and beautify her with peace, liberty, and plenty of grace: so as all whatsoever by the Prophets hath been foretold and promised of either, shall now have the full accomplishment. The Church being freed of all troubles, and having but to expect her bridegroom, for whom now she shall be prepared. This Christ himself foretold. Lu. Le 21. 28. When ye therefore see all these things come to pass, then lift up your heads. These words then (it is done) are all one with these (now all is come to pass so as ye may lift up your heads. See this same speech in this same sense, Chap. 21. They are as I think, much deceived, who interpret the commotions here subjoined, of the last consummation: which shall not come thus, but as a thief in the night, upon a peaceable, secure, and sleeping world: when all these broils and whole effects of the seven Vials, called of Christ, Matth. 24. the sign of the son of man, shall have passed before. 12 This great effect, thus summarily in one word denounced, is declared by continual allegory. When the Air is clear and quiet, all, both sea and land, rivers, fountains, and heavenly lights, are calm and shine clear. But, the Air being troubled, all here below is troubled, and for their use toward us, the heavenly lights are also darkened: and these fearful effects of thunderings, lightnings, voices, etc. ordinarily do follow. Hereby, the spirit will express an universal and horrible commotion and alteration of the state of the earth; which in one word he calleth an earthquake: yea and that so strange and huge, as the like was not since men inhabited the same. It was a great earthquake (that is alteration and vicissitude of things) when upon opening of the sixth seal, the state of the Roman Empire was shaken, and in the sixth head, received a deadly wound. But in the overthrow of Antichrist, the Beast going to destruction, when the cured head and Beast quickened, therein again, shall be slain and destroyed: there shall be another kind of commotion and alteration of the states of the world. So as, who seem best fenced and hedged from all peril, as islands; and who seem strongliest established in greatness & strength, as Mountains; shall flee away, and be so undone, as they shall be found no more. And so, it is no marvel that this alteration shall be conjoined with terrible plagues and judgements upon the wicked, like hail from heaven of a Talon weight: who notwithstanding, remain endured against God, and blaspheme still. 13 The effect of this earthquake, is declared to be on the state of Antichrist and his aiders; under the names of the great City divided in three; the Cities of Nations falling. Wherein, great Babel is now remembered and rewarded. The Nations did tread under foot the holy City, Chapt. 11. And here their City's fall. In the streets of the great City God his Prophets they murdered, unburied and mocked three days and a half. here, that great City is divided in three. And so, that bewitching Babel, whose fall was denounced, Chap. 14. now cometh to ruin. For, by all these, that one state is meaned; but that, with her fall, shall be conjoined the fall of many great kingdoms, and all the face of the earth shall be altered. Which, besides the reason of her greatness, is yet the less wonderful for this, that with her fall shall come on, the conversion of the jews and orient with them, and apparently by them. The subsequent Chapters, wherein this is more amply set forth, maketh the matter clear. Now what particularly is meaned, by renting of the great City in three, till the event declare it, I dare say no more, but that apparently it showeth the overthrow and dissipation of all the strength of that State: which consisted in the joined power, counsel, and working of three. The Dragon, Beast, and false Prophet, verse 13. Or if hereby, the holy Ghost will give us to take up such an utter exterminion as is showed Ezech. 5. or 6. 12. Or, if this dividing in three, hath relation to the order of destruction set down in the subsequent Chapters, in three degrees: first of the Whore, Chap. 17. and 18. next of the Beast and false Prophet, Chap. 19 and thirdly, of the Dragon, Chapter 〈◊〉 CHAP. XVII. WE have heard the seven degrees of the last wrath, whereof the seventh hath in few words, so strange an effect summarily implied, as a larger manifestation thereof was necessary. Which accordingly the Spirit giveth; in the parties destroyed: manner, measure, and events of their overthrow. 2 The parties destroyed, are the Whore, in this and the next Chapter. The Beast and false Prophet, Chapter 19 And lastly for an absolute victory, the Dragon Chap. 20. Whereupon ensueth the goodly and graceful, state of the Church, Chapter 21. and 22. 3 To the sight and perception of the damnation of the great Whore, john is first exhorted and disposed by one of these Angels which had the seven Vials, 1. 2 and beginning of the third verse. Secondly, a vision is exhibited till near the end of the 6. verse. From thence, to the end of this Chapter, the vision is exponed by the Angel. 4 In the action of disposing john to the perception of these things, are the Instrument and his endeavour. The instrument is one of these seven who had the Vials. To show, that the time when the vials should be a pouring out, would bring with it a more clear knowledge, of Antichrist, and of the trumpery of this Whore, great by his power and credit: and should waken up and dispose men to see more evidently these things which before were but of few, or then obscurely known. Thus by degrees light groweth. The Angel his endeavour to this end is twofold, in that both with voice he stirreth up, and carrieth john in spirit to the wilderness. To let us see, that for perception of such things we are not only to be wakened up from our natural dullness, but must in a manner ●e separated from ourselves, and all common conversation of the world: which yet standeth not so much in the retreat of the body, or retiredness of place, as in right disposition of spirit. The Angel stirreth john to perception, by an argument from the great sight he was to show him, the damnation of the great whore, which according he performeth, in showing the Whore, this Chapter, and her damnation Chap. 18. 5 The greatness of this Whore (for further wakening up of john (and us in his person) is yet amplified by 3. Arguments. First, her great Dominion in these words, which sitteth on many waters. So interpreted, verse 15. therefore fitly is the decay of her estate called drying up of her waters, Chapter 16. 12. jer. 50. 38. and 51. The second argument is from the persons, with whom she playeth the harlot. First, for quality great, as being Kings; next for number, many, as indifferently, committing whoredom with all the Inhabitants of the earth: thus being both a great and a common whore. The third argument is, her whorish and deceivable persuasion, like that proverbs 5. by her allurements, subtlety, deceiving men as with wine, and making them drunken, so to dote more & more on her, as men drunken lust aye the more after wine, till becoming altogether senseless all true judgement be stolen from them. This is it which maketh all pains taken with superstitious Idolatries for their conversion to be unprofitable: as it is but folly to deal with a drunken man while his wine is on him. This is that Babylon, Chapter 14. against which, the heavy wrath there denounced, here taketh full execution. And for clearing the equity thereof, it is most plainly here opened what she is, and of what time, and state. 6 To john thus prepared, appeareth the vision of a woman sitting on a beast, and properties of both. Of the Beast his properties we will speak in the Interpretation of the vision which the holy Ghost himself giveth. The woman is glorious in all worldly pomp, and royal magnificence, whereby she dazzleth the eyes of men; she is a most abominable Harlot, provoking to detestable Idolatry and superstition, and in place of the healthsome waters of life, propining her own traditions and devices (for stolen waters are sweet) which in detestation thereof, the holy Ghost here nameth by an jer. 51. 7. abominable name, This she doth under fair pretences, deceiving with a golden Cup. She is an impudent professed Harlot, and mother harlot of the world; and yet with such deep subtlety covering her practices, as none shall read that which is openly written on her forehead, but the lightened by the spirit, to find out the mystery. For she is like that adulterous woman, Prou. 30. 20. which eateth and wipeth her mouth, and sayeth she hath done nothing. Finally, she is a cruel murtheress of Saints. She sitteth on the Beast, as borne up by him, and having all this glory and bewitching power to deceive, only through that credit and estimation which she hath by the Beast her advancer. 7 This vision worketh in john admiration, yet not such as was that Chapter 13. of them who admire and follow the Beast, and that hereafter verse 8. but no the less having mixed with it some such infirmity as required a wakening of him from a vanishing astonishment, wherein many lie benumbed in these our days, who Cap. 14. Sect. 3 Abac. 1. 5. Act. 13. 31. yet wonder not the first wondering. This effect of the vision occasioneth the Interpretation. First, of the Beast who is summarily described ver. 8. and after more plainly exponed in the interpretation of the heads and horns. His summary description is by his stable and yet variable condition, which in those who are not written in the book of life, worketh such admiration as was that, Chapter 13. This Beast then in some sort and respect, had been before that time, wherein john seeth him, and in some respect and condition was even then, albeit not as it was before, neither as it should be thereafter: and was yet to come in a different respect & condition from either. And as it was yet to come (which is the condition and time, wherein, here it is to be taken and considered) it hath two remarkable notes. One is, that it should arise out of the bottomless pit, which albeit in some sort it may be said of all wicked powers, yet it is in a singular manner proper to Antichrist, Chapter 9 and 13. the Vicar of the Dragon his kingdom, the Angel of the bottomless pit, the adversary, the man of sin, and son of perdition. His other note is, that he goeth to destruction: whereof hereafter. 8 This description, so obscurely proponed, as in a riddle, the Angel most clearly openeth in the interpretation of the heads and horns: so as it is marvel why any should seek after any other sense of the Angels words, then that which himself giveth. 9 First then the heads are both seven hills, on which the woman sitteth, and also seven Kings. The first is so clear a note of Rome as Grammarians know it, and both are put here jointly, for clear demonstration what state he pointeth at; as also to show that the heads of that state (as they are Kings) must only be taken of such as alwayas held that City, and not of such as are, or were heads in bare title, neither abiding in that City, nor making it great and glorious by their power, such as were the Grecian Emperors after the fall of the western Empire. And much more ridiculously since, the Kings of Germany, bearing the title of Roman Emperors, while they have not one foot within Italy: yea, & of all Princes, who now domine within the compass of the old Roman dition, brook the smallest portion thereof, and whatsoever either now be or before was the Title of other yet seeing the Beast bearing up the woman, maketh her glory and grandeur; none can be esteemed for heads now, but these, by whom she retaineth her credit, lustre and pomp. Neither are Kings here to be taken for so many persons, but for so many kinds of sovereign governments, in course, ruling that state, according to the known frame of Hebrew speech. Now, in exponing these seven Kings, he doth interpret the former dark speech, and leadeth us even by the hand, to the Dan. 7. 17. time, and that state and condition of Rome in time, which here properly is the Beast bearing the Whore. 10 The Beast had been in a sort, in the five heads who were fallen. It was even then, in respect of the policy at that time ruling: but as the Beast here is described, and specially to be understood, that is, as by him Rome becometh the great whore, he was yet to come. The five fallen were Kings, Consuls, Dictator's, Decemuirs, and Tribunes. Caesar's the sixth head ruled in john his days. A seventh was to come, which notwithstanding is not the Beast, or head making this beast, as here it is set down. For that head was soon to vanish: but the eight head in number, and which in a sort, is one of the seven, hath here peculiarly the name of this beast. 11 Of this head, three things are noted. First, that he is the eighth in number and order. Secondly, that yet in a sort, he is one of the seven: to show, how notwithstanding that eight are here counted, it standeth yet true, that the Beast had but seven heads. Not that it was one, and the same properly; but for vive resemblance, Chapter 13. As making up the image of the Beast by cure of the deadly wound, and bringing kingdoms & provinces in als great subjection to Rome by the cup of fornication, (thus bearing up the Whore) as did erst the former heads by force of Arms: so it is both the eight, and in a sort the sixth, wherein the Beast had got a deadly wound, which this head cureth. For the lively resemblance in Monarchy, state, laws, rites, vestments, etc. Read the donation of Constantine and Steuchus in defence of it. This eighth head than is the Pontificality by which Rome is extolled and borne up to be a Queen and Lady of Kingdoms, bewitching the world: and because in the summary speech, he had said that the Beast was to come, and seeing seven heads had only been attributed to the Beast, whereof none of the six could be he (as he is here proponed) lest hereby we should think that of necessity the next head after Caesar's, being the seventh, behoved to be this Beast (the Antichrist:) the Angel in great wisdom and plainness pulleth us from that thought, in showing that one was then to come, who yet was not he; for that should soon be gone: but the eighth and last should be this Beast. I showed on the 13. Chapter, that the seventh head was the Kingdom of the Ostrogothes: to whose King Theodoricus, the Emperor of the East, with advise of Senate, willingly bequeathed Rome and Italy, & sacro texit velamine, Sabellic. En. 〈◊〉. lib. 2. in Signum reiab imperio concessae: and who of the Romans was received as their lawful Prince, and by himself and his Successors reigned over it many years: during which, was both peace and friendship betwixt them and the Emperors of Constantinople, all the days of Zeno, Anastasius, and justinus. The third note of this eighth head, called peculiarly the Beast bearing the Whore, is, that he goeth to destruction. And in this, he is also singular from all former heads, who albeit they all did fall, yet the beast in some sort remained. For the State and credit of the Kingdom abode in some degree in the subsequent heads. But this eighth head shall draw that whole state with him to utter and everlasting ruin, and this is that which Chapter 19 is meaned, where it is said, that the Beast and false Prophet are taken, and both cast in the Lake. Whereupon many fond imagine, that the Beast and false Prophet be two divers. But this is it which the spirit would show us, that the false Prophet who is the head shall so fall, as the body of the state and Kingdom shall perish with him. For none shall be able to cure his wound, or revive any image of that state again, as he did the wound of the sixth head. So then, taken absolutely, this Beast is Antichrist, that is, the Pontificality reigning over Rome, or the Kingdom of Rome under the eighth head the Pontificality. When the Beast and false Prophet are distinguished, it is but for explication, to show the state or Kingdom, and who is head of it. And thus I show, that Chapter 13. were the first and second Beast to be understood, as by this place is evident, where the first Beast is only mentioned, and peculiarly called the eighth head, who is also one of the seven, and not the seventh as most part make him: for so the spirit had more easily called him the eighth and seventh, than one of the seven, but that hereby he would lead us to know which of the seven he is said in a sort to be. How far Theodoricus and his wise daughter after him laboured, See upon Chap. 13. Sect. 7. that Rome might both recover and hold her ancient glory and magnificence, albeit he seldom made refidence there: the Stories give clear Testimony. From the fall of the Gothike Kingdom, the growth, pomp, and estimation of that City hath only been by the Pontificality, bearing it up, and by semblance of the Lamb his horns, procuring to it worship of Nations. For otherways saith Steuchus, it had remained foedissima boum, porcorumque habitatio. So as, since that time, to make any other the head or King of Rome, whereby she had growth or honour, it is ridiculous, and against all evidence of story. The Grecian Emperors, except an idle title, neither made any abode in that City, neither ever durst openly attempt any further power therein then it pleased the Popes to allow them. And such of them as at times did exercise any therein, it was not only by surprise under false semblance, & presence of peace: but their dealing also with it was in plain hostility as strangers. So as in effect they were rather spoilers and rifelers than bearers up of her. The French and German Emperors advanced her, but as horns of the Beast who beareth her up. Who, that he might the better push with them at his pleasure, hath ridiculously, fed them with idle titles, as he doth his other horns, whom he crowneth and decrowneth as he listeth. But he himself is this Beast, bearing up this harlot. 12 Thus are his heads. The horns have many distinct and clear notes to show the Beast, who, and of what time he is. Of their number, see upon Chapter 13. Section 8. First then, these horns are crowned Kings: that inferior Rulers, as Lieutenants, or Precedents of Provinces, be not here imagined. According to the condition of this Beast, under the former heads, who themselves only were crowned and not their horns. Secondly, their time of being is noted: that they were not as yet risen, but were to come. Thirdly, they are not so many persons in succession of one Kingdom, but so many Kingdoms, which all at one time should reign, even with the Beast, under the eight head. The Beast, Daniel 7. with ten horns, hath no mention of heads: For that there, the horns have the consideration of the heads of that Kingdom, wherein successively should reign so many Kings. here (which some Interpreters should have better observed) this Beast hath both so many heads, and beside, ten horns by all●sion to that: because here the horns are not to be considered as heads of the state, signified by this Beast, or sovereign Kings ruling it. Which, if the spirit had minded, he had not attributed thereto heads also, more than to that in Daniel. But the sovereign policies being expressed by heads, the horns are put to express the strength of this Kingdom, in so many props of her power: and that so clearly is uttered by the Angel, as it is wonder what should make men to miss of his meaning: while he telleth plainly, that they are Kings, Which shall receive a Kingdom at one hour with the Beast. Which cannot consist with the making them Kings of that same state, which by the Beast is signified: so confounding heads and horns which the holy Ghost hath distinguished so clearly. Fourthly, their subjection to the Beast should be voluntary, and with uniform and free consent: not enforced by Arms, as was the servitude of Nations to the Empire, but by the bewitching power of the cup of fornication, and these deceivable signs and wonders, Chapter 13. This is the unity of the Church of Rome. This note also evinceth clearly, that these horns are kingdoms voluntary subjecting themselves to the pontificality and Roman Kingdom under him, and not so many successive Kings of any, much less of that kingdom, to which they gave their Kingdoms. Fiftly, they with the Beast, should fight against the Lamb. But to their own confusion, for two reasons. One, in the Captain, who is King of Kings, and Lord of Lords. The other in his Army, who are called chosen and faithful. Not that he needeth any army orforces to overcome these horns: but it is to show, that their fight against the Lamb should be in his members. Who yet should overcome in the strength of their King, by whom they are effectually called, so, as their calling confirmeth to them their election, and that by true faith wrought in them, which is the victory wherewith they overcome the world: resting on their Lord, and being 1. joh. 5. 4. faithful to him even to the death. and this is not repugnant to that which was said, Chapter 13: 7. For that overcoming of Saints was not absolute either in degree or time: but only the slaying of their bodies and bearing down of truth for a space, Chap. 11. & 14. 12. Which, with them notwithstanding, revived again, not only to the terror of their adversaries, but also to their overthrow. 13 Thus is the Beast bearer up of the woman. Even the same, whereof Chapter 13. but that process of time, in the progress of iniquity, giveth him, now, two notes somewhat different from that. The one, is scarlet colour, for increase of cruelty, wherein, by this time, he hath come to such height, as, for that, he hath now the Dragon his own colour. Who before this, a space was let loose, Chap. 20. the thousand years of his restraint being expired: so as for bloody rage, now this suffragant of his throne, ●arst like a Pard, is all of a bloody colour: and the Whore is drunk with the blood of Saints. The other note is, that where, first, he had but his head busked with the name of blasphemy, he is now, for growth of impiety and of sacrilegions usurpation of divine honour, full of names of blasphemy. The head which at first was busked therewith, both waxing therein, and defile also all the body. So as, now it is high time to come out of her. The Beast was, first, like a Pard; a cruel, yet a fraudulent Chap. 13. beast, and less horrible to behold: But afterward more violent and raging. The Whore borne up by this beast, is showed here, first by her great dominion, touched in the beginning of this Chapter, and here now interpreted. This dominion she hath through the Beast, her bearer. Secondly, her judgement is here summarily foretold, which at length is handled in the next Chapter. And thirdly, in proper and plain terms is told who she is. Even, The City which ruleth over the Kings of the Earth So plain a circumscription of Rome, as the Adversaries are ashamed to deny it. 14 In her judgement, are three things. First, by whom it is. Secondly, what it is. 3. How it cometh on. It is, by the horns of the Beast, who shall work her overthrow. What it is, is showed by a natural order. They shall hate her: they shall leave her desolate, by defection from her, upon sight of her impiety and abominations: they shall make her naked, pulling from her, her ornaments, rents and clothing: they shall eat her flesh, feeding on her spoil as she was facted and grown great with the spoil of Nations: lastly, they shall burn her with fire. Now, here, we must not imagine that all these kings, who have given their Kingdoms to the Beast, shall at one instant revolt: many still cleaving to him till his last foil, after the Whore is burnt, and so made partakers of his judgement, Chap. 18. and 19 But the holy Ghost will tell us, that her destruction shall be by these same kingdoms and states which have drunken of her cup, and had been the stays of the Beast his kingdom, and so, of her magnificence. And, what is done of any of these, is said, indefinitely of all. For, her destruction must be by Western Princes, that so, a way may be prepared for the East to embrace the Gospel. Hereof, in no small degrees, we see the execut. on begun and well far advanced, and the last degree is coming on quickly. How this so strange a case falleth; that, who were the horns of her power, and her darlings committing fornication with her, should now turn to be her haters and destroyers, is showed, that it cometh by God his disposition and all-ruling providence: who, as in his justice, he gave over these Kingdoms to the efficacy of error to believe lies, for not believing the truth 2. Thess. 2. So, in his own time, when his judgement therein was fulfilled, for her just destruction who had so bewitched the world, he should turn their hearts to hate her who had so long and vildly abused them. Confer herewith the 16. Chap. of Ezechiel. 15 Lastly, as I touched before, is told in so plain terms who this Whore is, that the Romans are forced to confess it. Bellarmine lib. 3. de Pontifice, cap. 13. Ribiera upon this book. The Rhemishe doctors are so straited, that seeking shifts, they against a clear light bewray an evil conscience. See their annotations on this place. 16 So then, by all the course of this prophesy, yea and the Romans own confession, this is manifest that Rome is the Whoore. And so, by necessary consequence, the seat of Antichrist his kingdom. Whereby it is that she is the mother of Whootedomes, and Lady of Kingdoms: through herexaltation and being borne up by the Beast. Neither shall ever the Jesuits be able, confessing, once Rome to be this Whore, but of necessity to grant also that the Beast must be the kingdom of Rome. Whereof, many of themselves perceiving the inevitable consequence, fall next, for exepting the Pontificality from this blot, to dispute of the time. Some making Rome, under the persecuting Emperors, to be the Whore: as Bellarmine in the place above cited. But, she is, so, the Whore, and then, the Whore, as, and when she is borne up by this Beast, which foolishly he divideth. Others, reiourne this to a future time, when as Antichrist arising, forsooth, Rhemists'on this place. shall possibly expel the Pope out of Rome, and sit there. So, forgetting the long boasted privilege of Peter his Chair: and while they seek to escape, snaring themselves more; by granting that to be possible, upon the alleged impossibility whereof, they long ago build all defence. But the holy Ghost, evidently, here spoileth them of all shift, by clear demonstration: Whereby, as Rome is cleared to be the Whore, and the kingdom of Rome to be the Beast: so are we led, as it were, by the hand, to the time when: and particular state of that kingdom, wherein it is to be taken for the Beast, here, and Chapter 13. described: and that by three infallible tokens. First, by a full and perfect enumeration of all the heads (that is, sovereign sorts of Rulers) from the first beginning of that state, to the last and utter fall thereof: and therewithal telling us, that in none of the five fallen before john his time, is that state, the Beast as he is here understood, or, consequently, Rome, the whore: neither in the head then ruling, namely Caesar's: neither in the seventh head, which, upon the deadly wound of the Beast in the sixth head, should arise and soon vanish. But in the eight head, arising by cure of the wound, and in that respect, one of the seven, which was to come out of the bottomless pit, that kingdom is the beast under that head, the false Prophet. And therefore the Beast here is peculiarly denominate by that head. 17 The second infallible taken is the singular and different manner of working of the Beast and Whore, in that state and head, wherein, properly, the Beast is to be holden for Antichrist, from all the former: and so properly, competent to the last head, as can in no way agree to am of the other. For the horns in time of that head, under which that kingdom is peculiarly this Beast, are crowed Kings, and such as are not subdued by violence or force of Arms, but willingly and with one consent give their Kingdoms to the Beast: being bewitched by the cup of fornication, and deceived by lying signs and wonders under pretence of the Lamb his horns, Chapter 13. So as, then only the kingdom of Rome is to be holden by this beast, when it is under such a head, as, by whose domination, Rome be cometh the Whore, that is, the bewitcher of the world by superstitious and idolatrous worship, signs and miracles, and pretence of Christian power and holiness. Not having or pretending so much, a power to slay men's bodies, as, by poisonable error, to sting and forment their consciences, Chap. 9 and bringing Kingdoms in subjection, more by fear of conscience then force of Arms. Which is properly to be the whore. For, under all the former heads, Rome was rather a murdering fury, than an enticing harlot: drinking more the superstition of all other Nations than propining any to them. Neither were any peoples subjecteth to her willingly, but by compulsion and Arms. But then she became the harlot, when under pretence of Christ his power, and by deceit of the cup of fornication, she made Kings, voluntarily and with one consent, submit their Crowns to her: so making up the image of the Beast. 18 The third proper note and token is, this Beast goeth to destruction. For under this last head that state and Kingdom must be undone for ever: and shall not be as in the fall of the former heads, when in the next succeeding, it held place: but this head shall so fall, as with him he shall draw that state to eternal ruin. In which respect, it is said, Chapter 19 that the Beast and false Prophet are both taken and cast into the fire. Thus, for a most clear opening of all this prophesy, the Holy Ghost here in this Chapter, hath joined the Beast, Head and Whore: and exponed so evidently in a huge wisdom. To make us see, that what Chapter 13. he spoke of two beasts: what, through the book, he speaketh distinctly of the Beast, and the Whore, Babylon: of the Beast and false Prophet: is all, but for clear explication of Antichrist. What a King he is: of what Kingdom: of what time, and manner of working: cleared the Kingdom, by the head: and both Kingdom and head, by the head City of their power: with evident and infallible notes to take up the right time and condition of all. So as the Romans, mocking our incertainety, (as they think) whether the Beast, the Whore, or the false Prophet, be Antichrist, bewray but their own ignorance, or malice, or both. For the Beast is Antichrist: but so, and then, as, and when the head is a false Prophet: under presence of the Lamb his power making Rome the Whore, and bewitcher of the world. In which respect, the false Prophet is the Beast: the eight head and one of the seven. And thus, the Beast is only Antichrist, as the Beast is the eight head, even the false Prophet. And the false Prophet is Antichrist, but as he is the Beast that is head of the kingdom of Rome. And Rome is the Whore, but as she is borne up by this Beast, the false Prophet. How plainly the holy Ghost telleth this, take up in this argument. 19 That sovereign policy, ruling in and over the City, situated one seven hills, and, in john his days, bearing rule over Nations: which in number and order is the eighth head or sovereign policy, after the five fallen before john, the sixth then ruling and a seventh to come, but soon to vanish: which eight head recovereth, to the state he ruleth, the luff●e, estimation, and subjection of Provinces, which by a deadly wound, in one of the former heads, it had loosed: thus reerecting, if not the same properly, yet a lively image of the decayed state: and, for this respect, as he is the eight in course, so is he in a sort, one of the seven heads and is peculiatlie the Beast: and, which sovereign policy and eight head (peculiarly the Beast) worketh all, as a Porphet and under pretence of Christ his power: and thus, induceth the Kings of the earth, voluntary and with free and unanime consent, to submit their Crowns unto him: so, procuring to his seat such account and credit, as the whole earth drinketh her superstitious and idolarrous worship: wherethrough she becometh a great and mother harlot. And which eight soveragne policy or head, shall be the last head of that kingdom, for that, in the fall thereof, that state shall be destroyed for ever. That sovereigning policy o● head, is the Antichrist. 20 But the Pontificality is the sovereign policy or head thus, for place, order and number in succession, manner and effect of working, here peculiarly called the Beast: and which, as he is from the bottomless pit, and angel thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so he, and with him, that state goeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ergo, etc. We speak not of conjecture: but as it is written, I believed and therefore I spoke. We believe, and therefore speak, 2. Cor. 4. 13. CHAP. XVIII. THe great Whore was described in the former Chapter. Her judgement followeth in this: showed by three heavenly voices: in each whereof, the same is magnifickly amplified, by the certainty, the instant performance, greatness. and equity thereof. And peculiarly, in the last, by that, her ruin is irreparable. The first voice is to the 4. verse. The second to the 21. And the third to the end. 2 In the first voice, are the person denouncer, and the point denounced. The denouncer, is an Angel, remarkable for gesture and dignity. His gesture is: that he cometh down from heaven. His dignity, in that he hath great authority; which is cleared by the effect, in that all the earth was lightened with his glory. At the second degree of the outbreake of the light of the Gospel, from under Antichristian darkness, Chapt. 14. an Angel denounced the same which this doth: but that, did flee thorough the midst of heaven: that is, albeit swiftly, and in the public view of men, yet the clear perception, of what he denounced, was far removed above their reach: the preaching of the Gospel, not having then for clear evidence, the authority which since it hath, and daily more and more shall obtain, through the Angel, no more fleeing far above (as these Chap. 14. in the reverting, and that Chapt. 8 in the last degree of decay of light) but now. in plenty of glorious light, as it were coming down from the heaven, and lightning the earth with a near and evident sight of that, which before was revealed, but far oft This Angel then, is the type of the clear light and powerful ministry of the Gospel, now in a near degree, both showing clearly, and working powerfully, Antichrist his fall. The ministers of light●, are of Christ, the true light, called the light of the world: and their ministery Mat. 5. 14. 1. Cor. 3. Isai 52. 7. Rom. 10. 15. is glorious, even glorified as concerning the exceeding glory. For, how beautiful on the Mountains, are the feet of them that preach good tidings? etc. The description of this denouncing Angel, implieth not only the certainty of what he proclaimeth, as from heaven, and with great authority and evidence: but also, the instant performance thereof; in that he cometh down in such abundance of glorious light, as Babel can stand no longer, no more than could Sodom, after the Angel his downe-comming Gen. 18. 21. to see i● For Babel the glory of Kingdoms, shall be as Isai 13. 19 the destruction of God in Sodom and Gomorrha. Therefore, the point denounced, albeit it be the same in substance, which Chap 14. was threatened: yet here, it cometh in another degree of clear manifestation, certain performance, in the persuasion of hearers, and near approaching execution: God now being to pass by her no more, for she is come in remambrance before him. 3 Of this denounced point, is showed also the greatness and equity. The greatness in these words, and she is become, etc. So to show a horrible desolation: such as should not only make her waste and solitary, but also detestable and abominable: as are ghostly and Elphrish places full of Panike terror, and the ordinary retreat of Isai. 13. & 34. jer. 50. Zeph. 2. all these things, which both flee human society, and the sight whereof, men most abhor. The speech is from common sense, whereby we esteem these desolate and foreleited places to be full of foul spirits: which resort most in filthy rooms, as the damoniake of alegion abode Mar. 5. amongst the graves. Whether their delight be in such places, or, if God in his justice, so confine them, or, if in such places they appear most, to move the more terror. 4 The equity of this great fall, is for bringing all the earth into the sin of spiritual fornication; so making Nahum. 3. it guilty of wrath: and that so far, as the greatest Kings were besotted with her. While she by covetousness, and deceitful efficacy of error, so maketh merchandise of all men, as the ministers of her abominations waxed Kings fellows, swimming in all abundance of wealth and carnal pleasure. And therefore it is a just thing with God, that she who with false semblance, drew all the earth after her, should be now no less abhorred, then is hell the dwelling of Devils: that she who was the darling of Kings, committing filthiness with them, should now be a receptacle of foul and filthy spirits: and she who for frequent resort and multitude of trade, was not only herself the Lady of Kingdoms, but also, made all her merchants rich, through her superfluous luxury, should now, become so desolate and forsaken, as to be the nesting place of all unclean and hateful birds. 5 The second voice from heaven, amplifieth and cleareth these same points of certain and instant performance, equity, and greatness of her judgement: that so, in the mouths of two or three witnesses, and from Deut. 17. 6 & 19 15. joh. 8. 17. heaven, the matter may be stable. And this is by a threefold exhortation to the Saints. 1. To forsake and come out of her, proper to such, as at this time, shall yet be within her. So little reason hath she at any time to glory in the number of the Beast his name. 2. To repay her with just recompense. And. To rejoice of her fall. The first, are stirred, first to come out of her, by argument of a manifest peril to the remainers, of being infected with the contagion of her sin, and consequently, involved with her in the same judgement. For society in sin bringeth fellowship in wrath. Secondly, they are stirred to do it with diligence, both for the greatness of the judgement, and present effusion of wrath, which can have no delay, in respect her sin is come to the height, she having so, still heaped sin on sin, that her iniquity hath mounted to the heavens: so as jer. 51. 9 Ezr. 9 6. God, who for his patience and long-suffering, appeareth often to forget the ways of men, is now to pour out on her such a full cup of wrath, as shall well witness him to remember her sins, and to be a just repayer of iniquity. Thus, as the exhortation to come out, by a voice from heaven, showeth the certainty of a present fall, like that of Sodom, when Lot was bid of the Angels to come out of her; and that of Babel properly, when by the Isai. 48. 28. & 52. 11 jer. 50. 8 & 51. 6. Prophets, the people of Israel were exhorted to come out of her and be as the hee-goats of the flock: so is both the greatness of her destruction herein implied, like that of Sodom where was no remnant, and the equity of it is clear, in the degree of her sin. The Angel whose voice Chapt. 14. succeeded the denouncer, there, of Babel's fall, gave sharp warning not to worship the Beast, or receive his character. But, now absolute deserting jer. 50. 40. of Babel is needful, and even the name and number, are now dangerous. Wherefore, come out of her, and remember Let his wife. 6 The second point, whereto the second heavenly voice exhorteth the faithful, specially the ministers, of Babel's fall, is to do the work of the Lord diligently: for negligence therein is accursed; in all which, the equity, greatness, and certainty, of her fall is showed. For, what is more equal than retribution, and that every one receive according to their work? then, as they have measured, that so it be measured to them again? what more just, than who exalteth herself, that she be brought low? and that she who hath wallowed in pleasures and carnal delights, receive torment and sorrow? what more equal, than who presumptuously, glorying in her greatness and strength, securely promised to herself perpetual stability, she find again unexpected destruction? Now, how great again, shall the fall of Babel be, if she receive double for her ways; and that so much the more, as by the hands of these, whom she hath highly wronged; thereupon stirred in just disdain against her? if she be als far pressed down, as she 2 Thes. 2. hath exalted herself, whose fall shall be like her fall? if she receive torment and sorrow according to her pleasures, what torment and grief shall be comparable to hers? That this her judgement is inevitable, als well as just and great, is clear in this, that it is God, even that great Lord of heaven and earth that condemneth her: and who then shall absolve her? wherein as the inevitable certainty of her judgement is evident, so is implied the equity. For, shall the judge of the world judge unrighteously? the greatness also: for it is a hard thing to fall into the hands of the Lord: before whom all Nations are but as the drop of a Bucket, or as the dust of a Trebuschet. 7 For more clearing of her presumption, and confident glorifying herself, it is expressed in her own speeches, and her judgement accordingly set down: I sit being a Queen, and am no widow, neither shall I see Isa. 47. mourning. The word Sat is Emphatike. Steuchus against Valla, pleading the privilege of the Roman seat, affirmeth stoutly, that all Kings have by her left unto them but the use and administration of their Kingdoms: and that the right in property belongeth to her, and she will be holden domina & regina. Thus while they know not what they speak, the tongues and pens of these Parasites are led to verify against themselves the truth of this prophesy. 8 Her judgements here specified are such, as befall the most distressed in strightest sieges of Towns, when mortality, doole and famine, all jointly consume, as it may perhaps fall that thus she be sacked. And these judgements are amplified, as by the measure, so also by their manner of coming on, as which come inexpected in one day. Not that in one instant she shall fall, which Isa. 47. 9 were a great relaxation to her grief: but to show two things. One, that her fall shall have no turning, but from the time it begin, she shall fall still till utter ruin. The other is, that even her last and full destruction shall come far against her expectation, in a day whereof she shall not know the morning. For albeit she feel already Isa. 47. 11. her judgement begun, and in good degrees advanced, so as they are gnawing their tongues for sorrow: yet she is still as jezabel, who upon the very point of her last fall, painted her face, and looked as a Queen: 1. King. 9 30. and like Balthasar and Babel properly, who although they were straightly besieged, yet imagined nothing less Dan. 5. than the surprise of their City; in so far, as that same night of their final overthrow, they had given themselves to all manner of profane riot. So Rome amidst her plague growing on, yet dreameth to herself a perp●uity. But when she sayeth, Peace, Peace, then shall come upon her sudden destruction. 9 That God stirreth his children to recompense her according to her work, and to render her double. We must not imagine, that either God looseth the rains to carnal appetite of revenge, or yet is unjust in his judgements. For, first we must consider, that their doing is warranted by commandment of God; in execution whereof, as he will have no man remiss, so will he that we have him and his honour single before our eyes: which even in our persons as his servants may be interressed, & in that respect should move us with such motions, as in Moses, David, Elias, Elisha, and other Saints we see are approved. In which, as all carnal and private respects are damnable, so is negligence in God his work accursed. Saul his pity of Agag was not only preposterous, 1 Sam. 15. 2 King. 20. but profane, and brought the declaration of his reprobation. Ahab his foolish pity of Benhadad bred him heaviness. Next, every man his calling must be eyed: to the rule whereof, God restraineth all our actions (for extraordinary deeds warranted by extraordinary motions, are not ordinary, or to be drawn into example) the Magistrate hath another part then a private man. Therefore every man ought to keep his Station, and all concur so to the downe-bringing of Babel, as Israel had commandment to invade jericho, who josua 6. were not only to attend the Trumpet and Shout, but to go up also each strait before him from his own station, no where diverting. Moreover, there is a divers consideration of that state ordained for destruction, and of every particular member in it, of whom particularly we know not the counsel of God. In the donble acquittal is no injustice for the double measure is in relation to the wrong done to the Saints, and not to the merit of their sin against God which is infinite, and the honour of God and due consolation of God his Saints, require that she be recompensed to the full: for assurance whereof, we must not look to the apparent possibility, or impossibility of means, but to God the righteous judge who is a strong Lord. 10 This great judgement of the Whore is yet amplified by a lively representation of the mourning of her adherents upon the sight of her fall. As by the contrary thereupon the godly are stirred to joy. The lamenters are of three ranks. Kings, Merchants, and Seamen: who all have these things common, Astonishment, Fear, and Sorrow: so much the greater, for the sudden and unexpected fall of the Whore, whose greatness, might, riches, and magnificence were so conjoined with the pleasure and delight of Kings, gain of Merchants, trade and uphold of Seamen, as the world standing, who ever could have imagined the fall thereof, and in one hour? Thus the sudden and strange case breedeth astonishment. The smoke of her burning, and terror of her torment bringeth fear: so as how grieved soever with her fall yet: they stand back, not daring to help her. Their sorrow ariseth to each order upon the special consideration of their several interests. King's sorrow for loss of their darling and their pleasures. For these commonly delight in an easy worship of man's invention, and of any can least submit their necks to the yoke of Christ, which might restrain licentiousness. Ahab had hundrethes of Prophets, but he could not abide Micheas, 1 King. 22. 8. & 21. 20. & 18. 17. and held Elias for his enemy, and troubler of Israel. The two witnesses, Chapter 11. vexed the earth. Prince's most part are much given also to fleshly liberty, whereof under the Popedom they had no restraint, so being otherways, they showed themselves favourers of that state. Merchant's sorrow for that through her fall, none buy their wares any more: and they waxed rich only by the abundance of her pleasures. To amplify this occasion of their grief, the sorts of wares are recounted, thereby showing the wonderful greatness of her trade, by which her Merchants behoved to be enriched, as having the trade of all nations, and of all manner goods from all parts. All that serveth for glorious and princely attire, as gold, silver, precious stones, pearls, fine linen, silk, purple, scarlet: or for delightful and sumptuous plenishing, and fabric, as Thymwood, vessels of ivory, all vessels of most precious wood, brass, iron and marble: or for pampering the person, and dainty fair, as Cinnamon, odours, ointments, incense, wine, oil, flower, wheat cattle, sheep: or for royal and princely Port, as horses, chariots, servants. The decay of all which from her, and so the matter of her Merchant's sorrow is closed up with a general, of all that her soul lusted after, all fat and all pleasant thing, uttered in a sarcastik apostrophe to herself, for amplifying her fall, and argument of their sorrow, so much the greater, as she should never recover her losses. 11 Now albeit it be true, that Rome through her greatness and luxury, maketh great change to all Merchants, of these same wares properly taken, and that her fall shall endamage many, who now live by ministering to her delights: yet this is not here chiefly meaned. For neither are the great men of the earth properly Merchants of these things: neither can her fall stay the sale of such wares in the rest of the world. But all this Allegory is by allusion to the prophesy of Ezechiel against Chap. 27. Tyrus. Whereto as to the most noble Merchant City in wares corporal, Rome is compared for spiritual merchandise; wherein, as a glorious deceiving Whore, she tradeth with such gain amongst all Nations, that her Merchants have gotten the riches of the world, by selling of Pardons, Indulgences, Relics, Soule-Masses, Bulls, Remissions. Dispensations, Confirmations, and infinite other trash, wherewith they have now long time so bewitched the foolish world, as in each Country they had, and somewhere yet have the half of the Kingdom. For their Locusts stinging like Scorpions, with a pain Chap. 9 less tolerable than death, made mad men search with loss of all things to redeem that peace which they never showed them. The recent story of the state of Venice, forced to contest with these Merchants before they should devour all, giveth hereto a clear Testimony. What the Pope gained by Episcopal Palles, annates, and extraordinary imposts, is well known. Besides the daily great Market of all which things at Rome, and thousands living thereby: for their greater commodity, jubilees are, to the contumely of Christ instituted: but that all their Market is much fallen through the drying up of her waters, already in such measure, as they are gnawing their tongues for sorrow. And that we may take up what sort of wares, and what kind of Merchants are here meaned, the holy Ghost in a divine Artifice, closeth all with the Souls of men. And that none think according to the frame of Hebrew speech; & the like words put in the cited place of Ezechiel, that hereby bondslaves should be meaned, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put before to express that, and then the construction is altered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so giving clear note, that such Merchants are here to be understood, as Peter speaketh of 2. Epist. 2. and Panl 2. Cor. 2. 17. Successors of Simon Magus. 12 The Seamen mourn, for that by her fall, their trade and life also faileth. And first, their astonishment with the reason thereof, and next, their desperate sorrow are distinctly set down. When Merchants have no sale or change, then of necessity ships lie at a full sea; for none fraught them more, & the life of Mariners dependeth on the trade of Merchants. By these than are meaned the rabblement of inferior orders of the Clergy, which albeit not in a like degree with the Merchants, yet lived all on this trade, & were nourished with the magnificence of the Whore. And the holy Ghost to show their swarming multitudes, as Locusts of divers kinds, putteth a heap of words in a heavenly wisdom. shipmasters, Occupiers in Ships, Mariners, all Seamen. This Allegory cleareth what Chapter 8. is meaned by the sea, things living therein, and ships. They had indeed a large Sea, and have occupied both busily, and with great gain in it, but now all must fall. In all this, this is seen, how miserable and unhappy is the condition of such as build their maintenance, and moyen of life, on such trade or course of living, as agreeth not with godliness. For there particular either pleasure, or commodity maketh them enemies to God, and their own salvation. King's seek to her for their pleasures. Prelates, for that by her they are rich, honourable, and made great in the earth Inferior orders, for that in her standing and magnificence is their life. Thus the love of the wages of unrighteousness blindeth men in God his justice, to prefer lies to truth, and to remain endured enemies against God and their own salvation. The jews crucified the Lord of glory, for fear lest all believing john 11. 48. in him: the Romans should come, and take their place. Demetrius the Siluer-Smith, for his particular Act. 19 gain by ungodly Trade, resisted the Gospel, and put all Ephesus on an uproar. Blessed is the man which liveth on godly means, and loveth not the wages of iniquity. 13 The third point whereto the second heavenly jer. 51. 48. voice exhorteth the Saints, is to rejoice for her fall; specially Pastors and Teachers, who, as they felt most of her malice, so God giveth them the greater measure of consolation. This is the time denounced, Chapter 11. When the Lord rewardeth his Servants the Prophets; etc. Now they are destroyed, who destroyed the earth. Now the Dead are judged, and the blood of Saints shed first and last, Chapter 6. 11. 16. is avenged on them that dwell on the earth, by final and full vengeance, all being now perfected, who should be killed for Christ. And by this reason they are stirred to joy, as accordingly in their song, Chapter 19 they acknowledge. Not that God pousseth his Children to any corrupt affection, but with pure hearts to rejoice for their own deliverance, and God his honour, in the overthrow of his and their foes, as David. The righteous shall rejoice when he seeth the vengeance, he Psal. 58. shall wash his feet in the blood of the wicked, and men shall say, verily, there is fruit for the righteous, doubtless there is a God that reigneth in the earth. Thus the mourning of Saints is turned into joy, which never shall be taken from them, and the rejoicing of the wicked porisheth, and they mourn for ever. 14 The last heavenly voice, for clearing and confirmation of an irreparable destruction, hath a sign conjoined, from the 5. of jeremy, whence and from his 50. much of all this speech is brought. The sign, is a great Millstone cast in the Sea, the meaning whereof is showed, first in general terms, that so Babel shall be thrown away, and never be found any more. Next more at large, in singular points declared: concluding lastly in the reason, and so the equity of her so great and irreparable ruin. In the Sign, almost each word hath a gradation; in that an Angel, a strong Angel, taketh a stone, and a great stone, even a Millstone, which he letteth not bairely fall, but casteth, and with impetuous force, thrusteth in the bottom of the Sea, whence nothing ordinarily is recovered, much less a Millstone thrust from such a hand, and with such force. So the Lord casteth the sins of his Children in the bottom of the sea, to be buried for ever with Babel. Thus is showed the irreparable ruin of Rome. M●ch. 7. And the same is amplified by pleasant speeches from jeremy 25. to show an eternal desolation: as of her, in whom never again shall be any thing for stirring up pleasure, or showing triumph; no, not any thing serving for commodity of life, as craftsmen: no, not for necessity of life, as providing of necessary sustenance. Nothing but desolate darkness, with perpetual, and fearful silence: for, as light is sown to the righteous in darkness; so the Candle of the wicked shall be put out. Finally, no mean of propagation, without which no state can endure. 15 The reason of all, is her bewitching of the whole earth with idolatry, for her own pride and luxury, wherein she exalted herself, and made all her merchants rich: and herewithal, horrible cruelty, being not only a Whore, but a bloody Whore; as not only the murderer of Saints, but the occasioner of all bloodshed in the earth. So, not only in herself extremely sinful, but as jeroboam made Israel to sin, bringing sin on the world, and making it sinful. The blood of Saints is evidently found in her, and this, if no more, maketh her guilty of all the blood in the earth, in that almost, all God his wrath is for the Sanctuary. But besides this, what bloody war hath been since the Beast his stealing up out of the Earth, whereof she hath not been the upstirrer; or which, her sin hath not brought upon the world? whose bewitching vanity and poisonable sting tormenting superstitious minds; for near the space of two hundredth years, made the force and flower of the world to fall by Millions, in the foolish Conquest of jerusalem? whose sin loosed these four Angels from Euphrates, after they had been a space in God his patience bound up; at length, by Turkish fury, and poisonable Mahometan error, to make utterly desolate the third part of the World? What war hath been in Europe, which she hath not either raised or fostered? and whose emissaries as Frogs by seditious and treasonable practices and suggestions, presently disturb the peace of the Earth? therefore just and righteous are thy judgements, O King of Saints. CHAP. XIX. THus hath been the description of the Whore and her judgement. Followeth now thereupon, the joy of Saints: and that it may be full, the final overthrow of the other enemies. Of the Beast in this Chapt. and Dragon in the next, for an absolute victory. 2 This Chapter, hath first, the joy of Saints, in their song of praise: and next, the foil of the Beast. The song, for the form, matter, and event, is admirable. In the form, are the singers, the strange manner of singing, and the course or order of their song. The singers, according to the course and degrees of the song, are three. First, a great multitude in heaven, Secondly, the 24. Elders and 4. Beasts. Thirdly, the voice of a great multitude, as the voice of many waters, etc. Stirred thereto by a voice from the throne. 3 By the first, a multitude in heaven, by all the frame of speech thorough this prophesy, are signified the Saints in common. In whom all and generally, the destruction of the Whore, worketh this joy which breaketh forth in thanksgiving. Their manner of singing is, with a loud voice, both for their force of affection in themselves, and for the advowed open proclaiming thereof before the world: and that, first in a general and uncouth word, they praise God and stir all others thereto: and next, they utter special points of praise, with the reasons, wherein is the matter of the song. 4 The general word is, Haleluiah, two well known Hebrew words, and of frequent use in the Psalms: but never till now, in all the new Testament recorded. And here are put sour times, not for any special holiness or mystery, that in the frame, syllables, or letters thereof is contained, and for which, it must be religiously kept untranslated, as the Romans, after a foolish and cabbalisticke form, esteem and use it and others: but yet, it is not without great purpose, and high mystery, that t●e faithful now, not only first, begin their song, but also therein, so often in course, use this word, and in Hebrew. Which purpose and mystery, to take up clearly, the occasion of this song, and course thereof, as orderly it goeth on, being compared with what at length we spoke upon the sixth Vial, Chapt. 16. will evidently lead us. For, by the judgement of the Whore, the way is prepared for these of the East; who, upon the victory here ensuing over the Beast, shall celebrate the same, by calling the place in Hebrew Armageddon, and mourning the mourning of Hadadrimmon in the valley of Mageddon. And shall be brought with us Gentiles, to sing Halleluiah. As the course and matter of this song show evidently. But we must not esteem, that this first Halleluiah is sung by the Ebrews, albeit it be in Hebrew, to waken us to advert the mystery. For this first Halleluiah, the Christians of the Geutiles do sing: only to show the way now prepared, by the judgement of the Whore, for them to come in, and concelebrate the victory. Neither thus, so much, for any such intention of the singers toward that end, as that hereby, the spirit will show, that the fall of the Whore, and loud praise of God, by Christians, for it, shall in a degree, waken up the East, and Ebrews principally, and shall serve for a great step for them to come in to the Church. And yet an other greater step is laid for them, and they more stirred, upon the higher intending of this song by a second Halleluiah, for the everlastingness of her ruin. And yet more, by a Halleluiah of the Elders and Beasts, falling down and worshipping him that sitteth on the throne. Wherein, we must take heed, that we esteem not the multitude in heaven, and the Elders and Beasts to be otherways divers, then in distinct consideration, for the more clear explication of the degrees whereby God wrought on, this great effect. Which, as it shall be in a good degree promooved, by that common joy and praise of Christians, such as confusedly, and suddenly, at the first joyful event, is raised in all hearts: so, a greater and more effectual degree thereof shall follow, when the praise hereupon, shall be solemn, in the Church assemblies and public actions thereof: which is meaned by the song of the Elders and Beasts, who are the type of the Church, as for solemn and lawful worship, it is ordered, in the Beasts going before, and elders following them: having God his presence in his gtacious dispensation of the spirit, word, and faithful ministry thereof: such as (albeit it hath not always appeared to the eyes of men of the earth) yet God had at all times as by conference of the 4. and 11. and 14. Chapters herewith, is manifest. When this Church thus, for a lawful ministry, serving God in the communion of Saints, is hid from the world, than none hear or learn their song but the sealed Virgins. But at this time, their Halleluiah and public solemn praise, shall be seen and heard widely, even to the wakening of the East thereby. For it is now a long time since it was said to the revived Chap. 11. witnesses, Come up hither. The 144000. sealed ones are said Chapt. 14. to sing a new song before the throne, Elders, and Beasts: not that the 144000. are one thing, and the Elders and Beasts another. But, as the 144000. are put to express the state and condition of the true Church, in Antichrist his usurpation; so they are said to sing, before the Throne, Beasts, and Elders. To show, that albeit the world perceived it not, even than God had still a Church, in the midst whereof he dwelled, and had in it a ministry, and was worshipped lawfully, in the assembly and communion of Saints. For this it is, that thorough this whole prophesy, howsoever, to express the divers conditions of the Church, sundry and divers types are used; yet this, of Throne, Beasts, and Elders, ever holdeth in all. Thus then, the first common and confused joy and praise, thereupon, is a double degree, (according as it riseth upon the Whores eternal fall) and effectual, to waken. But, when even these same, in solemn assembly, professedly praise God; it both inhanceth the service done, as done in the Sanctuary; and showeth a deeper sense and regard of the benefit, moving that duty in the hearts of the praisers: as also, the public, well ordered, and holy excercise, in the Congregation, stirreth more, them who are without, to reverence, and conversion, then common and private carriage, Psalm. 5. 7. and 1. Cor. 14. 24. 25. These same two degrees are, Chap. 11. Where, upon the sign given by the Trumpet, and preconceived joy of these same events to ensue, this same praise is summarily sung. Now then, this third Halleluiah, of the Elders and Beasts, falling and worshipping him that sitteth on the Throne, is a nearer degree of up-stirring, and step of incomming, of hebrews and Orient, to sing Halleluiah with us. But lastly, the voice from the Throne, even God his own powerful voice, shall fully waken them from their deadness, and pull perfectly, the vail from their hearts, pouring on them the spirit of mercy and compassion, and taking from them their stony hearts, that they may see him whom they pierced. And 2. Cor. 3. 16. this is called peculiarly, the voice from the Throne, to note God his powerful working of their illumination and full conversion at this point, whereto their hearts, by the victory of the Christian Church, and praise offered to God therefore, were in some good degrees, before, prepared and mollified. So as now, all the servants of God, all that fear him, both small and great, shall raise up a song to God, for multitude, majesty, and noise, admirable: for exceeding great power and motion of spirit, full of thundering: for newness of matter, passing joyful. For raising of this great Halleluiah, a strange order of working (as would appear) is here set down. For, where it might seem, that according to the ordinary dispensation of all grace, the voice should, from the Throne, have gone first to the Beasts and Elders, and from them to the multitude: in a heavenly wisdom, the first motion is from the multitude, next, from Beasts and Elders, and lastly, from the Throne: to show this great work (as I have showed) at last, by God his own power, fully effectual. The order is from I say, A voice soundeth from the City, a voice from the Temple, the voice of the Chap. 66. 6. Lord who recompenseth his enemies. Then, Zion before she traveled, brought forth her children, and before her pain she was delivered of a man child. Then, The earth was brought forth in a day, and a Nation was borne at once. Confer diligently, and espy deep wisdom. This voice, is to all Gods his servant, to all that fear him both small and great, the time of whose reward is now come, when God destroyeth them who destroyed the earth, Chapter. 11. Now, Rachel barren while Lea bare children, shall break forth in the thousands of Manasse, and ten thousands of Ephraim. So, by this voice from the City, from the Temple, and lastly, from the Throne; even from him Who fully recompenseth his enemies, is raised, for multitude of singers, for manner and matter of song, an Helleluiah of a wonderful note. While, not only, a great multitude even all the servants of God, small and great, jew and Gentile do sing it, but also their song is like the voice of many Waters, and as the noise of great thunders; not as these Cham 14. which none heard but the sealed ones: but Chap. 14. Sect. 3. such as shall fill the world with astonishment, and make the heavens resound. So sweetly and mightily shall the haps of them, whose receiving shall be life from the dead, be tuned up, with us Gentiles, to praiseour common Saviour. 5 Thus, for cleared the mystery here implied, having showed the form, in the singers uncouth manner, order, and course of this whole song: Now let us return and first consider the matter of all, and then the event in john. 6 The matter of the song in the first three Halleluiah, and two degrees of singers, is all one. In the last Halleluiah & last singers, when all small & great sing, it is larger. The song of the first singers hath two parts, and accordingly, to show the rising of their affection, the word Halleluiah is doubled. The first part hath the special points of praise, and reasons thereof. The special points; are, Salvation, glory, honour, and power, etc. Thus in joyful song professing, that the only praise of their salvation, the only glory, that is, the estimation and high account they have God in, as only author of all their good: all the honour, that is, all dutiful worship, which according to that estimation and account they owe, are due to him only. Lastly, they acknowledge his only power and strength in all their deliverance, and overthrow of their foes. This song, is the same in argument, with that Chap. 7. Salvation is of our God and of the Lamb. The reasons of this their praise, are first, generally given, and next, specially accommodare to the present matter. The general is, that his judgements are true and just, in relation to his promises and nature: and accordingly in the special case here meaned, the truth of his judgements is clear, in that the Whore is judged and destroyed: as he promised, not only to destroy her, but also all that do evil to the Sanctuary. The justice and equity, is manifest in her sin, who was a great Whore; and therewithal, the corrupter of the whole earth: being, both herself, extremely sinful, and inducing others to sin: next, extremely cruel, as in whom all the blood of the earth was found, and who, specially was drunken with the blood of Saints. Now, God is a requirer of blood, and singulary of his holy ones, whose death is precious in his eyes. This, both truth and justice of God, in this special act of the Whores damnation, is yet more cleared in the second part of their song: whereto they are stirred, by the consideration of her everlasting fall, so as they never fear her deceit or cruelty any more. And, this raiseth their affection to a new Halleluiab, so, upon the more clear sense of the greatness of the benefit, doubling the praise. The foolish knoweth it not, and the unwise man understandeth not, that the wicked flourisheth as the grass, but he shall be destroyed for ever. 7 The second order of singers affirm the same matter, in the word, Amen, and sing the same praise in Halleluiah. 8 In the third order, as the singers are more, and the note higher, so is the matter of their song somewhat larger: as which, hath not only relation to the judgement of the Whore, as the former parts of the song, but also to the subsequent story, both of the enemy's overthrow, and graceful state of the Bride thereupon: both which are here summarily celebrate, and largely after, through the book exponed. The first, in this, that now the Lord reigneth, for they are destroyed who usurped the Kingdom. The other, in that the Bride is prepared. The destruction of the usurpers, is henceforth in this and the next Chapter: the Bride prepared, Chapters 21. and 22. Hereupon, all are of other, mutually exhorttd to joy and gladness, aswell as to the praising of God; for that The Lamb his marriage is come, etc. Wherein, as there is huge matter of God's praise, so of exceeding joy to themselves in their own good from him. This marriage, contracted of old, was come in a great degree, when the Bridegroom came into the world, but they who were bidden, refused to come, and amongst those, who were brought in to the wedding, one wanted a wedding garment, and Matth. 22. thereupon, is cast out into utter darkness, even the lake of fire and Brimstone. But now, at this point here celebrated, the marriage shall come in a nobler degree, when God, by a voice from the Throne, shall turn their hearts who refused, now to come in: that, as their casting of was the riches of the Gentiles, so their receiving, may be Rom. 11. much more the life of the world from death, by so strange and wonderful a change as shall make, in a manner, a new heaven and a new earth, in which, they shall have greatly Isa. 65. 15. 16, Cant 8. to rejoice and be glad. When both sisters, aswell the little sister, which had no breasts, as the other, are spoken Eze. 37. john 10. 16. for and received. That the Shepherd may be one, and the sheepfold one. When in that day, there shall be one Lord over all the earth and his name one. This is that number Zach. 14. 9 Isai 54. 5. innumerable, Ch. 7. of all Tongues, Nations & Languages, with Palms in their hands & clothed in longwhite robes, etc. This is that jerusalem from heaven wherein the heathen nor any unclean thing shall enter no more: which, now shall be perfectly adorned with such fullness of graceful & quiet state, all being performed, whatsoever the Lord by his servants the Prophets had promised, that she hath as a Bride perfectly busked, but to attend the last and full act of the marriage, to enter into the marriage chamber, and eternally enjoy her spouse. This goodly state in grace, upon full overthrow of all troubles, described most goodly, Chap. 21. and 22, is the finishing of the mystery of God, Chap. 10. When a Bride is perfectly ●usked and trimmed, wanting none of her ornaments, than nothing remaineth, but the solemn acts of the marriage, to enjoy her Lord. So, the reason of the speech, is plain from common use. 9 This her preparation, that we may understand it not to be of herself, (for the Lord will answer her before she Isai 65. ask) is showed to be in her attire. Whereof is noted, whence she hath it, and what it is. She hath it by free gift of the Bridegroom. For, what a Bride we are, by nature, see Ezechiel 16. and not only is the garment given her, but, which is to be marked, the putting on thereof is given her also: as, which she can no more put on, by herself, than she can purchase it. What this garment is, in showed, first, figuratively, and then in proper terms. Figuratively, it is fine linen pure and shining. This linen hath two properties. It is pure, because jesus Christ given us, of the father to justification, whom by the gift of faith we put on, is pure, spotless, and undefiled: and maketh us pure before God. This is justification of faith properly. The second property is Shining; for as it is spotless and pure, so hath it a glorious lustre, to show, that Christ is not only put on to justification, but also Philip. 2. 15. to glory, and that in two respects, One, in that he sanctifying us we shine here as lights in the midst of a froward generation, showing forth the virtues of him that hath called us: so glorifying God, witnessing to the 1. Pet. 2. 9 world our justification, and even strengthening our own souls in the certainty of our election: while we declare our faith perfect by our works, even as our works, thereupon shine and are approved, because faith worketh together with the work. For whatsoever is without faith is sin, and this is that justification whereof james Chapter 2. to express both, the word is plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The other respect of shining is, in that as we put on Christ to justification and sanctification, so also to full glory at length with himself, our corruptible bodies being made conform to his glorious body. The jews first, seeking to establish their own righteousness Rom. 10. which is by the Law, (so like Adam and Eva, making garments to themselves) fell from the righteousness of Gen. 37. God, but now God turneth their hearts to prepare and trim themselves with the Bridegroom his gifts (as was Rebeccha with the ornaments brought from her husband, both given her; and put on her) counting all Gen. 24. Philip. 3. things loss to be found in Christ; that is, not having their own righteousness which is by the law, but the righteousness of God, which is by faith in jesus: which, and application thereof, are both the f●ee gift of God. And the holy Ghost so coucheth the words, as no place is left to cavillation. For he sayeth not our justifications are the fine linen, but the fine linen given us is our justifications. 10 Thus was the song marvelous, for strange form and matter. Now followeth the strange event in the Apostle; wherein come to be observed, the occasion and event itself. Albeit the whole matter, and manner of the song occasioneth this event: yet most specially it followeth, through the Angels singular care, and manner of confirming john in the greatness and truth of these matters: even therein implying, that they are so wonderful, as men would hardly believe that such things could come to pass. He confirmeth john by commandment, and by affirmation. The quality of the commandment giveth of itself, to presume assuredly Chap. 14. 13. Isai 8. & 30. Abak. 22. I●b. 19 23. both some great, and also a certainly determined case: as which he commandeth him to write, both for regard of the matter, as also for sure preservation, and lasting record thereof, as which most assuredly should fall out. He commandeth to write one special point, which yet implieth all, that they are blessed who are called to the Supper of the lambs marriage. Which blessedness as it must be restrained to the effectual calling (many being called who are not chosen) so here, the Angel will stir john and all Christians in john his person, to the consideration of a singular blessedness of this time, through the great efficacy of the voice from the Throne, and obedience wrought thereby in them who first refused; and no doubt, of the Orient, by and with them. A blessedness was commanded to be written, Chapter 14. but that was of suffering, wherein they were even blessed. Here the case varieth. For now all shall suffer, who come not to the Lamb his Supper, and shall be made a Supper to the fowls of Heaven, verse 17, Now the tears shall be wiped from the eyes of Mourners, and the destroyers of Chap. 7. 17. & 21 4. Isai 25. 8. Chap. 11. 18. Psal. 2. Chap. 13 10. the earth shall be destroyed. The Heathen were angry, now the Lord is angry in his course, which if it kindle, Blessed are all that come to him. Now they who did slay with the sword, are slain by the sword: and the Captivers are captived. For now, God taketh his kingdom Chap. 11. 15. by the evident overthrow of his enemies, and exaltation of his Church, having his name written, even on his garment and thigh. So blessed in effect are they, who come to the supper of the Lamb his marriage. The Angel, next confirmeth john by affirmation, that these words of God are true. Thus wakening up john to consider rare matter, whereof he so earnestly affirmeth, that the words are true, and for assurance of their truth, that they are of God or God his words. 11 Now, besides the song in itself wonderful, this care of the Angel to confirm john, and waken up his spirits by so singular a commandment, and so peremptory an asseveration, so ravisheth the heart of the Apostle with excessive joy of so good news, that he was Chap. 22. 8. (for a notable document of human infirmity in so great an Apostle) about to have worshipped this Angel. Which attempt how unlawful it is in itself, and how unpleasant to the Angel; First, his interdiction well showeth in such haste and concise form of speech, as commonly men use, upon care to prevent some instant and detestable evil. When fear and solicitude ●uffer not to speak at length, or a full sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Next, he strengtheneth his interdiction with strong reasons, one taken from his own condition, to whom this worship was offered, as which was not capable thereof, being but a servant, and not only his (left some prerogative might be imagined in the Apostle, to stay that which of an other mighthave been offered) but even a fellow servant of his brethren, who had the testimony of jesus: his greatest honour, and chief scope of all his service, being Christ and his knowledge, to minister the same, without which he were nothing, and therefore, albeit of different nature from john, and other Christians, yet in condition, and end of calling but their fellow-servant: they having the spirit of prophesy as he had. The other reason is from the person of him, who only is to be worshipped and served, according to the law alleged by our Lord against Satan. Now it might probably Math. 4. 10. appear, that herein, yet some further thing were implied. For this Angel being the type of these ministers, who shall be the shew●● 〈…〉 pa●sators of this huge mea●ure of powerful lig● 〈…〉 〈◊〉, for so wonderful effects; and john here ba●●●g the person of common Christians of that time: 〈◊〉 may seem, that the rare and excellent graces of the Ministers, who shall then be furnished with a golden 〈◊〉, would so far Chap. 21. 15. miscarry weak Christians, in admiration of their gifts and working, as to attribute 〈◊〉 〈◊〉 unto them, if their own fidelity and holiness 〈◊〉 not l●t it. And as this giveth us to expect yet goodly things; so herein is a close warning of humility in the one, and circumspectness in the other, to give all glory to God. But hereof I dare determine nothing, fearing still to be curious in so divine an Argument, wherein I have choosed rather to hold up conjectural suggestions, then appear unreverently to handle such mysteries. 12 Thus we have heard the song of Saints, first upon the Whore● destruction, and next more mightily, and of more intended higher, upon preception of full victory over the other enemies, and the Church her graceful state thereupon: which so ravished the Apostle, as he had almost miscarried. Now, are the other victories showed, and goodly state of the Bride thereupon. And first, through the rest of this Chapter, is the foil of the Beas●bearer up of the Whore, and no question, but now highly chafed with her fall. 13 In the victory over the beast, are the description of the parties, and the event of the battle, The party victorious is magnifickly described; first in his person, army, weapons of war, and his working by them: and next in his Herald. His person, by great properties, and many agreeable to his many and great names. First, his coming forth declareth him a heavenly parsonage, for he is from thence. Of great majesty, coming forth in abundance of light: as to whose outmarching, the heavens are cast wide open. A greater degree of light then hitherto hath been mentioned, so as the sign of the son of man is clearly seen in heaven. Oh that thou wouldest Math. 24. 30. Isai 64. 1. break the heavens, and come down. His administration at this time in Antichrist his full overthrow, shall be in exceeding great evidency of light and power. 14 He sitteth on a white horse for fidelity and truth: and namely for these points of his administration, wherein his fidelity and truth are now specially to be showed: in judging and fight; for all which respects, he rideth, and on a white horse: according to the state of a judge, and triumphing glory of a victorious Warrious. He is also a faithful and true witness, Chapter 1. And a faithful High Priest, Hebr. 3. But here he is to show his fidelity and truth, in judging and fight. Now the time of his redeemed is come, and the time of the dead that they be Isai 63. 4. Chap. 11. 18. judged, and such destroyed who destroy the earth. In all which he both judgeth, and fighteth righteously, for he is pure when he judgeth, and just when he speaketh. This Psal. 51. 4. judgement is not that last and general, but here the special, of these enemies of his Church is meaned: whom he is now to overthrow, so as they shall never be any more able to trouble Zion, but their ruin shall hold on, till at last they be for ever adjudged to endless torment. He road on a white horse from the first outgoing of the Gospel to conquer, Chapter 〈◊〉. and to deject the Dragon from heaven, Chapter 12. when he and his Army fought to that effect: but this is the last and noblest act of his riding for the Dragon and his Vicar's utter destruction. 15 Now to judge righteously, is requisite not only a righteous disposition, but also a wise heart to discern: for often judges who are in mind set to do righteously, yet ignorantly give wrong judgement. But no such thing can befall him, whose eyes are as a flame of fire. Pure, piercing, purging, and searching hearts and reins, from Psal 139. whom nothing can be hid, for even the darkness is light before him. And as for judging, so also, for fight 2 Kin. 18. 20. (as Rabsace though profane, yet pertinently sayeth in that) Counsel and strength are for the war. This Captain then who seeth the thoughts of his enemies, before they be hatched in their hearts, hath no peril to be deluded or circumvented with stratagems: or as often befalleth otherwise, expert warriors, through want of intelligence, to slip opportunities. If Elisha, 2 King. 6. by a ray of the light of this Captains flaming eyes, was able to discover, and so disappoint what the King of Aram consulted in his secret Cabinet; what may this Lord do, who formeth the heart? 16 With wisdom he hath also great authority, as having on his head many Crowns. Both, for that he is King of Kings, and also for his many victories, specially in this his last war. Which how peculiarly is respected, his Crowns are all on his head. For he standeth not by crowned horns, as the Beast, but all his authority and strength is in himself, and of himself, and he in this his strength & power, now cometh to take the Crown from the head of the King of Ammon, to set it on David his head. The Beast now must forego his 2 Sa●. 12. Triple Crown, Christ his proper honour wherewith he hath blasphemously attired his head. 17 Being thus able to see all, and of authority to conquer all: he hath yet a name written which none knoweth but himself. And this name is so much the more marvelous, and hath the more clear note of his Greatness, that being written, as both a sure and permanent name, and also exposed to be read, yet none knoweth it but himself. And what is he not able to do, who seeing, and by matchless authority overruling all, yet is set above the reach of all? his state, counsels and ways being known to himself only: as whereof no flesh is capable. So insearchable are his ways, and his judgements past finding out according, as in consideration of one special event of this his judging and fight at this time. Paul exclaimeth: and the sealed Book no creature was able to look on. Rom. 11. cap. 5 18 That none imagine these to be idle Titles, in name only, he is also a practised warrior, and now specially come forth to show, how mighty he is to save. For this, his garment is dipped in blood, even the blood of his enemies; to note a huge slaughter. He is now to tread the Winepress of God his wrath. He hath long looked if any would help, but there was none to help, none to uphold, Chap. 11. Isai 63. therefore his own arm now shall help him, and his own wrath sustain him: the day of vengeance is now in his heart, and the time of his redeemed is come. And accordingly, as he who speaketh justly, and is mighty to save, he is called the word of God. Not only for that he is that word which was in the beginning with God, and was God: but also, and here specially, because he is that true one, who speaketh and performeth, as who, both speaketh justly, and is mighty to save. For this red garment and name agreeable to it, See Isai 63. and weigh the place. 19 Such is the Captain of the Lord his host. The inhabitants of the earth following the Beast, Chapter 13. Wondered, and in wonder exclaimed, Who is like the beast? who is able to fight with him? here I think he hath his match and more. But these earthly ones see not the Heavens, and so go on blindfolded to their own destruction. His army is in his own Livery. He needeth no army, but his army hath need of him. For he is their glory, their strength, their armour, their victory, and all: In his strength they fight and over come. They are all horsed, as, who for dignity are judges and warriors, like their Captain. They are also faithful and true, in, and by him. They are all kings and priests clothed in pure and shining silk. This is a blessed Captain, who conformeth all his followers in glory and dignity to himself. Alexander was foolish to glory in his Argyraspides: here is a Captain of high note. In opposition to the earthly ones, on the other party, they are called the host of heaven, where there conversation Chap. 12. 12. is, even while they are in the world, but not of the world. 20 The weapon of this great Captain, whereby he worketh and fighteth, is the sword of his mouth. With Chap. 11. 2. Psalm 2. Chap. 14. 20. it, he smiteth the Heathen, enemies of his Church, treaders down of the holy City: crushing them in pieces, with an iron Mace. And he treadeth the winepress of God almighty. here now, the treaders are trodden down. Thus, with mouth and hand, he fighteth, and Osea. 6. 5. with feet, downe-trampleth all. How so strange effects of bloodshed, and overturning the whole state of the earth, are attributed to the sword of his mouth, is clear Chapt. 14. 17. 18. where an Angel, armed with a sickle, cometh out of the Temple, and is stirred to cut down the grapes of the earth, by one coming from the Altar, having power over fire. And Chapt. 15. where the Chap. 16. 2 Thes 2. Angels of the last wrath, receive their Vials from one of the four Beasts; and come to execution out of the Temple; like as the voice commanding it, is from the Temple. By the breath of this Lord his mouth Antichrist must be consumed. 21 This his fight, to the foil of all his foes, maketh him yet a name. The King of Kings and Lord of Lords. This he was at all times. And even from the day Heb. 1. Phil. 2. of his ascension was always seen of his own, crow●ed with glory and honour. God having exalted him above all name that is named: so as all knees must bow, and every tongue confess him to be the Lord. Yet he getteth this name, at this time, in a special manner, written on his garment and thigh. So as now, it becometh manifest to the view of all: his power and strength kithing clearly in this victory, and wonderful sequels of it. This is that same, which in the song was said, the Lord God almighty hath reigned. And Chapt. 11. The kingdoms of the world are our Lord his and his Christ's. This is his sitting on a white cloud, Chap. 114. even the manifestation of his judgements, Chapt. 15. 4. Rome in great derision, when they crucified him, set over his head, in three Languages, This is the King of the jews. And the jews, counting it scorn and high disgrace, john 19● to have him called their King, entreated the alteration of the words, in that he so called himself. But now, by the final and everlasting overthrow of the Kingdom of Rome, and by conversion of the jews, to mourn for him whom they pierced, he shall gloriously manifest himself, and be acknowledged, not only King of the jews, but also King of Kings and Lord of Lords. This name, he hath written on his garment, as great Kings and high Captains have their imperial garments, whereby they are discerned. On his thigh, not so much for that ordinarily, the sword, weapon of the victory, is girded on the thigh: but, for that in Scripture speech, a man his strength is placed commonly in his losnes and Psal. 45. thighs, (now it is his own strength that helpeth him) and therefore, it was a token of subjection and servitude, to put the hand under the thigh. Which custom, Aben-Ezra witnesseth to have continued still amongst the Indians Gen. 24. & 47. and Ethiopians till his time. And therefore, his name is also written on his thigh, because all the world now have to put their hands under it, and swear him homage. This Captain, wrestling with jacob, to make him know he was his Lord, and that all his strength was Gen. 32. of him, he did strike him with a note of infirmity in the thigh. 22 Thus was the description of the great Captain of the heavenly host, in himself, his army, armour, and manner of fight. Now, followeth his herald or trumpet. Who is remarkable for his standing place, and for the tenor of his proclamation. He standeth in the Sun. To note exceeding great light now, of the Gospel and preaching thereof, wherein the preachers should clearly see, and confidently proclaim Antichrist his ruin. For great measure of light, the Apostolic Church, in the woman, Chapt. 12. was clothed with the Sun. We see to the praise of God, and evidence of this prophesy, light already grown in great degree, as no doubt, but for this sight and great effect, it shall yet grow more: so as the light of the Moon shall be Isa. 30. 26. as the light of the Sun, and the light of the Sun sevenfold. 23 The tenor of the proclamation, in a figurative speech from Ezechiel, showeth so certain, and an exceeding great destruction of the Beast and his aiders: as they, their states, great rooms, rents, and substance, should be a prey: and that in such degree of havoc, as all, given to reiffe, or seeking after prey, should be filled. I showed Chapt. 17. what it is to eat the flesh of the Whore: but here, is such a strange ranuersing of the state of the world, as no doubt, falleth by that earthquake of the seventh Vial. And out of all question, the total ruin of that state, must change the face of the world, in so great endeavours of hell and heaven, for it, and against it, 24 Thus is the party victorious. Followeth the adversary, and his foil. The adversary, to any that seeth not him, who judgeth and fighteth righteously, will appear great. Even that wonderful Beast, Chapt. 13. bearing up the Whore, Chapt. 17. and now, in great chafe at her fall, by his frogs, gathering the Kings of the earth Chap. 16. 14. Armageddon. The first party was from heaven, and his host heavenly. here, the leader, is the Beast of the bottomless pit, which was opened for his out-comming, as were the heavens for the others, and Chap. 9 11. his hosts are all earthly. For, albeit many of his horns have fallen away from him ere now, and joined to the host of heaven: yet, he is even at this point, through the diligence of his frogs, strengthened with many Kings. 25 So, are the parties. The event of the battle, in the Beast his foil, is declared in few words: without any mention of a conflict; but, of a proud and obstinate purpose to fight against the rider on the white horse. For they shall be blind and obdured to the end: as is clear by the effects, in them, of the Vials, Chapt. 16. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was entrapped or snared. Implieth in it, as an easy victory, for the part of him that rideth the white horse; so a sudden and unexpected foil, to the Beast and his followers. For he dreameth of perpetuity, as also staying upon him the Whore. I sit being a Queen and am no widow, and shall see no mourning, Chap. 18. 7. 26 Their judgement is distinct, according to the divers quality of the parties. The Head, Beast, and false Prophet, are cast in the lake of fire and brimstone, and that a live: to show a most horrible, and recureless judgement, by allusion to that of Sodom; and of Core, Dathan, and Abiram, who went down alive in the pit. Even eternal destruction and torment. The followers, Nom. 16. are slain by the sword of the Lord his mouth, to the loss of all their glory, and worldly state, which is made a prey to others. Only, by this difference, to show, how this great Captain, judgeth and fighteth righteously, giving to each according to the degree of their sin. For, no doubt, but even at this point, many shall follow the Beast, and fall from their estates by his fall: whom yet, by destruction of their flesh, the Lord may reclaim from the full degree of his punishment; in lightning them to see the truth. As, many also shall drink with him of the cup of endless wrath. 27 That the Beast and false Prophet are here made two, is only to show, the ruin of the Head and State with him. For, as the false Prophet, ruling over the State, is the Beast; so being distinctly considered from the State, he is the false Prophet. As the first and second Beast are Cham 13 distinguished but for explication. So this is put, to show in such sort the fall of the false Prophet (the eight head and one of the seven, the beast with horns like the lamb making the image of the Beast by cure of his deadly wound) as state and all shall perish eternally. For, as this Beast hath some note from all the four in Daniel; so in the destruction of this, the spirit alludeth to that of these. Who all, so fell, as yet, in the destruction of the last, which was burnt with fire, the final overthrow was of them all; the state of the former, in some sort remaining in the succeeding Beast: as this Beast here falling in the first heads, yet still continued in the subsequent, till in this last head (the Beast going to destruction) it utterly perished. In Babel's fall, by Persia, and Media; yet in them the Kingdom in a sort continued. Darius of the Medes taking the Kingdom, Dan. 5. 31. And in their overthrow by Alexander, who despising Macedon settled both in their places and to their fashions: as also in his successors after his fall, the domination of the former beasts in some sort abode. But the fourth Beast falling, all utterly perished. See and weigh Dan. 7. 11. 12. for there is the allusion▪ One thing here is worth the marking, that in the false Prophets working, which maketh his guiltiness, and is here recorded, both to know the party, and his just punishment: his deceit, in making men receive the Beast his character, and to worship him, is only mentioned, and no word of his name or number: as neither are they ever spoken of in his judgement, either denounced or spoken of. The reason see upon Chap. 14. Sect. 8. Now we must not imagine here, one certain place, or one point of time, of all this the Beast his endeavour and foil: as neither in the next Chapter, of the Dragons. For their, we see how Gog and Magog are, from the four quarters of the earth, all Satan his instruments, of his last fury, and in all places. As for the name attributed to the place of foil, Chapt. 16. Armageddon, we showed the reason there. And it is, wheresoever the Lamb fighteth and overcometh. Albeit out of doubt, their last endeavours shall be strange, and their fall conjoined with such wonderful broils, and alterations of the State of the world, as was not since men inhabited the earth. And then, the fattest carcase shall be the finest prey. Blessed are they who come to the supper of the Lamb his marriage. For who come not, are made a supper. And who will not feed on the Lamb, are justly made food to the fowels of heaven. CHAP. XX. We have heard the judgement of the Whore, and the Beast her advancer: but for a perfect victory, is requisite also the destruction of the Dragon, that great and Master enemy: as, of whose Kingdom and authority, the Beast, who made all the Whores credit, was only the suffragant. That is, in this Chapter, set forth, in two degrees of his captivity: Chap. 13. whereof, the last is absolute, to eternal destruction. Now, as captivity implieth ever a foregoing liberty, whereof it is the privation, so here, a twofold liberty or losing is to be taken up; according to the two degrees of restraint. The first liberty, it was not needful, that here it should be recorded, being largely declared in the 12. Chapter. From which liberty, his restraint, albeit of that time (as by substituting the Beast of his authority, by deceitful hypocrisy and efficacy of error, to work that, from performing whereof, in open rage, he was then bound up, might well be presumed) yet hath been reserved to this place, to give us in one view, his whole story. Which, consisteth in that rage, Chap. 12. From which, being here, in some consideration, bound up for a time, he is again let loose; and his endeavours thereupon, are here declared: so far from his intended success, as he is taken the second time, and destroyed for ever. 2 In his first restraint, come to be considered, the sureness, end, and degree thereof. The sureness, is cleared in the person apprehender, and manner of fermance. The apprehender is God ●●s minister, an Angel: instructed with authority, as, coming from heaven: with power to execute, as, having the key of the bottomless pit, and a great chain. All spoken after the manner of men. This Angel, falleth not from heaven to earth, as that great star, Chapter 9 but cometh down, as he Chapters 10. and 18. And, accordingly, hath the key of the bottomless pit for a far different end from that: this coming, to enclose the Prince of darkness, being himself the minister of light: whereas that great star, falling from the ministry of light, to become the minister of darkness, he openeth the bottomless pit, to let out darkness. The Dragon, is here described, by these same names, and property, of seducing Nations, which are given him in the 12. Chapter, in the first degree of this his first foil, towards this first captivity: when by Michael his valour, he was cast from heaven. Which the holy Ghost doth, of purpose, to lead us know that this first binding, is from that rage. So wisely and plainly, the spirit teacheth us to couple together the parts of this prophesy. Now Christ is he properly, who treadeth down the head of that serpent: Gen. 3. Luke 11. 21. 1. John 3 8. Chap. 1. 18. who, only, is that stronger than the strong one, coming in, binding him and spoiling his house: as who, only hath come to lose the works of Satan, and only hath the keys of hell and death. But, according as he giveth gifts to men, and worketh by his ministers of whatsoever calling, who, in his light and strength, advance the Kingdom of light, and bring down that of darkness, his ministers, thus instructed by him, and to this end, are also Psal. 149. 8. binder's of the Dragon. Of whom this Angel is the general type. 3 The manner of fermance, to show the sureness thereof, is after the manner of men, set forth, in enclosing, shutting, and sealing, as was the caves mouth on Daniel, and the Sepulchre of Christ. 4 The end of his restraint is, That he seduce not the Nations, etc., Which end, how it is, and how far to be understood, the degree of his restraint now, and his endeavour, upon his next losing will make clear. 5 Thus we have the sureness, and end of the Dragon's restraint. Now followeth the degree thereof: cleared the end, as I have said. The degree is, that this his captivity is not absolute, but in a special consideration. This is showed by the time thereof, state of men in that time, and what this state is. The time is not, for ever, as in his next taking, but, for a thousand years: which being expired, he was to be loosed again. The denunciation of which sad event, is mitigated with a consolation, that it should be but for a short space, even that three days and a half, wherein the witnesses were killed and lay unburied, Chapter 11. For thenceforth, by degrees the Dragon is again comprehended, till he be made fully fast in eternal chains. 6 The state of men, during this first restraint, showeth it also not to be absolute: in so far, as he shall be bound but to a few, being still loose towards the most part. This is cleared, by declaration of the several condition of both: and first, of these to whom he is bound. Wherein, are two: their condition, in this his restraint: and, who they are, that have this condition. Their condion, is expressed, first, in figurative speech, of Thrones and Sitters, having judgement accordingly, given them: and next, in proper terms, that they lived and reigned with Christ these thousand years. Who they are, that are in this estate and condition, is showed in two sorts: First, The souls of them who were beheaded for the word of God, etc. Secondly, They who worshipped not the Beast, etc. The state and condition of the contrary sort, is, that during these thousand years, they lay dead and lived not. Now, how great this number is, and how small in comparison thereto, is the former, is clear by the 13 Chapter, where all the earth follow the Beast, and receive his Character, name, or number: except these 144000. sealed ones, Chap. 7. in mount Zion with the Lamb, Chap. 14. And consequently, in what respect, and to whom, the Dragon is said, during this space, to be bound. 7 The third point, showing yet further the strict consideration of Satan his restraint, is the explication of this state and condition of both sorts of men: what this life and reign of the one is: and, what is the death of the other. To wit, that this life and reign, are not to be taken for this natural life, or any worldly dominion: neither yet, for that everlasting and glorious state, which the Saints, in Soul and body, after the last judgement, enjoy in heaven: this being their state during the thonsand years, and called the first resurrection. As, neither is the death of the other, to be understood of the natural death of the body, by separation of the soul therefrom: or, of the eternal death of both, in Gehenna: as, wherein the world lying dead a thousand years, thereafter riseth from it, to have part in the first resurrection, and consequently of blessedness. But, this life and reign in respect of the souls beheaded, is their honourable commemoration, and rising from under these horrible slanders & calumnies, whereby, the honour of their sufferings was, maliciously, by Satan eclipsed: even that same thing, which, by long white robes, was signified, Chapter 6. In respect of these who Worshipped not the Beast, etc. This life and reign, is the first resurrection: whereby men here, by the word and spirit, are begotten to the life of God in Christ, and freed from the bondage and death of Satan and sin: being Ephes. 5. 14. vindicare in the liberty of the sons of God, and so, made Kings and Priests to God in Christ jesus. And the death of the rest, who rise not this first resurrection, is that death in sin, ignorance, idolatry and induration, wherein all men lie, naturally, deprived of the life of God: like those 1. Tim. 5. 6. widows, who being alive, yet were dead: and like Ephraim, who was dead in Baal. From which death, who O●●. 13. 1. so riseth not, to be partaker of the first resurrection, shall be accursed forever, and subject to the power of the second death, as contrariwaies, who have part in the last resurrection, are blessed and holy, and shall live and reign eternally not feeling the second death. 8 Now, this death of the Rest of men, albeit in particular considerations of the singular persons, in that time who lay dead and raise not the first resurrection, it was an entry to the second death: Yet the spirit, here, showeth that in the general consideration of the world, it should not always lie in that death. But as these 144000. lived and reigned with Christ, these thousand years, (while all the earth followed the Beast, and were dead in Baal) and were partakers in the first resurrection, under sure hope of the second, to glory: so after these thousand years were expired, not these only but an infinite number of all peoples, Kindred's, Tongues, and Nations, with Palms in Chap. 7. their hands, and long whit robes, made white in the blood of the Lamb, should rise from their death wherein they lay, and sing a new song. This, is evidently implied in these words, The rest of the dead lived not, till the thousand years were expired, and this is called the first resurrection, which, is spoken, in common, both of the former who lived during the thousand years, and of the other, who, after the thousand years, arose and lived. So, as these words, This is the first resurrection, are relative, als well to the life of these who lived during the thousand years, as to them, who should live after the expiring thereof: for, their life is one, albeit not of one time, as the words, The rest of the dead lived not till, etc. evince clearly: and accordingly, blessedness and immunity from the second death, is the first pronounced in common, of both: and thereafter severally by parts, this their common life and blessedness of the first resurrection is exponed. That the first should live and reign with Christ a thousand years: and the other, notwithstanding, of the Dragon again loused, and his strange endeavours thereupon, yet should rise this first resurrection, and live, and reign with Christ for ever and ever. The place hath been, and is mistaken highly, even to the breeding of dangerous heresies. But thus it is. The holy Ghost having set forth the state of the Church, as she riseth the first resurrection, and liveth the life of God, from the time of Satan his first restraint, and that in two degrees of risers: first these, who during the years of his Captivity, lived & reigned, when as by the Beast his prevailing it might have seemed, that there had been none at all: Next, these, who after the thousand years, notwithstanding his losing and rage, yet rose from their death in superstition and blindness; and having said of both in common, this is the first resurrection. He than proclaimeth their blessedness accordingly, in this their spiritual life, and reign here, and that distinctly according to the two times. Of the first sort, that they shall be Priests of God, & reign with Christ a thousand years. And of the second sort, that after the thousand years were expired they should rise to the life of God, and reign for evermore. Now, if this second member had been thus succinctly put, answering so to the other, it had exempted all doubt. But because in stead of this summary reddition, the holy Ghost much more gracefully subjoineth the narration, how, as during Satan his first restraint, a good number lived the life of God, refusing the Beast his mark, and so were blessed in the assurance of victory over the second death: so, after his losing notwithstanding thereof, and all his endeavours thereupon, the rest of the dead shall rise the first resurrection, and the Church should still wax and increase in light & grace: Satan in his highest endeavours against her, should be again made fast for ever, and she enjoy an eternal peace. Then to have the full sense of the second member, and a clear reddition, we must read from the beginning of the seventh verse, to the end of the 5. of the 22. Chapter. Neither must we here imagine, that the first are said so to live a thousand years, as though the life of God had perished from them thereafter, or that this life and reign is of one and the same persons, still living all this while, (which were a lourdly gross apprehension) as neither must we think, that because the second are said to reign for evermore, that thereby is first and properly meaned their state in glory after the last resurrection. But thus the spirit will show, how first and last God entertained a Church, and spiritual life therein. To the first, are attributed a thousand years, in respect that the Dragon being so long tied from disturbing their spiritual life and reign by open rage, is again let louse. To the second, a reign for evermore, because the Dragon fight against it, is taken and captived for ever, to show such a destruction of opposers, as the Church her peace should never again be disturbed by any new losing of Satan from his second imprisonment: but she shall enjoy quiet state here in plentiful dispensation of grace, till she be at length translated to everlasting glory: according to that which of her in this respect was said, Chapter 7. they shall hunger no more, etc. To take the thousand years, verse 6. to begin at the expiring of the first thousand, verse 4. and 5. which second thousand years, the rest of the dead arising, shall live and reign: and to take the first resurrection here so in relation to a second, as by the first should be meaned the rising of Gentiles from under Antichristian darkness: and the conversion of jews to be in relation thereto, the second: Albeit it be the judgement of one deeply seen in these mysteries, and deserving well of the Church for his learned Commentaries on this Book; yet it seemeth to me a groundless conjecture, which hath made him to mistake also as I think the end of this Chapter. For, besides that to take the thousand years, verse 6. for a second thousand, after that verse 4. and 5. and yet to make the thousand years spoken, verse 7. to be relative to the first, and not to these immediately preceding, it maketh an obscure, and implicate construction, (which in our interpretation goeth plain and sound) what should induce to think a second thousand years to be meaned verse 6. seeing no case is put at the end thereof to fall out, why the spirit should so exactly have limited them, as we see in the first the losing again of the Dragon? The thousand years, life and reign then in the 6. verse, is the same which was spoken, verse 4. and there resumed very pertinently, to show, in subjoining the other sort of risers and livers, God his whole dispensation, from the first binding of the Dragon, towards his Church, first and last, and distinctly in both. 9 Now, from what point of time to begin, and at what point, consequently to close the count of these thousand years, the end here mentioned, and degrees of the Dragon his restraint, do clearly lead us. We must not think, that Satan in an instant was either tied up from his rage, or again, in a precise point of time let loose. But both fell out by degrees. From the first out going of the Gospel, he began in some degree to be bound, as he complaineth of Christ, that he had come to torment him before the time. And as Math. 8. 29. the Gospel prevailed, he was still the more made fast. But seeing the end here specified of his binding, and the condition of the Church here described upon his restraint, Make evident, that this his Captivity is not absolute, but in some special consideration: and the degrees here mentioned show, that then his uptying is to be counted, when in that consideration he is perfectly made fast, as taken, shut up, locked on & sealed; we have to take up that point of time, when according to this end he was fully fastened. I showed before on the 12. Chapter, that the Dragon his proper rage is taken for open and cruel persecuting of Christians: from which he was then fully tied up, when by Constantine his conversion to the faith, open persecution ceased, and Christianity was by laws established, the Church became glorious in the eyes of all men; the souls of Martyrs got long white robes, and seats were set up, and the Saints Chap. 6. 11. did sit on them, etc., having judgement given them. For, both the commemoration of Martyrs was honourable, and the estate of the Church flourishing in peaceable and goodly condition, and glorious account. And albeit in the mean time, Satan was working by his Lieutenant the Beast, whom upon this his restraint from open rage, he sent forth, then in the first sensible degrees to deceive by false semblance, and who from this point of time mightily prevailed (though at first by slow & scarce perceptible degrees, as rising out of the earth) in bringing Nations to make up the image of the Beast, which at the end of these thousand years came to the top of Chap. 13. impiety: yet they lived and reigned all the while, who Chap. 14. Sect 8. received not his Character. The end then here mentioned of the Dragon's restraint, that he should not seduce, etc. must not be taken absolutely (for he was never busier seducing, nor with greater success, then during these thousand years) but seducing here must be understood, according as we see he worketh upon his losing again: when he falleth to that same kind of seduction, from which first he was bound up, that is, to seduce Nations to compass the Tents of Saints, and the beloved City. Even to set them again upon violent and furious persecution, by sword and fire, as he was a murderer from the beginning, and as in that, men most bewray themselves to be the children of their father the Devil. From this rage he was bound up, when by the two wings of that great Eagle, the woman escaped to her joh. 8. 44. place from the presence of the Dragon: he being chained from coming at her, now extolled with wings. And the degrees here set down, of binding, enclosing, shutting upon and sealing, show evidently that the count is to be taken up from the full and perfect point of his Captivity. For from that time he had no louse chain for open rage. In julian he was not so much loused, as biting the chain. Who besides his short abode, never durst fall directly to murdering of Christians, the persecutions of Constantius and Valens were partial heats under profession, even that blood that was mingled with hail and fire, Chapter 8. 10 Now, as we have the point of time of his perfect fermance, which is the 300. year of Christ, or thereby: so this leadeth us to the point of his losing, the 1300. year, or thereby, and the conveniency of story is clear; for although as by degrees he was fastened, so by degrees he was loosed again; yet we shall find as at the first point, the full degree of his binding; so at this time, him fully loosed. In the Pontificality of Gregory the seventh, he had a long chain, which yet was further raxed in that of Vrban the second, and his Successors, kindlers of that tragical and superstitious war, for recovery of jerusalem. But, for the end here spoken of open cruelty against Saints, he was fully loused in the Pontificality of Boniface the eighth and his successors; from whose times have been bloody persecutions and cruel rage. Then the woman began to return from the wilderness, the witnesses to step out Chap. 11. of the Temple, the little book eaten, to give hearts and eyes, to apply the reed, and so to discern the Temple from the Court: then the first of these three Angels, Chapter 14. began to break out through the midst of Heaven, and the other two in course followed: so as then they were blessed who died in the Lord, and then was the patience of Saints. The Beast his mouth then being perceived, and so the semblance of the Lambs horns no more able to bear him out, the Dragon behoved come again in room to maintain his own throne, & to repress by rage what by hypocrisy could not be kept down. Then the two witnesses lay slain in the streets of the great City, all Nations being seduced to slay them, and rejoice over them. Then the Beast which Chap. 11. was carst spotted like a Pard, becometh of the Dragon's colour; and the Whore born up by him, is drunk Chap. 17. with the blood of Saints: from that time what cruel murder of Christians was under the odious names of Waldenses, Albingenses, Fraterculi, Beghardi, etc. And since, what fires, what blood sheds, what monstrous complots for extirpation of the truth have been practised, is too well known. 11 In this rage, though for a time the Dragon deborded, yet praised be God, by success of the Gospel, and fire from heaven, he is in making fast the second time, in an everlasting chain. Therefore it is said, that he should be loused but a short space. For they are fain to relent of their open murdering and burning, & are now in God his justice getting measure for measure, 12 The time then of these thousand years, is from the first open and sensible steps of the mystery of iniquity, working on to the quickening of the Beast (which fell together with this binding up of the Dragon) to the top of that impiety, when it came to the highest degree. And this is the only time in all this prophesy, to Chap. 9 Sect. 5. be taken definitely; because of Antichrist his whole working (which was in way even from the Apostolic times, first by hid and insensible, and next by open steps towards the height, from which height again as by degrees it arose, so by degrees it must vanish) no precise or exact time could be set down: but yet, to give us sufficient clearness, the holy Ghost putteth the time from the first beginning of open working, to the height of impiety: and marketh the two points of this time, with most evident notes of the binding of the Dragon, and his losing again. 13 In Constantine his time, that too great and open steps were laid for Antichrist to mount up to Satan his throne, is too well known. And to what a height the mystery of iniquity had wrought on, in the Pontificality of Boniface the eighth their own stories give clear testimony: recording of him that he entered like a fox, reigned as a Lion, and died as a dog. When, by a counterfeit Oracle he had got himself made Pope, he would upon no condition acknowledge the Emperor, except he did take his title and dignity of him, as to whom properly it belonged. He excommunicated the French King, because he would not take his Crown holden of him, and impudently and impiously discharged his Subjects of their allegiance. He blasphemously against the honour of Christ his Cross, instituted the first jubilee at Rome, and put forth this decree, that the Bishop of Rome ought to be judged of none, although he should carry innumerable souls with him to hell. 14 The perverse minds of the Romans here bewray themselves. For this time of a thousand years, which only of all the times in this prophesy is to be taken definitely, they will have to be indefinite; and all the rest to be taken both definitely and properly. And without either example of Scripture, or show of allusion, casting it roundly by them, they will forsooth have these thousand years here indefinitely put for all the time from Christ, to Antichrist his reign: who shall reign (say they) three years and a half before the last judgement. But, if during these thousand years, the special honour and chief crown of them who live and reign in them, be their refusing to worship the Beast (whom even Romans confess to be Antichrist) of necessity his Kingdom must have been in vogue these thousand years. And this again showeth plainly, that these times of a 1260. days, 42. months, and a time, times, & half a time, are not properly and definitely put for the just time of Antichrist his reign, as the Romans would enforce, seeing these thousand years he beareth sway: further, if these times were definitely, and yet not properly to be taken, as some of our learned interpreters esteem, I see no reason why here the holy Ghost should have altered his ordinary style. See Chapters 9 and 11. and 12. 15 Now considering all the course of this prophesy, expressing first the state of the Church in the seven of Asia, next, comprising the whole future events in seven Seals: the seventh whereof affordeth seven Trumpets; and the seventh of these seven vials of the last wrath. Seeing also that in all this Book, but seven divers times are recorded. First, that of ten days, Chapter 2. 2. that of half an hour, Chapter 8. 3. that of five months, Chapter 9 4. that of an hour, day, month and year of the sixth Trumpet, Chapter 9 5. that of 1260. days, 42. months, a time, times, and half a time, which are but one, Chapter 11. and 12. and 13. 6. that of three days and a half, Chapter 11; and now this of a 1000 years is the seventh, in huge proportion, exceeding all the former. Considering also, that this time of a 1000 years, is in the course of this Chapter, and within short space, six times recorded, and thereafter no time mentioned but evermore. Whither in these considerations, if this manner of leading implieth any further mystery, I refer it to godly and sober considerations: not daring louse the rains to curiosity in so divine and hid matter; wherein yet I am persuaded, though my weakness cannot find it out, that nothing is either in matter or manner of handling, which hath not in it a great depth of wisdom. 16 Thus was the dragon's first restraint, in a certain degree of time and measure. Followeth the second, absolute and everlasting. And it is cleared by the foregoing liberty, to which he is loused. From the first binding. So as all this point is in these two, the dragons second liberty, and the event thereof. 17 In this his second liberty, is the time when, and his endeavour being loosed. The time is, at the expiring of the thousand years whereof we have spoken. His endeavour being loosed, is to practise again, that from which, by his first taking, he was withheld: that is, to seduce Nations. Which seducing, must be understood to be of that same kind, as hereafter is clearly showed, in that he brought them to compass the tents of Saints and beloved City. For otherways, all the time of his restraint from this kind of working, he by the Lieutenant of his power, seduced in another kind mightily. The greatness of this his endeavour, to this end, is cleared: first, by these whom he seduced: and next, by their action upon his instigation. In these who are seduced, are these circumstances. 1 Their habitation. 2 Their quality. 3 Their number. Their habitation, is the four quarters of the earth. Whereby is offered to our conception, both, Satan his earnest and diligent practice in this his last puff; and that, all the enemies over the whole earth, of what state and condition soever, whom, in this his last fury, he bringeth forth, are here designed. Their quality, is expressed in the names given them, of Gog and Magog. To show them, detestable, for cruel disposition to destroy: that by a huge destruction, they shall be destroyed: and that they are the instruments of Satan his last fury. Their number, is expressed in two notes. One, that they overspread the plain of the earth: the other, that they were as the sand of the Sea for multitude. 18 Such are they who are seduced. The end, whereto the Dragon leadeth them, is, to compass the tents of Saints and the beloved City. Even the utter destruction (in their intent) of God his true Church, here on earth, pitching in Tents, as yet in their warfare, and absent from their eternal habitation: but who notwithstanding, are the true Citizens of heaven, beloved Chap. 12. of God. 19 Thus is the Dragon's liberty, and his endeavour thereupon. The event hereof is double. One, of them, who thus seduced by him, were set on so evil a work; that fire came from heaven and devoured them. The other, of him who is their leader; that he is now taken and committed to everlasting fire and torment. This his judgement, is cleared by his fellowship therein: the Beast and false Prophet. 20 This event is further cleared and declared sure, by setting down the last degree of their destruction, in the last judgement, when all enemies being brought under, death shall be swallowed up to victory. To show us, that this second victory over Satan, and restraint of him from this his last rage, shall not be, but only for a certain space, as was that first: or in a special respect, as that was; but it shall be absolute and eternal. So as, from the time Christ began this second time, sitting on a white cloud, Chap. 14. 14. to make his judgements manifest, Cham 15. 4. And, from the time he began to erect this his great white Throne by the revived light of the Gospel: when the time of the dead cometh to be judged, Chap 11. The seventh Trumpet sounding to the finishing of the mystery of God, in full accomplishment of all which the Prophets foretold, for deliverance of the Church, and her goodly state in grace: So as, the sign of the son of man shall be seen in heaven: the victory over her enemies, shall still hold on, and the enemies still fall, as did Haman before Mordecay, till by all the degrees of destruction, Ester 6. 13. they at last, in the general judgement receive final sentence: when death and the Devil, who hath dominion thereof, shall be abolished. And, for this purpose only, it is, that here, so lively an hypotyposis, of the last judgement, is set down. In the person of the judge: the manner and order of judging; and the execution: so far forth, as for the present purpose was needful. The person of the judge is described in his office, administration thereof, and his dreadful majesty and power. In office, he is a judge, a royal and a great judge, as having a Throne and a great Throne. He is also faithful, true, upright, and glorious, and whose judgements are clear and manifest; by his white Throne. As he road before, Chap. 19 on a white horse, and did sit Chapt. 14. on a white cloud. His administration is, in that he sitteth. His dreadful majesty and power, is expressed, in a wonderful form of ishing before his presence. Heaven and Earth depart, and so as their place is not found. To show Isai. 41. 12. a perfect departing: as that which in Scripture, is said of the wicked, that he perisheth so, as his place is not known. 21 The order of judgement, is in the persons judged, and manner of process. The persons, are all the dead great and small: cleared, by enumeration of these who are dead in the Sea, who by any other kind of mortality, or who were in their graves. And herein, clearly is implied the power of the judge. For no question can be of the living, when all the dead are forced to give presence. The manner of process is set down, after the form of well ordered human judicatories. In that books were opened: even the records of men's actions: Dan. 7. 10. and another book, the book of life. The judgement of earth, is, of these things which were in the books according to their works. The form of speech is to be noted, in that it saith not, of things written in the books and according to their works. To show, that here, are not two rules of judging. But, that so men are judged according to their works, as yet the judgement is led and ordered by the books. For the ground and cause of the judgement, is the book of life: according as in it men's names are written, or are passed by: being either given to Christ of the Father, or left. Now, whom the Father giveth him, none is able to take out of his hand, but he john 10. 28 joh. 6. 39 44. Rom. 8. 29. raiseth them up at the last day. And, whom he electeth, them he predestinateth to be made conformable to the image of his son: whom he predestinateth, he calleth effectually: whom he calleth, he justifieth, and sanctifieth, here, by his spirit to bring forth fruits of righteousness, and so, at length glorifieth. These fruits of faith, confirm us in the assurance of our election, and that we are in Christ jesus: that, which, further strengtheneth our peace, as writing it in our own consciences: which are the one sort of books: and whose testimony must accord with the other book of life. Now, then in the judgement, so are works looked on, as collation always must be of the books, to see if our names be written in the book of life, as assurance of life and joyful peace are written in our consciences. Otherways, in itself, all our righteousness is but as a menstruous clout. But yet, what Israel will not obtain seeking to establish their own righteousness, which is by the Law, the election will Rom. 10. 3. & 7. obtain. 22 Such are the person of the judge, and the order and manner of process. Now, the execution followeth. Which, agreeably to the purpose of the holy Ghost, for which, only mention of the last judgement is here made, is all in wrath, against death, hell, and such as are not written in the book of life: who are adjudged to everlasting fire, which is the second death. And, this is to show, as I touched before, that this last victory, over the Dragon and his instruments, shall be full and perfect: holding course, from the first degree of their foil, therein, till death and the grave, which are the last enemies, be subdued. And, this execution of enemies was sufficient to record in this place, where, this matter is not 1. Cor. 15. Ose 13. handled, as though, now at this point of time, and incident case, the last judgement were to fall out. As many, hereupon, have imagined, that the overthrow of Antichrist, and these huge Armies of opponents, should be conjoined with Christ his last coming. But, the spirit hath no such meaning. But, handling the victory of the Church over her enemies, to show that it should be perfect, he letteth us see that it shall hold on, till all enemies being subdued to Christ his feet, at last, death be swallowed up of victory: and that the Dragon's foil should not be, now, as at the first binding, from which after a space, he got loose again: But, it should be to final destruction. And, in this sense, the Apostle in the second to the Thess. 2. telleth that Antichrist shall be abolished with the brightness of the Lord his coming. Not, as though he shall reign till then: but that he shall be so consumed here with the power of the word of truth, as, without recovering strength, he shall be destroyed for ever: the full and perfect point whereof, is in the Lord his last coming, and final sentence against him. Therefore Cham 17 the Beast is said to go to destruction. In the usual manner of Scripture, when God will confirm his Saints against dangers, and in hope of deliverance, for their full settling, he leadeth them to the consideration of that final deliverance, whereto ever our hearts should bend themselves. and in like manner, in denouncing destruction to the enemies (in the measure whereof, as it falleth out here, we never are satisfied) he leadeth us to their last and final sentence. Thus the Lord calleth the Prophet, and other Dan. 12. faithful, in that promised deliverance from the tyranny of Antiochus Epiphanes, to the consolation of the resurrection. Acts 24. 15. & 26. 8. Heb. 11. 35. So, Christ, in his sermons, often. Paul for all Christianity, pleadeth the resurrection. The Martyrs suffered constantly, under the Law, looking for a better resurrection. The Scripture teacheth us, that, that day shall come as a thief, upon a peaceable and secure world, marrying and taking in marriage, etc. Which undoubtedly, 1. Thes. 5. 2. Matth. 24. will be, when, upon destruction of all troublers, the Church enjoying quiet state, shall fall in the sleep of security. For, if the last judgement and coming of Christ to it, had so notable marks, as the foil of Antichrist, taking of the Dragon, and so great tumults, wars, and commotions, with the havoc of so huge Armies besieging the Church, how could either that day comes as a these on a peaceable world; or the Church, in such cruel invasion, be at ease, and sleeping? This error, hath made the subsequent matter to be of most part mistaken: as if therein, the state of the triumphant Church in heavens, were set forth, as it shall be after the last day. 23 A learned man lately commenting, and with high and just commendation, upon this book, perceiving well, that the subsequent condition of the Church must be understood of her state here in grace: and, so being, not seeing how this place could be taken of the last judgement, turneth it to an allegory of the conversion of the jews, by allusion to the last judgement: their conversion to the faith (in respect of their present and long beegunne desperate estate, both temporal and spiritual) being as it were a rising from the dead. According as, by the Prophets, in regard of the full point thereof, it is called: and by the Apostle a life from death. But, besides that where a plain sense in propriety is convenient, far sought allegories are not meet, albeit for the wonderfulness and inexpected falling out thereof, the jews restitution be, of the Prophets, called a rising from their graves: yet, that thus, the whole description, so clearly in all the circumstances, of the last judgement, can be drawn thereto, I see no reason: specially, where, agreeably to the manner of the holy Ghost, the descripton of the general judgement may be taken properly and conveniently for the purpose in hand: and no necessity, for this, to interpret the subsequent Chapters, of any state of the Church, in time, thereafter. Which doubt, will nothing trouble the judicious Reader, considering the manner of the Prophetical descriptions, much different from common historical narrations: in that they, by Hypotyposeis, represent to the view, as present, those things they prophesy. Further, to say in a resurrection, whereby men rise from ignorance and in duration, to the knowledge of God and embracing of the faith, that they rise to eternal destruction, it is utterly absurd. And, here we see that all the execution is of enemies in torment and everlasting fire. The spirit even, hereby as it were, pointing to us his purpose, of this narration in this place. And this argument, ●uinceth that place, Daniel 〈◊〉. to be of the last resurrection. For, none rise the first resurrection, to everlasting shame: but all are blessed. As for the word, there put, of Many, as if therein, an argument were implied, of some other resurrection, than the general, wherein All rise, it helpeth nothing that opinion: as being put but in common, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repeated according, to the subsequent parti●ition, of Many to glory, Many to shame. And if thereon aught might be builded, with als good reason, here the general judgement must be understood, where All the dead small and great do rise, etc. That the many and goodly Prophecies of the restoring of Israel, have not as yet their full accomplishment, till by faith they be grafted in again, whence they were cut out, through unbelief, it were either great ignorance, or perhaps blasphemy to deny: seeing the Apostle to that purpose, citeth Prophecies, which, therefore, but in that case, cannot be fulfilled. Rom. 11. Again, that it seemeth necessary, so great a point not to be omitted in this Revelation, I heartily yield: but that therefore, this place should, from a proper and well consisting sense, be drawn thereto, I see no necessity. For, that matter was, not obscurely, in the sixth Vial signified: and, more plainly, in the Church her song, Chapter 19 and, if more be requisite, who may not be satisfied (as such mysteries are here delivered) with that, which in the next Chapter is said of the new jerusalem; having, upon this full overthrow of her focs, her ports cast open towards all the quarters of the earth; and on them written the names of the twelve Tribes of Israel, to whom then they are made patent, that all Israel may be saved? 24 A Throne, Daniel 7. is erected, and one sitteth, for judging and destroying the Beasts there mentioned, enemies and troublers of the Church then. And Daniel 12. the faithful for conception of a perfect deliverance, and full overthrow of their adversaries, are called to the meditation of the last and full degree thereof, in the general resurrection. To that, here is the allusion: even as, in the description of the enemies here, the allusion was to these. To show, not only the like and full overthrow, of the troubles now of the Christian Church, holding on to final accomplishment in Christ his last coming, as the other were abolished at his first: but also, that the first, even in the promise of God his dispensation, were types, of the latter. The not adverting whereof, hath made many to misconceive the mind of the holy Ghost in the Prophets. While some, in accommodation of the promises and denunciations, so rest in the first state and time, as they look not how, therein, God looked further: and others, so interpret them of the last state and time, as, against the mind of the spirit, they apply them not, first and properly, to the state then: Whereof, first, and for special consolation against the evils then, they are meaned: albeit they had also typically a further signification: as the wise and frequent allusion in this prophesy, proveth, and accommodation through all the new Testament, no less clearly. 25 This great white throne (shadowed by that of Solomon) albeit then, in full and final degree, it shall be erected, when our Lord returneth in the clouds of heaven: yet, in some degree, it is erected, here in the clear, and evident prevailing light and power of the Gospel. So as, even here after a sort, heaven and earth depart, that is, the whole state of the world is changed: as, upon pouring out of the seventh Vial, was denounced: and, as for the like event, though not in so full measure, was spoken of▪ at the opening of the sixth scale. For, even here, we shall have new heavens and a new earth, that is, a new state of things, by the enemies utter fall, and goodly, graceful, and peaceable estate of the Church thereupon: when there shall be no more Sea: as, by Isay is Prophesied often, and magnifikly in the subsequent Chapters Isai. 42. 9 & 43. 18. & 65. 15. & 66. 22. is declared. Thus the state under the Gospel, in collation to the former, is called of the Apostle, a new world, and so the condition of the Christian Church (upon destruction of Whore, Beast and Dragon, and strange alteration of all the states in the earth) enjoying peace, shall be yet in respect of her state before, a new world. The full and perfect degree whereof shall then be, when upon the Lord his last coming, the heaven shall depart with a noise, and the elements shall melt with heat: what time, we shall get new heavens and a new earth, wherein 2 Pet. 3. righteousness no more sojourneth as in Tents, but stably dwelleth for ever as in a mountain. 26 So far then is this description of the last judgement to be properly understood, as yet we must not imagine it to be here set down, either for the point of time when it shall fall out, for that it shall have this coincident case of the overthrow of Gog and Magog: but only for the cause above explained. Neither is there in all this prophesy, or (as I think) any where in scripture, any ground, whereon to gather determinately, the year or age of that day: whereof to inquire after the Lord his own answer, it is in my judgement excuseless temerity: and to determine aught, is high presumption. That some, otherways godly and learned men, excuse their scanning hereat, by that, Christ, foreclosing all Creatures from the knowledge of the day and hour, leaveth so, place to search the year or age: besides that (in such clear evidence of the ordinary frame of Scripture speech) this shift is both childish and ridiculous in my opinion, it is also too bold and gross dallying with the Lord his words. 27 Now yet for bringing minds to acquiesce in this our interpretation, the Nations seduced, their notes, judgement and names are more to be cleared. The allusion is partly to Sodom, wherein all young and old from all quarters compassed Let his house. And Sodom was a City Gen. 19 of the plain, and they were devoured by fire from heaven. It is also to the 7. of judges, where the Midianites like Grasshoppers in multitude, and whose Camels were as the sand of the sea in number, pitched against Israel in the plain: and were destroyed by three hundredth, but holding forth burning Lamps, and blowing Trumpets: (for the yoke of their burden, and the staff of their Isai 9 4. shoulder, and the rod of their oppressor are now to be broken, as in the day of Midian) an exceeding fit type of this foil, which must be by fire from heaven: but such as then shineth, when we learn to break the earthy pi●cher that hideth it, and to blow the Trumpet of God his word loudly. This fire came out of the mouths of the two witnesses: This is the breath of the Lord his Isai 30. 2 Thes. 2. jer. 23. 29. Chap. 14. 18 & 15. 7. Mal. 14. 1. mouth. The word of God in the mouths of his servants, is fire, and the wicked are stubble before it. But the allusion here chiefly, both in the names and manner of judgement, is to Ezechiel 38. and 39 where divers learned men think one and the same matter to be handled, accommodating both that and this place to the Turks, as whose destruction both there and here in their judgement is meaned: and accordingly with Abenezra interpret the little horn, Dan. 11. mistaking (as I think) these places, and here, yet going further aside, in thinking there and here, one and the same matter properly to be delivered. Whereto the names of Gog and Magog, give no more reason of proper interpretation than could before the name of Babylon, and the whole frame and leading of this prophesy, by continual allusion to the old Testament might have taught another sense to be sought for: and that here Gog and Magog are to be taken Spiritually, as before Sodom and Egypt. 28 By Gog and Magog in Ezeehiel, the Kings of Syria cruel oppressors of the Church of Israel are meaned: as by the little horn in Daniel, Antiochus Epiphanes the worst of all. Whereof see Tremellius and junius upon these places, junius upon this, and the learned Commentary of Hugh Broughton upon Daniel. That the attempt of Gog and Magog, and their judgement, thereupon is said to be in the latter years: it will not trouble the resolution Dan. 8. of any, who seeth the rage of the Goats four horns (of the Prophet plainly interpreted, and of all men confessed to be that of Alexander his successors, & namely, of the succressing little horn Antiochus Epiphanes) called the last wrath. Both Ezechiel and Daniel, so speaking not absolutely, but respective of the last cruel troublers of the Church of Israel, before the first coming of Messias, and accordingly of their destruction. Wherein, if much more appear to be spoken, then in the measure of God his judgement against them can be seen fulfilled: we have to consider, not only the Hyperbolike style of the Prophets in such cases, but as I have already touched, that these Prophecies besides the first & proper accommodation, had a further but a typical relation. And truly, it were strange to imagine how the Turk his Kingdom standing, the Israelites shall so recover their own land, as they dwelling therein securely, and without fear, he should plot to invade Ezech. 38. 11. them. That here the names of Gog and Magog should be meaned, or at least restrained to the Turks, is very improbable: seeing the two witnesses slain at this losing of the dragon, lie dead in the street of the great City, Chap. 11. and all Nations rejoice ou●r them: seeing the Whore is drunk with the blood of Saints, and in her is found Chap. 17. & 18 Chap. 13. all the blood shed on the earth: seeing it is the Beast that maketh war with the Saints, and overcometh them: and thereupon, whereas he was first like a Pard, in course of time, when the dragon is loosed, becometh of his colour. Seeing also that out of the mouth of Chap. 17. Chap. 16. the dragon, Beast, and false Prophet, came these frogs, instruments of this seduction: and seeing they are described to be false Prophets, working miracles, and authorised thereto by the Beast and false Prophet: thus evidently designed to be the Popish Clergy, and by experience, chiefly the Jesuits. Lastly, seeing here by Gog and Magog clearly are designed all the instruments of the dragon his last fury, from the four quarters of the earth, the Turks particularly cannot be meaned. Like as herein is an evident Argument, why here Gog and Magog are not properly to be understood, as in Ezechiel, who bringeth them specially from the North. It is true, that at this point of time, when the dragon is loused, the Turk his greatness began without resistance to undo all: God his justice, in them losing the four Angels from Euphrates. But these Angels so loused for punishment of false Christians, their idolatry, witchcraft, murder, etc. more than direct enemies of the true Church, are not to be esteemed one with the dragon here loused. Who, as at his first misgiving against the woman and her first seed, he stirred up the Beast of his authority to deceive, first, like Balaam, and a fraudulent Pard: so here again, being loused for maintaining the credit of his Vicar (whom the semblance of the Lamb his horns, false miracles, occupying of the holy City & Court of the Temple, and his fitting as God in the Temple of God, could no longer bear out: the rod now being applied to measure, and his mouth found out whose it is) by the Beast, he maketh war with the Saint● and overcometh them. Falling to open and cruel murder: the Dragon, Beast and false Prophet, all jointly bending their whole endeavours to seduce the Kings of the earth, enemies of all sorts, to compass the tents of Saints, and beloved City. The City and Court of the Temple, trod under foot, and occupied of the Beast, albeit called holy, for that the Temple was within them, Chap. 11. yet were cast out. Here the Tents of Saints, and beloved City are besieged. The four Angels from Euphrates were instruments of God his wrath against the world, and for the sins specified, Chapter 9 20. 21. from which the sealed ones were free. Here the endeavour of Gog and Magog is directly against the Saints. Gog and Magog then are the instruments whatsomever of Satan his last fury against the Church, whom for upholding of Antichrist, or at least, for keeping down the full prevailing light o● the Gospel, and graceful state of the true Church, he stirreth up, of what Nation soever, Turks or others. 29 The whole course of this prophesy framed to the dispensation in the old Testament, and condition of the Church then, openeth clearly the reason of the allusion. This is certain, that in the condition of the Church of Israel, as I have said, we are not only to look upon things in propriety, but also to consider them as stamps of things to come. Hereof it is, that as all the deliverances promised from their enemies, and afflictions than had a further respect (as the measure of their present deliverances, nothing answerable to the high promises; easily brought the godly to consider, and wait for better) so also were their troubles and troublers, types of other and more dangerous enemies, and the destructions denounced against them (which in the first properly taken, were not seen fulfilled in the degree threatened) raised the hearts of the faithful to wait in the end for a more absolute victory and constant peace. The first great affliction of Israel was in Egypt by Pharaoh, that great dragon, as Chapter 12. Itouched. The next great affliction and captivy was by Babel, and these Beasts in Daniel. Now after the people's delivery from Babel, City and Temple being re-edified: the last cruel oppressing enemy, and stayer of true worship before Christ his coming in the flesh, was Gog, and of Gog specially Antiochus Epiphanes: as Daniel, Ezechiel, and books of Maccabees show clearly. For the Romans were not long before Christ, but drawn in as sequestres by the jews own partialities (whereto pride brought them after they had been helped by a little help) and albeit the stronger, yet so far suffered and maintained the liberty Da●. 11. 34. both of state and religion, as at Christ his birth Herod was a mighty King, and the state and religion for freedom from any foreign oppression, flourishing. Hence it is, that as for expressing the first troubles and troubler of the Christian Church, and her delivery there from, allusion is to Egypt, etc. And for expressing the next huge evil of Antichrist, the allusion is to Babel, and that in a Beast carrying a note of all the four in Daniel: so here to express the last enemies, who after her coming out of Babel and Zion re-edified, shall be instruments of Satan his last puffed, the holy Ghost alludeth to Gog and Magog. For whose destruction, as a great white throne was set up, that at the first coming of Christ; the saints Dan. 7. might get the Kingdom: so here, to show that these last Ministers of Satan his rage shall fall still to final destruction in the Lord his last coming, a great white throne is erected. And as upon the full overthrow of Gog and Magog, Ezech. 38. and 39 Thereafter the state of City and Temple are set down, most goodly: so by allusion thereto, here upon the utter foil ofher enemies, the new jerusalem is magnifickly described. That of Ezechiel is of the state of the Church of Christ under the Gospel, generally in relation to the Church before Christ, and under the law. This here in the subsequent Chapters, is of the Church specially, now victorious over these enemies, and graceful through the conversion of the jews and Eastern Kingdoms to the faith: enjoying plenty of light and peace, in relation to the Christian, Church, before in her wrestle and sufferings by these enemies, now overthrown. 30 By the course of this prophesy it would appear, that first the Whore shall be destroyed, next, that the Kingdom in the head thereof the false Prophet shall be done away, and that thereafter, Satan for his last endeavour stirring up Nations against the Church, shall be in these his instruments, so absolutely foiled, as the Church from thence shall enjoy quiet state. For whither things shall thus fall out in course: or if thus, by part, the overthrow of all the enemies be set down, to show a perfect victory, I dare not determine. And if (as possibly, and very probably it may fall) after the burning and sack of the City of Rome by Christian Princes; and next afte●●he ruin of the Kingdom, and head thereof, the false Prophet: that the Dragon by some residue of the Frogs, shall stir up nations, and perhaps, of them the Turks; (that so God may destroy all them who have destroyed the Church) yet we see clearly what shall be the event. For both the inward enemy and traitor, the beast shall be destroyed: and all outward enemies, who by Satan his instigation (now madly furious, that his time is so short) shall rise against sin, shall find it a cup of poison. The Turk hitherto hath been God his scourge against the world, and false Christianity: and therefore hath prevailed, But if he rise against the true Church, fire from heaven shall devour him. Yet that here specially the Turks are meaned, I see no reason. And as I can take up the drift of the Holy Ghost in this prophesy, it would rather appear, and my heart inclineth so to think by the fall of the Beast, and conversion of jews thereupon to the faith, that the Turks and other states of the East shall be brought to embrace the Gospel; albeit, perhaps, first taught thereto by some noble foil. For no question but as the event of the seventh Vial maketh clear, the whole estate of the earth shall suffer such alteration, as was not since men first inhabited the same. 31 Now for the different measure of judgement upon the Army, and upon their Captain● the Dragon: whose judgement is according to that of the Beast, and false Prophet, besides the reasons above touched upon the end of the 19 Chapter; we must further consider, that the Dragon is such an enemy as no foil of him can secure us, till he be sealed up in everlasting torment. And for the Beast and false Prophet, signifying a Kingdom, and order of succeeding heads over it, and not designing any one particular person, as the head of impiety: a perfect and unrecoverable destruction of them both, both in God his justice, and for the Churches full security, was requisite. To the Reader. Here should have followed the like Commentary upon the two last Chapters 〈◊〉 upon the former, but for some special reasons, they are omitted. Use that which here thou hast with an upright heart, and give glory to God. A TABLE CONTAIning the most notable things in this book. A Rule for right Accommodation of Story to the seven seals of this book. 41 The wrong ground whereby men mar the Accommodation. 46 How far time must be looked to in the Accommodation. 89 The Air. 170 Our Altar Christ. 37. 60. 81 The Ambition of the Roman Bishops. 65 Angels are about the Church for two respects, to protect her and to learn wisdom by her. 29. 30 Angels are not to be worshipped. 210. Angels put for the name of office not of nature. 59 The Angel of the covenant. 50, 59 Antichrist his beginning. 70, Whence, and in what manner he arriseth. 118, 119. 120, 175. The mischief coming by him compared with the flood of Noah. 77. His name. 79. The number of his name. 124. What sort of enemy he is. 137, 140. That he is the Pope. 113, 183 185. Acommon deceiver of alboth jews and Gentiles. 80. How he hath not power to slay men, and yet with him is found all the blood shed on the earth. 72. 84. How far he did prevail. 139. How to judge of his followers. 136, 137, 141. The first and second degrees of his fall. 157. The third degree of his fall. 158. The fourth, 160 The fifth, wherein is a wise and just retribution. 161. The sixth, 163. His destruction irrecoverable and utter ruin. 78, 89, 165, 177, 218. His unexpected foil. 218. His irrecoverable fall compared with the falls of the Beasts in Daniel. 219. Armageddon. 165 Christ his Arrows kill all but differently. 34 A divine Artifice of the spirit 160 The Attire of the Bride 208 B BArbarous nations overturners of the Roman Empire, although Satan his intention in spewing them out of his mouth was far other. 110 A great Battle in heaven 103, 108 Why men are named Beasts. 123 That the first Beast is the state of Rome, not under the persecuting Emperors (as the common opinion is) but of the same time and condition with the second Beast, that is, under the Popedom, it is proved by four clear notes of the first Beast, proper to the Popedom: The first note 113. The second, the third, and the fourth note clearest of all, 114. How the same Antichrist (to wit, the Popedom) is set fourth in both the Beasts, 118. 121. What reason the Beast and false Prophet be distinguished, seeing they are but one. 121. 177. 178, ●18. What the wound in the sixth head of the Beast was, and the curing of it. 116. 117. In what respect but seven heads are attibuted to the Beast, albeit in number they be eight, 118. 176. Who is the seventh head of the Beast, 122. 177. The Beast is the eight head and one of the seven, to wit, the sixth. 116. 122. 176. Who the Beast is, 123. 178. His seven heads. 175. How he had been, and then in john his days was, and how he was to come: and what be the Kings, called his Heads. 176. The horns of the Beast. 179. Why to this Beast is attributed not only horns as to that in Daniel 7. but further also, heads. 179 The Beast in comparison set against Christ. 217 Beasts throne and elders. 20. 202 Christ his garment dipped in Blood. 214 Pope Boniface the eight. 231 The Books opened in the last judgement. 235. 236 The Bride her preparation. 206. Her attire. 207. 208 C THe degrees of a true inward Calling to the ministry. 91 The length of the Land of Canaan 144 The Captain of the Lord his Host. 214 His power to do all things, 213 The Character of the Beast. 124. 136. 219 Christ in divers respects is both God sitting on the throne, and also the Lamb standing between the throne and the Beast and Elders. 13. He is dispenser of all both mercy and wrath. 60. His coming down from heaven. 85 He is Lord of Sea and Land. 87. He cometh in his Kingdom with power. 107. 110. His garments dipped in blood. 214. He is our Garment. 162 The Church her constant graceful state, in the presence of God in her. 12. In her goodly state heerethrough 13. In God his dispensation; terrible for her. 14. And gracious towards her, in three graces. 15. Her happiness by this state. 20 Without the true Church is neither salvation nor any true knowledge. 24 The true Church preserved even under Antichrist. 53. 71 Her case under him. 93. 137. And it is showed in three distinct speeches. 138 The Church her enemies and sufferings after what manner they be described in this Prophecy. 104 The primitive Church her habit and her traveling in birth 105. Her flight to the wilderness. 190. Why she is called a mountain. 166 The Church her estate in the last days. 261 That the last two Chapters of the Revelation must be understood of the Church militant 264 The Roman Clergy. 70. 196 Their properties. 78 A Cloud a note of divine majesty. 86 A delightful Congruity in the order of God his working. 164 Conscience: the twofold state thereof; the intolerable torment thereof coming by Popish Doctrine 72. 73 Constantine the great 44. 109 Contention set forth by fire; the effects thereof 62 How it was among the Churchmen 63 The Course of the Revelation. 32. 101. 142. 153. 232 And of the Trumpets. 61 The Artifice thereof noted. 84. 90. 100 101 The Cry of souls of Martyrs 37 The Dragon his Crowns are upon his heads, but the Beast his upon his horns 113 Christ hath many Crowns 213 The Cup. 135. 136 D THe Day of judgement shall come on a secure world. 169 Death of two kinds. 64 Of a third ki●de. 67 Death first and second, 223, 224 To Dye in the Lord. 142 Desire of further knowledge. 49 The threefold Dignity of God his Saints. 14 Dioclesianus a cruel persecuter. 43 What Disposition is requisite for the perception of Divine Mysteries 173 A Door open in heaven 9 How we must enter thereat; and the necessity and fruit of entering. 10 Our Door to God is jesus Christ. 259 The Dragon who, and of what time he is. 105 His binding and to whom he is bound. 222. 228 E THat great Eagle 109 The Earth in opposion to heaven for the earthly sort. 10 For the place of the visible Church 49 The Earth in an other third sense. 156 The love of the Earth; the effect thereof. 70 A great and strange Earthquake 170 The East, a pleasant discourse upon the coming of the Angel from the East. 50 The occasion of the falling away of the East from the truth: and their conversion again 163 To Eat the word of God. 91 To Eat the flesh of the Whoore. 181 The E●●s of Christ as a flame of fire 212 Elders, Throne and Beasts. 202 Roman Emperors bloody persecutors; and how some were forced to honour the Saints. 48 The German Emperors. 175. 179 The Grecian Emperors 178 The Enemies of the Church in the old and new Testament. 104. 145 Example. 193 F HOw to judge of our Fathers in time of Antichrist. 136, 141 Fire from the Altar of a double effect. 60 Fire of God's spirit, of love, and the fire of contention; the different companions and effects of the two fires 62 The Fire of Ambition. 63 Fire, Brimstone and jacinthe 83 The Fire of Christ's feet 86 To have power over Fire. 146 How the Fire is mingled with the Sea. 150 Christ his eyes a flame of Fire. 212 The Flood cast out of the Dragon his mouth. 109 Flying through the midst of heaven. 68 134. 187 Frogs coming out of the mouths of the Dragon, Beast and false Prophet. 161. 162 Their properties. 164 Who they are. 165 Fulminatrix legio. 43 G CHrist his Garment dipped in Blood. 214 His neme written on his Garment. 216 Our Gate and only door to God is lesus Christ 259 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 254 God his seat in his Church, his nature, and Trinity of that one shadowed by three jewels. 12 His patience 82 Gog and Magog. 233 That they are not particularly the Turks: who they are. 242. 243. 244. 245 Golden Vials. 27. 153 The three Graces of God towards his Church 15 Pope Gregory the seventh. 229 H THe mourning of Hadadrimon 167 Hail for cold preaching. 62 For judgement. 99 Heretics their disposition. 66 Haleluiah. 200 haps. 27. 148 Harvest. 145 Heaven in opposition to earth throughout this Prophecy is taken for the true Church in opposition to the worldly sort. 10 Heaven put for the glory and honour of the great men of the earth 40 Amultitude in Heaven 200 The Heavens cast wide open. 211 Horns. 26 Why the Beast is said to have two horns like the Lambs, seeing to the Lamb are attributed seven. 115 Ten horns of the Dragon and of the Beast. 123. 179 The difference between the ten horns Daniel 7. and the ten horns Revel. 13. and 17. 179 Why the horns of the Beast have crowns and not the horns of the Dragon 113 Horses. 33 The Host of heaven. 215 I ALlusion to the fall of jericho to the fall of Babel. 100 jesuits the origine, their busy endeavours, their date, they are the last puff of Satan his mouth and of the Vicar of his throne. 165 The conversion of the jews 80. 164. 167 But most evidently. 168, 139 Whether they shall inhabit their own Landagaine. 168 How great a way the Pope's fall shall make to their conversion. 169 Their conversion and joy upon his fall. 201. 206 john disposed the Canon before his death 269 The Impenitency and Induration of Papists. 160. 161 The ordinary degrees of true Illumination. 25 How we should look on the condition of the Church of Israel in the old Testament. 245 What is requisite to judge righteously. 212 A description of the last judgement. 234. 235 The manner of process in the last judgement, how it shall be led by that which is written in the books, and yet according to our works: set forth not for itself or time thereof, but to show the continual, recureless, and final destruction of the enemies, and goodly state of the Church thereupon, holding still one to the last judgement, and so, eternal. 236. 237 The year or age of that day cannot determinately be gathered upon any ground in Scripture. 241 julian. 229 K KIngs. 194 King of Kings and Lord of Lords. 215 The Keys which the Popes have, to wit, of the bottomless pit. 70 Christ and his Ministers have these same Keys in a far different sense. 221 L THe Lamb of God. 27 In what respect the Lamb his slaughter is the reason of his worthiness. 28 The Lamb his marriage. 206 Seven burning Lamps. 15 Legio fulminatrix. 43 Lightnings, thunderings and voices. 14 True Light bringeth ever true joy. 24 White Linen apparel. 153 Where our Church was before Luther. 140 Lions, Bulls and Cherubins in Solomon his Temple, types of the Ministers of the word. 18 Two Lions of divers qualities. 24 M MAgeddon or Megiddon. 165. 166 Mahomet his time of rising: by what means he spread his doctrine: the swift course of the victories of his successors. 82 A man.. 42 The face of a man.. 17. 78 A manchild. 106 The number of a man.. 126 The measure of a man.. 257 Of an Angel. 258 The Marriage of the Lamb. 206 The souls of the Martyrs cry. 77 The Merchants and Merchandise of Rome. 195 God even in wrath remembreth Mercy. 60 Ministers of God his word are necessary for begetting in us the life of God. 16 The properties requisite in them. 17 The light and feeling that aught to be in them 88 They are the light of the world 188 The degrees of a true inward calling of a Minister. 91 The type of the Ministers who were first open contesters with Antichrist in three ranks. 133. 134. 135 How they were persecuted. 141 True Ministers have power over fire. 146 Miracles. 151 Christ is our Morning star. 267 Why the Church is called a Mountain. 166 Mourning must go before joy. 23 The Mourning of Hadadrimmon in the valley of Mageddon 167 The Mystery of God; the finishing thereof. 88 89 99 155 What is requisite for the perception of Mysteries. 173 A Mystery where of the Author in soberness confesses be dare not determine. 12. Another. 232. Another. 258. N ANtichrist his Name. 79 Christ hath a Name which none knoweth but himself. 213 His Name King of Kings. 215 His Name the Word of God. 214 To have the Name written on the garment and one the thigh 216 A New World. 241 How Christ reneweth the world. 252 The Night for human sciences 68 Noah his flood semblable to the evil of Antichrist. 77 Number of the Elders twenty four, the reason thereof. 13 The Number of four 17. 49 In an other respect. 81 The Number of twelve. 120. 128 The Number of the name of the Beast. 124 The Number of the name of God. 125 O WHat makes the Obduration of Papists 173 Odoacer King of the Heruls 17 Our prayers are Odours. 27 How and in whom they are Odours. 59 The Order of the Revelation. 32. 142. 153. 232 The great artifice thereof. 48. 90. 94. 98. 100 101 P HOw to judge of Papists. 136. 137. 141 The cause why Papists be so obdured 147 Their unity. 180 Papistical seducers may be justly punished by death, yea and should be. 159 Their impenitency. 160. 161 Their desperate sorrow because of the light of the Gospel. 161 Christ his feet are Pillars. 86 Pharaoh a type of the Dragon. 104 That the Pope is Vicar of Satan his throne. 112 That he is the Beast that Antichrist. 113 It is also proved by three infallible tokens. 183 And by a plain and forcible argument evinced. 185 The shifts of the Papists for exempting the Pontificality from this blot. 183 Whence he arriseth. 175 His fall irrecoverable. 78. 89. 165. 177 His presumption, obstinacy, and unexpected foil. 218 Aplaine crossing of all Popery. 54 An encouragement to Prayer. 60 The false Prophet all one with the Beast; and for what cause they be distinguished. 121. 177. 178 The Lord God of the holy Prophets. 254. 265 R Rain twofold. 62 The Rainbow about Christ his head. 86 All Religion. 19 The first Resurrection. 224 Who they are that are said Chap. nineteenth, to rise the first Resurrection. 224. 225 The Revelation worthy of our study. 11. 265 The dignity thereof showed in two great points. 21 The course thereof. 32 Riches and authority without wisdom are but the weapons of a fool 30 The Riches of Christ. 30 Riders on Horses. 33 Christ his Riding on a white horse. 212 White Robes in Scripture have a triple signification. 38 Rome her presumption. 192. 218 The Renting of her in three. 171 By whom shall her fall be. 152. 163. 182 The first and second degrees of her fall. 157 The third degree of her fall 158 The fourth. 160 The fifth. 161 The sixth. 163 What her fall shall be. 181 It is irrecoverable. 165. 177 And unexpected. 192 The certainty and greatness thereof. 188. 191. 198 The equity thereof. 189. 198. 205 Yet in considering the equity, a diffeerence is to be put between the state & every particular member of that state. 193 S TO the Saints is given a kingdom even here. 107 Satan his twofold dealing against the Church. 105. 106 What is his first attempt always. 106 How he is said to be in heaven, to fight there, to be cast down out of heaven into the earth. 107 The Scripture is only to be heard and no voice else in the Church of God. 25 In what respect it is a little Book. 86 It is kept secure by the Pope. Ibid. It must be eaten. 91 In the Scripture all is revealed requisite for light or manners. 266. 267. 268 To couplerightly the parts thereof. 268 The glassy Sea a type of the Word. 15. 149 The Sea for the common worship. 49. 64 For that which is below. 120 The Red Sea and pillar of fire, types of the Word and Spirit 150 For what reason the Sea is said Chap. 15 to be mingled with fire. 150 There was no more Sea. 120. 250 Seamen. 196 The Seal of God. 51 Seducing of two sorts. 228. 233 The twofold Seed of the Church. 130 Seven Lamps 15 Seven horns and seven eyes of the Lamb. 26 Seven points of his praise. 30 Seven heads. 118. 175 Seven Seals, Seven Trumpets, Seven Vials. 153 Seven, divers times recorded in all this book, and concerning this number Seven. 232 The Shining of the Bride her attire. 208 Showers twofold. 62 Two great Signs in heaven 100 The Sign of the Dragon. 102. 147 The Sign of the Son of man.. 147. 212 To Sit. 191 The Slaughter of the Lamb the reason of his worthiness, and in what sense must think so. 24 Sobriety. 88 211 Example of Sobriety in the Author 12. 232. 258 Solitary places 188 The Holy Spirit his procession and name of Comforter signified by the Rainbow diffunded about the Throne 12 In a divers consideration he both sitteth in the throne, and also is before the throne set forth in Seven burning Lamps. 13 Stars, for great men of the earth. 40. For Pastors. 67 And in that case how they are to be considered. 68 To stand in the Sun. 216 T The Tents of Saints 233 Theodoricus the Ostrogoth, the seventh head of the Beast. 122 Thrones. 161 Thrones, Beasts, and Elders. 202 Thrones set for saints. 228 Christ his white Throne. 235. 240 Seven Thunders. 87 Why their speeches were uttered and yet not written. 88 The Times recorded in the Revelation. 73 A refutation of Prophetical years (as they call them. 74. 96 How to understand the Times of the Revelation. 76 The Time of ten days. 76 The Time of five months. 77 How the Trumpets begin and end in respect of time. 80. 89. 90. The Time of forty two months, and of 1260 days, and of Time, Times, and half a Time. 96. 231 The Time of three days and a half. 97 Which also is the space that the Dragon is let go loose after his first binding. 222 The effects of that his losing 203 The Time of a thousand years. 226 It is the only Time in all this prophesy to be taken definitly. 230. The Thighi; to put the hand under the thigh: Christ his name written on his thigh. 216 Tragical times of some Emperors. 43 Treasons of Papists: by whom they are achieved: how good and worthy works they do esteem them. 72 And what setteth them so madlings a work. 165 The Tribes of Israel. 53 Why they are recorded but to be twelve seeing they were thirteen. 127 Trumpets. 58 Twelve. 120. 128 Turks, their heads, terrible Army, the great desolation they make. V GOlden Vials types of faithful and pure hearts 27 Golden Vials cups of wrath. 153 The reason why they come in place after the trumpets. 154 On whom they are powered out. 156 Vintage. 146 Of the Visibility of the Church. 138. 139 The Unity of the Church of Rome. 180 The Voice of Christ is bold as a Lion, and powerful as thunder: How to know if the Ministers speak his voice. Pope Urban the second, and his successors, kindlers of the holy war for recovery of jerusalem▪ 229 W Love of the Wages ofunrighteousnes 196 The War proclaimed in Paradise. 102. 105 Christianity is a Warfare: against whom it is: and how to fight it out. 108 And overcome. 180 Counsel and strength are for the War 213 The holy War. 229 Waters of two sorts. 67 Many Waters. 162 The drying up of many Waters 162. 173 White colour, White horses. 33. 145. 212 White robes. 38 White linen apparel. 153 A White throne. 240 Winds for influence of spiritual graces. 49 Deep Wisdom. 204 The Whore described. 174 Who she is. 182 How the restoring of prophesy and dispelling of darkness is a Woe. 98. 160 Two great Wonders in Heaven 100 Wondering of two sorts. 174 The Word compared to water, figured by the Laver in the Tabernacle, and by the brazen Sea Temple: and in this book Chap. 4. set forth under the type of a glassy Sea before the throne. 15. 16 The Word contemned, of a blessing becometh the first of plagues. 34 The Word is the weapon of Christ his victory. 86. 88 215 Three degrees of operation which the Word of God hath in the hearts of his own 132 Our Worship to God must proceed of knowledge. 20 The Wound of the Beast in his sixth head 117 How Works do follow the dead. 142 FINIS. Faults escaped. Page 8 Line. 1 Fault. Affliction that Correction. Affliction them that Page 8 Line. 29 Fault. sex. Correction. step. Page 27 Line. 12 Fault. three Harps Correction. their Harps Page 31 Fault. last Correction. of ingratitude Correction. of our ingratitude Page 42 Line. 2 Fault. oft Correction. of Page 42 Fault. 32. Correction. uncouch Correction. uncouth Page 43 Line. 10 Fault. Antonio Correction. Antonino Page 43 Line. 30 Fault. Antonius. Correction. Antoni●us Page 44 Line. 26 Fault. while Correction. which Page 46 Fault. last Correction. bewhiche Correction. bewitch Page 56 Line. 14 Fault. endure Correction. endear Page 60 Line. 29 Fault. God even Correction. God is even. Page 91 Line. 16 Fault. beget them of the world great. Correction. beget them, of the world, great trouble. Page 158 Line. 16 Fault. sailed. Correction. failed Page 160 Line. 34 Fault. first Correction. fifth Page 188 Line. 33 Fault. damoniak Correction. daemoniak Page 239 Line. 2 Fault. Daniel 2. Correction. Daniel 12. Page 212 Line. 26 Fault. Chap. 4. Correction. Chap. 6. Page 219 Line. 20 Fault. there Correction. thereto In page 104. in the marge●t above the antepenult line, add Micah 7. 15 In page 219 line 20. after these words, for thereto is the allusion, insert these words, as also Dan 2. the Image whereby these same kingdoms were typically showed, is then said to be destroyed when the stone falleth on the feet thereof.