A PLAIN EXPLANATION OF THE WHOLE REVELATION OF SAINT JOHN.  
Very necessary and comfortable in these days of trouble and affliction in the Church.  
Penned by a faithful Preacher, now with God, for more private use, and now published for the further benefit of the people of GOD.  There came a voice from heaven, saying: Come away from her, my people, that ye be not partakers of her sins; lest ye be partakers of her plagues, Reu. 18. 4. Here are they that keep the commandments of God, and the Faith of jesus, Reuel. 14. 12. Alas, alas, what great City is in one hour come to desolation, Reuel. 18. 16. 17. The Beast, and the false Prophets, were alive cast into a Lake of fire, etc. Reuel. 19 20. 
Printed at London by T. S. for Nathaniel Newberry, 1622,   

To the Christian Reader.  
Whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the Scriptures, might have hope. Rom. 15. 4. And the Revelation of jesus Christ, which God gave unto him, to show unto his Servants, Reu. 1. 1. was given and written for the comfort of the Church in her latest and greatest troubles, and sharpest afflictions and persecutions; wherein certes God's love and care of his Church, is abundantly manifested. For not any of the Primitive persecutions, or latter Antichristian Sedutions, and bloody Combustions, wherewith at this day the Church is turmoiled: But they are foretold, with their Issue and Events in this Book; that so the chosen and elect of God might not be carried to everlasting perdition, or overwhelmed with sorrow and displeasure in their seeming inextricable temporary calamities.  
Many Commentaries and Expositions of this Book have been published by very Reverend and excellent learned men, no doubt to the great comfort of God's people; and therefore the less need there may be imagined to be of any more: but, (besides that this is more brief and plain upon the whole Book then any other; and so is more useful for the most, that have most use of it; if it shall serve but as a watchword, even now to direct God's people in their perplexities, whether to have recourse for comfort and consolation, and so incite them to a more diligent reading, and studious search of this holy Revelation, it will be a sufficient apology for this publication; especially at this time; when so many waver between hope and despair of the good success, of the affairs of Christendom; which so nearly concern the welfare of the Church, as that the Enemies begin to look big again; daily expecting the ruin of it, as if the hope of God's people were vain; or as if by their wicked policy and power they made sure account to disappoint God of his purpose, and decreed destruction of the Kingdom of Antichrist; not considering that the more they extend their malicious practices against the desolate Woman, the more and greater woes are due unto them, and the more horrible judgements shall come upon them, and that happily by means of those weaklings whom they now so much scorn and trample upon. For, upon whom have they gaped, at whom have they hissed, but at the holy ones, and the anointed of God? Well, I say no more, but that God is wonderful in all his works, and so will declare himself in the destruction of those his enemies; and in the deliverance of his faithful ones out of the hands, and from the rage of the Dragon, and his Instruments; the Beast, and the false Prophet, with all their Locusts and Frogs; let them cast abroad never so great floods of deceits and persecutions to overwhelm the Church, and to extirpate true Religion; only it behoves the professors of truth, in this expectation to arm themselves with faith and patience, and to exercise themselves in obedience to God's holy Commandments; and then they may rest assured of the accomplishment (in God's good time) of all the promises expressed in this Book.  
Wherein to help us, the Author (a man of excellent gifts) long since travailed; and now by the providence of God, are his labours in this kind published for our comfort. I pray God that we may be directed to make good use both of the holly Revelation itself; and of his labour in the Explanation of it.  
Farewell.   

A PLAIN AND FAMILIAR EXPLANATION of the whole Revelation of Saint JOHN.  
APOCALYPS, CAP. 1. The Revelation of JESUS CHRIST, which God gave unto him, to show unto his Servant's things which must shortly be done, which he sent, and shown by his Angel unto his servant JOHN, etc. 
AS the Prophet Daniel, in his time was raised up of the Lord as an instrument to reveal to the Church of God in those days, the difficulties to come unto the Church of the jews, that thereby the Church might be armed against those troubles, as also to comfort them in the good issue thereof. So here the Apostle is stirred up as an Instrument of the same, unto the Church of the Christians, which he doth by the prophecy contained in this Book.  
In the beginning of this Book is first set down the excellency of the Prophecy herein contained, and the instrument of the delivery of it; which is, the Angel, and of the penning of it, which is john himself.  
The excellency of the Book is set down by the diverse commendations, to the inflaming of the minds of the hearers to a diligent observation of the matter contained in it.  
First, in that it is called a Revelation, he noteth, that it is such a thing, as that the wit of no man or Angel can attain unto it without the special manifestation of God.  
Secondly, it is that which God giveth, and therefore must be a most excellent thing; and further, as it is God's gift, so it was given by God the Father to Christ, to give unto his servants; namely, as he was Mediator, and in that regard only it was revealed to him: for, as he was God, he was equal to his Father in knowledge; now God the Father would give nothing to Christ, but that which was most excellent.  
Thirdly, it is commended in regard of the matter to be revealed, to wit, that which was to come shortly or quickly, namely, in a short time, before the end of the world, both in regard that they should begin out of hand, and especially in regard of God, for though in regard of us it should seem to be long, yet it is short unto God.  
The instrument by whom God declareth it to john, is said to be the Angel, to wit, the Angel of the covenant; which is Christ the Son of God, which is here said to be Alpha and Omega, which is also a further commendation of the Book.  
Another argument of commendation is, that it was given to john, a notable Minister, Apostle, and Witness of the Mystery of the Gospel of Christ jesus, to whom all the Scriptures are directed.  
Another reason of the excellency of it, is drawn from the effects of it, to wit, that the knowledge of this should make them blessed which did hear it, and keep the things herein contained.  
Further, it is commended in regard of the time wherein it was delivered to john, to wit, when he was exiled, for the Gospel's sake, into the I'll of Pathmos, which argueth that it was a notable thing, seeing it was to be a matter of great comfort to him in such a distress: And more particularly, that it is said to be revealed on the Lord's day; wherein God useth to deliver more excellent things, concerning his will and counsel, then at other times: And as the Sabbath giveth commendations, and credit, and authority unto the Revelation, so this Revelation also giveth authority to the Sabbath.  
And first, john beginneth with a Salutation, that it might draw attention, and be the more accepted of the hearers. In the salutation, he wisheth Grace and peace from the Father, the Son, and the holy Ghost.  
The Father is set out to be He that was, is, & shall be, that is, everlasting. The holy Ghost is set down next, by the name of seven Spirits, as having relation unto the seven Churches, making as it were a conformity of the Spirit with those seven Churches hereafter mentioned, wherein his Mystery most especially lay.  
The cause wherefore he did choose seven Churches and no other number, it is▪ for the number of perfection, for seven is a perfect number: and therefore he saith, the holy Ghost is as seven Spirits, to pour out his grace effectually in all the Churches, because he is as effectual in all, as in one, for his strength is not divided. And by seven Churches he also understandeth all the rest.  
Next the holy Ghost, is set down the Son of God: The reason why the second Person is set after, is, first because the Scripture is wont to set that in the last place, which it useth to entreat longest of, now therefore the Apostle Saint john being here principally to speak of our Saviour Christ, setteth him in the last place.  
In the Salutation, he wisheth grace unto the Churches, with the fruit thereof, which is peace, which are set down by their end, to wit, that God might be glorified.  
Christ is here described by his offices; first, in that he is called the faithful Witness, signifying that he is a Prophet to testify the truth to his people.  
Secondly, he is described by his Priesthood, in that he is called the first begotten of the dead; showing thereby, that he was offered up in sacrifice for his Church, and was risen from the dead.  
Thirdly, by his kingdom, in that he is called Prince of the Kings of the earth: that is, he to whom all power belongeth, and to whom all Princes are subject, as of whom they receive their Sceptres.  
Afterward the Apostle shows that he did not set down this Revelation by himself, but by the calling of Christ; and therefore bringeth in the author of his calling, which was Christ, whom he setteth down by his coming in the clouds; which he saith, shall be so glorious, that every one shall see him: and that this authority may be more effectual, he bringeth in Christ, speaking in his own person, saying, I am Alpha and Omega.  
And lastly, the Apostle bringeth in himself, describing himself to be a Brother, that is, a member of Christ, and one that waited for deliverance by him. And again, that he was a Labourer in the Church, and therefore was persecuted for the Truths-sake, for which cause he was now driven into the Isle of Pathmos: And here he saith, he was ravished in the spirit, and heard a voice as of a Trumpet: In that he saith he was ravished in the spirit, he signifieth that his mind was withdrawn from all worldly cogitations, and was addicted and bend unto those holy meditations which it pleased the Lord to minister unto him. Where we see that he withheld himself from all other things, to the end he might better attend upon all good occasions, to learn any thing concerning the will of God.  
Which teacheth us in holy exercises, especially which concern the will of God, to separate ourselves from any thing that may hinder us, or withdraw our minds from the same; and more principally ought the Ministers so to do, when they are to be occupied in the study of the word of God, and in delivering the will of God unto the people.  
And he looked to see the Voice: Not that the voice could be seen, but he looked from whence it should come, and who should speak it. Then he showeth what he saw (which is the preparation of the two Chapters following:) that which he saw was seven Candlesticks, which note the seven Churches; for the Candlesticks are of Gold, signifying the glory and purity of them; so that we see that albeit the Church in the world seemeth to be contemptible, yet with God it is most precious.  
Afterward the Apostle doth notably describe Him, whom he saw; and first, by his apparel, in that he had a long Garment; noting, that he was a great Councillor: for, amongst the jews, Councillors used to wear such manner of Garments. This noteth, that Christ is infinitely wise, and therefore able to give counsel to his Church.  
Secondly, his paps girded, noting, that as he is wise so he is ready to help his servants speedily with his counsel. A similitude taken from the custom of those Countries of the East, who when they would make haste in doing any thing, they would gird up their  to their breasts, lest they should be any hindrance unto them, that they might more speedily do that they went about,  
His head white; declaritg his gravity, as grey hairs are signs of age.  
His eyes flaming; that is, piercing and entering into the hearts of men, laying open, and seeing all things whatsoever, though never so secret.  
His feet Brass; showing his power and majesty, as being able to tread his enemies, and all that is contrary to his will, or that opposeth itself to him, in pieces under his feet.  
After follow his effects; and first, by his voice, which is said to be like the sound of many waters, setting down thereby the majesty of his voice; noting, how terrible Christ is to his enemies: Then he is said to have seven Stars in his hand, which signifieth the Ministers, who are the lights of the Church: And whereas they are said to be in his hand, it noteth, that the Ministers of the Word, are in the custody of Christ, being upheld, maintained, and governed by him.  
Out of his mouth went a sharp two-edged sword; Which is his Gospel: And whereas it is said to have two edges, it declareth the double virtue of the word of God, which either cutteth and healeth unto life, or woundeth to death.  
His face shining as the Sun; either setting forth the fullness of his Majesty, or else his enlightening of the earth with the light of the Gospel, like as the Sun with his beams.  
Afterward, john saith, that he fell down at the sight hereof; which he did partly in reverence, and partly in fear: But the Lord raiseth him up, and upholdeth him, bidding him not to fear. And in a word, interpreteth all the mystery, and setteth down briefly the sum of the whole Book following, which was then to be revealed unto him: namely, that it was either of things present, or of things to come.  
The things present, were those which were then done, though john knew not of them: which are contained in the three first Chapters of the Book.  
The things to come, are those which afterwards should be done unto the end of the world: and do follow in the rest of the Book.   
Apoc. Cap. 2. v. 1. Unto the Angel of the Church of Ephesus writ, These things saith he that holdeth the seven stars in his right hand, and walketh in the mids of the seven golden Candlesticks, etc. 
THe Prophet having set down the division of his Book, which is, into two parts, concerning things present, and things to come. He now cometh to the first; namely, concerning those things that were then done: where, first he sets down the Epistles which Christ sends to the Churches. In the Epistles, we are to consider those things that are common to them all, & those things that are proper to every one.  
The things common to all, are first, that they contain titles in them fit for the matter whereunto every Epistle driveth. In the titles it is common to all, that it is directed first and principally to the Angel; that is, to the Minister, as being principal in the Church: Yet so as that it belongeth also to the whole Church, as appeareth by the Exhortation in the end of every Epistle, Let him that hath ears hear, etc.  
Secondly, this is common to all, in that he either commendeth their good things they have, or discommendeth their evil, exhorting them to the good, and dehorting them from the evil, adjoining promises unto their good things, and threatening judgements against their evil.  
Lastly, the attention unto the promises which he stirreth them up unto: and this he moveth diversely. In the three first Epistles, he seemeth more especially to move them with care, by threatenings, in the four latter, he more expressly sets down their reward: and thereupon he sets down this exhortation unto attention, Let him that hath an ear, hear what the spirit saith to the Churches.  
To come to the Epistles particularly: In the first he writeth to the Church of Ephesus. Christ describeth himself by that, by which he is set down, Chap. 1. 13. 16. namely, to be he which hath the seven Stars in his hand: noting, that all good things whatsoever are in the Ministers, they come from him, and the praise thereof is due unto him. And secondly, in that he walketh in the midst of the Candlesticks, he noteth, that he seethe all their doings, and therefore he knoweth their works and their labours. And here he commends in them, first, their Patience, than their Impatience; the latter he handles first, as is the manner of the Scripture; namely, that they could not forbear those that feigned themselves to be Apostles, and yet were not, and therefore they proved them and tried, and found them to be liars: Secondly, their Patience, that they had borne much affliction, and many troubles for the truth's sake, and did still bear in the maintenance thereof, and were not weary, which is required in true patience.  
And having commended the good in them, he comes to the reproof; where he teacheth those that are to reprehend others, that they set down in the first place, the things that are praiseworthy in the parties to be reprehended, and then to set down the reproof: Which condemneth those which use to tell the faults, leaving out the remembrance of the good; but the holy Ghost here contrariwise, doth nominate and commend their virtues, that the better they might be are the reproof of their vices.  
Verse 4. The reproof is, that he saith, they had fallen from their first love: Where he reprehendeth their want of zeal; showing that the fervency of their love which first they had, was now decayed and cooled, therefore he exhorteth them to a change, first, in their judgement, that they should reform it, which appeareth in that he saith Verse 5. Remember.  
Then in their will and affections in that he bids them repent.  
Lastly, in their actions, in that he commandeth them to do their first works: So that he requireth of them a good and full reformation of all things that were amiss, both inwardly and outwardly. And he showeth further, if they will not be reform, according as he exhorteth them, that he will remove their Candlesticks, that is, either cast them into banishment, and suffer them to be led into captivity, or remove his Gospel from them. And lest they should be too much discouraged and cast down by this severe and sharp reprehension, he doth after mollify the reproof by praising them again.  
Verse 6. And he saith, that they have this good thing, that they hate the sin of the Nicolaitans, which he also hated, to wit, both spiritual and corporal fornication. And lastly, he shutteth up the Epistle, adding a promise, if they return and overcome, they shall eat of the tree of life; that is, be partakers of Christ, who was represented and figured by the tree of life in Paradise, of whom, whosoever eateth, shall never die, joh. 6.  
Verse 8. The next is the Epistle to the Church of Smirna, and amongst them he findeth nothing but matter of commendation.  
Verse 9 And here first he praiseth them for their patiented suffering of afflictions; through which, they were become poor, yet so as that by the blessing of God, that poverty was turned to their further spiritual riches.  
After, he comes to show wherein their affliction consisted, and was more grievous unto them, namely, in that they had such among them, which professed themselves jews, that is, children of God, that is, Christians, but yet were not, but would maintain the ceremonies of the Law, and prefer them before the substance of the Gospel, and would mingle the ceremonies of the Law with the Gospel.  
Verse 10. And because they were afraid of future evils, he foretelleth them of such troubles which should befall them, that they might be the better prepared against them, and the more comforted in them. And he telleth them that some of them should be cast into prison, and that they should have tribulation, that is, grievous afflictions and persecution, ten days, that is, ten years; every day being counted for a year, according as that phrase is used and expounded in Daniel, as afterward it came to pass, from half the reign of Traian, to the time of Adrian, for which space the Church suffered extreme persecution.  
And howsoever their Persecutors might seem to do it in the service of God, yet he showeth them that it should be the only hand of the Devil, and through his malice, & therefore they should not be discouraged, but should rather be comforted; for, seeing the Devil was against them, God was therefore with them on their side, to defend them and take their part. And to the end they might be the more confirmed hereof, he comforteth them with an argument drawn from the hope of their Resurrection; that howsoever here in this life they should be persecuted, and should suffer, even until death, yet they persevering unto the end, should not be hurt at all with the latter death. And for this cause also he useth, in the Title, an argument drawn from his own person, in that he is first and last, and therefore able to deliver them: As also, that he was dead and is alive; and therefore howsoever they might suffer temporary death, yet they should rise again as he did, and live with him eternally.  
Verse 12. After followeth the Epistle to the Church of Pergamus, where he findeth some good things which he commendeth: namely, their constancy in professing of religion, and their patience; which he commendeth by two circumstances, both in regard of the place, and of the time wherein they lived.  
Verse 13. Concerning the place, it was there where the Devil erected his throne, that is, where he seemed at his pleasure to reign, as Prince in his Subjects: Nevertheless, they were constant and kept their profession of the Gospel.  
For the time, it was when the faithful man Antipas was put to death: that is, in such a time wherein persecution was very hot against the Children of God, and yet notwithstanding they started not from their profession.  
Verse 14. Yet for all this, he hath certain things against them, which he reprehendeth: namely, that they permitted certain false Prophets amongst them, and did not withstand them, as the Church of Ephesus did, but suffered them to teach dangerous doctrine of Balaam, which taught and maintained bodily whoredom and fornication, whereby the people were brought to Idolatry, of which sort were those amongst them which held the doctrine of the Nicolaitans, to wit, that spiritual and bodily whoredom.  
The reformation whereof he exhorts them to, in bidding them repent; and this he doth by these reasons; to wit, first, if they would repent, they should be partakers of the hid, that is, spiritual Manna, in the wilderness, which was hidden in the Ark in a pot.  
By Manna is meant (as Iosh. 6.) the grace, righteousness, and holiness of Christ, imputed unto us, and that justification by him which came down from heaven, which none know, but those which have it. Secondly, another reason, that he that did overcome, he would give him a white stone: Which phrase of speech is a similitude taken from the manner of the Gentiles, (as in times past the Prophets used to take borrowed speeches from the custom of the jews, in the Law,) because now the Church was communicated with the Gentiles, the Gospel being now spread among them. This custom was especially amongst the Grecians; The manner of it was, that when any one was accused of some criminal matter, he was straightway put to his trial; if he were found clear, he had a white stone given him, if otherwise he was found guilty, and was to be condemned, he had given him a black stone, or some other colour: So that now in that it is said, that he which overcometh, should have a white stone given him, he meaneth that he shall have nothing laid to his charge, but shall be freed from all his sins.  
Verse 18. Lastly, he cometh to the Church of Thyatira, where he findeth many good things, which he commendeth, as their love, (contrary to the Church of Ephesus) and the fruits thereof; their serviceableness, their faith also, and their patience, and their works, to have been more at the last, then at the first.  
Verse 20. Yet he hath somewhat against them, to wit, that they suffered jezabel (albeit they themselves maintained her not) whether one of that name, or such a one as jazabel was, it is uncertain; yet such a one as calling herself a Prophetess, did seduce the people with her whordomes and Idolatries, and therefore he chargeth the Church, because they did let her alone: for it is not enough for the Church of God to do well themselves, and to refrain from those that are evill-doers in the same, but if it lie in them, the Church of God is to refrain others from those evils, and to punish the offenders so fare as they may.  
Verse 22. Now therefore the Lord saith, that he will execute judgement upon her, by casting her into a Bed, that is, laying a most grievous and heavy affliction upon her, and not only upon her, but upon all that committed fornication with her; that is, which were partakers with her in her sins of whoredom and idolatry: namely, those that were her upholders & maintainers. And not only on them, but this judgement should also be manifested upon her Children; by Children, meaning either her Scholars which learn of her, or her posterity, and then he saith he will kill, that is, clean root them out of the earth. And howsoever they would pretend great Mysteries and Revelations, as to be guided by the spirit of Prophecy, (as the Anabaptists in our times also do) and to have Revelations, yet seeing their manners and actions are filthy, abominable, and detestable, therefore the Lord will execute judgement upon them. And he will do it upon the transgressors themselves, but as for the Church, albeit they had thus suffered them, yet he would not punish them after this sort, but he would hereby (namely by the punishment inflicted on the evil doers) be content to call them to repentance for that sin of theirs in suffering them.  
Verse 26. Lastly, he saith, to those that overcome he will give authority: first, to be Kings over the Gentiles, and to bear rule over the wicked, and to subdue them, being joined with Christ in his Kingdom. And secondly, he would make them partakers of his glory, in making them Priests unto God, which he sets down by the morning Star, which Starie, as it cometh next to the Sun, so it is next unto it most glorious, signifying that the righteous should come near unto Christ, and be even joined with him in his glory, at his glorious coming.   
Apoc. Cap. 3. l. And writ unto the Angel of the Church which is at Sardis, These things saith he that hath the seven Spirits of God, and the seven Stars, I know thy works: for thou hast a name that thou livest, but thou art dead, etc. 
OF the things that were already done, there remaineth only that which is contained in this Chapter. Where; first, he writeth to the fift Church, to wit, the Church of Sardis, where he getteth authority by using the same title which he did to the Church of Ephesus, & addeth another, to wit, that it is he which hath also the seven Spirits: whereby he noteth the fullness, and exceeding measure of his spirit, & the abundance of his power and grace, by the which he doth also uphold and govern the Stars, that is, the Ministers of his Church. This Church he commendeth not at all, as he did before commend the other Churches; but rather beginneth with reprehension, saying, that they had a name that they were alive, but indeed they were dead, Verse 1. that is, they seemed to have that, which in truth they had not.  
And first he exhorterh the Angel of Sardis to look unto himself, in that he bids him awake, and be not secure and careless; and then to look unto others committed to his charge: And therefore it is that Paul exhorteth Timothy to take heed unto himself; that so he being reform himself, may be more fit to look to those who are committed to him. For those that were committed to his charge, he biddeth the Angel to strengthen those things that were ready to dye, that is, to recover that which was almost lost, and that betime, lest it die altogether; a note, that as yet they were not clean dead, whereby he mollifieth the speech which went before: For he had said before to the Angel of Sardis, that he was stark dead, meaning, in regard of that they would be, if they reform not themselves betime: After, he willeth him to remember, that is, consider diligently what gifts he had received, and that he should use them well: namely, thereby he should instruct the Church, and that he repeat, for otherwise, he will come against them suddenly, as a thief in the night, at unawares, when he should be unprepared; and so his destruction should be most fearful: Yet (saith he) I have a few names (as Acts. 1. 15.) that is, a few persons, which had not defiled their Garments, that is, which were found faithful, and had not been infected nor defiled with those sins which reigned in that Church for whose sake he yet spared them, and favoured them as he would have Sodom, if there had been but ten righteous found therein: And these (saith he) shall go with me in white, and be clothed in white array, that is, be covered with his righteousness, and be partakers of his honour; for, white is a token of honour; and that they shall not have their names put out of the book of life, that is, should be crowned with immortality.  
Lastly, to those that overcome, which confessed his name before men, he promiseth that he would confess their name before his Father, and before his holy Angels; Where he giveth us to understand what was the chief sin of that Church, to wit, that they were afraid to make so full a confession of Christ before men, as they should have done: For, as it seemeth, they would profess Christianity indeed, yet so, as that they would not displease any by it, nor incur any danger for the same: Therefore he promiseth to him that overcometh, that he will confess him before God, in his Kingdom.  
Next he cometh to the Church of Philadelphia; where he describes himself by his offices: First, he setteth down himself to be holy, alluding to the holiness of the Priesthood in the Law, upon whose head was written, Holiness to the Lord: which was a 
Exod. 39 30.  Type and Figure of Christ, he being holy himself, yea, the holiness of his Father: By this word, holy, is noted unto us the Priesthood of Christ, whereby we are made holy: He is called true, having regard to his Prophetical office, whereby he teacheth his people the truth of his will.  
Thirdly, in that he is said to have the keys of David, and that he openeth, and no man shutteth, and shutteth and no man openeth: it noteth unto us his kingdom; and upon this title the rest of the Epistles runneth, which he prosecuteth, in that he had declared himself to be King indeed herein; namely, in that he saith he had set open a door for his Gospel among them, so that none should shut it; signifying, that when God will bring the truth to light, and will have it to prevail, none shall be able to resist it: And (saith he) albeit they were weak, and had but little strength, yet they should not be discouraged at it, or at the greatness or multitude of their enemies, (which he understandeth by the Synagogues of Satan) but seeing they had yet kept this door of the word open, they should therefore the rather hold it open more constantly and courageously, and he would help them the more by his power, and maintain them therein: yea, he saith that if they will thus continue, he will open the door of the Gospel so fare, as that he will make the most grievous enemies, which called themselves jews, that is, the Children of God and professors of Christ, which yet were not so, as those that joined their Law and the Gospel, he would even make them to come and fall down at the feet of the Ministers, and worship before them. Not that here is any thing whereupon the Papists can ground that men are to be worshipped; for he doth not say that they should worship the Angel, but they should worship God at the feet of the Minister, to wit, as Scholars, to understand at his mouth the will of God: As Paul is said to be brought up at the feet of Gamaliel, that is, to be instructed of him as his Scholar: And the Disciples in the Acts are said to stand at the feet of the Apostles, that is, to attend to their doctrine, and to learn of them the will of God. Lastly, he promiseth to those that strive and overcome, that they shall be like Pillars in God's Temple, to wit, notable Instruments in the Church of God; and namely, such as should both be most firm and stable, as that they should never be removed from the profession of the Gospel; and also such as should be beautiful ornaments in the house of God, as Pillars wrought with curious works used to be in great houses; and especially in the Temple of jerusalem; for it was an usual thing to grave their Pillars, for the beautifying of them, with names and other fine works, and therefore he alludeth to that same custom, saith, that he will grave upon them the name of his father, that is, to be his Children: and the name of the City of God, that is, the Church of God, the new jerusalem, the people newly regenerate; and that he would write upon them his name, that is, make them to be partakers of his righteousness and glory.  
In the last place he writes to the Church of Laodidicea, where he also gives himself titles as before, describing himself by his offices; first, he calls himself, Amen, namely, he in whom all the promises of God are, yea, and Amen; that is, are fully accomplished: whereby he notes his Kingdom, because by it, he bringeth to pass whatsoever hath been said before. His prophetical office, in that he is called the faithful and true Witness; namely, he which faithfully testifieth the truth to his people.  
His Priesthood, in that he is the beginning of the Creatures of God: signifying the second creation, which is regeneration: And not (as it is in one place, Colos. 1.) the work of the Godhead in fashioning of all the Creatures, as it is there meant; but here it is rather to be understood of his work of redemption, as he is Mediator.  
That which he reprehendeth in them is this, namely, that they are neither hot nor cold; that is, they halt between two Religions, swimming as it were between two waters: and this he setteth out to be a very desperate case, and therefore saith he, I would for thine own sake thou werest either hot or cold, for, because thou art neither, but only lukewarm, it shall come to thee as useth to befall the lukewarm water in a man's stomach, which will not abide, but must be spewed out, even so saith he, because thou art neither hot nor cold, it will come to pass that I shall even spew thee out of my mouth; that is, I shall utterly abandon thee out of my favour, and cast thee clean from me, so that I shall have nothing to do with thee any more. Then to declare unto them the grievousness of this sin of theirs, he telleth them the cause of that their lukewarmeness in religion, to wit, because saith he, thou sayest thou art rich, that is, thou thinkest thyself to be perfect and in good estate, but indeed thou art poor, naked, destitute of all grace and hast nothing at all; yea, thou art blind, and canst not see thy want, and therefore thou art so much the more miserable, and thy case more dangerous and desperate. And therefore saith he, I advice thee to look to thyself quickly, and to address thy wants: And he telleth the means how they may do it, namely, come (saith he) and buy of me gold, etc. But may some say, how can the Church buy any thing of Christ, seeing she hath nothing at all, but is altogether poor and destitute? The Prophet Esay answereth, come and buy, but he addeth for nothing. And therefore our Saviour saith here, come and buy of me gold, that is, only if thou wilt, come and enrich thyself with the riches of my graces, come and buy white apparel, that is, cloth thee with my Righteousness, and so cover thy shame, and get a Collirium, an Ointment to anoint thy blind eyes, that thou mayst see better, and know more perfectly what a grievous case thou art in, and what a fault thou hast committed. Like unto this Church is the estate of many that profess the Gospel among us, who think they are well, and that they have great knowledge, whereas indeed they have nothing at all, as their lives do testify.  
Lastly, that they should not take in evil part this his sharp reprehension, he saith, as many as he loveth he rebuketh and chasteneth; and therefore they should take his reproof in good part, and be brought to repentance by it; for it was a manifest token of his love and fatherly kindness towards them, if they would profit by it. And he bids them also be zealous; where he noteth another cause of their former sin to be want of zeal, which he wisheth them to reform. And he saith, though he be a King, yea, the King of Kings; yet he standeth at the door and knocketh, that is, calleth them to repentance, and promiseth, if they will let him in, that is, turn from their sin, and yield to his will, he will come unto them and Sup with them; signifying, what exceeding joy and comfort they should receive by him; yea, they should be made partakers of the joys of heaven: where he alludeth to the comfort that friends have one of another, when they meet together at their Dinners, Suppers, and Feasts; which thing if it be comfortable to men, much more comfort shall it minister unto us, to be partakers of the company of Christ jesus himself, in his heavenly banquet. A second benefit he noteth, in that those that do thus receive him, and overcome, shall not only receive comfort, but glory also and honour in his Kingdom, and that he will set them upon his Throne, and they should reign with his Father in his Kingdom.   
Apoc. Cap. 4. 1. After this I looked, and behold, a door was open in heaven, and the first voice which I heard, was as it were of a Trumpet talking with me, saying, Come up hither, and I will show thee things which must be done hereafter, etc. 
HItherto we have heard of the first part of the Revelation, concerning the things that were then done: Now it remaineth to speak of the things to come, which is given us to understand in the beginning of this Chapter, in that it is said, I will show thee things which must be done hereafter. And first, here are set forth those things, generally, which are afterwards to come unto the whole world, and this is from this Chapter, to the beginning of the tenth Chapter: Afterwards, the things that befall particularly to the Church of God, from the tenth Chapter to the end of the Book: According as Daniel in his Prophecy did first manifest unto the Church the things which should befall unto the Monarches, and then unto the Church itself also. The which judgements it pleaseth the Lord to reveal unto his Church, because they being in the world, though they be not of the world, as our Saviour Christ speaketh, are yet interessed in those outward troubles which come upon the world. First, than it is said there was a door open in heaven: Which teacheth us, that unless God open a door unto us, all things are hid in his Counsel, and shut up, so that none can see into them, and especially those things which concern the salvation of Man.  
Again, it is said, he heard another voice like a Trumpet, which was to waken him better; for, albeit he was wakened before, yet he was not sufficiently wakened and stirred up to behold the things afterward to be delivered. The like we see in Daniel and Ezechiel; to show that we had need of new calling on, and new attention, of new stirring up and preparation whensoever we are to learn any new thing out of the word of God, even as john had a new preparation, because of this new matter to be revealed; for new things require new attention. After he was bidden to come up: Which teacheth us, that unless we be lifted up above ourselves, by God's power, to the beholding of heavenly things, and of those things especially which belong to our salvation, we can have no power to understand them. And whereas he is here bidden to come up, and not before in the other place; it showeth us that the matters following, which were afterwards to come to pass, are more difficult, and have the more need with greater diligence to be observed, and that we are with more care to labour for the understanding of them, then of those things that were before.  
And whereas he is said to be ravished in the spirit, it meaneth, that he was as it were cast asleep, and in a trance, and his senses being withheld from all manner of objects which might hinder him, having for a time set aside all worldly things and cogitations, to the end all the powers of his soul might be lifted up, and be more intent, and that so he might hearken more diligently to those things that were ready to be told him.  
Which teacheth us, when we go about holy and heavenly matters, we must be as it were in a new world, and we must separate ourselves from all worldly things, and worldly cogitations, though otherwise at other times lawful; and addict and address ourselves wholly to those holy things of our God.  
Then he cometh to the vision itself. Where first is set down the preparation and preface of that which is to come, contained in this, and in the next Chapter.  
In the preface is described and set forth unto us the person of God the Father, and that diversely: first, by a Throne, and one sitting thereon; comparing him in likeness to a jasper and Sardy Stone, that is, very glorious to behold, and of most exceeding valour; not describing him by any form or portraiture, but by the glory which those most precious jewels that can be, do represent. This glory is declared by the reflection, which was so great, that it made all that was round about the Throne to be like a Rainbow, that is, glorious and excellent: for as the brightness of the Sun causeth those notable colours which we see in the Rainbow, so the glory of God maketh all round about him glorious.  
After he is described by his Assistants, to wit, four and twenty Elders, that is, the Church of God; the chief whereof are in the Scripture, twelve patriarchs in the old Testament, and the twelve Apostles in the New, under which number all the rest are comprehended.  
These are said to have white Robes and Crowns, and to sit upon Thrones, in form of Kings; for all these are things belonging properly unto Princes; signifying, that in Christ we are all Kings, being made partakers of his Kingdom.  
Afterward, God is described by the effects which proceeded from the Throne, to wit, thunders and lightnings, and voices, and their immediate cause; in that they came from the seven Lamps, which are the seven spirits of God, namely, the holy Ghost, whereby God doth all things that he doth. This teacheth, that seeing the thunders, lightnings, etc. come from the Throne of God, that therefore nothing can come by chance or fortune, as men vainly suppose, but only by the direction and counsel of God, and from him who is the Ruler and Disposer of all things in the world.  
By lightnings, thunders, and voices, seemeth to be meant the judgements and anger of God, to be executed on the wicked, which do follow in the next Chapters, viz. 5. 6. 7. 8. 9 for it is not unmeet that in these the judgements should be set forth, seeing they are the fearful works of God.  
And here God the Father is described to be a judge, and to fit like a judge, as being judge of all the world, as he is called, Gen. 18. 25. Then he is described by four Beasts in the mids of the Throne, and round about, to wit, the chief Angels of God, waiting for to execute Gods will at all times: And as Sergeants attend on their judge, so are they, being always ready to receive any commandment he enjoineth them. So also our Saviour Christ in john, is said to wait still on the will of his Father; namely, as he is Mediator. In that these are said to be four, it is not to be thought that there were no more in number, but he understandeth by four, a competent and sufficient number, able to execute any thing which God will have fulfilled in all the world, in the East, West, South, and North.  
These Beasts are also described to be full of eyes, signifying their providence and singular direction they go withal.  
Then they are severally described; the first of them is like a Lion, declaring their courage; the second, like an Ox, signifying their strength; the third, like a Man, noting their wisdom; the fourth, like an Eagle, showing their swiftness and speediness in doing Gods will. Their six wings expresseth their readiness to go to all places: their wings full of eyes, show that they go not at all adventures.  
These were about the Throne.  
Under it was a Sea of Crystal, whereby seemeth to be meant the earthly creatures, and all things in this present world, compared to a Sea, because of the unconstancy of them, likened to Crystal, because God seethe clearly into them, and through them; for as one may see easily into Glass, and Crystal, so these are evidently seen and discerned of God, as being continually in his sight and presence, having been made by him, and being governed by him. After, the four Beasts are said to fall down and praise him day and night, for all his Power, Glory, and Majesty, and especially as it seemeth, for those thunders, that is, for those judgements to be executed on the world, acknowledging that they were just and right. And albeit they were sealed up as appeareth in the next Chapter, yet by these thunderclaps of God's anger, they could understand that there were judgements to come. The like is in Esay, the sixth Chapter, where the Angels also glorify God for his judgements. And albeit it may seem to man to be a very hard and grievous thing, that God should harden the hearts of the people, to the end he may more fully express his judgements on them, yet nevertheless the Angels cease not to magnify him for the same: and so they do here in this place.  
And not only they, but the Elders & the Church and Children of God, do also join with the Angels to praise the Lord, as for all other his works in his Creatures, so also for his judgements; & they do pronounce that God is worthy to have glory in his judgements, as unto whom alone all fullness of Honour, Glory, and Power doth belong; and therefore they themselves fall down, and cast their Crowns before him, acknowledging thereby, that all their glory is due unto the Lord, and is his, as having received it by him alone, and that they themselves are altogether unworthy of any such dignity.   
Apoc. Cap. 5. 1 And I saw in the right hand of him that sat upon the Throne, a Book written within, and on the backside, sealed with seven Seals, etc. 
IN the former Chapter is set forth the person of God the Father in his Majesty, as principal, from whom all things come. Here in this Chapter is set down God the Son, the second Person, who is Mediator and mean between God and man, of the manifestation of these judgements to follow. Which teacheth us, that through Christ's intercession alone, all good knowledge cometh to God's children. First, in that john saith, he saw a Book in the right hand of him that sat on the Throne, that is, of God the Father; by his right hand is meant his Strength, Power, and Force, whereby he so keepeth it, that no power whatsoever can win it, or wrest it out of his hand, nor can be partaker of it, unless he himself will give it. This Book is written within and without, signifying, that the multitude of the plagues which were to come on the world, were so many, that the Book could not contain them: The subject of these plagues, upon whom they should be executed, is the world, according as the Psalmist speaketh, Lord pour out thy wrath upon the Gentiles.  
In that it is sealed, it noteth that it is separate from all men and Angels, so that none could attain to the knowledge of it, but God himself According to that which the Apostle speaketh; who hath been his Councillor? 
Rom. 11. 34.  that is, who hath been partaker of God's counsel? In the Gospel of Saint john, Christ answereth, The Son hath revealed it, which came out of the bosom of his Father.  
After, he heareth the voice of a strong Angel, which saith, Who can open the Book? Who is worthy to do it? Which showeth, that the Angels themselves stoop to look into these judgements, that is, have an earnest desire to behold the things of the Church, and the mysteries of God concerning the same, as the Apostle Peter saith.  
In that there was none found that could open the Book, no not so much as look upon it. It showeth that none can have so much as the least measure of knowledge thereof. Then john wept, for that none was found worthy: It teacheth us, that when we see our ignorance of those things which concern us, we are to weep and be grieved at the same, especially in those things which concern our salvation.  
After, it is said, one of the Elders comforted him, bidding him not to weep, for the Lion of the Tribe of judah had performed this; so called, by reason of his courage, through which he had overcome all lets, which might hinder the reading of it, namely sin, and this he had taken away by his death, and so had obtained this favour at God's hand for us.  
The root of David: That is, the cause and creator of David, and the begetter of his faith, in regard of his Godhead, as in other places he is called the seed of David, in regard of his manhood, which proceeded of the lineage of David.  
After, he is represented in another form, that is to say, of a Lamb that had been slain, as it seemeth bloody, which appeared in the midst of the Throne; And he is said to have seven horns, & seven eyes, which are the seven spirits, that is, the holy Ghost, which is his spirit, proceeding from him: By his eyes, meaning his infinite knowledge, whereby he seethe into all things; By his seven horns is signified his infinite power. And he cometh to his Father, & taketh the Book of his Father (to open it, and to unloose the seals) who would give it to none else.  
Then follows the effect of this his taking the Book, to wit, a Song of thanksgiving: First of the chief and principal Angels, who say, that the Lamb only is worthy to receive this honour, as to have the Book, and to open it. And as the four Beasts, being principal of the Angels, and the Archangels, begin, so also the Elders, which were the principal of the Church, do join with them in praising Christ; And after, as the chief of the Angels, and of the Saints, begin, so the rest of the Angels follow, even thousand thousands, viz. all the other Angels.  
And in their Song, they praise the Lamb, attributing to him all Power and Riches, and Wisdom, and Strength, which are causes; and then the effects thereof, Honour, and Glory, and Praise, that all these belong unto him. Then followeth the praise and thanksgiving of the rest of the Church, and of all the Creatures, which praise, first, God the Father for vouchsafing to give the Book unto his Son, & secondly, God the Son for obtaining it at his father's hands: Lastly, the chief Angels, the four and twenty Elders, are brought in, saying Amen to the thanksgiving of the inferior Angels, and of the rest of the Creatures: As they began the Chapter, so they as it were make an end, and answer to the rest in praises, showing us that they never cease continually to sound forth the praises of God.   
Apoc. Cap. 6. 1 After, I beheld when the Lamb had opened one of the seals, and I heard one of the four beasts say, as it were the noise of thunder, Come and see. 
Having heard before in the former Chapters of the preparation, to the declaring of the things to come, he now speaketh of the things themselves that were to follow; and he speaketh of them, as of great Mysteries.  
And first, it seemeth in this Chapter is showed to the Apostle, rather a warning, what things are to befall, than any declaration of the befalling of those judgements; as the execution of the things themselves set down in the eight and ninth Chapters do manifestly declare: And also it appeareth, because in the seaventh Chapter, (as it is familiar with the Scripture) before the things do come, he showeth matter of comfort to the Children of God, to prepare & arm them against those judgements to be executed.  
So here in this Chapter is contained a denunciation of the judgements to come to pass on the wicked, unless there were speedy repentance; as in the next Chapter, a consolation, to arm and strengthen the godly, in that they should not be touched nor hurt with these judgements. And then last of all followeth in the eight and ninth Chapters, the declaration of the very execution of the judgements themselves. In that he saith, he heard one of the four Beasts speaking to him as it were with the noise of a thunder, it showeth, that though it were in the same vision, yet he is fain to be raised up by this mighty voice of the Angel; so that one stirring up was not sufficient. Which teacheth us, that in the same Sermon we are often to be raised up, if not by the Angel, that is, by the Minister, yet by ourselves: We are as it were to renew our attention to receive instruction, reproof, correction, or any other thing which the Lord would have us to know.  
Come and see: that is, attend diligently and carefully, with greater attention: Not only exhorting him to continuance, but also to hear more fruitfully and profitably.  
After that the first Seal is opened by the Lamb Christ, the Apostle Saint john saith, he saw a white horse, and a man sitting thereon: In that he is said to sit on a white horse, and to have a Crown given him, it noteth victory: By the Man is understood, the Ministers of the Son of God, Christ jesus, sent forth to declare the judgements of God to come upon the wicked for the neglect of the word.  
And whereas it is said for victory, it signifieth that the judgements which they threatened, should have event, unless they repent speedily. The Bow which he hath, signifieth the easiness of the victory, to wit, noting that the Lord will overcome a fare off, because men with a Bow use to strike a fare off their enemies without any labour; even so would the Lord do in the execution of his judgements.  
In the opening of the second Seal, there appeareth a red Horse, which together with the sword that was given him that sat thereon, signifieth the great bloodshed that should come on the world by fight of one nation with another, or of nations within themselves, as oft times it cometh to pass.  
Then the third Seal is opened, whereupon appeareth a black Horse, which noteth great famine to come upon the earth, because that famine useth to make men look black, as the holy Ghost interpreteth, and declareth it afterward, namely, when he saith that the man that sat on that Horse had Balances in his hand; noting, that they should not eat and drink as much as they listed, but they should have their meat and drink given by measure, as it cometh to pass in the time of dearth.  
A measure of Wheat. The word used in the original, signifieth such a measure as containeth the eight part of a Strike of Corn; the price is said here, should be a penny, to wit, of Roman money, being between four and five pence with us, which then was the stipend of a day's labour; signifying, that a man should be constrained to bestow that in bread alone, which should serve him and his household both for bread, and all other kind of sustenance; noting thereby the grievousness of the dearth.  
Whereas it is said, that they should not hurt the Wine, or Oil: It signifieth that it should be as dear as the bread should be; and therefore he counselleth them to take heed that they use it not ill▪ either by mispending it wastefully, or else selling it over-deare; and therefore would not have them to set too great a price of it, thereby to oppress the poor buyers, but that they should sell as they might, noting thereby a dearth of all other things as well as of bread.  
After, is set forth the opening of the fourth Seal, where there comes a pale Horse, noting Death, which is he that sits upon him, and this shall befall to the wicked: And Hell is said to follow him (not Purgatory as the Papists dream) signifying that Hell accompanieth the death of the wicked, to wit, those that disobey God's commandments. And this death cometh not only by the means of famine alone, and the sword alone, as in the former Seals hath appeared, but by them joined together, and other means joined with them, as namely, the evil Beasts. Which teacheth us (as we may also see in the fourteenth of Ezechiel) that when particular afflictions profit us 
Ezech. 14. 13. 15. 17. 19 21.  nothing at all, and when by particular judgements we cannot be brought to repentance; then the Lord must needs send manifold judgements; yea, he will join them all together (as in that place of Ezechiel) and he will add more unto them, as here he addeth the wild beasts unto the famine and sword.  
Afterward followeth the fift Seal, where there is no mention of any voice calling unto him to stir him up as before, for no doubt the Apostle was well prepared to hear whatsoever. And here it seemeth, the Apostle rendereth a reason of the judgements to come, namely, that it was by reason of the cry of the souls of the Saints which were slain for the truth, on the face of the earth: And these he saith are under the hollow of the Altar, which Heb. 13. is interpreted to be Christ, and therefore they are in the custody of Christ.  
These Souls cry for vengeance, saying, How long Lord, holy and true? etc. Which teacheth us what is the exercise of the souls departed, being slain for the truth, to wit, they cry for vengeance and judgement, not that they do it for desire of revenge for their own deaths, nor having any regard to themselves, and the injuries they have received, as our corrupt nature, being unregenerate, useth: But as their own words declare, it is for the glory of God; which appeareth in that they call him Lord, which is, as if they should say, as thou art Lord over all, so show thyself to be, and be not Lorded by them, but manifest thyself to have power over all, and show thyself one that will repay their rebellion against thee. In that they say, holy and true: they desire that herein he will express himself to be holy and true in doing that which is right concerning revenge against the wicked, as having promised revenge.  
In that they say how long! This they do in regard of the care, not only of themselves, but that they have of the oppressed children of God on earth. Not that there is any such care that hindereth their felicity, but only a desire of the help and deliverance of those on earth, as also of the consummation of their felicity. This doth not confirm that opinion of the Papists, that the Saints in heaven▪ do know the particular estate of men on the earth; but this only they have remaining of that general knowledge of the will of God which they had even before their dissolution, which they lose not thereby, yet they see no further into men's actions; then by that knowledge they did before.  
Now these are bidden to stay till their fellow servants should be accomplished, that is, till the number of the Elect be fulfilled and accomplished, and then should their glory be perfected.  
Lastly, it is spoken of the sixth Seal: therein are contained terrible things of Earthquakes, the rolling of the heavens, the falling of the Stars like Figs from the Figtrees when they are full ripe, the Sun darkened, etc.  
This showeth the execution of the vengeance of God on the wicked at the prayers of the Saints departed. So that we see that the children of God did not take it as a full execution of judgement, until the last day, when the Sun should thus be changed, etc. And then by reason of the wrath of the Lamb, the wicked should be glad to hide themselves from the sight of God and the Lamb, and desire the mountains to fall upon them: where the Lord teacheth us, that at the cry of the Children of God, all this should be executed on the wicked.   
Apoc. Cap. 7. 1. And after that, I saw four Angels stand on the four corners of the earth, holding the four winds of the earth, that the winds should not blow on the earth, neither on the Sea, neither on any tree, etc. 
Between the declaration and manner of the execution of the judgements to come on the world, as a snare to betrap them, here is this story interlaced, containing the argument of the mercies of God in saving the Godly, as before in the former Chapter were set down the arguments of his judgement and justice on the wicked.  
First, john saith that he saw four Angels holding the four winds. They are named four, in regard of the four winds that they have in charge to keep; yet so to be meant as before of the four Beasts, to wit, a competent number for that work.  
And these Angels having received their charge, put themselves in array, for execution of that they had in hand: And they are said to have the winds in their hand; that is, in their power and government. So that albeit the winds be a very subtle Creature, yet the Angels appointed to that end, have them in their hand and power to withdraw them from doing any hurt, to restrain them from blowing on the earth on men, or on the trees themselves, signifying, that there should not be the least wind at all, no not so much as would shake a little sprig of a Tree, which of all things will soon be moved by the winds: Which noteth unto us, what a great stroke and authority the Angels have over the under-creatures. Then there was another Angel, to wit, of another manner, namely, not created, but he which was the Angel of the covenant, being another in regard of his natures, both of his manhood, as also of his Godhead.  
And whereas he is said to come from the rising of the Sun, the most probable interpretations seem to be these; that either the returning again of the Lord toward the Sanctuary, from whence he was flitted for the sins of the people (as appeareth in Ezechiel;) 
Ezech. 11. 23.  Or else here is also set forth the declaration of his Majesty, that albeit the same be a most glorious creature, yet Christ coming from it could not be shadowed, or his glory any whit diminished by the brightness of the Sun.  
Again, in that he hath the Sealt to seal the Elect, it setteth down his office, that he only, as he alone, knoweth the heart, and who are elected, and none else, neither man nor Angel; so he alone Sealeth and Marketh the children of God to his Kingdom.  
And further, the Angels of judgement are commanded not to execute judgement upon any, until the Children of God were Sealed, (the like we have in Ezechiel 9) having as it seemeth, relation to the deliverance out of Egypt, where it was commanded that there should be a mark set on the Doore-posts of the Children of Israel, which when the Angel that was to strike the first borne of the Egyptians should see, he should pass by, and not smite them: even so here the Children of God are marked, that when the Angels should go forth to execute judgement, they should see and evidently discern the mark on them, as evidently as if it were on their Foreheads, whereby they should be warned to take heed that they did not annoy them with the judgements which were to be laid upon the earth.  
After, it is set forth, who are thus Sealed and Marked, that they might be delivered from this destruction to come upon the earth: And these are either jews or Gentiles. And first of the jews, the number is set down to be a hundred and four and forty thousand. The Gentiles are said to be without number.  
Which giveth us to understand, that albeit this be not the perfect and full number of the jews which were to be saved, yet that their number was such, as that it might be attained unto, and numbered by men. But the Gentiles, howsoever with God their number was well enough known, yet they are said to be so many, as that they could not be numbered by men. According as God promised Abraham touching his seed, that they should be as many as the stars of heaven, and as the sands of the Sea in multitude.  
In the particular numbering, the Tribe of juda is set first, because of him, Christ the promised Messiah came.  
Secondly, we observe that the Tribe of Dan is here left out (not as the Papists dream, because that Antichrist should come from thence,) but it is partly because it is not an usual custom of the Scriptures in the numbering of the Tribes, to set down twelve Tribes only as a fit number: But a greater reason seemeth to be, because (as it is in the Book of the judges) the Danites did withdraw themselves from the service of God, and from the other Tribes, and joined themselves with the Gentiles, which jacob also maketh mention of in his Prophecy; And therefore in the Chronicles there is no mention made of Dan, but he is left out, as one that disabled himself of that favour to be accounted in the number of the Church of God.  
Here, having spoken of the jews, which could be numbered, and of the Gentiles that they were without number; he cometh to the execution of their marking; whereby they should be kept from the judgements to be laid on the earth, and that so they might be reserved unto the Kingdom of God.  
They are first described, to stand before the Throne of God, that is, in his sight, there to minister unto the Lord, and to execute his will in his service; and it is the custom of the Scriptures so to speak: and therefore the Ministers of the word are said to stand before the sight of God, that is, to minister unto God; so also Daniel is said to stand before the King, that is, to minister unto him.  
In that they are said to have upon them white robes, it noteth the royal estate they shall be in, in the kingdom of God.  
The Palms in their hands, signify their victory over all their troubles, and over all their enemies and Persecutors.  
After all this is set down a thanksgiving, which they give unto God, whereby the Saints acknowledge that salvation belongeth only unto God in delivering them from wicked men, and from all their miseries; wherein they confess that in themselves there is no difference between them and other men, but that it was the only goodwill and favour, and mercy of God, whereby he had chosen them, and vouchsafed them this honour.  
To this the Angels answer, and say Amen, signifying also their consent thereunto, that it is truly performed: and they themselves reply with another song unto God for the deliverance of his people, and they further give all Praise, Glory, Wisdom, Honour, Thanks unto God, which are effects of his power.  
Lastly, those that were Sealed, are more manifestly set forth by a Dialogue between one of the Elders and john, where the Elder is said to ask john first, What be these that are thus arrayed in white? and secondly, from whence they came? which he doth not because he himself was ignorant thereof, but to stir up john the more to the consideration of them. And he himself answereth to both the questions: To the last he answereth first, according to the manner of the Scriptures, to wit, These are they (saith he) that are come out of great tribulation and afflictions; and he saith that these afflictions had not made their robes so white, that is, had not brought them to that honour they were in, but it was the blood of the Lamb that brought them to it, and their robes were thus white, because they were dipped in the blood of the Lamb.  
Then he answereth to the other question, viz. who they be, namely, Those that stand always before the Throne; that is, in the presence of God, to serve him with praises for evermore, being such, as are delivered from all evils, and from all tears, that is, all sorrows & grief shall be taken away; and they shall be led to the sweet waters, and tender grass, and continually delivered and preserved from all perils.   
Apoc. Cap. 8. 1. And when he had opened the seaventh Seal, there was silence in heaven about half an hour. 
THe Apostle S. john doth recontinue his purpose begun in the fift Chapter, being omitted in the sixth and seaventh Chapters; for these two Chapters were put in for the comfort of God's children, and to preserve them against the troubles afterwards to befall. Now he cometh to the opening of the seaventh Seal, whereat there was silence in heaven for the space of half an hour: signifying, that all the Saints and Angels were amazed at the opening of it, marveling at the judgements which followed it, more than at the other wonders which before were received, albeit they also were very marvelous. The like speech is used in job, for when his friends coming to visit him, saw what a miserable case he was in, they were so appalled thereat, that they could not speak to him for three days. This is to set forth unto us the wonderfulness of the judgements contained in the opening of the seaventh Seal.  
After this, is a preparation unto the judgement to come, unto the sixth Verse, where it is said, that Trumpets are given to the seven Angels; that is, to a perfect and competent number, fit for such a work, and for the executing of that service over all the world.  
Then he speaketh of another Angel, viz. another in nature, as being both God and man; another in office, as being the Angel of the everlasting Covenant: And he is said to stand before the Altar, that is, in his office of Mediation between his Father and his Church. And therefore it is after said, that to him was given sweet Odours, that is, there was in him things acceptable to God, to wit, his perfect obedience, wherein was an acceptable receiving and perfuming of the prayers of the Saints unto God. So that we see, that God accepteth of our prayers at the hands of Christ, which at ours he will not.  
By the Censor in his hand, he alludeth to the custom of the Priests in the ceremonial Law.  
In that he taketh coals from the Altar, and casteth them on the earth, it signifieth the denouncing of his judgements against the wicked on the face of the earth; showing that as he is the means of mercy unto the Godly, so he is the executioner of the judgement on the wicked: At the greatness of which his judgements, there were Voices, and Thunders, and Lightnings, and Earthquakes. Afterward followeth the execution of the judgements, whereof four Trumpets of judgements are sounded in this Chapter, performed by the four first Angels. The first Angel bloweth his Trumpet, & then it is said there was hail, and fire, mingled with blood, and these did destroy the trees, and every green thing.  
By this he seemeth to allude unto that in the ninth of Exodus, where it is said, that in one of the Plagues of 
Exod. 9 24.  Egypt, was Hail mingled with Fire, the like is here mentioned; but in this place there is an addition of blood; noting, that all should be consumed, namely, that there should not only be a destruction of the trees and green things, but of the men also, which came to pass even among the Egyptians, for those that were in the fields were consumed by the tempest. After, in the second place, it is said that the second Angel did blow his Trumpet; whereupon, there was a mountain burning with fire cast into the Sea, being set on fire by the wrath and anger of God, signifying the judgements to be executed on the Earth, and then upon the Sea: Seeming to allude to that place in the Psalm, where the Prophet saith, that though the 
Psalm 46. 2.  Mountains should fall into the midst of the Sea, yet I will not be removed: And this judgement should be executed upon the Sea, on the Fishes, and also upon the Ships, so that not only the Earth, but even the Sea should have judgements executed upon them.  
At the blast of the third Trumpet, it is said, that a star fell from heaven into the third part of the fresh waters and Rivers, signifying Gods judgements upon them also, whereupon the third part of men died. The name of this Star is Wormwood, from the effect, to wit, the bitterness which it should cause in the fresh waters.  
Where we see, albeit the certainty of the time is not known, nor any set time wherein this shall be effected, yet the Lord doth sometimes poison and infect the Air, sometimes the Earth, and sometimes the Sea and Waters; whereby infection ariseth to man, and hereby it is said that the third part of men should dye: that is, the lives of many men should be shortened. And these all seem literally to be understood, saving that the Mountain and the Star which fell into the waters, do signify that the heavens should be so infected, that they also by their infectious disposition should corrupt and infect the waters, and thereby cause death to men.  
The fourth Angel having blown his Trumpet, it is said that the third part of the Sun, of the Moon, and of the Stars was darkened, which seemeth to be meant of the spiritual darkness should be upon the Earth: For hitherto the Plagues that have been set down, have been corporal, to wit, either pertaining to the things of the nourishment of the bodies of men, or upon the bodies themselves: those that follow in the rest of this and the next Chapter, seem to be understood of the spiritual Plagues of the soul, that the light thereof, in the midst of men, should very much be darkened: for I cannot see how those words concerning the darkening of the Sun and Moon, and the Stars, can literally be understood, but rather by some Allegory, because in the next Chapter, verse 2. it is spoken of the darkness of the Sun, that it was altogether darkened, noting the deprivation of all the light and knowledge of the soul. And therefore this is to be understood of the darkness of the mind, through want of knowledge, by taking away of the truth in part, as appeareth by the histories; for since that Popery came in by means of Antichrist, Satan had wonderfully darkened the light of the Gospel; yea even before Antichrist was at his full height.  
Then he setteth down, that he saw an Angel flying through the midst of heaven, which cried with a loud voice, Woe, Woe, Woe to the Inhabitants of the earth; for the plagues which were to come: for albeit those that were before were grievous, and especially of the darkening of their understandings; yet these that were to ensue should be fare more grievous and terrible. And therefore we should be stirred up to a more diligent observation and consideration of them.   
Apoc. Cap. 9 1. And the fift Angel blew the Tumpet, and I saw a star which was fallen from heaven unto the earth, and to him was given the key of the bottomless pit. 
THe former judgements in the Chapter going before, are especially, concerning the things which appertain to men; these which here follow, concern the persons of the men themselves.  
And first; after the blowing of the first Trumpet, it is said there was a Star fallen from heaven: By Stars is meant (as the holy Ghost interpreteth in the first Chapter) the Ministers of the Word, who unless they be upholden by the hand of God, they fall from their holiness of life, and integrity, wherein they should live.  
To this Star is given power over the keys of the depth, that is, of Hell; signifying, that to the Bishops of Rome this power was given, who before were sometimes as clear stars and shining lights in the Church of God, even in the time of the Apostles, and long after, being persecuted for the truth; yea, many of them being martyred: but at the length, by ambition, they fell from God, and became exceeding evil. And unto them the Lord gave this power (not as they say, and arrogate to themselves, to do what they list in heaven and hell) but so much only over hell as is granted them, as namely, in that from thence they drew out, by the procurement of Satan, many wretched and abominable things, to the great offence, fall, and overthrew of many.  
To him was given power to draw out smoke from hell, as from a Furnace, so that the Sun was darkened thereby; great darkness is caused over all the earth: As before, in the former Chapter in part, the third part of heaven being only darkened; so now it is in whole and altogether darkened. And this noteth that great blindness and ignorance which should come upon all the earth by that man of Rome.  
Out of this smoke, there came Locusts; signifying, that by reason of this ignorance, there should arise in the world many Deceivers, of diverse sorts, which should be sent amongst men for the punishment of the sins of the earth, which should deceive them and lead them into errors; as namely, the Monks, the Friars, and such like vermin, as it hath since come to pass, which could not have so greatly prevailed, neither have had such credit, except there had been so great ignorance.  
They are set down and expressed by Locusts, in regard of the great number and multitude of them, coming together by troops, as appeareth by their practice; wheresoever they be, or have been, for they use to live in great companies together, which is yet contrary to the profession of Monks; whose names are given them of solitariness, as we have seen in this Land, in their Abbeys, Friars, etc.  
They had power given them: Showing, that by reason of the sins of men, God in his righteous judgement gives them power to hurt and deceive. And yet hereby comfort may arise unto the children of God, that they can hurt no more than God enioynes them, for they have power only to hurt Men; the Corn, the Wine, and the Fruits of the earth they cannot hurt.  
Which showeth, that in the time of Popery, there should be plenty of all those, nothing hurt of the green things, as of the herbs, the grass, the corn, etc. Which confuteth that which is commonly alleged of the Papists, who count their worship to be good, because in the time of Massing (as they call it) all things were cheap, and there was so great plenty of all outward things: And indeed by this it appeareth that it must needs be so, for otherwise they could not have been such as Saint john speaketh of here. Again, in that they hurt men, it is only of those that have not received the Mark of God in their foreheads: And again, this hurt is not in regard of their lives, by taking away their lives, but this hurt they did them was in their Conscience, by reason of terror, for they were stung by them as with Scorpions, in that they took away from them the knowledge of God, leaving in them the sting of an evil Conscience.  
Their power being thus limited, he after cometh to describe the fashion of these Scorpions, to wit: First, that they were as Horses prepared to battle; signifying, that they were altogether ready, prompt, and fit for all manner of mischiefs they listed, according as God used them in his just judgement.  
Secondly, They had Crowns; signifying that they should conquer and prevail, and prosper in that they were sent for, and which they went about.  
Thirdly, They had faces like men; noting, that they should be crafty and subtle, to bring their deceits & delusions to pass, and that they should be apt to abuse men, and lead them into error.  
Fourthly, Their hair like women's; showing their effeminateness, in regard of their faces, the shearing of their beards, and their long hair on their heads, and especially their effeminate and filthy manners, in that they were womanish, filthy, and unclean, having no manly manners any ways.  
Fiftly, Their teeth like Lions; signifying, their greediness and cruelty.  
The time of their continuance to sting, is five months; that is, (according to the account in the second Chapter, and as Daniel also expoundeth it, whom john 
Chap. 2. 10.  also followeth in this numbering) is for the space of an hundreth & fifty years, every day in the month being counted for a year: Which is thought to be in the time of Hildebrand, called Gregory the seaventh, which was to begin when Satan was let lose, after that a thousand years after Christ was run out, and which beginning then, ended in the time of Gregory the ninth, in whose time they had gotten the authority of the Sword, which the blast of the sixth Angel setteth forth, & which the blast of the fourth Angel showeth they would not have during the hundred and fifty years, otherwise called five months.  
They were harnessed with habergions, as of iron; noting, that by their privileges and prerogatives they were so defenced, that none could almost touch them, by any occasions; as the Bishop must have about sixty witnesses against him, to accuse him, otherwise he is not to be convinced; the Priests must also have a great number of Accusers, and they must not be judged by any Magistrate of the Temporality, but by one of the Clergy.  
The noise of their wings like the noise of Chariots: signifying their great pomp, which appeareth by their sumptuousness in riding with many Horses, and troops of men attending on them, which make a great noise and rushing wheresoever they come, so as every one may hear and behold them; contrary to the practice of our Saviour Christ, who is said not to have been heard in the streets.  
This is the first Woe, the two other woes are to come.  
The other Trumpet followeth to be blown.  
And first, to declare the certainty of it, he saith, there came a Voice from the corner of the Altar which was in the holy place, which commanded that they should lose the four Angels: by four, is meant a sufficient and competent number (as before we have heard) to execute God's judgements. And these are said to be bound in the River Euphrates, which was that River that runneth through Babylon, where the people of Israel were held in captivity. And it is used to set forth that spiritual captivity of the Church of God, whereby the Whore of Babylon keepeth in bondage both their souls and also their bodies.  
Now, these four Angels, the Executers and Ministers of God's fearful judgements, were prepared to go at an hour, at a day, at a month, at a year; noting their readiness and promptness to execute any judgement that God sets them about; yea, though they should be sent forth for a whole year long, they would be willing to do it, declaring that they did it without weariness.  
Their effects be fare otherwise then the former, for they have authority to kill the bodies of men.  
This seemeth to be in the time of Gregory the ninth, when the Church of Rome had gotten the Kings and Princes of the world, and the Emperors to assist them, and to take their part; and therefore now those that would not worship the Beast, and yield to their spiritual Whoredom and Idolatry, should be killed and put to death by the wicked Magistrates, whereas before they had not power to hurt the Bodies, but only to sting the Consciences of men.  
These are described to have heads like Lions; noting, that they were fierce and cruel. Their Tails like Serpents; signifying their craft. Which showeth, that the Church of Rome should promote her Kingdom both by violence and also by their craft and subtlety.  
Lastly, is set down a conclusion, wherein is showed, that for all these fearful judgements, the people of the earth (whereas they should have feared and have been bettered by these judgements, and learned to turn unto God by repentance) yet they continued unrepentant in their Idolatries, Murders, Witchcrafts, and all other their abominable wickednesses.   
Apoc. Cap. 10. 1. And I saw another mighty Angel come down from heaven, clothed with a Cloud, and the Rainbow upon his head, and his face was as the Sun, and his feet as pillars of fire, etc. 
We have heard after the Preface of this Book, the division of it into those things already executed, and which were after to be executed. Those which were to come, are either touching the judgement of God upon the world, or those things which more especially did concern the Church. Hitherto we have heard of the world; now, the things that more especially belong to the Church, do follow; to the which in this Chapter is (as before) a Preface, wherein the holy Ghost prepareth and fitteth the Apostle Saint john, and in him all us, to the diligent hearing and observing of all those things which concern the Church. The whole drift of this Vision is to give credit to the history following; and this credit is drawn, first, from the Author of the prophecy, which is Christ; and secondly from the Instrument, to wit, john. In the first part, that the thing itself might be the better esteemed, the credit drawn from the Author is set forth by the glory and excellency of him.  
In the second part, john is set forth by what means he came to this Prophecy, and from whom he received it, to wit, that he had it by commandment from God the Father, and from God the Son, who commanded him to publish this history, which after is set down in this Book.  
For the first part, he saith, first, he saw another Angel, to wit, (as we have heard before) our Saviour Christ being of another nature, of other offices, and of another glory then any other Angel, as being the Angel of the Covenant, that is, he in whose hand the Covenant is established betwixt God and his Church.  
This Angel is said to come down from heaven, viz. not that Christ came down bodily, for the Scriptures say evidently, that the heavens must hold him till the restoring of all things, that is, till the end of the world; but here it was only represented unto john in a vision: For in that we say that Christ is in heaven, it is not that we tie or link him there (as the Papists charge and slander us wrongfully:) for we hold that as there is in the heaven's infinite room for him to execute his will; so he hath the heaven as an incomprehensible place, and is not tied and kept in as it were like a Prisoner, but is at his own pleasure to do what he will himself: And this which we say, is proved out of the word of God, in the Acts, 
Acts. 1.  where we are taught, that he must stay there till the latter day. So that this sight was only a representation of the mind, wherein it was given to see Christ thus.  
Strong; a proper title unto the Lord, to be the strong God, signifying that he was the mighty God, and therefore this Angel is of another nature, than the other Angels.  
Clad with a Cloud: that is, to set out the glory of our Saviour Christ; even so in the last day he shall come attended upon, & compassed with the clouds.  
A Rainbow about his head: the Rainbow about his head, seemeth to express and to note unto us, the gracious countenance of our Saviour Christ towards his Church, for the Rainbow in the Scripture is a sign of the favour of God (as it is in Genesis) namely, in that he will never drown the world again. Or 
Chap. 4. 3.  else to the further setting forth of his Glory and Majesty; for as before in the fourth Chapter, we have heard, that God the Father is described to have had a Rainbow about his Throne, whereby the glory of the first Person in the Trinity was represented; so that may be here noted of Christ, in that he is said to have a Rainbow about his head, and therefore Christ is of equal glory with his Father.  
His face as the Sun: whereby his further glory is set forth in his excellent and all-seeing providence, in that as the Sun beholdeth all the earth, so he at one instant, and with one eye, as it were, seethe all things on the face of the earth.  
He had in his hand a little Book open: In this Book 
Chap. 5. 1.  is contained those things which were to follow, and to come upon the Church itself. As in the fift Chapter we have heard of a Book in the hand of God the Father, which containeth the judgements which were generally to fall upon the whole world. The difference between this Book and that other, is very plain; for first, we have heard, that is said to be a Book, noting that it was of a greater volume; this is said to be a little Book, namely, of a lesser volume. Again, in that it is said to be in the hand of God the Father, this is in the hand of God the Son. The reason is, for that there is a more universal government of the world by God the Father, considered by himself alone, then between Christ and the World, as he is joined with the office of Mediation, which concerneth the Church. And again, there is a more simple and immediate government of Christ in his Church, then of the Father. Another difference is this, in that it is said this Book is open, the other was shut; which showeth us, that through Christ only, these things are made manifest unto us, for, without his mediation, all things in the will of God are hid and shut up from us, that we cannot know them: For as the Deity of God is considered in the three Persons, we can have no participation of any good thing from the same, but as Christ is the Mediator between God and us, all things which concern us are opened unto us; yea, the knowledge of all things we are to know: and therefore if he come between us and God, than the things of our God shall be opened and revealed unto us.  
His feet like two pillars of fire; this is to show his strength and power. The pillars declare his steadiness; fire signifieth piercing, and therefore where his power setteth, there it cleaveth hard. Whereby is set down the incomparable virtue and power of Christ. And whereas one foot is set on the Sea, and the other on the Land, it setteth forth unto us his full authority over all, and that he is in all places in regard of his Godhead.  
This doth not prove the being of Christ's natural body in many places at once, for he did not set his feet of his natural body at this time on the Land and Sea, neither can it be in diverse places, for than it leeses the nature of a body.  
The right foot on the Sea: This is said after the use of the Scripture, by his right foot, meaning a greater measure of his strength, that seeing the Sea is a most unruly and raging creature, he sets his right foot upon it; noting unto us, that Christ as he ruleth all, so even those things more especially which are most unruly, and that which needeth most power, he useth most to the subduing and governing of it.  
This is to teach us not to fear at the great rage of the troubles that are in the world, but to know according as they are more grievous, and as they do increase, so the Lord will add more help and increase his strength the more, to the asswaging of them, and when the earth beginneth to turmoil, then will he set his left foot on it, and when the Sea beginneth to rage, then will he set his right foot upon it. And as in general, so in particular troubles we are to receive notable comfort, for if more grievous sorrows and afflictions do assail us, yet the Lord, having his right foot on them all, shall be quiet and still with us again.  
After, he is described by his voice; whereby he declareth his terribleness, that howsoever otherwise he was described to be like a Man, yet because man's voice was too weak to express the force of it, he compares it to the voice of a Lion, to strike the more terror and fear into our hearts. According as it is said, If the Lion roar, shall not the Beasts of the field tremble? How much more when Christ speaks, and thunders out his judgements, shall not we which are  Lambs (nay, not so much in respect of Christ as Lambs to the Lion) be afraid? and if our Saviour Christ show forth the tokens of his wrath against sinners, by denouncing and threatening judgements against them, should not we tremble and be terrified for our sins?  
After that he had thus extended his voice, S. john saith, he heard the voices of seven thunders, and those not such as were confused, but there was a discerneable and plain speech in the voice of the thunders. Now Saint john (as he was before commanded) being ready to write the things which were spoken by the thunders, is notwithstanding bidden to Seal them up; that is, to keep them close, as being matters of secrecy, for God of his good will was content to show them, and make them known to him, for his particular comfort, which he will not have be revealed unto others.  
Herein we see how God disposeth of his word, viz. some he revealeth unto his Servants, some he keepeth hid in his own everlasting counsel.  
To teach us, that seeing God hath kept many things of his to himself, which he hath not revealed unto us; that therefore we should not despair in our troubles, but seeing he hath reserved secret to his own counsel, even many things which concern the special good of his Church, and the singular comfort of his children, we are therefore rather to be stirred up by prayer, to come unto him to entreat him that he would govern all things to the good of his Church.  
Again, that is here further to be considered which john speaketh elsewhere, that we are not able, by reason of our carelessness and dulness of understanding, to attain in any measure to the true knowledge of the meaning of this Book; how much less if greater matters had been written down? nay, rather we would have been quite driven back from it: And therefore this is to teach us to be diligent in the searching out of those things he hath already set down, leaving to meddle (as many foolishly and madly do) with those things that God hath hidden in his secret will; And seeing we are so backward, slack, and dull in the seeking out of those things which we have, we should have been much more careless of them if all the other had been set down.  
After, it followeth what our Saviour Christ said, to wit, that he swore, wherein is set down, first the manner of taking his oath, and then the oath itself: The manner of the oath of our Saviour Christ is; first, in his gesture, in that he lift up his hands to heaven, which was the manner of taking an oath in those times; and therefore he is here after this sort represented: Then is set down the Person by whom he sweareth, viz. by God, described by his own nature, that he liveth for evermore; and of his effects, viz. of creation of heaven, earth, and all things therein.  
His oath itself is this, that after those things which were to be done under the seaventh Trumpet, and the seaventh Seal were fulfilled, there should be time no more, that is, there should not be distinction of time by the day and year, as we use now to count, according to the course of the Sun and of the Heavens: This is done, first, for the declaring unto us the assurance of the end of the things of the world: And further, for the comfort of the children of God against those troubles which were to be endured by them; for that speedily there should be an end of their troubles when that time should end.  
In that he saith the Mysteries of God declared by his Servants and Prophets were finished, he rendereth a reason why God stayeth and cometh not speedily to end the world, to wit, as for the fulfilling of the number of the Elect, so also for the accomplishment of his word by his Prophets, Apostles, and Ministers. The first reason why God delaieth the consummation of the world, Saint Peter rendereth, in that he saith, The Lord is patiented towards us, that none should perish 
2 Pet. 3. 9  whom he would have to be saved: so that we see it is by God's great patience, because he would have none lost which belonged unto him, but would have them to have the means of knowledge and repentance, and therefore till all that belong to God's election be called, there should be no end of the world.  
The other reason why the world is not finished, is here expressed, because all these things which the Prophets & Apostles have spoken of, & this Prophecy especially, which was delivered to john, is not yet fulfilled, for one jot or title of the word of God shall not fall.  
After the description of Christ, he comes to the calling of himself, that it might be more surely sealed and confirmed to us, and that so we might be more assured of the certainty of his Prophecy. And to this his calling, there cometh a double authority, to wit, of God the Father, which was before described in the fourth Chapter, and he is here brought in, bidding john to go to the Angel, and to take the Book at him.  
Whereby we have to understand, that the Ministers are taught to have authority and warrant from God, and out of the word of God, for all those things they do, especially which concern the matters and holy things of God.  
This than john doth, for he presently goeth to take the Book; and when he cometh to the Angel, he also bids him take the Book, having thereby a double warrant, not only of the Father, but even of the Son also.  
The Angel bids him eat it up: meaning, that he should settle it as it were in his belly, and even let it settle into the very bottom of his heart, and namely, that he should rightly conceive it, and that he should have a full capacity and perfect comprehension of the things herein contained, by having a sound knowledge of the things to be revealed, and, therefore, that he should with diligence observe and mark them. The like thing we have in Ezechiel, who 
Ezech. 3. 23.  is also bidden to eat a Book, given him by an Angel: But whereas it is here said, it should be bitter in his belly, and sweet in his mouth; one of these only is set down in Ezechiel, namely, the sweetness of it in his mouth.  
Hereby the Lord seemeth to set forth that this Prophecy, as it was bitter to the Apostle, who was the Minister of it, in regard of the judgements therein contained; so it should be also sweet unto him to deliver it, as it is expounded in the words following in the next Verse, whereas he must Prophecy again among People and Nations, etc. signifying, that he should not be able to hold it in his belly, that is, to keep it in, but have a care and delight also to publish it, and to deliver it faithfully, and in that regard it should be sweet unto his mouth; for, howsoever the things themselves were sad and heavy and unsavoury to deliver, yet in regard that God bids him to speak it, he must take delight to do the will of God in the delivery thereof.  
Here is set out the duty of the Ministers in this case, that howsoever the denouncing of the judgements of God against the people be very grievous and sorrowful unto them, yet they are not to spare to deliver them faithfully, boldly, and cheerfully, if the Lord command them: And indeed it is requisite, that they should feel the calamities and miseries of others, and therefore should be grieved at God's judgements against others, as the Apostle saith, Who is offended, and I burn not? Even so should the Children of God have compassion and a fellow-feeling of the miseries of their Brethren, but the Ministers especially; because as all, so especially the Ministers are oftentimes interessed in the same troubles.   
Apoc. 〈…〉 Then was given me a 〈…〉 unto a Rod, and the Angel stood by, saying, Rise and meet the Temple of God, and the Altar, and them that worship therein, etc. 
We have heard in the former Chapter, the preparation to the Prophecy, concerning the things that should befall unto the Church. Now he cometh to the Prophecy itself.  
And first he saith, there was given to him a Reed, and with it, he was bidden to measure the Temple: Whereas, we are first to consider, that by this speech (borrowed from the fortieth of Ezechiel) the Lord setteth down a determination to set forth and to measure out his Church: For as Archbuilders, first in building have a draught in their heads and after draw it out, and measure the place where they build, and then have inferior builders to finish it; even so the Lord doth both in that place of Ezechiel, as also here: For there the Lord after the destruction of jerusalem, and of the Temple, when he would have it restored again, showeth unto the Prophet the measuring of it; signifying that the Temple should be re-edified, and that the people should worship again in the same. And in like manner in this place, whereas now indeed jerusalem, and that Temple which was in it, were ready to be destroyed and overthrown; the Lord notwithstanding bids the Apostle to take a straight and smooth Reed like unto a Rod, to wit, fit for that purpose, and to measure the Temple therewithal. Noting, that albeit jerusalem should be laid waste, yet 〈◊〉 gather to himself a Church, and that by 〈◊〉. And whereas he bids him measure it with 〈…〉, he meaneth that he should understand and comprehend the right and full way whereby the Church of God should be builded. This teachth us that unless God prescribe and give unto the Ministers, the order and manner of building his Church, they are not of themselves to undertake the building of the same. And again, unless he put the measure, which he appointeth (that is his Word) into their hands, they cannot, neither aught they in any case to begin, and therefore not to undergo that function, unless they be called of the Lord. And further being called they must build with that measure and means only which God appointeth and setteth down. He biddeth him to measure the Temple, the Altar, and the Worshippers, but to let alone the outward Court, and to cast it out.  
Where the Lord alludeth to the building of the Ceremonial Temple, in the building of the Church after Christ, in the Gospel. For first there was the outward Court, being the greater part which should be cast out, and then the Temple, the inner place where the people were, and the Altar, and the holy place, and the holiest of all, which were very small in comparison of the others: So likewise in the Church, the smaller number should be referred, the greater number should fall away.  
So that here he is bidden to take measure of the Temple, and not only of it, but of the worshippers which were in it, to wit, of the members of the Church of God: Which teacheth that the Ministers are not only to regard the Church in general; but also to have a care of the good of every particular person in the Church.  
By the altar, is meant all the means serving to the furthering of the service and worship of God: whereof a special regard is also to be had in the building of the Church.  
In that the great Court is not measured, but east out to be trodden of wicked and profane men, and the Temple only, & that which was in the midst of it left, being but a very little in comparison of the outmost Court, it noteth the narrow room the Church should be comprehended in, and the small number to be gathered in regard of those which should be cast out; For, the Temple and the Altar, in regard of the great Court, were as it were the Centre in regard of a great Circle. Which teacheth us how great a number should be bandoned from God, and from the service of God, and how few and small a number saved.  
Whereas the Apostle is bidden only to meddle with the Temple, and not with the outward Court, but to cast it out: This agreeth first with that doctrine of Paul, 1 Cor. 5. 12. Where he saith, What have we to do with those that are without? We are to have respect to those that are within. So that here we are to observe this point, that the Ministers are first and principally to attend upon those diligently & carefully which are committed to their charge, and to endeavour and exercise themselves only in those things which God hath enjoined them. Secondly, concerning those things whereof they have received no charge from God, they are not in any case to meddle in them, nor to deal at all with them. Which condemneth the sin which now adays is usual, when they will take upon them those offices which God hath not appointed them, and which they are not able to perform.  
The outward Court is to be cast out, to be trodden under foot of the Gentiles, for the space of forty two months, whereof we have heard the meaning, both as it is used by john, and expounded by Daniel, viz. to be one thousand two hundred and sixty years, for a day is referred to a year; a week of days is seven years: so that hereby it appeareth, that the time of this great havoc of the Church was to continue one thousand two hundred and sixty years: Which as by account that falleth out, appeareth to begin after the ascension of our Saviour Christ, when the Apostles began to preach, & counting from that time, it shall appear by the miserable times that befell afterward unto the Church of God, in that space, namely, when the beasts that rose up out of the earth, set upon the people and Church of God, and persecuted and oppressed them grievously.  
Here also in regard of the small number to be reserved, we may easily understand how vain a thing the Papists brag of, when they brag of their generality and multitude, for we see here that the great Court, that is, the multitude only, is cast out to the wicked and profane men, and the Temple with the worshippers only, and the Altar, noting a small number, is reserved.  
Again, in regard of the circumstance of time: in that it is said, that the wicked should prevail for the space of one thousand two hundred and sixty years: we are to observe against them, that whereas they object against us, and say, that this new Gospel of ours began in the time of Luther, or Wickliff, we answer that it appeareth manifestly out of this place, that there should be a marvelous contempt of the Word from the Apostles time, until these one thousand two hundred and sixty years were expired.  
Now for the further declaration of this, it is said, the Lord raised up two witnesses in these years, between the Apostles time, and the time expressed, to preach the Gospel.  
By the number of two, may be meant (not to prejudice better expositions) the small number of faithful witnesses, yet such a number as should be able to prove any cause, sufficient for the testifying of any truth, or overthrowing any falsehood, & though they seemed to be but two, that is, a few in number, yet they should be able enough for that purpose, and sufficient to convince them of their wickedness, and to bear witness of the truth.  
In sackcloth; meaning that they should be heavy, sorrowful, and grieved at the troubles, strife, and hard-dealing which they should have at the hands of the wicked, which would not yield unto the truth: lamenting also for that they had no better success of their Ministry: and further by reason of the pride of Antichrist, when as they did behold how many even of those which should have been the stars of the Church, and faithful Ministers, did strive and heave for pre-eminence without any care of God's Church, as it was in the days of Gregory the 7. and Gregory the 9  
These are the two Olive trees, and the two Candlesticks; A speech borrowed from the Prophet zachary, where it is said, that being returned from captivity, the Lord gave them Ministers, which as O lives should Minister Oil for the light of the Church: Even so in the wretched & cursed days, albeit the Church of God waxed fewer and fewer, yet there should be some Olive trees to give Olives, that is, some Ministers to preach peace unto the children of God, the Olive being a sign of peace, as also to drop in Oil (as Zachary saith) into the Candlesticks, alluding to the use of the Candlesticks in the Temple, which having Oil put in them, did give light in the Temple, burning before the Lord continually: even so he saith, that even in those dark times, there should notwithstanding be some which should be able to give light unto the Church, by the Ministry of the Gospel.  
Afterward it is said that these two Prophets, that is, this little number of Ministers, should have fire go out of their mouths, whereby they should devour all their enemies: Which showeth unto us the power of the Word of God, which is like a fire, by the light whereof, the godly should be enlightened, by the heat whereof, the wicked should be consumed, so that sith they would not be enlightened by it to their salvation, it should send them to the darkness of hell, to their deeper condemnation. So that here we see the Word hath a contrary effect, in regard of the godly and the wicked. And therefore it is compared in the first Chapter, to a two edged Sword, which on the one side cutteth and healeth to life, and on the other side, woundeth and killeth to death: According as the Apostle saith in the Epistle to the Corinthians, We are the savour of God unto your salvation that believe, unto others unto condemnation.  
By this devouring then of their enemies; is meant the destroying and convincing of those that would not yield unto their preaching, to their further destruction, and deeper condemnation. Where we see, that the Prophet here setteth forth, that howsoever the Ministers of God should have great strife in those days, and grievous enemies, yet they should not prevail against the truth.  
These should have power to shut the heavens, to make the heaven's brass, that it should not rain in the days of their Prophecy, to restrain the fruit of the earth, to turn the waters into blood, etc.  
Where he alludeth, partly to the Ministry of Elias, at whose prayer, the earth was barren, and there 
1 Kings 17.  was no rain for the space of three years. And partly to the Ministry of Moses, who brought blood in all the land 
Exod. 7. 17.  of Egypt, by turning the water into blood: signifying, that where the Ministry of the word, in the denouncing of judgements was contemned, there the Lord would send Plagues and Pestilence, and Floods, and such like upon them.  
In that which remaineth of the sixth Plague, there is first set forth, that the two Prophets, these two Olives and Vines should make an end of their Ministry, and the Beast should overcome them. Before it was said, that at their pleasure, and at their own liking, they overcame others, and restrained the dew of heaven, and did execute and bring to pass whatsoever they had to do, by the direction, by the word and will of God: Here now it is said, that after the accomplishing of their work, and finishing of their testimony, the Beast overcometh them.  
To teach us, that the Lord doth so maintain his Ministers and servants, that until they have finished and accomplished the work of their Ministry, which he hath appointed them to execute, they shall not be hurt by Satan or any of his Ministers, or wicked Instruments.  
Which may be a singular comfort to the Ministers and children of God, that howsoever they be hated of many men in the world, yet they shall have no power to hurt them, till the time God hath limited them be expired. And here we are also to consider, that in regard of their Ministry, these two Prophets did overcome; but in regard of their lives only they are overcome; herein had their enemies leave to hurt them, they were able to do nothing else unto them.  
The time of this, appeareth by limitation of this one thousand two hundred and sixty years, to befall about the days of Boniface the eight, who was a wretched and cruel persecuter of the Saints of God; for by the account of the history itself, it falls justly on the one thousand two hundred and sixty year after Christ; the very year of that Beast, Boniface, who after he had killed the Saints of God, would not suffer their bodies to be buried; which thing, the history particularly witnesseth, making mention, that the bodies also of the Saints were carried about the City of Rome in triumph, and might not be suffered to be buried.  
After, it is said that the wicked ones, in the token of their joy, make great feasts, and sent presents one to another; which manner of speech seemeth to be taken from the Book of Hester, wherein commandment is given, that for their victory and deliverance, a Feast should be celebrated for ever. And of this also the history maketh mention, that in regard of their joy and gladness for the destruction and death of God's Servants and faithful Martyrs, there was a Feast of jubily celebrated, which afterward they continued; wherein also as much as in them lay, they did annihilate the coming of Christ, who gave an end of all these ceremonies.  
And this is said to be done in the great City, spiritually called Sodom and Egypt, where the Lord was crucified, whereby the Apostle most plainly describeth Rome, as being the greatest City then in the world, there being none at that time for fame and greatness to be compared to it.  
In that it is called Sodom and Egypt, it is spiritually (as he saith) to be understood: It is called Sodom, in regard of the filthiness and abominations therein; by reason of their Sodomitry, their whoredoms, and abominable uncleanness of men with men, and all manner of all other such like wretchednesses. Egypt, in regard of the persecutions of God's Children, alluding to the persecutions whereby the Egyptians kept the Children of Israel in bondage. The place where Christ was Crucified, to wit, jerusalem, so called and attributed to Rome, in that Rome brags of itself, as jerusalem did, to be the most excellent professor of Christ's religion; the only Zion, the Church, and beloved of the Lord; albeit indeed it be nothing less; nay, it is rather hated of God, as jerusalem was, crucifying the Lord jesus: So that these things do notably agree with Rome, the great City, that Sodomitical persecuting Church, yet pretending to be the true Church of God.  
After, it is said, that their bodies lying three days and an half, that is, three years and a half unburied, that is, a mocking-stocke, and triumphed-over by the wicked, they are then raised up by the Lord, to wit, not those that were slain, but others in their spirit. As john is said to be Elias, because he came in the spirit of Elias, as it is said, to wit, with the same boldness and zeal that Elias did.  
They are taken into heaven: that is, separate themselves from the rest of the Sons of men, which were wicked and worshipped the Beast, going into such places where they might serve the Lord.  
Then followeth immediately, a fearful Earthquake, by which, the great City was shaken, and the tenth part of it overthrown.  
The second Woe being past, the third ensueth, which followeth after the blast of the next Agell.  
The last Angel blew the Trumpet, which shall be fulfilled at the dissolution of the world in the latter day, when all shall be raised from the dead, when all the Kingdoms of the world are committed into the hands of Christ, & then shall be the accomplishment of his Kingdom, when he shall give reward unto his servants the Prophets, to his Saints, and to all that fear his name, and shall render destruction unto his enemies; and then shall he give up his power unto his father, and God shall be all in all. And after this, there shall be time no more: Then we shall have Sun no more, that is, we shall have no need of the Sun, the time shall not be distinguished by it, we shall not be directed by the light of it, for God himself shall be our Sun, God shall be our light for evermore.   
Apoc. Cap. 12. l. And there appeared a great wonder in heaven: A woman clothed with the Sun, and the Moon was under her feet, and upon her head a crown of twelve Stars, etc. 
HEre in this Chapter is set down a description of the Church, of which it is said, there was a great sign: noting the great estimation that God hath of his Church; which his great estimation of it, is set forth, in that she is said to be clothed with the Sun, which is the most glorious creature, declaring and expressing her exceeding glory in the sight of God.  
She had the Moon under her feet: signifying her rule and authority over all the things below that are subject to change, in that she only hath received of God power to subdue them, and she doth of right possess them; the wicked are usurpers.  
Upon her head she had a Crown of twelve Stars: showing her Queenly Majesty, she being the Spouse of Christ, as also her victory over all her enemies.  
It is said, she traveled: her travel is meant of the Church of the jews; of whom this is testified in the Evangelists, the 9 of the Acts of the Apostles, how great resistance there was against our Saviour Christ, against the Apostles & the rest, what great and grievous persecutions they then sustained for the Gospell-sake, in the beginning of the primitive Church, because they went about to beget, to bring, and to draw Children unto God out of the seed of Abraham.  
Afterward, another great wonder is seen, to wit, a great Dragon; namely, the Devil, compared to a Dragon, and called the great Dragon, because of his great strength, and exceeding fierceness; for such is the strength of a Dragon, as that he is able to gripe with an Elephant.  
He is described to have seven heads and ten horns; by seven heads noting his great wisdom, knowledge, and understanding of things; as also it signifieth his wit, and subtlety to resist the Church, and to make more mischief against the seven Churches, that is, all the Churches of God: And his ten horns signifieth his will and power to do much hurt to them.  
His Crowns signify his victory, in prevailing against the world, to wit, over those whom God hath not ordained to save, whose names are not written in the Book of life, and for this cause he is called the Prince of the world, because he hath the greater part of the world under his obedience.  
What his tail he overthroweth many Stars; noting, that there are many like unto Stars in outward show, being graced with notable gifts, and being as it were lifted up to heaven by the knowledge they had, and the notable profession they made of God, having some feeling also, being yet not Sealed, are by the tail of the Dragon, that is, by small power and light temptations, pulled back from the same, and fall from the faith.  
After, he saith, He stood before the Woman; noting, that he setteth himself very fiercely and sharply against the woman, that is, the Church and Children of God, whose names were written in the Book of life: And therefore he is said to wait on the woman, first, to hinder her that she should not bring forth, and then to devour them at the least when they were brought forth, that is, when they have been called, and made profession of the truth, and are made members of Christ by faith; even than is he ready most strongly to assault them, to overthrew, if it were possible, the foundation of their faith. Where he compareth the Devil to an envious Midwife, opposing him to a good Midwife; for as she is careful to help the woman in travel, and to save the Child; so the Devil contrariwise is ready to hinder and hurt the Church, and to destroy her seed.  
Whereas the Church is said to bring forth a Man-child; it is first meant of Christ, and then of his members and servants in the beginning of the Church, whom now he hath joined unto him in his kingdom, but principally it is to be understood of Christ, that valiant one, who albeit he was stung on the Cross by the Serpent, yet even thereby he overcame, and after was taken up to heaven, and had victory, triumphing over the devil, over sin, and over all his enemies, and the enemies of the Church.  
Then it is said, there was a battle in heaven; by heaven, he meaneth the militant Church of God, under the Gospel, which is the part of God's kingdom, for the kingdom of God which is begun even in earth. The principal in this battle is first Michael, to wit, Christ, and with him his Angels; namely, the godly Saints, with the good Angels on the one side, and on the other side, the Dragon with his Angels; namely, the wicked spirits and wicked men. But the godly overcome the Dragon and his Angels: the means whereby they overcome, is through the blood of the Lamb, which is their principal armour; being such, as that albeit they themselves were killed, notwithstanding by reason hereof, they were made conquerors, and were now received into the kingdom of heaven, and Satan is thrown out of the kingdom. Which thing when Satan saw, as namely, that now he had lost all his advantage, as it were, and that he could have nought to do with them any more, they being now triumphing in the kingdom of God, he waxeth mad as it were, and rageth against the earth more fiercely than before.  
And hereupon, the Elders, and the rest of God's Children in heaven are brought in, rejoicing at this victory, and saying, peace in the heaven; that is, to the Children of God, that were then delivered, but woe to the earth; that is, to the inhabitants of the earth, because that they should have much to do, and suffer great trouble, for seeing Satan by the constant enduring of those that had given their lives in the defence of the truth, perceived that he had got such a foil, he therefore rageth against those that remain, and for this cause it is said, woe to them on the earth; not that they should perish, but only should be greatly afflicted through the malice of Satan and his instruments.  
Now than it is said, that he persecuted the woman; that is, the Church: in persecuting the Church, she hath a place appointed her in the Wilderness, whither she flieth for one thousand two hundred and sixty days, the time we have heard before to have been during the space of the hard dealing with the two Prophets, wherein they prophesied which we shown to contain so many years.  
By this flight of the woman into the Wilderness for one thousand two hundred and sixty days, set down in the sixth verse, and the persecution whereby the Dragon pursued her that space, is meant those persecutions in general which followed against the whole Church during the continuance of those years, which in the next verses he setteth down particularly and severally.  
And first he setteth down the particular persecution of the Church of the jews in the thirteenth and fourteenth verses, and then of the Gentiles, in the seaventeenth Verse. For the Church of the jews, the persecution thereof is expressed in that it is said, that he persecuted her that brought forth the man-child, but the Lord delivered her from being devoured of the Dragon.  
In that it is said, she being thus pursued, hath for her deliverance, wings given her to fly away into a Desert for two times, a time, and half a time; it notably describeth that strange deliverance of the Children of God which were in jerusalem, before the overthrow of it, who (as the story witnesseth) being warned by the voice of God from heaven, did withdraw themselves for a time into a City called Pella beyond jordan, in the Wilderness, where they did continue for the space of three years and a half, until jerusalem were destroyed.  
Whereas the Dragon is said to cast out waters against the Church, it noteth the great multitudes of people, for so it is often used in the Scriptures, (as also afterterwards) 
Cap. 17. 1. 15.  which afterwards the Devil raised up to devour and consume the Church of Christ in the infancy of it. But in that the earth is said to help the woman, it noteth, that howsoever the Lord suffereth the Devil to raise and stir up many enemies and adversaries against his Church, yet also he hath his means for the deliverance of his children by the overthrow of their enemies, destroying them in the midst of their fury, and casting them into their graves.  
And lastly, the Dragon having done the worst he could against the Church of the jews, against Christ himself, his Apostles and Disciples, he followeth and proceedeth with mortal envy and indignation to pursue their seed, that is, the Church of the Gentiles, who were called by their ministry, and are also of the seed of Abraham, though not according to the flesh.   
Apoc. Cap. 13. 1. And I saw a Beast rise out of the Sea, having seven heads, and ten horns, and upon his horns were ten crowns, and upon his heads the name of blasphemy, etc. 
THe Prophet having spoken before, that the seed of the woman, to wit, the Church of the Gentiles was persecuted of the Dragon: he now declares the manner and means of the persecutions and the troubles which befall the Church. The instrumental cause is here set out to be the Beast, which is the Emperor of Rome, who is set forth by him, coming out of the Sea; whereby is meant the great storms, troubles, and tempests that the Beast should raise up: By which tempests, are expressed and meant the great tumults which should arise both between the wicked themselves, as it came to pass in the Empire of Rome, for they had amongst themselves many and long wars, and grievous troubles and dissensions, as appeareth in the histories; as also it noteth the troubles and afflictions, which the Church should receive by them, for the Church must needs be partaker of this misery (though peradventure it be not immediately always tended against them) yet they living under the Empire where these troubles were principally, could not but needs also feel the smart thereof. Afterwards the troubles are also immediately directed against the godly themselves, particularly by the sword, by fire, and by sore persecutions, which are declared to arise and come from the Beast.  
A Beast, so he is termed, being here described and represented under the form of a Beast, because of the furiousness and madness of the Empire of Rome, and the Emperors; signifying that there was nothing almost of humanity in him, but that he was even estranged from all courtesies of men.  
Secondly, he is more particularly noted, what manner of Beast he was like unto, to wit, he was like a Leopard; noting his marvelous swiftness and readiness to do mischief to the Church, and to destroy it; as also showing his cruelty towards the people of God.  
The Paws of a Bear; noting his ravenousness, as being ready, so, able to catch, to apprehend and lay hold of the things he desired.  
The mouth of a Lion; showing that he was cruel and strong to devour and to destroy.  
He had the power of the Dragon given him; that is, of the Devil, signifying the greatness of his cruelty, for (as it is in the twentieth Chapter) the Lord that he might save his people, being now in their cradle, from being overrun and devoured of Satan, had first shut up the Devil into the bottomless pit, that he might not practise that he would against the Church, which thing the Devil perceiving, and seeing himself thus shut up, that as it were in his own person, he could not as he desired be employed in the devouring of the Church at his pleasure, he casts as much of his own power as he can upon an other, to wit, upon the Roman Emperor, who was as it were, his deputy, to the end he might do that injury he could, in prosecuting the Christ.  
Seven heads; signifying his exceeding wisdom and policy to do hurt, which should be very great, according to his authority, whereby he ruled over the whole world. His horns signify his power to do that hurt: And his Crowns signify that great effect which that great wit and power of his should take, in prevailing against men, to wit, that he should vanquish and overcome in his mischiefs: Notwithstanding there is great difference between his Crowns and the Dragons, for the Dragon had them on his heads; that is, the Devil hath this power of himself properly to do hurt, exercising it as from himself: the Beast hath them upon his horns, that is, the Emperor doth not exercise his authority and power against the Church immediately from himself, but doth borrow his power from the Dragon. Which is spoken after the custom and manner of those Kings and Princes, which having absolute authority, wear their Crowns on their bare heads, those that be Viceroys, and have an absolute authority, wear Coronets indeed but on their Caps, as it is used in foreign Countries, and as it was the practice in those days.  
After, he is said to have the name of Blasphemy, declaring, that the Emperors should be such as should blaspheme God, in calling themselves Gods, and taking the worship of God unto themselves, as Caligula and others most wretchedly and blasphemously did, like to Alexander the great in the Monarchy of the Grecians, which did arrogate this title to himself, to be called God.  
In that he saith, he had upon his head the name of blasphemy written; he opposeth to that contrary custom of the Priest, who had written upon his head, honour to the Lord; so contrariwise, this Beast had written on his head blasphemy against God. And he did not only blaspheme the name of God, but also his Tabernacle, that is, did speak evil of the Church of God, and contemned it. And whereas it is said, he blasphemed those that dwell in heaven; it noteth, that not only in general he did speak evil of God's Church, but he did even malign the particular persons which make profession of the truth of God, as appeareth in the histories.  
After, this Beast is said to have a wound in one of his heads; that is, thought to be accomplished in the time of Nero, who was the last of the chief Emperors of that race, which was wounded, being even cut off by their evil and wicked living, and especially by the cruelty of Nero, insomuch that they thought their Empire was like to come to confusion; which indeed had come to pass, if it had not been upheld and maintained by the discreet counsel of those that followed, which were more wise, politic, and subtle than the other, notwithstanding they were wicked men: So that by these it was restored again, yea, though it were even almost past hope; yet it was suddenly revived, and that in such sort, that all men wondered at it; and hereby they attained such credit as they did, for it was marvelous in the judgement of men, that a Kingdom so near the fall, was so soon and so strongly fortified, whereupon they are moved to worship the Beast, and to say, who is like the Beast?  
And these that wondered, are drawn away to follow the Beast; which are described to be those which were living in that time, whose names were not written in the Book of life of the Lamb, which was slain, which Book is from the beginning of the world: not that it is here meant of Christ, to be slain from the beginning, for that cannot be so directly gathered out of this place.  
These things thus described, he warneth them of the issue, and first he moveth attention; If any man (saith he) hath an ear to hear, let him hear; willing them thereby, to take heed to that which is spoken, and which after he is to speak, to the terror of the wicked, and the comfort and good of the Saints, and of the godly. And he saith, if any lead into captivity, he shall be led into captivity, etc. to show, that what measure they have meted to others, the same should be measured to them, and as they have dealt with others, so they should be dealt withal themselves.  
And in this point (saith he) standeth the faith and patience of the Saints; faith, to believe that God will bring this judgement on the wicked; their patience, in that upon this assurance of this justice of God upon the wicked, they should patiently bear those corrections and troubles which shall befall them, and patiently also wait for the accomplishment of those judgements of God upon their oppressors.  
And thus fare of the judgements which the Church of the Gentiles should suffer by the cruelty of the Roman Empire.  
Afterward follow the troubles that befall the Church, by the Bishop of Rome, who is hereby noted and set forth unto us: namely, in that it is said, there appeared another Beast like a Lamb; signifying, that howsoever this other Beast of Rome be most brutish and void of humanity and virtue: And this is to be understood of the Pope, for he professeth himself to be the servant of servants, but in deed and practice he maketh himself Lord of Lords, and this is not only to be understood of one in that seat, but of all that succeed him, and that take his part, and which are of his Hierarchy.  
His effects do follow, to wit, first that he spoke like a Dragon; noting, that the chief mischief which should come to the Church by him, should be by his teaching and instructing them in that false doctrine which he should receive from the Dragon, which showeth that he is a false and lying Prophet, as receiving his office and doctrine from the father of lies, which is the Devil. In that he caused the earth to worship the first Beast, is meant, that subjection which he did pretend to the Empire in outward show, and so fare forth only as his profit would serve, albeit indeed he doth exalt himself above the Emperors.  
And he did all that the first Beast could do before his face, signifying, that he makes but a jest and mock at the Roman Empire; for towards the end, the Roman Empire should fall before him and decay; so that albeit in show they would pretend to give subjection to it, yet the Emperor had only the name and title of authority to be called Lord, which we see indeed is, and was, but of small reckoning; for the Pope seemed rather to be Lord to himself, as we see in the Histories, that the Emperors took many reproaches and abuses of the Pope; yea, the Pope did tread on the neck of the Emperors, usurping that saying of the Psalmist, Thou shalt tread on the Ader and the Asp, etc. yea, the Pope and those that were under him, did as it were make an Anatomy of the Empire, for as the Anatomists do first take away their flesh and then join the bones and the other parts of the body together, & so make him like a man again, even so did the Pope deal with the Empire.  
This Beast also made an Image in favour of the first Beast; to which he put a spirit, and the dead image did speak: As it hath appeared to have been done by them, that the Devil sometimes did speak in their images, to the illuding of the wicked: sometimes by other deceits and illusions to beguile the simple.  
He also brought fire from heaven; alluding as it were, to the two good Prophets before, who are said to have caused fire to come down from heaven, which is verrified of this false Prophet; who did and doth for the confirming of their false doctrine, work many counterfeit and feigned miracles in the world.  
And lastly it is said, he should so prevail in the world, that none should traffic, but such as should have the mark of the Beast; which seemeth to be the signing in the forehead at their Sacrament of confirmation, which the Papists do so esteem of, as that they prefer it before the Lord's Sacrament: or else they should have the name of the Beast, which is thought to be their confession which they make to their Bishops and Priests.  
The singlest thing is the number of the Beast, wherein is the special wisdom of Popery, and it is said to be the number of a man; that is, he must be a learned man among them that must come to the knowledge of it. Of which, diverse are of diverse opinions; as namely, that it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latinus, but that is too cabbalistical, the meaning whereof being not as certainly yet attained unto, though very probably guessed at by many, is to be pretermitted.   
Apoc. Cap. 14. 1. Then I looked, and lo, a Lamb stood on mount Zion, and with him an hundreth, forty and four thousand, having his father's Name written in their foreheads, etc. 
THe Prophet having declared the fearful judgements to be executed on the earth by the man of Rome, he doth here arm God's Children by the promises of mercy in the preservation of them.  
First, then to give credence to that which was to be spoken, here is set forth the description of Christ, and his Church militant.  
Christ is here compared to a Lamb, both because of his meekness and humility, and especially by reason of his suffering, and his offering of himself to death upon the Cross for us.  
He is said to stand; signifying his readiness to help his Church. As Stephen, Acts 7. saw Christ stand at the right hand of God: not that Christ doth always stand in heaven, but it noteth out unto us his proneness and willingness to do good to his, and to revenge their adversaries.  
In mount Zion; that is, his Church, to wit, the heavenly jerusalem, to the good & help of his Church, to deliver them from their enemies.  
Then is set down his train, in the same number that is spoken of in the seaventh Chapter, viz. one thousand four hundred and forty, signifying the great number of God's Children on the face of the earth in that time; yet not so great, but that it might be told. And this same number of the Gentiles in these times of persecution, is noted to be as many as of the jews, that were sealed up to life everlasting.  
And therefore it is a certain thing that the number of God's children in the time of persecution is but small, in regard as at other times, for than they are without number, as it is said in that seaventh Chapter.  
These are described by their effects, to wit, that they had a song, and their voice is said to be like the voice of many waters; that is, was a very great voice, and made a great sound, yet so comfortable, as if it were the voice of harpers; which showeth the notable harmony and melodious voice of the Children of God, and their unity and consent in the praises of God.  
A new song; that is, passing the capacity of man's invention, as being only the work of God's spirit, and only given them by the work of their regeneration; for they only▪ that are regenerate can sing new songs, acceptable to God, so that no other man whatsoever, though never so wise, never so witty, never so cunning in Music, can sing pleasantly unto God, unless they have the spirit of regeneration.  
Virgins; that is, those that were kept undefiled from spiritual fornication, and corporal uncleanness, which had no guile in their mouth, and were unblameable in the sight of God; not that they were altogether without guile and sin, but that they were accepted as righteous in Christ, that as Christ was without spot, so were they, as having the righteousness of the Lamb imputed unto them, and their sins to him.  
Afterward, to draw credit to the Prophecy, he saith, he sees another Angel fly through the midst of heaven, evidently, with the everlasting Gospel; signifying, that after that, in that one thousand two hundred and sixty, the Gospel should not be clean hidden, but that there should be an Angel, to wit, some Ministers that should fore-warne them to take heed of the Beast, and not to be defiled with his uncleanness.  
After, another Angel followeth, which foretelleth the destruction of Babylon; saying, Babylon is fallen; which noteth, that even in those times there should be such, which by the Ministry of the word should denounce the overthrow and ruin of Babel, that is, of Rome, that howsoever it seemed strong and unmoveable in the sight of the world, yet it should fall and come to destruction: and it is twice repeated, to show the certainty of it.  
A third Angel denounces the judgements of God against the worshippers of the Beast, & of his image, to wit, those that did yield themselves to the Idolatry of the Beast.  
These three messages are done by divers kinds of Messengers and Ministers; showing that the gifts of God are divers in his Ministers; as namely, some of exhortation, some of denouncing judgements against the ; of which sort this last is. In that he saith they should drink of the Wine of the wrath of God; it signifieth (as he expoundeth it) that they shall be tormented with Fire and Brimstone, they shall be burned in hell, and that even before the holy Angels, and before the Lamb, signifying the certainty of that judgement in hell, as also that it should be such, that it might easily be discerned, and was evident to be seen of the Lamb, and of the Angels. The time of this is said to be for evermore, not for a short space, or for a definite time; but it should be without ceasing and without end.  
After, he cometh to declare to the Church of God, the comforts that should come to them by describing their estate in this world, and in the world to come; and then shows the execution of the judgements upon the .  
For the Children of God, it is said, that in this life there belongeth unto them patience, and faith, which their faith bringeth forth obedience to God's commandments, and causeth their patience to continue.  
After this life it is said, there should come rest from their labours, and their good things should follow them; that is, their afflictions, persecutions, their patience and holiness of life should not stay behind them, but should follow them; that is, they should have them recompensed to the utmost in heaven.  
Concerning the wicked, their judgements follow.  
First, it is said, there comes an Angel out of a Cloud in white; signifying his zeal which he had in God's glory, in the execution of his judgements.  
He is a created Angel, not the Angel of the Covenant, as appeareth in that he is said to be like a man; and also for that he is commanded by another, which was the Son of God: And he is commanded to put in his sharp Sickle, (which is the word of God, being the power of God unto destruction to all those that believe not) into the world, because the time is come, for (saith he) the harvest is ripe, and the corn, (that is, the world) is dry. Where the world is compared to dry Corn, for as Corn when it is dry, is then ready for the Sickle; so when the wicked are come to their full ripeness in sin, they are then ready to be cut off by the Sickle of God's vengeance: And as dry sticks are fit for the fire, even so they that are dried and dead in their sins, are fit matter for God's judgements to burn to destruction; which noteth the fearful judgement to be executed on the  for worshipping the Beast.  
Another judgement followeth, more fearful, albeit in show it be like the former, and that is of the other Angel that hath a sickle, wherewith he is bidden to cut the Grapes down: He is not bidden to cut them with a little knife (as is the use of pruning the Grapes) but with a Sickle; noting a more fierce destruction. And when he had cut them, he is bidden, he should press them in the Vine-presse of God's wrath: A similitude taken from the use of those, who when they have gathered their Grapes, cast them into the Vine-presse to be trodden and pressed out, even so should they be trodden down, and crushed with the judgement and wrath of God: And this must be done hand by hand, and one Cluster by another; which signifieth a more notable judgement: In reaping Corn, men use to gather many together, but these Grapes must be gathered one by one; showing the fierceness of this judgement to be exalted upon every one of them particularly.  
Trodden out of the City; that is, among the wicked, out of the Church, alluding to the custom in those Countries, where they had their 〈…〉 presses to tread their Grapes without the City: And here he alludeth also to the execution of offenders, which useth to be done without the City: so this judgement should be done without the Church. Noting, that this only was to be executed upon the  contemners.  
The greatness of this judgement is aggravated, in that the blood should be in such abundance, and so deep, that a man riding in it, it should reach to the bridles of the Horses, for the distance of one thousand and six hundred furlongs, which is about three hundred of our miles, or more: Noting, the exceeding great wrath of God upon those offenders, and the fearful judgement which they should suffer.   
Apoc. Cap. 15. 1. And I saw another sign in heaven, great and marueilus, seven Angels having the seven last plagues: for by them is fulfilled the wrath of God, etc. 
THere having been set before in the former Chapters, as well the favour to God's Children, as judgements against the contemners of the Gospel, he proceedeth here in the declaration of the same.  
And first of the judgements against the Beast and his worshippers in the first Verse, the executioners whereof are in that Verse said to be seven Angels, to wit, a perfect number to perform that work; they are said to have the seven last plagues; that is, authority and power was given them to execute that full number of judgements which remained to be poured on the earth.  
And having spoken of the Ministers of God's judgements, he speaketh also of the furniture and armoury of the judgements of God; which he hath as it were in store against them.  
And he calleth it a Sea mingled with fire; alluding to the Lavary of the Priests in the Temple, whereto he seemeth to compare this, which was called a Sea in regard of the greatness of it.  
And it is called a Sea of Crystal, or a glassy Sea, because it might be throughly looked into, and evidently discerned of the Children of God through Christ. In the Sea is fire, which is the wrath and curse of God, the matter of God's fierce indignation, and the judgements which should be taken out of this Laver of God's wrath, for as in the Laver, in the time of the Law, there was water to wash the Priests, and to make them clean; noting the cleanness and uprightness that should be in the Priests, and which all that should be Priests unto God should receive from Christ; even so in this Laver and Sea of God's wrath, fire is said to be; noting, that from hence should come matter of judgement to consume and destroy the enemies of God.  
After, it is said, that the Children of God which had gotten the victory over their enemies, did stand by this Sea; namely, to see and behold these fearful judgements of God against the wicked; and thereupon, to wit, on this occasion are stirred up to praise the Lord, and they sing the Song of Moses and of the Lamb; namely, a Song of thanksgiving for their deliverance by the Lamb, saying, Great and marvelous are thy works, etc. as if they should say, who is it that would not magnify so mighty a King, so holy and so just a God, who for the glory of his name, and the revenge of his Saints, hath such a treasury of judgements against his enemies, which now in Christ he had made manifest unto them?  
After, it is said, that these seven Angels come out of the Temple; that is, out of the presence of God, declaring that they come by the authority and commandment of God, and therefore that their ambassage was certainly and necessarily to be accomplished. And they are clothed with white; signifying their integrity and uprightness, showing that there was nothing which they executed unjustly or wrongfully, but that it was right and just, howsoever it might appear unto the sons of men.  
They were girded; that is, prompt, sit, and ready to execute their message, whereunto they were appointed, for (as the custom was in those days) those that had their  girded up to them, were fit for any work or business they went about.  
To these Angels are given Vials; signifying, that as these inferior Angels are innocent and holy spirits uprightly performing that which is enjoined them, and as they are ready thereunto, so they do nothing without the special calling or commandment of God, and without a particular Ordinance from God, for their charge and function is laid upon them either immediately from God himself, or else by the Arch-Angels and those which are the chief Angels.  
Further, it is said, that the Temple was filled with smoke, that none could enter in until the seven Plagues of the seven Angels were accomplished: The glory of God so filled that place, that the Angels themselves could not enter into it; for by this smoke is meant the fullness of God's presence, and the full and perfect glory and majesty of the same, as was in the Temple in the time of the Law, when that it was first finished, the glory of the Lord so filled the Temple with a smoke, that none were able to abide therein; noting, that he was well pleased with the building of it: even so here the Angels being sent forth to execute, the presence of God was so exceeding glorious, that the Angels could not be able to return thither, till they had finished and fulfilled the judgements which they were sent forth to do: noting also that this execution of these judgements of God, was acceptable unto him; as also that they were irrevocable, and altogether inavoideable.   
Apoc. Cap. 16. 1. And I heard a great voice out of the Temple, saying to the seven Angels, Go your ways, and pour out the seven Vials of the wrath of God upon the earth, etc. 
IN the setting forth of the judgements of God upon the Beast and his worshippers, we have heard in the former Chapter, that mention was made of the Ministers and Executioners of these judgements, as also of the matter of the same. In this Chapter followeth the Execution of the Ministry of these seven Angels.  
And first it is said by the Apostle, that he heard a voice out of the Temple, to the seven Angels, which gave special authority unto them, commanding them to pour out their Vials.  
That they came forth of the Temple; it noteth their full authority and strength to do that work they were called unto, and also that the judgements which they executed were irrevocable.  
And whereas the Vials being given them before, yet they would not pour them out before they were commanded; more particularly it showeth the great and singular obedience of the Angels. One would have thought, that having the Vials once given them,, they should presently have proceeded to execution, but they would not, till they had special commandment. Teaching us not to do any thing without special authority, commission, and commandment from God.  
Even as a sword, being committed into the hand of a Soldier by the Captain general, he is not to smite before he be commanded to fight, and before the Trumpet be sounded to battle; so though a man have excellent graces given him, yet he is not to execute any function, especially publicly, before he receive a particular warrant and calling from God thereunto. Samson, though he had strength given him that he was able to have defended the Israelites, and revenged them of their enemies, yet he could not take upon him the government of the people, before the Lord had called him unto it: In like manner, the Ministers of the word, albeit they have never so notable gifts of Knowledge, Utterance, etc. yet they are not in any case to intrude themselves into the Ministry, unless they have a particular calling from the Lord.  
These Angels are bidden first in general to cast their Vials upon the earth; that is, on the whole frame of all the Heaven, Earth, Sea, and all in them, in the execution: yet some are more specially commanded to be poured on the earth, because these judgements are intended against the wicked on the earth.  
The first Angel is said to have poured his Vial upon the earth; whereupon there fell an exceeding great sore of Biles on them that had the mark of the Beast, and which worshipped his Image. The Plagues of this Chapter have great agreement with the Plagues set down in the eight and ninth Chapters, they being like in the matter of the plagues, so also in the number: the difference is, that these were headed with more fierce tokens of God's wrath, and with a more heavy indignation, because those were executed on all the earth; not on the Persons only, these on the Persons, and that on the principal offenders only, namely, on the worshippers of the Beast.  
So that here we see the Lord executes his judgements by degrees; first by Biles, not killing them, but vexing them outwardly, if happily thereby they might be brought to repentance.  
The second Angel poured his Vial on the Sea, whereupon the colour of it was turned, so that it looked like black blood of death: So that God proceeded in judgement, they not profiting, he now goeth on forward to punish with death.  
The third Angel poured his Vial on the fresh waters; to declare that God left notes of his wrath on all the creatures of the world: so that the earth and waters themselves being thus judged, did bear witness of their sins against them.  
On these two latter executions, the Angels of the Waters take occasion to acknowledge and confess that God's judgements against the wicked, are true, and holy, and just, as after followeth. For as they had shed the blood of God's Saints, so their blood also was shed, and they are fain (as the Egyptians did, to whom they were alluded) to drink of the blood of the Rivers, for so (say they) are they worthy; as before, having taken delight in the blood of the Saints.  
Another Angel, that is, the third Angel which was in the Sanctuary, doth approve that which the other two had confessed; for their office was over the Waters: noting, that the Angels of God have their particular places of government, wherein they execute their functions enjoined them of God. And lest the wicked should seem to think that God was too sharp and severe in judgement against them, therefore not only the Angels of the Waters, that is, of the fresh and salted waters, do acknowledge, that the sins of those wicked men had deserved this and more; and therefore the judgement was just, insomuch as that they might see their very sins in the same, as it were in capital letters: but even also that other Angel, out of the Sanctuary, doth affirm, that which these two had said, and acknowledgeth God's righteous judgement herein.  
The fourth Angel casts his Vial on the Sun; noting, that the judgement was not only on the earth, but in the heaven, by the distemperature thereof, through the intemperate weather, as namely, the extreme heat which should proceed from it, which should scorch the earth, and the men that were in it, whereon should come dearth, famine, etc.  
And here the Evangelist notes, that these worshippers of the Beast, whether they had received the mark of the Beast upon the foreheads, that is, were open professors of the worship of the Beast, or received it in their hands, that is, were private favourers of the Beast and his Idolatries, namely, whether they did openly or privately or any way yield to the Idolatry of the Beast of Rome; yet they repent not: signifying, that whereas as yet, God's judgements were in his hand to remove them if they repent, or to double them if they did not repent: They notwithstanding for all these degrees of Plagues, do still continue obstinate; yea, they proceed to blaspheme God, so fare are they from repenting and glorifying God. And hitherto it seems God began with the common people; for as in his Plagues, he useth to begin first with his Church, then with the wicked; so in the wicked he gins first with the lower and inferior sort, and then follows with the more grievous and principal offenders.  
The fift Angel pours out his Vial on the seat of the Beast; which is to be understood of the Church of Rome; whereupon follows darkness, to wit, anguish, and trouble, and pain: which appeared in that they are said to bite their tongues, as the malignant and envious persons use to do, who being troubled or crossed any way, will for anguish vex themselves more.  
The sixth Angel pours out his Vial on the River Euphrates; viz. that defence wherewith this spiritual Babylon is environed and compassed about; for by Babylon is understood Rome; for as in Babylon the children of Israel were kept both in spiritual and bodily servitude; so by the sins and Idolatries of the Church of Rome, it hath been showed that the Church of God should be tormented with spiritual bondage. And this River Euphrates was a river which compassed and defended Babylon from their enemies: and therefore by Euphrates here seemeth to be meant, the fort, strength, and munition of the City and Church of Rome. Whereas then he poureth his Vial upon Euphrates, whereby it was dried up; it noteth that the strength and fort of Rome was hereby greatly abated, and as it were taken away.  
The reason of this is rendered, namely, that their might be way made for the Kings of the East, who should come for the aid and relief of this Beast of Rome; for whereas by this judgement, and by these Plagues, they should have turned unto repentance, yet they would not, but in their distress would make rather all friends they could to be at one with the Kings of the earth, and use all means of reconciling themselves unto them; and joining to themselves the Kings which were from fare, making them their defendants and maintainers.  
And whereas it is said, that from the Dragon, that is, from Satan; from the Beast, that is, from the Empire; from the Prophet, that is, from that man of Rome, the Pope, are sent forth three spirits: It noteth, that when they should see themselves thus destitute, made naked, and deprived of their defences and safeguards which they had before, there should be a certain number of false Prophets raised up by the Pope and his adherents, which should stir up and solicit the Kings to join to the Church of Rome. These Prophets are compared to Frogs, partly because of their loud voice, and of that great noise which they should make, and whereby they should be continually crying in the ears of the Princes; which thing we see effected by the Monks, Friars, and the rest of those cursed Prophets, who are always persuading those whom they would have to join themselves unto them, by these arguments; by defending their holy Father the Pope; of helping their holy Mother the Church, etc. thereby stirring them up against Christ and his servants. Partly also these false Prophets are compared to frogs, by reason of their great multitudes, wherein they come.  
And here Christ comforteth and upholdeth his Servants, and warneth them to take heed to themselves, that howsoever the Beast, with his Prophets, thus proceeded, and made themselves strong, by joining to them the Princes of the earth; yet he saith, he will come upon them as a Thief; namely, at unawares to them. And therefore he admonisheth the Children of God to watch; and keep upon them their  and their armour, lest he coming in the night, should find them naked, both to their shame, and to their destruction, they being naked to his judgements: alluding to a Soldier, who being naked and without Armour, when the enemy cometh must needs be slain.  
And as they gather the Kings for their assistance; so he also gathereth great companies together, and the place he gathereth them to, is Harmageddon; signifying the mountain of destruction, which was the place where josiah was slain, and a great overthrow was given to the Israelites by the King of Egypt; which fearful and grievous overthrow, the wicked bragged at, and used to object it against the people of God, which here he seemeth to aim at: as if he should say, that they should brag no more against the Church of God, because they had so sore an overthrow at that time, for which, there was so great a lamentation, as it is said, that there was never the like heard; for even as that place, was a place of destruction to them, so this should be to these enemies of God.  
The seaventh Angel pours his Vial on the Air, than there is said to come a voice from the Temple, which was the voice of God: the effects whereof were wonderful; for it is said, that there followed in heaven, most fearful thunders, lightnings, and voices, in the earth a great Earthquake; whereby the earth trembled and shaked, which is said to be so fearful a one, as never was before. Which noteth the fearful majesty and terror of God against his enemies, and his mighty power whereby he is able to scatter and to destroy them. The words which the Voice uttered, are these; It is done: to wit, the consummation of the victory of Christ over his enemies, the parts whereof are expressed, some in the words following, to the end of this Chapter, and the rest follow in the other Chapters.  
Then in the next words, it is said, that the victory of Christ is in part wrought by the Earthquake, the effects whereof are, first, that the great City was shaken, to wit, Rome; called the great City, by way of excellency, in that it was counted the greatest in the world, being the greatest in account, in fame, and estimation: according to our usual custom, who call the most famous and chief City, by the name of The City.  
And it is not only shaken, and many Houses thrown down, but also it is divided into three parts; that is, their power is scattered, the City being divided and rend into many pieces by the Earthquake: and not only this City, but many Cities of other Nations, and the Isles also, to wit, other Countries are hereby overthrown, and the Mountains were not found, which useth to come to pass in great Earthquakes, their power likewise and strength being taken away.  
Afterwards it is said, that there fell great Hailstones like Talents upon men: and these come, when by the Earth quake they were terrified and scared out of their doors: for when they were dislodged of their Houses and all refuge, than the Lord poured out his judgements on them, to break their heads, the denouncing whereof before could not break their hearts: such was the Hail which fell on the Egyptians, that whosoever were without the doors, should be killed therewith: but here the Lord dealeth more severely, for first he driveth them out of their Houses from all refuge, and then pours the Hail stones upon them: the effect hereof in them is, that they blasphemed God by reason of the greatness of the Hail.   
Apoc. Cap. 17. 1. Then there came one of the seven Angels, which had the seven Vials, and talked with me, saying unto me, Come: I will show thee the damnation of the great Whore that sitteth upon many waters, etc. 
OF the things that were revealed in the last Vial, that which followeth is a part. We have already heard of the sum of Christ's judgements on the City, and the men thereof. Now the Prophet proceedeth to declare the contents which further ensue of that Vial.  
First he saith, that an Angel (which was one of them that poured out the Vial) came to tell john what should befall the Harlot. Which teacheth us, that the self same Angels that are Executioners of God's judgements upon the wicked, are also Ministers of God's mercy for the comfort of his Children.  
He expounds the judgement of the Harlot, which is the Whore of Rome; who is called a Harlot, in regard of her abominations and whoredoms, especially spiritual, in her Idolatries, as also bodily in her beastly fornication: that City being the very puddle and sink of all filthiness and uncleanness.  
She is called the great Harlot, because all the Kings of the earth should go a whoring to her, especially by committing spiritual fornication, which is Idolatry. And all the people also of their Nations, and all the inhabitants of the earth should also take part in her filthy abominations: and therefore She must needs be a notable Strumpet, with whom all the Princes of the world, with their people and subjects must commit adultery, uncleanness, and all kind of villainy.  
In that john was carried again by the spirit into the Wilderness; is meant, that albeit he had received all these things (which were revealed to him before) by the spirit, yet for the further assurance of the things now to be delivered, he saith, that he is carried again in the spirit; that is, he is lift up by a more singular hand of God, that he might the more notably understand and attend, by the special direction of God's spirit, to the things now to be revealed.  
And he saith, he saw a woman sit upon a Beast.  
By the woman is meant the City of Rome, the Beast signifieth, first the Emperor's only which were civil governors: and secondly, the Pope, which took upon him both civil and ecclesiastical government: so that upon this Beast she is said to fit; and therefore whereas he saith, he sees the Harlot sitting on the Beast, it is meant, that the honour of the City and Church of Rome was to be maintained and upheld by the Emperors, the governor's civil, and by the Pope, which had both Civil and Ecclesiastical authority, for both these are in this place set down to be but one Beast.  
The Beast is said to be coloured like Scarlet; signifying, either he was advanced to great honour, or else nothing his cruelty in murdering the Saints: but this thing afterward, Saint john more notably setteth down, in that the Whore herself is said to be red with the blood of the Saints; noting, that as this was her Livery, so the chiefest colour wherein this Church and this Beast delighteth, is Scarlet, as appeareth by their usage; for they use to wear this, that they might be known to be bloody and cruel.  
It is further said, that this Beast is full of names of blasphemy; it is meant, that whereas before it was said, that the first Beast had a name of blasphemy, that is, was very cruel & very blasphemous, when he first rose out of the Sea, which was verified by the example of Caligula and others, that took on them the honour of God; yet this doth fare exceed him, for he is full of the names of blasphemy, viz. blasphemous throughout, signifying an high degree of blasphemy.  
He speaks also of the Harlot herself, whom he saith to be arrayed in Purple and Scarlet; signifying, that she was clad royally, purple being a most costly and Princely apparel; her Scarlet bedecked with gold, precious stones and Pearls; note the exceeding great riches of that Church of Rome.  
Then follows that which she did, viz. She had a cup of Gold in her hand, but within full of abominations, and filthy whoredoms and fornications; noting, that without she had a gorgeous show, & was beautiful to behold, but within full of all uncleanness, as our Saviour Christ said of the pharisees, that they cleanse the out side of the cup, but are all filthy within; which we see in the Church of Rome; that without they have most fair shows to look to, but look into them, and into their actions, there is nothing but uncleanness.  
She had in her forehead a name written, a Mystery; signifying, that the chief thing she professeth, is a Mystery, namely, that she hath the Mysteries and secrets of God; yea, she professeth that all knowledge and understanding of Gods will is shut up only in her breasts, as in a closet: and therefore (say they) the Pope can change the Articles of the faith; yea, that he can alter the Scriptures, and make them no Scriptures, and that he can make the Evangelists to be no Evangelists, and those that are not, to be.  
She is called great Babylon, because of the resemblance of that Babylon in the East, to this in the West, principally in regard of her great cruelty against God's Children.  
The Mother of Harlots; that is, the chief Harlot of all, setting out her abominable fornications, both spiritual and bodily.  
After, in that she is said to be drunk with the blood of the Saints; is set forth her cruelty and barbarousness against the witnesses of God's truth, in that she is defiled, bespotted, and embrued with the blood of the Saints: As Christ is said to come out of Edom, coloured with the blood of his enemies; noting thereby the revenge he should take of the Edomites; even so the Whore of Babylon is died with the blood of God's children; yea, she is said to be drunk with their blood, as with drink; showing, that she makes no more account of shedding the blood of the servants of God, than the drunken man makes of pouring in drink, or the fishes water.  
john wonders at her; to wit, not after that sort which those do which follow after, whose names were not written in the Book of life; but he wonders after another manner; namely, at the strangeness of the thing, and at the strangeness of her abominations. But the Angel asks him, wherefore marueilest thou at it? I will (saith he) tell thee the mystery, viz. the meaning of the Harlot, and of the Beast. And taking in hand to handle and declare the mystery of them both, he gins (after the manner and custom of the Hebrews) with that which he named last, viz. the Beast, and saith, that he was, and is not: It is said he is not, which hath been declared by the wound he received, accomplished in the time of Nero: after whose time, the manner of government, in regard of the family which then ruled, was no more, all that family being worn out, and therefore the government was ceased; and yet notwithstanding should rise again out of the depth, out of the bottomless pit, viz. out of hell, by the subtlety and policy of Satan and his crafty instruments: and should go to destruction, that is, should for all this suddenly be destroyed, and not have a continual government. And it is said, that at the Beast all should wonder, not as john did, but with an admiration of it, the reason is, because it was, and is not, and yet is; that is, albeit it should have so many changes and alterations, in that the Emperors should be so often put down and slain (as appeareth by the histories) and others raised up, nevertheless, the government should continue still; wherefore the men of the world, not knowing God's providence in the ordering of these things, should hereby be drawn with admiration of the Beast to cleave unto it, considering that albeit he had received so many wounds and so great bushes, as it were, to destroy him and overthrew him, and yet did continue and was able to stand, and thinking that it was by his own power, they should therefore say, who is like to the Beast? So that we see that this Empire which is here understood by the Beast, was the same, but in other families, as is said before.  
Then it is said, here is the mind that hath wisdom; that is, here is matter wherein those that are wise should occupy their wits and understandings.  
After, he declareth what the seven heads are, to wit, seven hills; namely, that place where the City of Rome is situated, and amongst all writers, both Latin & Greek, which speak of it, it is called the City of the seven hills, and none but it, is so named in any, either old or new, Latin or Greek Author. And therefore howsoever the Papists would post it over to Constantinople, where the Turk is, as having thirty hills, yet that was of no account in the days when this was written: Again, that was never governor of the world as this is called, and as it was in those days.  
The seven heads have another exposition given them by the Angel, to be seven Kings, that is, seven Governors and Emperors of the City, whereof it is said, five are fallen, that is, were dead: one was then, that is, Domitian, who at that time had banished john into Pathmos; and he that was to come, was the next after Domitian, and he should endure but a small time: and therefore those that lived in those days might easily see the truth of it. And this therefore set forth thus, that men proving and seeing this to be true, might give the more credit to the rest.  
And the Beast that was and is not (that is, is not of the same sort as he was, being now changed by another family) is the eight, to wit, in number, which was the seaventh also, for he was admitted by the seaventh, while the seaventh was alive; for the other being alive, this eight in his days was chosen Emperor, and was joined in government with him, as was the custom of Kings, when that Kingdoms were doubtful, the Kings took their Successors, whom they would to have reign next in their room, and would in their own life establish them in their Kingdoms, as did David with Solomon, who while he yet lived, settled his Son in the Kingdom, taking him as it were, and joining him in society with him, and setting him by him as it were on the Throne.  
Having thus expounded the seven heads, he comes to tell what is meant by the ten Horns; which are said to be ten Kings, which had not as yet received their power; which should join with the Beast, to wit, should not reign there where the Beast did, but should only lay their power and authority with his, but while he had the civil authority alone in the rule of the Emperor, as also afterward when the Pope arising, should join the spiritual jurisdiction with the temporal government; and these ten Kings it is said should join with this Civil and Ecclesiastical Beast.  
By these ten, it is no great matter whether we understand a certain or uncertain number, but it seemeth rather to note an uncertain number: Howsoever it were, true it is, that these, the Beast should join with him to take his part, to wit, they should give their power to him, to ride and run at his pleasure. And these fight against the Lamb, who should overcome them by the power of his word: for he must needs, being King of Kings, and Lord of Lords, and therefore cannot but break those Horns that set themselves against him; for they receive of him, and hold but of licence their Kingdoms from him.  
The Waters are plainly expounded by the Angel, to be the great multitudes of people, and diverse Countries that should be subject to that City and Church of Rome.  
Further, he declares, that as there was a time that the Kings of the earth should join themselves with the Beast to maintain it; so time should come, that those Kings and Governors as they had suffered themselves to be as it were trodden on by the Beast, and to be subject to the Whore, so they should fight against the Beast, and against her, and most bitterly venture themselves in fight against her; yea, they shall eat her flesh, that is, be in mortal hatred with her to consume her, and should burn the Harlot; that is, destroy her utterly, and so punish her as a Harlot; for burning was the usual death for a Harlot.  
Lastly, in that he saith the woman is the great City that had dominion over the Kingdoms of the earth; he showeth plainly that it is the City of Rome, seeing there was no such great Monarch as that since the time of john, but only Rome, and She was even then the chief City in the world.   
Apoc. Cap. 18. 1. And after these things, I saw another Angel come down from heaven, having great power, so that the earth was lightened with his glory, etc. 
THe Prophet having entered into the description of the City of Rome, as of the spiritual Babylon, doth on that occasion dispute what shall be done of her: for notwithstanding, the destruction of the Beast should come before, and the overthrow of the City should follow, yet the overthrow of the City is handled in the first place, & of the Beast is set after, unto the end that he might more fully set down the destruction and notable ruin of the same.  
And first he declareth the destruction of the City, and that it may have the more authority, the Angel that describeth it, is said to come from heaven; declaring the certainty thereof, namely, in that this message came from heaven, even from God himself, and therefore the City of Rome should certainly be destroyed, and razed utterly from the face of the earth.  
And this authority is more fully set forth, in that the Angel is described to have come with such glory, that the earth was enlightened therewith; and therefore that should be a most evident and undoubted matter: which also appeareth in the mightiness of his voice.  
He saith, it is fallen, and the second time, it is fallen; which repetition he useth, first to raise up men from their drowsiness, which cannot at the first conceive of God's judgements, nor consider them as they ought, and therefore they must have diverse repetitions of the same thing concerning the justice of God's judgements. Secondly, to show the certainty of it, as before, Chap. 14. 8. According as joseph interprets Pharaohs dreams of the seven lean Kine, which did devour the seven fat; and the seven thin ears of Wheat, that did consume the seavenfull; that they both did signify one thing, and that the dream was therefore doubled to show that that which was signified thereby, should certainly come & that speedily: Even so the repetition of the denouncing of these judgements, is for this cause, namely, as to waken the drowsiness of man, so to show the certainty and speediness of the judgements to be executed.  
Then is set forth the state of this Babylon, the City of Rome, in that it is said, it should become an Habitation of Devils, and of unclean Birds; signifying the great desolation of it, according as it is the use of the Prophets, who to express the exceeding desolations of any place, say that those Birds which fly most fare from all resort of men, as the Shrike-Owle, and the Pelican, etc. should continue there.  
To Devils; noting that those places that have been abused to the dishonour of God, are given by God's just judgement, to be not only desolate, but even haunted of Devils themselves, as we see oft times it cometh to pass in Abbeys, and such like superstitious houses.  
The cause is set down, to wit, by reason of the persecution of the Saints, and her pride, who vaunted▪ of her riches and good estate, saying, that she was Queen, and should never be Widow; that is, should never be desolate, but should always have her lovers and maintainers to take her part.  
And a principal cause is this, that she had played the Harlot through her Idolatry with the Princes of the earth. Then he setteth down the marks of her destruction, both which go before, and which come after.  
Before: that God would give his children that were there warning before, whereby they might know of it, that so they might come forth, lest they▪ should fall in that great destruction, as before we heard he did to the Saints in jerusalem, by giving them warning to avoid from thence, which they did, flying into the City of Pella in the wilderness.  
The marks following the destruction, generally, the lamentation of the friends of the City of Rome, and principally the Kings of the earth, when they shall see the smoke of her, mount up to heaven; by smoke, is meant the continual remembrance of that destruction: for albeit, after it is said by the Angel that threw the stone into the Sea, that it should never be remembered any more; he meaneth not that it should be clean forgotten to have been, but only so forgotten as it should never have place again, by which it might be remembered; like as it came to pass in Sodom, howbeit the memory thereof should otherwise be perpetual.  
Afterward is reported more particularly the lamentation of the Merchants, which had served for the pleasure of her, by Land and by Sea: The Merchants by land which had served her with sine meats, purple, silk, gold, silver, precious stones, etc. for their Vestments; namely, for the apparel of their Priests, Prelates, Cardinals, etc. (which used to be most gorgeous and costly.) And they should also bring to her, souls of men, that is, bondslaves: meeting with that which should come to pass & be performed of the Church of Rome, as we see experience of. Then the Merchants by Sea, the Ship-masters, and Ship-men also make their lamentation over her.  
For the more certainty of this destruction of the City, there is brought in an Angel, taking a great stone, and casting it into the bottom of the Sea, saying, that in like manner Babylon that great City should be thrown down with violence, and should be found no more; noting that it should be so utterly destroyed, that it should never be recovered, neither should it be built any more, neither should the light of a Candle be seen in it, neither the voice of a Bridegroom heard therein; signifying that it should not be again inhabited of any, because she had deceived all nations, and because in her was found the blood of the Saints and Prophets.   
Apoc. Cap. 19 1. And after these things I heard a great voice of a great multitude in heaven, saying Hallelujah, salvation, and glory, and honour, and power be to the Lord our God, etc. 
THe Apostle having spoken of the destruction of the City of Rome, noted by the name of an Harlot: he now comes to set forth the destruction of the Beast, and of the false Prophet; which are the  Emperors, and the Popes, succeeding in that power, having gotten not only civil jurisdiction, but Ecclesiastical power also joined therewith.  
And first of all before he handleth that, he bringeth in all the children & servants of God, praising & magnifying God for the notable works he had showed upon the earth. And herein especially do the Angels & Saints of God in heaven, & the Saints in earth, magnify and praise the Lord, namely, for the judgement and destruction of the Whore, which is the City of Rome. The causes of her destruction are set down, to be, first, because she had made all the Kings of the earth and their people to go a whoring after her filthy abominations. And secondly for that she had murdered the Saints of God.  
After that they had sung this song of thanksgiving for that mercy received in the destruction of the City of Rome, the Lord calleth them, and citeth them as it were by a voice from the Throne, to a further thanksgiving for the mercies to come, in the destruction of the Beast, and of the false Prophet, and for particular benefits which the Church itself was to be partaker of: and therefore he doth call all the servants of the Lord by name as it were, which did fear the Lord, both small and great to praise the Lord.  
Then he shows how this voice was obeyed, in that he saith, there was a voice as of a great multitude, and like the voice of many waters, and like the noise of a thunder; which signify both the consent and zeal, and earnestness of the Saints in praising God. Which teacheth us, that we are so to believe, and be assured of God's promises and mercies to come, as that we do praise him for them, as for those which we have received, and as if we had received them already.  
The mercies for which they praise God are two, first, the marriage of the Church to the Lamb, because the Church in this life, being made the Spouse of Christ, yet separated in part from him, shall at length enjoy and have the full fruition of Christ, and of his glorious presence.  
And also for that she is arrayed with pure fine linen; noting either the righteousness of Christ wherewith she is clothed, or else that sanctification which being in part begun in this life in God's children, shall be perfected in God's kingdom when that spiritual marriage of Christ with his Spouse shall be celebrated.  
And further it is showed, that such is the happiness of the Church of God in this marriage, that not only the Bride and the Bridegroom, shall be partakers of his happiness (as usually cometh to pass in our marriage feasts, the married persons only, not the guests being counted happy) but also those are blessed and happy, that are bidden to this feast, for by the Bride, is to be understood in general, the Church universal, by the persons called, is meant the particular persons in the Church.  
Another cause of thanksgiving for the things to come, is in regard of the judgement upon the wicked, and the execution thereof. And first he saith, to execute this, he seethe Christ coming with his army, he being the chief; for as the Beast gathers his armies against Christ, so in like manner, he bringeth his host against them to destroy them: And he is described by his properties, namely, first, in that he sitteth on a white Horse; noting, that he was a judge, alluding to the manner of judges in those times, (as we see in the Book of judges) that in token of honour, they did use to ride on white Asses.  
The sword which went out of his mouth; signifieth, that he would slay them only by his will.  
The Crowns on his head; note that his will should prevail against his enemies, and that he will have the victory.  
His eyes as a flame of fire; signifying his infinite knowledge of all things that were done, and his piercing sight into all the coasts and secrets of his enemies, so that they could hide nothing from him. With his feet he should tread and press down all his enemies in the Vine-presse of God's wrath.  
Then, as by his properties, so also he is described by his nature, in that his name is called The word of God. By his office, in that he is the King of Kings.  
His Garments dipped in blood; noting the sharp revenge he will take upon his enemies in their destruction.  
Further, he is set down by his company and train that followed him, to wit, the Angels and Saints, who are said to ride also on white Horses, signifying that they were conquerors over all their enemies by Christ.  
An Angel in the Sun; to wit, which was able to order the Sun, by causing it to give light unto the servants of Christ, and withdrawing the light thereof, and to deprive the enemies of the use of it, by casting darkness upon them, so as they could not see one another, much less to fight against him; which signifieth and setteth forth the glory and power of Christ, that seeing one of his Angels was able to do this, how much more wonderful was his power, both in himself, and in all the rest of his Angels, to destroy those his enemies?  
This Angel makes a proclamation of defiance against them before the battle, as it is the usual custom in wars: And here he doth not, (as in wars Princes use to do to their foreign enemies) by proclaiming open war against them, to warn & challenge them unto fight, for he needeth not, neither will he, seeing they are not foreigners, but his subjects, and rebels against him, being King of Kings, and Lord of Lords: But in stead of sending embassage or a Herald of Arms unto them, in scorn of them, he makes proclamation unto the Birds, and bids them come to eat of the flesh of his enemies. And here he shows the certainty and surety of his victory, in that before the battle he calls the Birds to devour, as if they were already slain.  
Christ being thus described, as he is in himself, and also by his retinue and attendants, after followeth the event and execution of the judgements.  
And first, in that it is said, the Beast, and the false Prophet (which went out from the Beast) were taken; it noteth, that Christ as it were in a rage, seemeth to lay hold on those his principal enemies, the Beast and the false Prophet, taking them, in contempt as it were, by the necks, even as a strong man in his fury, in scorn taketh his weak enemy (with whom he disdaineth to fight) by the Collar of the neck, and casteth him away; even so Christ violently taketh them and casteth them quick into a Lake of fire & brimstone.  
The remnant are slain with the sword; to wit, the Kings and the People, noting the difference of their judgement, from the judgement of the Beast, and the Prophet; not that they were not also to be condemned, as well as these, but it is only to show, that their condemnation should not be so terrible as the condemnation of the Beast, and the false Prophet: for as it is in earthly judgements, according to the heinousness and greatness of the fact, such is the grievousness of the punishment, the more heinous offenders being to be burnt to death, those that are less grievous offenders, to be slain with the sword, or with some less violent death: even so it shall be in this judgement of Christ, the Beast and false Prophet being chief offenders and ringleaders in this rebellion, shall have a more terrible judgement, and deeper condemnation.  
Which teacheth us, that according to the degrees of sin, so shall be the degrees of punishment to the wicked in hell.  
In the midst of the Chapter, there is set down an accident which befell john, which he here inserteth for the comfort and instruction of God's Children; which is, that john, though an excellent man, yet by the glory of the Angel, and the excellency of the things by him showed, was so amazed and overtaken, that he fell down to worship the Angel; which showeth the great weakness of men, and their proneness to Idolatry, for seeing that john who was so excellent a servant of God, did thus forget himself, much more others▪ which are not endued with such graces. The Angel (as a faithful servant of God) refuseth that honour, and forbids him, saying, that he himself was his fellow-servant, and therefore not to be worshipped. But (saith he) worship God; noting, that all worship belongeth to God alone.   
Apoc. Cap. 20. 1. And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand, etc. 
IN this Chapter, there is set forth unto us, two victories that God and our Saviour Christ have against the Dragon, the first and the last. Then is set forth the latter judgement that shall be in the day of the Lord, the great day, the day as it were of the great assize. That which is contained in the first part of the Chapter, is somewhat displaced, belonging to the end of the twelfth Chapter, but reserved to this place, that there might be a better declaration of the story of the Dragon. To the better understanding of this, we are to remember that which was before in the 12. Chapter, where it is said, that the Dragon persecuted the Woman: which noteth (as we have heard) that great persecution which befell the Church of the jews, that ancient Church of God. For when as the Dragon saw that he was cast from heaven, and that the woman had wings given her to fly from him into the Wilderness, and now he could not have his will against her; he after that, rageth exceedingly against the seed of the woman, to wit, the Catholic Church of the Gentiles, for the Church of the Gentiles being begotten by the preaching and doctrine of the Apostles, are called their seed. And hereupon it is said, that he is fain to be bound, after that he began thus to rage, which was about six and thirty years after Christ, being the time that jerusalem was overthrown, about that time was the Devil taken, for having pursued the Church of the jews, and having set himself fiercely against the Church of the Gentiles, God even then seizes upon him by an elect Angel; for the good Angels of light are not only so strong as he by creation, but also by the power of God, commanding them to do it, they are made able to deal with the Devil, to chain him, and to do with him whatsoever it pleaseth the Lord to enjoin them.  
It is then said, that this good Angel cometh and bindeth him with a great chain; to wit, not with a material Chain; for the Devil, being a spirit, cannot be bound with any such Chain, but speaking to our capacity, he noteth by the Chain, that the Devil was tied strongly & safely. And he is cast into the bottomless pit; namely, Hell, where the Devil and his Angels shall be thrown for evermore. And he sealed the door; that is, he made him sure, as we see in the Scripture, the custom of those times, that when they would keep any in fast hold, they would set a Seal on the door, that so it might be seen whether any came to the parties closed up: as namely, when Christ was buried, the Tomb wherein he lay was sealed up: noting, that he was so surely sealed, and so fast tied up, as that no strength, power, or policy of his whatsoever, was able to lose or deliver him. The space he was shut up in hell, was a thousand years. The reason of his shutting up is, that he should not devour the Church of the Gentiles, nor have his will in hurting the nations, which were called to the knowledge of the truth, at that time in the beginning of the Church: for seeing he began so fiercely to storm and rage, he would have devoured and consumed the Church, if he had not been restrained. So that we see in this restraint of his, howsoever he had still power to do hurt, and to deceive, yet he could not do it in his own person, and therefore not so dangerously, nor so vehemently, as otherwise he would, neither yet so craftily, effectually, & mightily as he did before; and yet notwithstanding he did it as maliciously as then he could, but this was only by his deputy the Beast. After, it is said, that when those thousand years are ended, he must be loosed; which howsoever it was a heavy prophecy, and a great threat of God, and grievous to the Church, that the Devil should be loosed, yet it is somewhat lessened, in that it is said, it should be but for a little season.  
An effect of this binding and shutting up of Satan, is set down, namely, in that there were Thrones, that is (as he expoundeth it afterward) that life, and that glory which the Children of God had, namely, to live and reign with Christ, which is not meant of the life to come, but only understood of that life of God which consisteth in godliness, righteousness, and true holiness; of those honours, and that credit which the Children of God should have: who are described what they are, namely, those that should suffer for the Gospel, for the witness of jesus, which had not worshipped the Beast, neither received the mark of the Beast; to wit, professed service to the Beast, either publicly or privately, and these are they that lived the life of God. Where we see that God provided for his Church in the beginning, lest it should be overcharged and overthrown at the first: and therefore howsoever they, even then, by the malice of the Devil's substitutes, sustained great troubles and afflictions, yet God moderates them so, as they might notwithstanding be able to stand, suffering them to have no greater troubles, than he vouchsafeth them strength, and gives them means of standing, to wit, by withdrawing the power and force of Satan from pursuing them: for according to their strength, so God sends trial to his Children.  
The rest which were dead in those thousand years, having not the first resurrection, are said to have fallen, though they were not in so dangerous days, as afterward ensued when the Devil was loosed: And these are said, that they shall not live, to wit, unto Christ, to become Christ's, during the thousand years, until the thousand years were ended, that is, never: for if they were not Christ's, living holily and uprightly before Christ, in Satan's binding and imprisonment, which were milder and more easy times; much less would they be his afterwards, to walk faithfully and purely in more dangerous times of persecution and trouble. And this is said to be the first resurrection; namely, when men are renewed by the spirit of God, and so walk in newness and holiness of life, and in a faithful and constant profession of the truth of God. And those are blessed that have part in the first resurrection, for they shall be made partakers of the second resurrection, and the second death shall have nothing to do with them, but they shall be Priests of God, and of Christ, to offer sacrifice of praise and thanksgiving unto him: And these shall reign with him a thousand years, that is, for evermore; for those that once taste of the favour of God, so that they are seasoned with it, shall never lose it: according as our Saviour Christ in the Gospel of Saint john saith, He that drinks of the water of life, shall never thirst again.  
After, it is spoken of the Devils losing, for he should not always be shut up in the place of condemnation, but being loosed, is suffered to range again, to do what hurt he could; which notwithstanding God doth in great wisdom and care over his Church, so as howsoever he sendeth more afflictions to them by Satan's liberty, than before, yet he will give them greater strength than before: for as in the thousand years before, God having given his servants less store of strength, he mittigateth also the means of their tribulations, by binding the Devil, the chief worker of mischief against them. So now Satan being let lose, and their troubles thereby augmented, he also increaseth grace and strength in them to undergo them.  
The effects of Satan's losing follow; as namely, that he went about every corner of the earth, to deceive, and to do mischief; according as Saint Peter saith, that Satan goeth about like a roaring enemy, seeking whom he may devour. And he called together, Gog and Magog, and infinite numbers, as many as the sands of the Sea, which filled the face of the earth, to battle against the Church of God. Here by Gog and Magog, he alludeth only to a place in Ezechiel, not interpreting 
Ezech. 38  it; Gog was a Country in Asia the less, whose first King was called Gog, whereupon the Country took that name; in heathen writers he is called Gyges', not differing from the letters in Hebrew. Magog was a name given to the Syrians: both these were near unto the jews, whose enmity (as Daniel recordeth) was most vehement against the people of God: whereupon the jews called their most bitter & spiteful enemies, by the names of Gog, and Magog. So that here is not meant (as some do imagine) any particular Country of Germany, England, etc. saying, that as the Gospel came out of the East into the West, so it shall return out of the West into the East, and then (say they) these West Countries falling from the truth, shall set themselves against the Church, which thing can have no allowance at all from hence: But here only is meant, those most bitter enemies of the Church, which being stirred up by Satan, shall come with all might and malice that can be, and shall fight against the Church, compassing about it to destroy it.  
But it is said, the Church shall have victory, and that by Christ, for fire, that is, the wrath of God, shall come down from heaven and consume them.  
After, he saith, that the Devil is taken, for having spoken before of the Whore, of the Beast, and of the false Prophet; he now showeth what shall be done to the Devil, who was last to be destroyed; and it is said, that he was cast into a lake of fire and brimstone, there to be tormented with the Beast, and the false Prophet for evermore.  
The second part of the Chapter, is of the description of the last judgement: where first it is said, there was a white Throne; which of what matter it shall be, no man knoweth, yet seeing Christ is man as well as God, he shall have no doubt, a royal and real place, wherein he shall sit most evidently.  
His glory is further expressed, in that the heavens and the earth shall fly away from before his face, and shall pass away, and shall burn with fire. 
2 Pet. 3.   
Then shall the dead be raised up, and all, both great and small, shall be summoned before God.  
The Books were opened; that is, the Books of every man's conscience shall be laid open and disclosed; wherein is nothing but guiltiness of conscience to condemn every one.  
Notwithstanding, there is another Book open, which is the Book of life; to wit, the Book of Predestination, which every one shall be judged by, as he is elect or reprobate: yet so, as that election and reprobation do not take away works, for it is said, they shall be justified or condemned according to their works; for they that are elected to life, are also elected to sanctification; the reprobate contrariwise.  
The just have reward, not for their good works sake, but according to their good works wrought; and that not before their calling, conversion, and regeneration, but which afterwards were done in faith, and this only for his own mercy and promise sake in Christ.  
The wicked are condemned, according to their works, and for their works sake, their name being not found in the Book of life.  
Lastly, it is said, that death & hell were cast into the lake, that is, were swallowed up in immortality, there being now no more danger of death & hell.   
Apoc. Cap. 21. 1▪ And I saw a new heaven, and a new earth: for the first heaven, and the first earth were passed away, and there was no more Sea, etc. 
We have heard heretofore of the straits of the Church militant, being in warfare in this present world, subject to many troubles and persecutions: yet being defended and protected by God, was not overcome by any of them. Now follows the state of the Church triumphant after this world.  
And first, here Saint john sets forth the state of all the world, then of the Church: Even as Moses in the Book of Genesis describes first the beginning and creation of the whole world, and then sets down the condition and state of the Church.  
The state of the world is declared in the first verse, in that it is said, there was a new heaven & a new earth; that is, the heavens being partly corrupted and darkened by sin, and having lost somewhat of their glory they had before, shall not only have that former, but a better glory than the first: so likewise should the earth, and the sea also; for in that it is said, the Sea shall be no more, it is not to be understood, that it should not afterwards be, but that it should not then be the same that now it is; namely, raging, tempestuous, and disturbed, as now we see it to be; but it should be still and quiet, the waters and the fishes remaining still, yet without roaring, swelling, and that distemperature which now it hath.  
As for the Church, it is described generally in the first seven Verses; particularly in the rest of the Chapter; as also in some of the next.  
In general, he compares the Church to a brave Spouse, prepared and trimmed for a King; Christ being her Husband, signifying the glory and beauty of the Church of God: for as in the days of the solemnising of marriage, Brides use to go beyond their ordinary custom and kind of apparel, so the Church is now decked and beautified with full and perfect glory.  
Secondly, it is compared to a City coming down from heaven, that is, a beautiful City, having all her honour, glory, and good frame of building, not from herself, but from God: not as the Cities which are builded by men, but as one that is builded by God himself: for as earthly Cities builded by men, receive their title from them; so this City being built by God, hath her name also from God: Neither is here meant (in that it comes down from heaven) that it should be in earth, but only that it is altogether heavenly.  
Afterward, the state and blessedness of it is set forth, in that God shall dwell in it continually, as the Scripture testifieth, that he shall more fully remain and dwell with them then before: for as it is said in the Scripture, that in this life he will Dine and Sup with them, so now it is said, he shall abide with them for evermore.  
Then is set forth what they shall have by the dwelling of God with them; namely, all happiness; first, in that they shall drink of the Well of life; that is, should receive all pleasure, and all comfortable, good, and desirable things. Secondly, God shall wipe away all tears from their eyes; that is, all things naught, grievous, corrupt, and painful, shall be taken from them.  
And albeit to flesh and blood this may seem a strange thing, and altogether impossible and incredible, in regard of these miseries we now are in, and of our sinfulness and wretchedness, yet to take away that infidelity of ours, it is said, that God himself speaketh it, and bids john write, that all things shall be new; for he will make all things new, howsoever now they be troublesome and old.  
And in that he biddeth john, for the further comfort of the Church of God, to write, that all old things are done, and that new things are come, and in that he saith, that to him that thirsteth, he will give of the water of life, and that he which overcometh, shall inherit all things; yet he so saith it, that none shall have it without holiness of life; for as for those that were fearful, unbelieving, abominable adulterers, idolaters, etc. they should be cast out of the Kingdom. And therefore he teacheth, that none should presume of this mercy of God which live wickedly and profanely, but those only should enjoy it, which should live holily and uprightly.  
More particularly, he describeth the Church in the ninth Verse, where first having noted it in general (as before) that it shall be as a Spouse, and as a City: he secondly in particular, pursues the City more at large.  
And first he sets down the situation of this City (it being a notable commendation for a City to be well situated) and this City he saith, is situate upon an hill; that is, both in a fair and pleasant, as also in a strong place, according as Cities so situate use to be, noting hereby, the excellent situation of it, both in regard of the pleasantness, as also of the strength of it.  
Then he describes it first in the essential parts of it, and then by the properties and qualities, the privileges, and good things, belonging thereunto.  
For the essential parts of them, he mentions to be, the Walls, the Gates, the Streets, the foundations of the City, and of the Wall.  
And of them he sets forth the 


matter.  
form.     
The matter is said to be gold, precious stones, etc. to wit, the most precious things that can be.  
The form, that they are most glittering, beautiful, shining, christall-like, and lastly in most excellent order.  
In the matter of the Church, there are set down the Children of God particularly, for as in general the Church is set down by a City, so by these particulars, are meant the Children of God particularly, they being called in the Scriptures, the stones of God's house, and of God's City. By these earthly things, (according to our weak capacity, by reason of our ignorance) he sets down their excellency, that by these things that are better known unto us, we may as by steers come to the view of the heavenly glory, and therefore by these matters which are most excellent on earth, he setteth forth that heavenly beauty.  
The form of the City, is foure-square; noting, a most excellent form: To the measuring whereof, the Angel is said to have a golden Reed; where he takes a similitude from cunning Artificers, who to lay every part even, have their lines and squares, signifying, that here every thing is in perfect order.  
In that the measure is said to be the measure of a man, that is, of an Angel, it meaneth that it was the measure of this Angel that appeared to john in likeness of a man.  
It had twelve Gates, and on the Gates the names of the twelve Tribes of the children of Israel written: By the twelve Tribes, are understood all the Children of God, which are the Israel of God, the seed of Abraham according to the spirit.  
Their names written on the Gates, which are on every side of the City; do note thus much, namely, that as a City hath Gates on every side, to the end, that people may have recourse unto it, from all coasts round about, so the Church of God is said to have twelve Gates round about, with the names of the twelve Tribes of the Children of Israel in them, to signify that all the Children of God should come unto it, out of every part of the world.  
Having spoken of the City, and of the particular parts thereof, he comes to speak of the privileges, and first he saith, they have no need of any Temple, for God shall be their Temple; that is, God shall be all in all in the Church, without means of the outward exercises of religion, as of the Sacraments, the Ministry of the word.  
Secondly, there is no need of the Sun and of the Moon, because the glory of God shall give it light; in regard whereof, the Sun shall have no light, in regard of that light, nor any other light; for God being infinitely more light, shall enlighten them. Hereby signifying both by the Sun and the Temple, that both civilly and ecclesiastically God should be all in all, without any outward means of government.  
The glory and honour of the Nations shall be brought unto it; that is, they shall have glory and joy, in regard of the Nations coming thither, to wit, they should not only have joy▪ in Gods presence, which was principal, but also in regard of the presence one of another, in that the people of God in all Nations shall come thither.  
The Gates shall not be shut in the day, for night there is none: In that there is no night, he meaneth that there is no alteration of joy, but there is light altogether.  
In that there is continual day; he noteth that there is all comfort for evermore, for the day is comfortable.  
Again, the Gates not shut; signifying, that there should be no fear of danger now, nor terror of enemies, but all peace, safety, and security.  
Lastly, it is said, no unclean thing shall be there; that is, holiness only, and those things that are holy shall be there perpetually, because those only that are written in the Book of life should be there.   
Apoc. Cap. 22. 1. And he shown me a pure River of water of life, clear as crystal, proceeding out of the Throne of GOD, and of the Lamb, etc. 
IN this Chapter are set forth to us, first the residue of the effects of God's presence, and of the presence of our Saviour Christ towards the Church in the world to come, partly set forth in the former, partly in the beginning of this Chapter, containing the comforts they should receive thereby, to wit, that they should be throughly and perfectly blessed, not only with necessary things, but with all manner of delights and pleasure, and with much glory and honour.  
And first it is said, there was a River which ran throughout the midst of it; signifying first the pleasantness of the City: for as that City is notably situated which standeth so as that it hath a River running through it, to carry away the filthiness and uncleanness from it, so this City is so placed, as that it is void of all noisomeness and uncleanness. And also it is said to have a River going through it, in regard of those Countries which used to drink of the water of the River; which if it were near, was an excellent commodity, which notwithstanding, was oft times fare off from the City; but here it is not so, for this River is near at hand, being a river of fresh water; yea, of water of life: and they need not to go out of the City to fetch it; as did the Samaritan Woman, it being even at the doors.  
In the mids of the Street, and on both sides of the River, was the tree of life; which signifieth our Saviour Christ, who is called the Tree of life, in regard of those most excellent and lively graces, which as most comfortable fruits, he bringeth forth, and ministereth unto his Church. And as by the River was set down their drinks, so also by the Tree of life, is expressed their meat; not that there shall be in the Kingdom of heaven any corporal meat or drink, but only noting a sufficiency and fullness of all good things, which there God's Children should have. In that the Tree of life bringeth forth fruit every month, (to wit, twelve times in the year) and it bringeth forth also several kinds of fruit, it noteth all measure and kinds of delight, being not only plentiful, but also full of all variety. Even as men use to do, which making a feast, will not content themselves with one sort of meat, but will labour to have what variety they can, of most dainty meats, that it may bring more delight unto the guests: so here it is noted, that in Christ there should be all sufficiency and variety of pleasures and delights. Saint john here chooseth to set forth the joys of heaven by fruits, rather than by Oxen and Fatlings, (as our Saviour Christ expresseth it Matthew 22.) because our Saviour hath regard to usual marriages of Kings and Princes, who use against their Marriage-feasts, to kill great store of Beefs and such like provision: the holy Ghost here in this place, hath relation to that first kind of living in the beginning, in man's innocence, when he only lived of the fruits of the earth,  
The leaves of it are to heal the sores: signifying, that there could be no sickness there, seeing they had health at their doors, and that of the same tree whereof they had their meat.  
They had no need of light; because God himself and Christ, was their light; which doth add to that felicity: for as darkness in hell aggravates the misery of the wicked; so contrariwise, the fullness of light the godly shall have, doth augment their happiness, and more, in that that light shall exceed the light of the Sun.  
And further, to shut up their joy, he saith, one singular and notable comfort and felicity to God's Children, is to serve and worship God, for howsoever now, by reason of our corrupt nature, it seems a burden and a trouble to worship God, yet than it shall be one of our chiefest joys.  
They stand in God's presence; that is, have most excellent privileges of God's savour, and be principal servants unto God, as those are in most honour with Princes, which are said to stand in their presence, and attend upon them in their Courts. As Daniel is said to stand in the presence of the King: so these shall stand in the Courts of God, and have the full fruition of his comfortable presence; and therefore on the contrary side, the  are herein accursed (2. Thessalonians. 1. 9) in that they are shut from the presence of God, to wit, his gracious presence, for otherwise, all things whatsoever are in his presence.  
Lastly, they shall reign and rule for evermore, being joined with Christ, the King of Kings, and Lord of Lords.  
Thus much of their comforts in the Kingdom of God: Now follows the close of the Book, to give more credit to it, and to stir up others to look more diligently into it, and to regard to meditate, and practise it more carefully.  
Here then is set down first the testimony of the Angel; then of john; lastly, of Christ himself.  
Of the Angel, who saith, that all these things are faithful and true: which he proveth by the efficient cause, which is God, by the instrument to deliver it to john, which was himself, being sent of God, and by the time, which is, that they shall shortly come to pass. And therefore heaven and earth shall sooner pass, than one of these shall fall to the ground.  
By the testimony of john, which saith, that it was he which saw and heard these things; and therefore could testify of them: whereupon he taketh occasion to repeat his former fall, for saith he, such were the strangeness of these things, that when I saw them, I fell down and worshipped the Angel; where he confesseth his grievous fault in worshipping the creature in stead of the Creator, for which, he is reprehended of the Angel, for drawing this vision to a wrong end, and making a contrary use of the same, namely by worshipping him which was a Minister of God, to wit, an Angel, who was his fellow Servant, and therefore not to be worshipped, and having reprehended him for the abuse, he teacheth him the right use and end of the same; namely, first, that he should hereby be stirred up to worship God: and secondly, to manifest and testify it to others: And therefore he biddeth him not to seal the words of this Prophecy; noting, that he should show and manifest it to the Church of God: To the end, that first they might keep and practise the things therein contained.  
Secondly, that they might understand the certainty of the things therein contained: wherein he meeteth with an objection that might be made. For (might some say) if they must come certainly, why then should men trouble themselves about it, in studying for the knowledge of the understanding of that Book, especially seeing it is so hard and darkly spoken? and that many would abuse the things of this Prophecy, and wrest them to another end then the Apostle meant them, being given in a style so unwonted; as Peter 2. Paul's sayings are said to be hard. But the Angel answers, that it must not be sealed up, but published. And howsoever it may be, some may take occasion to be wicked and careless by it, yet Saint john saith, it makes no matter for that, for though the wicked stumble at it, yet it is given for the comfort of the righteous, and for the Children of God's sake, and they shall profit, and be bettered by it, and made more just, by taking heed of these judgements herein contained. And for the wicked, he said, if any will be evil, let him be evil still. And last of all, he saith, that though it should not make either for the furthering of the wicked in their wickedness, or to further the godly in their godliness; yet it is to be left unsealed for the glory of God, to manifest him to be true, and his word true, when all these things shall come to pass.  
Then is Christ himself brought in, speaking, saying, Behold, I come quickly, etc. In which words of our Saviour, he confirmeth also to us the truth of this Prophecy, and the testimony of the Angel, his titles whereby he is described, are spoken of before.  
Lastly, he shutteth up the Book with an execration against the wicked, and a promise of blessing towards the godly: And because john was the last writer of the Scriptures and word of God, it may well be referred unto the whole new Testament, and the old. And he saith: Whosoever doth add or take away, let him be accursed. For Saint john, seeing wicked men labour to corrupt the writings of the Apostles, and holy men of God, by adding, detracting, and changing, as is the common practice in other writings of men of fame, he doth therefore meet with that corruption, and addeth this curse unto them, that either add any thing unto it, or diminish any thing here-from. But some will object, seeing God's word cannot be corrupted, wherefore then doth he go about to forbid the corrupting of it?  
It is answered, howsoever the word of God cannot in any point be corrupted, yet God would also have the means used whereby he would have the same preserved, by setting down the threatenings of curse to the corrupters of it, and promises of blessing to the keepers and preservers of it.   
FINIS.