AN EXPOSITION OR, A short, but full, plain, and perfect EPITOME of the most choice Commentaries Upon the REVELATION Of Saint JOHN.  
Especially of the most learned and judicious Authors, as Bullinger of Helvetia, Francis junius, Thomas Brightman, Aug. Marlorate, Aug. de Civitate dei, but especially (among many) the excellent and learned David Pareus.  
With several remarkable Notes, Observations, and Doctrines very profitable.  
As it was for the most part delivered by way of Commentary in the Parish-Church of Sutton-Valence, Kanc.  
By Hezekiah Holland Anglo-hibernus, Minister of the Gospel at Sutton Valence.  
If our Gospel be hid, it is hid (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to them that be lost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Cor. 4.3. 
Blessed is he that readeth, and they that hear— the words of this Prophecy.  Rev. 1.3. 
London, Printed by T. R. and E. M. for George Calvert and are to be sold at the Sign of the Half-Moon in Watling-street near Paul's stump. 1650.   

 portrait of Hezekiah Holland 
The true effigies of Hezekiah Holland Minister of the Gospel at Sutton Valence in Kent.    

To my Noble and unparallelled friend the truly Worshipful Edward Futz Of Hill in , Esq  
Much honoured Sir,  
IT is recorded of Marcus Antonius the Philosopher (and Emperor of Rome) that he chose rather such Senators as were most apparelled with virtue, to be husbands for his Daughters, than who could produce a large scroll of their Pedigree, or could boast of being rich Tenants to fortune, esteeming virtue the best inheritance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodian lib. 1. cap. 1. Though providence hath given you a large portion: though your name pleads antiquity (they who seek the original of Printing are acquainted with it) yet I rather make choice of you for Marke's reasons; especially considering how your hands have been always open to me a Pilgrim in England; and indeed, I even blush to think how long I have continued in your debt, like an ungrateful— And now have nothing with which to repay your noble courtesies; but some fewpoor sheets of Paper. I know your gallant mind can as well forgive as give: but what acquittance is that to my conscience? I was by you used more like a brother than a stranger, more like a Son than a banished man, (for such almost I was when I happily arrived at yours (as another Calanders' house.) I was told before I had need to see England, That this was a Kingdom of Courtesies for strangers: And truly Mr Futz (I fear God and flotter you not) had all English hearts been lost but your own, I might have found England epitomised in your most incomparable self. Pray Sir take this mite in part of payment; as a (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) testimony of my thankfulness: and the use of what is behind. It is a lean Commentary upon that excellent Book, which is the contents of all that was to happen from our Lord's ascension till (and after) the dissolution of all things: And therefore most worthy reading by the most curious eye; herein (I hope) I have not raised the sense of Scripture one note higher, than the Spirit first tuned it to; doubtless I come short of many things: bonus Bernardus non vidit omnia; yet I hope many an honest Christian shall by the means of my poor Torch receive some glimpse of light to walk better and surer in the dark paths of these mysteries: wherein I have striven more to speak to capacity, and to edify, by much plainness, then by either affected expressions, much quotation of Authors, or many Languages to show myself to have been bred as a Son of the Muses. Sir, I doubt not but these times have given you occasion to examine (like the wise Bereans) many things, which all of us formerly took upon trust. Among the rest I recommend to your serious consideration to weigh, 

1. Whether the seven Angels of the seven Churches treated on in the three first chapters of this book were not ordinary Ministers, ordained by the Apostles to succeed them as Ministers (not Apostles, or comites Apostolorum.)  
2. Whether these were not seven particular private Congregations (for so the Ancients seemed to esteem of them.)  
3. Whether they were to give any account to any but Christ, (remember however John was then alive.)  
4. Whether every true Church and Minister (without looking further than the word) have not a power to cast out— as well as they: and will not be as liable to Christ's censure in case of neglect (as well as they.)   Thou sufferest that woman Jezabel Rev. 2.20.— though these were distinct Cities, of distinct Customs, Manners, and Laws: yet the Churches acknowledged but one head Christ, and each respective Church and Minister had a peculiar power under him, without dependency, to give account to no other person or Church, no though Rome's Church had then a being; but I'll not make too great a door to my little house. I leave you to read your Book, wherein (if as a dwarf on a giant's shoulder) I have seen more than some giants (pardon the expression) let Christ jesus my Saviour have the glory; and his holy ones the comfort. The Lord increase your spiritual and temporal blessings.  
June 20. 1650. From my Vicarage house in Sutton-Valence. Sir, I am your most humble and most obliged Servant HEZEKIAH HOLLAND.   

Prolegomena, OR, Certain advertisements to the READER.  
WHen I considered how searching (after secrets) the nature of man is, and how in this our Age every one is prying into the secrets of the Revelation, (some of very ordinary Capacities) having no easy guide in brief, such as they will read and buy; and in English (for that many of these pryers can only or best understand) except the godly and learned Mr Dent, who also hath not (methinks) hit the mark every where, nor satisfied me and others; I thought fit, having many extraordinary helps that way, and having an infinite desire to satisfy myself and others (if possible) in the mysteries of the Revelation, after the perusal of the most choice Commentaries, as Bullinger of Helvetia, Francis Junius, Thomas Brightman, Augustine, Marlorate, also Augustine de Civitate dei, but especially (among many) the excellent and learned David Pareus, to gather a small, yet full and perfect Epitome of Expositors on the Revelation, or the marrow of the choicest of them to comfort and instruct the meaner sort of godly people (for they will I, nill I, will be walking in this dark path) with and in the most heavenly and high mysteries of this Book, I hope so plainly that one may run and read.  
The learned sort of people may use larger and far better Commentaries than this; the common and ignorant people can neither attain to buy or read them (considering their language and largeness) who may easily understand and purchase this. Why Calvin, Luther and others abstained from the Interpretation hereof, I discuss not; perchance their other weighty occasions gave them not leave; they no way question the Authority of the Book, and many excellent Teachers in all ages have laboured to expound it (though some have anciently supposed this Book to be forged by the Heretic Cerinthus, because seemingly favouring the error of the Millenaries, though it be indeed full of divine testimonies of Christ's divine nature, and no way favours that Millenary error, as will appear in the progress;) if the objections of Heretics and others had presently been believed, we should long since have had little or nothing entire in the whole Scripture. Among all Commentators Pareus (who borrowed much of Brightman and Bullinger by his own Confession: but especially of Anonymus upon whom he seems sometimes to be but a large Commentary) most affects me (yet sometimes I borrow light of a seemingly less glorious torch than his.) This book is a Prophecy (as Mr Goodwin observes it out of Mr Mede) of the destruction of the Roman Empire, either as heathenish in the whole, or else Christian (yet persecuting) in both the parts of it, East and West: The Book is tragi-comedy, which gins with a kingdom given to be won by conquest, Rev. 6.— and ends with the Coronation of a King, and the Marriage of his Bride: and all between is but the removing of all such lets and impediments, namely, of the Roman Monarchy, and all other kingdoms which that was broken into, so far as they stand in the way, and possess the room of that kingdom which is to beset up. When Christ first began (the whole world then worshipping Idols) he sets upon conquering the whole Roman Empire, as it was heathenish, and the worship of Satan and Idols in it, and in three hundred years he dispatcheth that, and throws down all both Idol worship and Princes that did uphold it; And then when the whole Empire was turned Christian, yet the devil (as one ewll said) did not turn Christian: but under the name and profession of Christ he stirreth up the Arrian Christian world to prosecute the Orthodox Christians as much as heathenish Rome had done; but Christ takes further vengeance for this persecution under both these, Heathenish and Arrian Rome (it was the cry of the blood of the Saints— slain under both that brought on them the vengeance that followed, see Chap. 6. vers. 10.11.) The Empire having been afore divided into two parts; the Eastern (all which now the Turk possesseth) and the Western; this in Europe: he falls first on the Western Europian part, breaking that by the incursion of those barbarous nations 
* Which the four first Trumpets did sound forth, as M. Goodwin affirms, Rev. 8.  the Goths and Vandals; then for the Eastern part of the Empire (although his revenge was slower, yet) he reserved them for the forest vengeance that could befall the Christian world, the Conquest and Tyranny of the 
* The 6. Trumpet sounded forth this, ch. 9.13.  Saracens first, afterwards the Turks; Thus here is an end of the Roman Monarchy under the Emperors in the whole, and in the parts of it. The Western part in Europe was by occasion of the Goths invasion broken into seven Kingdoms, which though helping the Woman against the flood of Arrian persecution, yet (through Satan's seducing of them) they set up the Beast or Antichristian Rome. And these altogether did join to make us as great a war against the Saints in Ch. 13. as the Heathens and Arrians had done; and so Christ in a manner was as far off his Kingdom as at first. The next counterplot of Jesus Christ is to overcome these Kingdoms; so you find Rev. 17.14. They shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of Lords, and King of Kings, and they that are with him are called chosen and faithful. Thus far he.  
Which general methodical division I in the general like and allow of, though in particular I have showed upon Chapter eight, that the first four Trumpets did not signify the incursion of those Nations, Goths, and Vandals, neither indeed came they to help the Woman, but to destroy her, though they embraced her faith when most corrupted, of which more in order and place. See Chap. 12. I desire the Reader to remember that though the Revelation may seem to be one continued Vision, yet indeed it is not one, nor revealed at one time, but seven, as so many sights exhibited to John in the Spirit. John was not once only, but oft times ravished in the Spirit, neither saw he all in one place, but some things in Patmos, some things in heaven, some things at the seashore, some things in the Wilderness. Note the Revelation (says Pareus out of Augustine) speaks the same things after a divers manner; the former Visions are for the most part more obscure, the latter bring clearer light to the darkness of the former, if one rightly observe them, (says Pareus;) for example in the second Vision, the black horse denotes the Church made black with heresies after Constantine's time: the pale horse having death sitting on, and drawing hell after him, the Church sick even unto death towards Antichrists rising: In the third Vision by the sounding of the third, fourth, and fifth Trumpets, the same state of the Church is indeed represented: yet more especially the declining, corruption, and lastly, the Apostasy of the Sea of Rome— plainer. Some Visions represent the four conditions, or the four acts of the Church, to wit, of its flourishing and groaning under Roman Tyrants till peace brought in by Constantine. 2. Of the Church reigning and rioting under Christian Emperors till the rising of the Western Antichrist, Boniface third Pope of Rome, and of the Eastern in Mahomet six years after. 3. Of the Church trodden upon, and oppressed by Antichrist, especially the Western, till the measuring of the Temple, which began to be effected by the Two witnesses John hus, and Jerome of Prague, who were slain by the Beast in the Council of Constance, Anno 1414. and thence until Luther, by whose Ministry the measuring of the Temple (hindered through the tyranny of Popes) began to be continued, Anno 1517. The fourth of the Church reform from Popery, and of the declining of Papacy, to endure till the end; Some Visions represent not the entire, but only the two 
* The 2, 3, 4, and 7. Visions contain the 4. Acts or estates of the Church: the 5. and 6. Visions are more particular: containing the 7. last plagues, and the judgement of the Whore.  latter conditions of the Church: Thus the most excellent Pareus. It is safest expounding the Revelation by the Revelation, one thing explaining another: yet much of this Book the Lord hath yet reserved in his own power (yet this latter age hath had better help of experience then that of the Fathers, many things being fulfilled, which they dived not into.) The fourth Actor condition of the Church with its accomplishment is secret: Because the seventh Trumpet hath not yet sounded: Neither is the seventh Vial yet poured out into the air; a great part also of the third Act is reserved unto posterity which in time shall see the gathering together the Kings of the earth into Armageddon, the burning of the whorish woman, the desolation of Babylon, the event of the Goggish war— More than the beginning we have seen, and further shall see.  
E. H.   

The Errata of moment are these.  
CHap. 1. page. 2. line 10. Alcazar should be set in the margin against that line. l. 13. read (changeable causes) for unchangeable cause. ch 3. p. 30. l. 6. after doth r. not. l. 26. for spiritual r. spirit. ch. 8. p. 54. l. 31. r. Bishops, successors— ch. 9 p. 66. l. 30. for eye r. use ch. 9 l. last for withdraw r. wrath ch. 10. p. 72. l last. after locusts r. doctrine. ch. 11. p. 83. l. 37. for show r. flew. ch. 12. p. 88 l. 11. for of Christ's birth, r. at Christ's birth.   

AN EXPOSITION, OR, A short, but full, plain, and perfect Epitome of the most choice Commentaries upon the REVELATION Of Saint JOHN. Especially of the most learnedly judicious DAV. PAREUS.  


CHAP. 1. Vision. 1.  
Vers. 1. The Revelation of jesus Christ ..  
THE Word Revelation or Apocalypse signifies the unfolding of a secret. 'tis called a Revelation for two reasons. First, because we need the knowledge of it. Secondly it shows the divine authority of it; for the title answereth the title of the ancient Prophets; as the vision of Isaiah, so the Revelation of John.  
Of Jesus Christ which God gave him] God may be said to give it to Christ, as he was man; nay (as God) for the father is the fountain of the Godhead. So Christ's wisdom is from the father by an eternal generation; it shows Christ to be God, because it belongs to God only to reveal secrets. Isa. 41.23. now 'tis Christ office to reveal to his People the Will of his father.  
His servants] To wit. Christ. This proves Christ's divine nature, because all the faithful are his servants.  
Which must shortly come to pass] therefore this book doth not treat of things then past (as some would persuade) but things to come.  
Must come] shows the unchangeable decree of God. Also secondary causes, (as the malice and rage of Satan and his instruments against the Church, (though unchangeable causes) if not hindered by the overruling Power of God) bring forth necessarily an effect.  
Shortly] That is, shall begin suddenly to take effect, though the things herein mentioned were not in a very short time to be all performed: for many hundred years are passed already, and yet many things are not come to pass; yet the time is short in respect of the age of the world already past, or in respect of eternity, 
Alcazar.  or God, with whom a thousand years are but as one day.  
And signified it by his Angel] God gave him the Revelation, not to keep for himself, but to show it to his servants; now is expressed the faithfulness of Christ in executing his charge committed to him of God.  
And he sent] This proves Christ's Divinity in that he commands the Angels, and they obey him. This is Paul's argument of the Deity of the Son, Heb. 1.6.  
His servant John] Christ takes notice of, nay doth register the names of his servants. Poor Lazarus is mentioned, when the rich man's name is buried in Oblivion; only there was a certain rich man. Happy are his servants whom he hath graven (unto their comfort be it spoken) on the palms of his hands, not on iron but flesh, not on his back parts, but his hands, not the back of them, but the palms of his hands.  
Vers. 2. Who bare record of the Word of God] That is, of Christ the Word; note three things. 

1. That the Penman was one that writ of Christ.  
2. That 'twas john, who in the entrance of his Gospel, says: In the beginning was the Word, to wit, Christ.  
3. That john wrote his Gospel before he wrote the Revelation: who bare Record of the Word.    
And of the Testimony of jesus Christ] the doctrine of Christ, the death and martyrdom of Christ; for john stood by and saw him crucified.  
And of all things that he saw] to wit, now in visions; also he alludeth to a place in his Gospel, where he says, he that saw it bare record, and his record is true.  
Vers. 3. Blessed is he that readeth] because by reading comes faith and observance also, he commendeth the reading of this book to all men.  
And which hear] those then that cannot read may be blessed, let them procure others to read to them, this and other books of the Scripture (especially explained)  
And keep the things] reading and hearing without observance, will avail little: yet it may be both a means to remove what may hinder our happiness, and to direct us in the right way of attaining the same.  
Of this Prophecy] This shows it is from God, for all Prophecy is of him, 2 Pet. 1.20. it may also the sooner stir up our hearts to seek the knowledge of this book: for men do covet to know the things to come. See my little book, called A glimpse of Christ's love. p. 14. concerning a Prophet and Prophecy in part.  
For the time is at hand] The time of the beginning of the performance. The time both of the fury of the adversary and the deliverance of the Church, this should stir up in us a diligent care to read this Prophecy: for the knowledge of good and evil at the door ought not to be neglected.  
Vers. 4. john to the seven Churches] gathered (in Asia the less) by the preaching of the Word, (chief by Paul) to whom john dedicates and sends his book, because the first Vision directly concerns them.  
Grace he to you and Peace] by grace understand the free love of God in pardoning sin, by peace chief that of conscience, but also all temporal blessings included in that word peace; he is to reprove these to whom he wisheth thus well; it teacheth that reproof should be the effect of love, not of malice.  
From him which is, which was, and which is to come] that is from the father, alluding to that name in Exod. 3. I am, which is because the father is from none; which was, because he was before all time in eternity; which is to come, because he shall come to judge the world by the Son; the Son also is one with his father; was, for in the beginning was the Word; is to come, to judge immediately the quick and the dead; yet I rather understand this of the father, because by the seven spirits before the throne is meant the holy Spirit, as Christ is expressed in the next verse.  
From the seven Spirits before the throne] the holy Spirit is called seven because he is perfect in working; for seven is used for a perfect number in this book. In my quoted book. pag. 43. I proved that by Angels excelling in strength arch-angels are meant, Psal. 103.20. the rather because the ordinary Angels are meant in ver. 21. ye his host. Also I affirmed that by seven spirits, ch. 3. v. 5. happily these angels may be meant; but in this verse the Holy Ghost is meant by seven spirits, because grace is prayed for from them. Also Pareus agrees with me, that in chap. 4. ver. 5. created angels may be understood, but not here.  
Vers. 5. And from jesus Christ] Peace cometh by Christ, Eph. 2.15. Christ here is treated of as the Mediator, and therefore is put last; the order is sometimes in the Scripture omitted, as 2 Cor. 13. ult.  
Who is the faithful witness] Faithful, because he confirmed the truth, not only by preaching and miracles, but by suffering.  
Witness] because by way of Prerogative he is so (though there be three that bare record in heaven, 1 john chap. 5.) because he first (also) and only shed his blood for his own testimony, therefore on earth he is the witness.  
The first begotten of the dead] because Christ first and only raised up himself by his own power to immortal life; others were raised by his power, and became subject to death again.  
And the Prince of the Kings of the earth] that is as chapter 19 verse 16. He is King of Kings, and Lord of Lords.  
Who loved us and washed us from our sins by his own blood; Vers. 6. And hath made us Kings and Priests unto God and his father] He concludeth his dedication with a Thanksgiving. First, because Christ loved his People, and became man for 
* See my Glimpse of Christ's love. p. 36, 37.  them. Secondly, because he died for them; justifying them by his blood (nay sanctifying them). Thirdly making us Priests and Kings. Priests, to consecrate ourselves as a living sacrifice to God through him. Kings, not only in a dopting us to be heirs of his Kingdom above: but through his power making us Conquerors of Sin and Satan.  
To him be glory] either understand the glory of his Godhead, or that glorious exaltation of his manhood, at the right hand of his father.  
For ever and ever] shows Christ's Eternity.  
Amen] That is, be it so.  
Vers. 7. Behold he cometh with clouds] This may comfort the Saints, though the wicked tyrannize a while, he cometh to judgement. This also proves against the Papist, that the humanity of Christ is not everywhere, because he cometh with clouds, and they are not every where.  
Every eye shall see him] that is, every man: his Crucifiers, Scoffers; also the righteous; the former to their confusion, the larter to their comfort; And they that pierced him, as in Zach. 12.10. to wit, the Soldiers. john here, and in his Gospel, applies that of Zechary to Christ, and teaches us two things. 

1. That Christ is God.  
2. That john writ this Revelation.    
Even so, Amen.] it shows that there is no doubt but Christ will come to end the afflictions of the Church, and to punish the wicked, with whose coming the Saints are well pleased.  
Vers. 8. I am Alpha and Omega, the beginning and the end] Alpha is the first letter of the Greek tongue, Omega the last; it shows Christ is first and chief; the verse proves Christ's deity. See Isa. 41.4.  
Vers. 9 I John who am your brother] 'tis no vainglory to name himself here, otherwise we might have thought 'twas Christ spoke, also Paul repeats his name twice in one Epistle. I Paul with my own hands; his name being prefixed before.  
Brother] there is a spiritual brotherhood among the members of Christ. john is their brother in three things, named in the text. 

1. In tribution,  
2. In the spiritual Kingdom of Christ, (which we being Kings and Priests ought to maintain.  
3. In sufference.    
Was in the Isle that is called Patmos] Domitian the Emperor first cast him into a Cauldron of boiling oil, but receiving no hurt, banished him into this Isle, where he received this Vision. The Emperor being slain, he returned to Ephesus, and ministered to the seven Churches.  
For the Word of God] john showeth the true cause of his banishment, and 'tis worth observation, that the Romans (as they conquered) worshipped the gods of every nation, (Jesus only excepted) it seems the devil was content that they should worship any god but the true.  
For the Word of God] to wit, Christ.  
For the Testimony] To wit, the doctrine of Jesus Christ.  
Vers. 10. Was in the spirit] john was in spiritual meditations when he saw the Revelation, which he saw not with mortal eyes, but being ravished in spirit, his mind was carried beyond itself.  
On the Lord's day] the first day of the week, on which Christ arose from the dead, which by the example and command of the Apostles, (1 Cor. 16.1.) Christians keep and observe as holy. 'tis not probable Christ would burden the mind of john with all the Vision or Revelation at once, especially considering ch. 4. ver. 1, 2. and ch. 17.3. john confesseth he was in the spirit at other time, but doubtless John (as all true Prophets) understood every particular of the Revelation.  
I heard a great voice behind me] great, either in regard of the great mystery of the vision, or in regard 'twas the voice of the great God.  
Behind me] Shows the freeness of God's love to john in the voice, he not expecting any such voice or Vision.  
As of a Trumpet] in respect of its shrillness, and being heard afar off, it notes the terror and power of his Word.  
Ver. 11. Saying, I am Alpha and Omega] in the voice three things are contained. 

1. The Eternity of Christ.  
2. John's commission to write, warranted by divine Authority.  
3. To send the Vision wtitten to the seven Churches.   What Christ carefully commands John to write, it becomes us carefully to read; for though particularly this Vision concern the seven Churches, yet all Scripture is written for our instruction.  
Ephesus] Where Paul constituted a Church, to whom he after writ an Epistle, 'twas in Asia the lesser.  
Smyrna] a sea-coast-towne (now called Smeer) where john or some other Apostle constituted a Church.—  
And to Pergamus] Hear Paul, (Acts 20.) raised up Entychus dead, and happily planted a Church.  
Thyatira] of this city was Lydia a seller of purple, who was converted to the faith by Paul's preaching at Philippi, Act. 16.12, 14.  
To those of Sardis] the once famous city of Croesus.  
Philadelphia] a city of Mysia, of the lesser Asia.  
And unto Laodicea] a city near Ephesus. Paul preached here, and commanded his Epistle written to the Colossians to be read here, Col. 4. ver. 16. The Pastor hereof was an hypocrite, neither hot nor cold, with whom Christ was much displeased. Note, though Paul had preached the Gospel at Rome long before this, yet that Church not remembered: perchance because Christ foresaw her usurping authority. The Apostles are ever very silent of the Virgin Mary, the spirit foreseeing the Church of Rome's idolising her. But what say I? Christ sends not to the Church of Rome, truly (with some difference of time considered) great part of this book concerns the whorish or Antichristian Church of Rome? who boasts herself to be Christ's.  
Vers. 12. I turned to see the voice] That is, him that spoke.  
Seven golden Candlesticks] Meaning seven Churches, vers. 20. called, Candlesticks, because as they hold light in them (to wit) Candles, so the Churches had or aught to have the light of the Gospel in them— golden, notes the choycenesse of the light of the Gospel in respect of any other light.  
Vers. 13. In the midst etc.] Christ is in his Church among his Ordinances, among his members; even where two or three are met together in his name.  
Like the Son of Man] 'Twas Christ, as appears by vers. 8. who is like us in the truth of our nature.  
Clothed with a garment down to his foot] 'Twas the custom of the Eastern countries to go so: it notes Christ's righteousness, which was enough for himself and all his members. Men are (one the other part) corrupt from the head to the sole of the feet. Esay 1. vers. 6.  
A golden girdle] Alluding to the custom of the Eastern countries, who because they wore long garments, used to gird them up, that they might not hinder them; it notes Christ's care and diligence.  
A golden girdle] Notes Christ's Majesty, and divine nature, it alludes to Esay 11. vers. 5. and righteousness shall be his girdle. About the paps (not the ordinary way) shows Christ's love to the Church, because the heart (which is the seat of love) is between the breasts.  
Vers. 14. His head and his hair white as wool and as snow] It notes five things. 

1. White hair notes wisdom (it usually doth accompany them.)  
2. It shows Christ is the ancient of days in Dan. 7. nay from eternity (as the Father.)  
3. It shows Christ ought to be reverenced, (grey harries are venerable.)  
4. As wool, notes Christ's innocency, (such is the creature from whence wool.)  
5. As snow, notes Christ's pure nature. See Isa. 1.18.    
His eyes a flame of fire] Because in his wrath he will consume the wicked, (as the fire doth the chaff) it notes likewise the searching piercing knowledge of Christ.  
Vers. 15. His feet like unto fine brass] It notes the divine power of Christ, his strength, constancy, or his humanity tried as in the furnace of sufferings.  
His voice as of many waters] It notes the efficacy and terror of his voice. For waters run violently, none can hinder their course: Also they make a terrible noise, the wicked tremble at the voice.  
Vers. 16. He had in his right hand seven stars] Being the Angels or Ministers of the seven Churches, vers. 20. This commends the dignity of Teachers (who ought to shine in life and doctrine) they are in Christ's hand. 

1. Because he giveth them to his Church.  
2. Because he preserveth them, ruleth them with his Word and Spirit.  
3. Because (as he worketh by stars on this lower world) he worketh salvation for his Church through them.    
Out of his mouth went a sharp twoedged sword] It shows either the power of his Word (which is of a piercing nature, Heb. 4.12.) or as in chap. 19 vers. 15. it notes his readiness and power to take vengeance.  
His countenance was as the Sun] it notes either Christ's divine nature, or his humane nature glorified.  
Vers. 17. And when I saw him, I fell down as dead] It notes the weakness of man, before the Majesty of God; how then shall the wicked stand before him?  
He laid his right hand upon me] See Christ's readiness to help, also learn by whom all the faithful are upheld.  
Fear not] For fear might unfit John to understand the Vision; what need the Saints fear, since Christ (who is with them) bids not fear?  
I am the first and the last] This teacheth John that he saw no fancy, but 'twas Christ who spoke.  
Vers. 18. I am be that liveth, and was dead] The Jews and Heretics scoff at us for trusting in a crucified God; in the mean time, woe to them that CHRIST died not for.  
I have the keys of hell, and the grave] by keys power is understood, so that CHRIST is Lord of hell and grave.  
I am alive for evermore] It notes Christ's eternity and Godhead. Let the Jews scoff, we are herein comforted.  
Vers. 19 Writ the things which] That is, all the Revelation. 'tis requisite for us to read what Christ so carefully commands to be written.  
Vers. 20. The mystery of the seven stars] The seven stars signify the seven Angels of the seven Churches, (but they were not properly seven Angels) so the Rock is said to be Christ. That is, signified Christ; so the seven lean kine (Gen. 41. v. 27.) are said to be seven years, that is, signify seven years. So Christ says, the bread is his body, that is, signifies his body. Now the Ministers are called Angels, because they act by commission, because they are employed about the Kingdom of Heaven, because they should be somewhat unspotted (as they are) because they aim at man's good. Concerning the candlesticks. See vers. 12.    


CHAP. II.  
Vers. 1. Unto the Angel of the Church of Ephesus write]  
JOHN writ to this Church first, either because it lay next to Patmos, or because of its eminency and greatness.  
To the Angel] That is, the Pastor; it notes both the dignity and authority of the calling: for Angels are in commission extraordinary. Some would persuade that Timothy was this Angel; if so, it shows that in many things we all err.  
Write] No doubt Christ told John word for word what he should write, and it shows the authority of the book.  
These things saith he] This answereth the title of the Prophets, who to stir up attention in the people, use the expression of thus saith the Lord.  
Who holds etc.] None can destroy the Ministry or 7. Stars, (unless their sins cause God to destroy them.)  
Who walketh in the midst of the seven golden Candlesticks] John saw our Saviour in another posture before. This notes Christ's activeness, that he is present by his providence in his Church.  
Vers. 2. I know thy Works] Christ knows our good works, and acknowledges them, and rewards them; he knows our bad actions, to punish them without repentance: it shows Christ's deity being omniscient.  
Thy labour and patience] That is, thy unwearyed pains in Preaching the Word ('tis an office of much pains) patience in enduring all affliction he was exercised in by Jews or Heathens for the Word of the Cross (as our Apostle therefore calls it) herein may a Minister be comforted, because Christ takes notice of his works.  
And canst not bear them that be evil] It shows the Pastor's zeal in observing Church discipline, 
1 Cor. 1.18.  and executing censures against scandalous persons.  
And hast tried them which say they are Apostles, etc.] Meaning Ebion and Cerinthus with others who boasted themselves to be Apostles, but were indeed enemies oppugning the deity of Christ. Now 'tis the Pastors' duty as to defend the purity of doctrine, so to oppose such devouring wolves.  
Vers. 3. And hast borne etc.] Christ points at some particular kind of affliction (as stripes or imprisonment) which he had sustained.  
And for my name's sake hast laboured etc.] His unwearied pains is again mentioned: that all might imitate his diligence (who is a pattern of a faithful Pastor.)  
Vers. 4. But nevertheless I have somewhat against thee] The Judge of all hearts sees not perfection in any Saint.  
Because thou hast left thy first love] To wit, in not being liberal to poor and hospitable (which is a choice duty in a Pastor or Bishop). Note, Christ commends many excellent virtues in this Angel, yet is so far from taking notice of his merits that he reproves him. This verse also teacheth that perseverance is required in a good Pastor, and how one vice doth spot the other virtues.  
Vers. 5. Remember from whence thou art fallen] Here is briefly the nature of repentance. 

1. To take notice of sin committed.  
2. To eschew the evil and do the good:  
3. To manifest repentance by works of piety, and love to the poor.    
From whence thou art fallen, etc.] Shows his going back from his former zeal in godliness, and love to the poor (perchance his ambition may be thought on; for covetousness and ambition are usual companions of Churchmen) here is however no final falling from grace. See my book called A Glimpse of Christ's love. pag. 28.72.  
Or else I will come quickly] To punish thee before thou art ware. Here note two things: 

1. 'tis equity with God to punish more for the sin of one; especially considering this particular Church might be fallen from her first love to the poor, 
1 Cor. 5.6.  as well as Pastor.  
2. That a particular Church (as this) may fall to pieces and be destroyed: but not the Church in the general.    
Out of his place, except thou repent] Notes the manner of this Church's destruction, not (but that each member upon repentance might be saved) for 'twas destroyed and visibly removed by a barbarous nation afterward upon her impenitency and security. This teaches, that the abode of the Church in this world is uncertain; we (nor the Church) have in this world any continuing place.  
Vers. 6. But this thou hast, that thou hatest, etc.] This shows he was not in a desperate condition; you see the Angel had virtues which the Lord takes notice of, and commends.  
The deeds of the Nicholaitans] Thierry heresy was that fornication and eating things offered to Idols was no sin, which also was that cursed doctrine of Balaam. See Numb. 25. compared with chap. 31. vers. 8.16.— This heresy was not as as some suppose, taught by Nicholas one of the 7. Deacons, for he is commended both for piety, and continency, (as also his son and daughters) by Clem. Alexandrinus, but by some other Nicholas; or fathered upon him by the upholders of this heresy, as a cloak for their wickedness: We all hold the doctrine of Christ, and are called by his name, and not after the name of any other teacher.  
Vers. 7. He that hath an ear to hear, let him hear] This is to stir up attention to observe the things formerly written to the teacher of the Church of Ephesus.  
What the Spirit saith to the Churches] Because Christ speaks by the spirit, as proceeding from him; which proves Christ's deity to the Churches. The things you see concern the Churches and not the Pastor alone; and indeed 'tis usually, like Priest, like people.  
To him that overcometh will I give, etc.] He is said to overcome, who manfully to the end fights against the world, flesh and devil. Here is nothing promised to fallers away. Christ promises a reward to those that overcome (though with his own power.)  
To eat of the tree of life etc.] Alluding to the tree which stood in the midst of Paradise, so called afterward: because had our first Parents eaten of it once, they had lived; or because it signified Christ who is the truth and the life. So 'tis but thus much; he that overcomes shall be restored to life by Christ, to whom he will communicate himself. 'Tis an argument of Christ's deity.  
Vers. 8. Unto the Angel of the Church in Smyrna] It was writ to this, next, because next to Ephesus; to the Angel, to to-wit Polycarpus John's disciple, who was by him ordained Pastor of this Church: whom Christ reproves not, but encourages to be constant, foretelling the persecution of the Jews raised against him; for they were the cheise agents preparing the fire wherein he was afterward burned.  
These things saith the first and last, etc.] Christ is first and last according to his divinity, but died according to his humanity.  
Vers. 9 I know thy works] That is, I approve thy works. Christ sees and takes notice with delight of whatsoever is good.  
Thy tribulation] Which thou hast sustained both of Jews and Gentiles for my name sake.  
And poverty] Being spoilt of thy earthly estate by the adversaries of the truth; for public sale was usually made of the goods of Christians.  
But thou art rich] The faithful are possessors of heavenly riches; for by faith they inherit Christ, who is to them all things, and heir of all things.  
And the blasphemy of them who say they are Jews] The Jews who persecuted the Christians, blasphemed Christ; counting him a deceiver, a magician, and justly crucified; saying, the Christians were foolish men, and worthy of nothing but stripes: But Christ affirms them to be a blasphemous congregation led by Satan to their destruction.  
And are not] He is not a Jew who is only outwardly one. We see titles avail nothing when men are degenerated from the truth.  
Vers. 10. Fear none of those things which thou shalt suffer] This is a forewarning (and a forearming) against troubles at hand.  
None of those things] Showing that they must not expect one, but many sorts of trials.  
Satan shall cast] Christ shows that Satan is the author of these miseries (as torments, banishments, martyrdoms which the word prison notes.)  
Some of you] Not all, for Christ bridles him, and restrains him. Hence learn three things: 

1. The godly in this world must suffer affliction.  
2. The deity of Christ in foretelling afflictions.  
3. The devil the chief author of all persecution, who hates Christ and envies man's salvation (Tyrants are but Satan's instruments)    
That ye may be tried] Here is the end of afflictions, that your faith and constancy may be more approved, and more apparent, (for though Christ know the hearts of his Saints, yet he will have their faith more apparent, that those without and those within the Church may take notice of it;) this should teach the Saints to approve themselves to God when tried, by patiented suffering. Satan then though he intent hurt in casting some of them into prison, yet God (whose sergeant Satan is) intends good  
And ye shall have tribulation ten day's] Some comfort Christ gives them in this expression, showing the shortness of the continuance of their tribulation. By ten days I understand a short time, and not the ten years' persecutions of the Emperors; which might rather terrify, then comfort them.  
Be thou faithful unto death] Christ exhorts him to constancy: for he that endures to the end, the same shall be saved.  
I will give thee a crown of life] 'Tis a Simile taken from runners in a race where there is a crown proposed as a reward to the conquerors, and it signifies eternal life. So Jam. 1 v. 12. This proves Christ's divine nature, since he can give eternal life.  
Vers. 11. He that overcometh shall not be hurt of the second death] A good reward (out of mercy, not merit) to be partakers of eternal life. Note, the first death is a separation of the soul (through sin) from God, and was the cause of corporal death. The second is a casting soul and body into the everlasting lake of fire. He that is faithful to the dissolution of the body (says one on this verse) need not fear this second death.  
Vers. 12. To the Angel of the Church of Pergamus] Who he was, is unknown; only 'tis probable he was the successor of Antipas, who was put to death by those of Pergamus. Some say he was put into a brazen Bull, and by fire tortured to death. Now Christ sends this Epistle to his successor, to exhort him to constancy (who it seems was now in bonds) lest he should be drawn aside for fear of the same punishment.  
Which hath a sharp two edged sword] To wit, his divine word.  
Vers. 13. I know thy works] To teach they had to do with him who searcheth and tryeth the heart and reins.  
Where Satan's seat is] Pergamus was the abode of King Attalus; and the devil reigned in City, Palace, Court and Temples; yet Christ had a Church there, as he had in Israel 7000 that bowed not the knee to Baal, though not known to Elijah. So in the Papacy a Church preserved.  
My faithful Martyr] Christ commends and honours him with this tittle to encourage his successor to constancy, who in the days of Antipas and yet was faithful; though Pergamus was the most Idolatrous city of Asia, and most persecuting the Saints.  
Vers. 14. But I have a few things against thee, etc.] Few in respect of the evils of ungodly men. Here we see there is no Church without failings. The Doctrine of Balaam and of the Nicholaitans they held; whether 'twas the same or not, few know; but perchance as the doctrine of Balaam was fornication to be allowed: so that of the Nicholaitans was near it, as the community of wives, or polygamy: however it was a spreading heresy. Here learn, 'tis lawful to call Heretics and Sectaries after the name of their Author, as Christ doth these Nicholaitans from Nicholas.  
Vers. 16. Repent, or else I will come unto thee quickly,] It seems the Doctrine was countenanced by the Pastor and openly practised to the scandal of the godly, the danger of the Church, and the reproach of the name of Christ by the Heathens: note, that repentance is the best means to divert a judgement.  
And will fight against them with the sword of my mouth.] Christ's word is to convince, wound, condemn and cast off the irrecoverable.  
Them] Too wit Pastor and Church, as vers. 5. Christ will not countenance a general scandalous error in his Church.  
Vers. 17. To him that overcometh will I give to eat of the hidden Manna] He alludeth to the Omer of Manna laid up in a pot in the Ark. Christ is meant by this Manna; who is hid from the wicked, and reserved for the Saints.  
And I will give him a white stone,] To wit, absolution or remission of sins: for the ancients used in judgement to cast white and black stones into a ba●on; he that had the white, was innocent and absolved; he that had the black, was guilty and condemned.  
And in the stone a new name written,] 'tis an allusion to the foresaid custom; for on the stones were written the names of the innocent and guilty, which being given them, the innocent were freed, the guilty condemned.  
A new name] To wit an excellent name, meaning of adoption of sons— because in the world to come the adopted have their full inheritance.  
Which no man knoweth, saving he that receiveth it] Because the happiness of God's sons here, but especially hereafter, cannot be expressed. Only they which are so, know what 'tis to be so. Here is an argument of Christ's divinity, since he gives the hidden Manna, the white stone, the new name to them that overcome.  
Vers. 18. And unto the Angel of the Church of Thyatira,] Christ (God's Son by nature) said these things. Of other things in this verse See chap. 1. vers. 14.15.  
Vers. 19 I know thy works,] Good and bad, the good are four. Love to God, charity to the poor, faith which was showed by the sincere preaching of the Word, lastly patience in suffering for Christ.  
And the last to be more than the first] It seems this Pastor had lately, with much courage undergone some great trial, for which Christ commends him. It should teach us to increase in the works of faith, love and the like.  
Vers. 20. Notwithstanding, I have a few things against thee] Not simply few, but in respect of the sins of the ungodly; Christ also like a good Physician lessens the disease, that the Patient may the sooner admit the cure, and not despair of amendment.  
Because thou sufferest that woman Jezebel, etc.] Called so, because equal in craft, power and (happily) malice, to Jezebel, Ahabs' wife. It seems she was some famous strumpet then in the Church, which held the doctrine of the Nicholaitans; for under the pretence (of liberty and Christian charity) they taught, 'twas lawful to communicate with heathens both at bed and board. Now here was a great neglect of zeal and courage in the Pastor: Where note, that censures (as they must be used) so, but upon urgent occasions, as in vers. 2. against Ebion and Cerinthus against the Nicholaitans and Balaamites, ver. 14.15. and now against Jezebel  
Vers. 21. I gave her time] it notes Christ's patience.  
Vers. 22. I will cast her] here note a threefold judgement on herself; the bed on which she was wanton, shall be a bed of sickness; for by a bed sickness is understood; where observe God punisheth the sin by an answerable punishment, a bed of sickness for a bed of lasciviousness. 2. Them that commit adultery with her, meaning her lovers, and that either outwardly by the Magistrate, (for 'twas a breach of the Commandment,) or inwardly in conscience. However, see God hates the defilement of body as well as soul, and that the courrupters of the truth shall be punished. 3. In ver. 23. her children, meaning those born in fornication. Here see Christ's long-suffering; for she had long lived in this sin, yet upon repentance may be forgiven; See God's mercy!  
And all the Churches shall know] Here is the end and use of God's judgements to declare his omniscience, that he knows all sin, and his power to punish sinners and wicked men. This should teach us, seeing other men's judgements, to beware and look upon God's hand upon others.  
Vers. 24. But unto you] who have not the doctrine of Balaam and Nicholas. There was some wheat among the chaff.  
Depths] These heretics (it seems) called their doctrines deep mysteries; Christ confessed they were depths, but of Satan.  
As they call them] the heretics called them depths, and more excellent doctrines than the Apostles knew, but Christ says their Original was from hell and Satan.  
No other burden] the deceivers imposed on them the burden of the Ceremonial law which Christ had took off. For by burden is not understood punishment, for Christ doth comfort, not threaten them.  
Until I come] to wit, in the clouds at the last day. So that Christ is yet bodily absent, and not in the Sacraments.  
Vers. 26. Overcometh] to wit, by faith, through Christ, (not by his own power.)  
My works] To wit, of faith, commanded in the Gospel. So on the contrary, works of infidelity are called works of the devil.  
There only remains two promises to the overcommers. 

1. Power of nations, that is at the last day to judge with Christ, the world and Satan; 'tis taken from Psal. 2.  
2. The morning star, that is himself; called so because of its heavenly brightness and glory, Rev. 22.16. Christ will communicate himself both in power and glory to his members.      


CHAP. III.  
Vers. 1. Unto the Angel of the Church in Sardis write]  
NOt of Sardica where a Synod was held in the eleventh year of Constantine: But of Sardis the royal City of Croesus; the Angel or Pastor was not Melito; for he was not Bishop of Sardis till sixty years after in the reign of Antoninus Pius; also he was a good Bishop; but this is reproved for negligence and hypocrisy.  
These things saith he that hath the seven spirits of God] Though Christ may be said to have (procured and sent) the holy Ghost (called the seven spirits, Chap. 1.4.) from the Father to his Church; yet since these seven spirits are joined with the seven stars or Ministers, I rather understand created Angels; now they are called the seven spirits, not in relation to those in Chap. 1.4. but because seven choice or principal Angels by way of pre-eminence. Now in the Preface of this Epistle Christ is described holding the seven spirits, and the seven stars, to note that as he upholds the Ministry, if sincere, so he has Angels to defend the righteous, and oppose and punish the wicked.  
I know thy Works] Observe three things: First, Christ's Divinity, seeing the Pastor and Church's hypocrisy. Secondly, That all that make show of holiness are not so; thou hast a name that thou livest but art dead; some members of the Church are good, some bad. Thirdly, The efficacy of the Ministry doth not depend upon the goodness of the Minister; Christ doth oft quicken and govern his Church by dead Officers. Thus it might be in the Papacy, where Christ had a Church before Luther. See ver. 4.  
Vers. 2. Be watchful] Shake off the hypocritical drowsiness into which thou art fallen, and strive to live the life of faith again.  
Strengthen the things which remain] Meaning those dying members in the Church by holy life and doctrine.  
That are ready to die] Therefore the Pastor is exhorted to take speedy care of their recovery being not quite dead, where observe, how mindful and careful Christ is of his poor people.  
I have not found thy works perfect] Christ here reproves not the common frailties of the Saints, but some notable hypocrisy and defect.  
Before God] God looks narrower after truth than men do, though this Pastor might pass for currant among men; yet Christ sees a defect. Here note, Christ as man hath a god, but as a Son is God and life. This I observe because some read, before my God; As Montanus.  
Vers. 3. Remember therefore how thou hast received, and heard] Because this Bishop or Pastor was unmindful of the faith committed to him by the Apostles, Christ bids him remember what he had heard of them; where observe, the only way to redress corruptions of life or doctrine, is to have recourse to the rule of the word. Also here observe against the Bishops of Rome, that though Christ made that Promise to his Church, the Spirit shall lead you into all truth: yet not only this Bishop of Sardis, but all of the seven Churches but two were heretics or hypocrites and much defective; and how comes it to pass that they are so infallible?  
And repent] Forsake thine hypocrisy, and carefully perform the duty of thy place: which though we cannot do of ourselves, yet they are unexcusable who willingly disobey the commandment. Of this see my quoted book page 46. lines 18, 19, 20.  
If therefore thou shalt not watch] Christ adds this commination to his exhortation, and that righteously; for if he repent not upon so mature gentle praemonition, he deserved a sudden judgement to come upon him.  
As a thief in the night] Unawares; this doth not countenance or uphold a thief, because Christ attributes the title to himself, no more than when Christ bids his servants put their talon to usury; he (perhaps) countenanceth that; yet when Christ speaks of music in the receiving the Prodigal home in the Gospel (intimating joy, and the peace of conscience following his reconciliation with God through Christ) which was allowed in the Law, it proves the lawfulness of it (if lawfully used) since the joys of a man in Christ are expressed by it, as I have noted in my little forequoted book, pag. 84, & 85.  
Vers. 4. Thou hast a few names in Sardis] Meaning, a few true believers, though some were dead (or ready to die rather) yet Christ reserved a few to himself notwithstanding the negligence of the Pastor. See vers. 1. Christ had seven thousand that never bowed the knee to Baal, though the ten Tribes of Israel were fallen away; in the Papacy some who resisted the abuses of the times unto blood.  
A few] God's flock is a little flock; for though many are called, few are chosen. It is not the best to follow the multitude.  
Who have not defiled their garments] Their constant sincerity is set forth by this metaphor: By garments is meant, that as their bodies were not polluted by the filthy lusts of the Nicholaitans, so their souls were not not stained with that impious doctrine. The body is our garment with which we are clothed; righteousness and faith (in Christ) is the soul's garment, which they had kept somewhat undefiled.  
They shall walk with me in white] Alluding to the Garments of Kings and Conquerors which was white, thus in scorn Christ was clothed in earth; now as he is glorious, so his Saints shall partake of his glory; note, the Saints righteousness in earth (though white in some degrees) is defiled in respect of this in heaven, therefore they groan till clothed with this.  
And they shall walk] It notes the Majesty of the Sons of glory; and perchance the curious question of some Philosophers and Divines may hence receive light, that the Saints move and walk from place to place in heaven after the resurrection.  
For they are worthy] Not in respect of merits and works, but of free grace; for they are worthy whom Christ esteems his Sons, and hath made worthy. So Christ calls them, Heb. 2.13. Behold me and the children God hath given me.  
Vers. 5. I will not blot out his name out of the book of life] Since the names of the Elect are said to be written in heaven, that is, they are sure and certain of eternal life, observe two things. 

1. Believers obtain not salvation by chance, but were elected of God through Christ from eternity, and known from them that perish.  
2. That the Elect are certain of life; none can pluck them on't of Gods hand; God is said to have books metaphorically, for he needs none, but doth all things by his foreknowledge, counsel and judgement; he is said to have three books in Scripture; one of Providence, wherein he hath set down how every thing shall come to pass; when the wicked are destroyed, (who are equally written here with the righteous) they may be said to be blotted out of his book. God's second book is of Predestination and eternal life, out of which none can be blotted His third is of the general judgement, of which 'tis said the books were opened. ch. 20.    
I will confess his name] an honour beyond thought to be called by name (as it were before the Throne and Angels, and to be acknowledged publicly. This might stir up in us a care to get the first white garments of grace, that we may enjoy these of glory and this glorious acknowledgement. I omit ver. 6. being easy.  
Vers. 7. Unto the Angel of the Church in Philadelphia write] Some conceive this to be Quadratus, a disciple of the Apostles, whom Eusebius mentioneth. Ignatius wrote to these Philadelphians.  
That is holy] because he is in himself holy, and made to us of God sanctification.  
And true] constant in keeping promise and loving truth, hating falsehood and hypocrisy. As this is an argument of Christ's being God out of Isa. 6. so 'tis an Argument that the Pope is Antichrist, calling himself not only holy but holiness; and whereas Christ calls himself but a great high Priest in Hebr. 4. the Pope calls himself the greatest high-Priest, showing himself not to be Christ's vicar, but the successor of the Pagan's Arch-flamen or Priests.  
Who hath the Key of David] or of the house of David, to wit, the Church; by Key, power is noted, for Christ hath an absolute power over the Church as Lord and head of it, and hath committed the ministerial power and keys to the Apostles and their Successors.  
He openeth, and no man shutteth] to wit, the door of grace, and heaven, and Scripture: men are already blind in the things of God, yet he may for further punishment darken them more and more.  
No man shutteth] because none can hinder his from entering in at his opened door, or can pluck them out of his hand.  
He shutteth, and no man openeth] because whosoever is not elected and drawn by Christ can never enter; this proves Christ's deity; for the Apostles ministerially do it, Matth. 18 and Eliakim as high-Priest. Isa. 22.22.— but Christ absolutely.  
Vers. 8. I know thy works] I approve thy good works. Christ praises his good parts to increase them; particularly because he had kept his word, and not denied his name; in the former he commends the sincerity of his doctrine; in the latter his constant Profession of the same before the adversary. But least this holy teacher should be lifted up to think he did aught by his own strength, Christ tells him he set before him an open door, that is, 'twas by Christ's power, that the Church over which he was Pastor, embraced the truth.  
For thou hast a little strength] outward help and assistance, or any what in thyself without me? so that 'tis Christ that opens. Christ had opened a door in Sardis, and gathered a Church, (which though the Pastor had little outward means or help) he would so defend that none should shut or overthrow it. Sometimes by an open door is meant an occasion or opportunity of doing good. Our Apostle said there was a door opened to him in Troas; so 'tis Christ prepares the hearts of the People to receive him 'tis he that preserves the People that do receive him. Christ hath opened a door in many Kingdoms, though Antichrist did his devoir to shut it.  
Vers. 9 I will make them of the Synagogue of Satan] this is a tacit answer to an objection that might be made; for since both unbelievers of Jews and Gentiles opposed, it might be questioned how this Church could stand, and not be shut? to which Christ answers.  
I will make them, or give them, &c] showing his power above theirs, so comforting the Pastor; also it might comfort him thus, that if these unbelievers did molest him, Christ did but use their innate malice to teach him and the Church patiently to rely on him, and that it should prove good to them.  
Synagogue of Satan] The Jews called themselves so from Judah, which in Hebrew signifies to praise, as if they had been the Praisers of God; but they lied, being enemies to Christ, and of the Synagogue of Satan; so than hypocrites vainly brag of their glorious titles.  
I will make, &c] Here is comfort that these opposing jews should in time be converted, and reverence him as their Pastor, and worship God, both which are noted in these words, shall worship before thy feet, as a dog fawning on one. This notes the insufficiency of man to convert himself; 'tis God makes, also 'tis not the minister. I will make, says Christ, note also the mercy of God, those of the Synagogue of Satan shall worship. Christ not only comes by persuasive but effectual means of grace, to gain man, who is averse to, and blind in every thing of God naturally, and so gains the will (not forcing it,) which after works freely through the means of grace.  
Vers. 10. Because thou hast kept the word of my patience] Christ out of a fatherly love and mercy promises a reward to obedience; be cause he had kept his Word, the reward was, that he would deliver him, either in the approaching persecution of the Emperor Trajan, (See Plin lib. 10. Ep. 97. that he commanded the accused Christians to be put to death) or in regard of the persecutions of Antichrist, which troubled these and all the world.  
From the hour] this comforts the Pastor that it was but a short trial, and therefore the more cheerfully to be undergone.  
To try them] This notes the use and end of affliction, that 'twas not for destruction, but trial and salvation.  
Which dwell upon the earth] God tries hypocrites as well as his faithful People, the one show their constancy and faith in trial, the other their corruption in Apostasy. Thus the chaff is winnowed from the wheat.  
Verse 11. I come quickly] here is another use of comfort, since Christ will come quickly to destroy the wicked, and deliver the righteous.  
Hold that fast which thou hast] to wit, faith and a good conscience. By faith they had righteousness, sanctification and adoption,— and a good conscience helped them forward in sincerity and patience under the Crosle, which were therefore to be kept.  
That no man take away thy Crown] this notes the dangerous effect of slothfulness, such lose their Crown. Observe three things. 

1. The promises of God ought not to make us secure, Christ promises to deliver them in the hour of temptation, yet they must hold fast what they had. See my book (already quoted) p. 79.  
2. They only who hold fast what they received shall be crowned.  
3. Each shall have his own Crown, so there are differences of reward in heaven, as well as of punishments in hell. See the same book, pag. 122.123. all have the like glory, not for the degrees, but quality; they shall shine as the Sun, there's the quality; some degrees yet are no doubt allowable to be affirmed, for as one star differs from another in glory, so also is the resurrection of the dead, 1 Cor. 15.41.    
Vers. 12. Him that overcometh will I make a pillar in the house of my God] This verse hath a promise of a threefold reward to the overcomers. 1. That they shall be glorious members of the Church triumphant, understood by Pillars in the Temple. 2. Their glory shall be unchangeable, perpetual, eternal, understood of the perseverance of the Saints in those words.  
He shall go no more out] alluding to the brazen pillars thrown out and destroyed with the Temple by the Babylonians. 3. The promise of the inscription of a threefold name.  

1. I will write upon him the name of my God] either alluding to salomon's pillars which had names, or to the Romans who usually write upon their statues of triumph, the actions of the Conquerors, and the names of the conquered nations. These names are perished, but those Christ writes are indelible.  
2. The name of the City of God] as the first name signifies their being sons of God glorified; so the second, their being members of the Church triumphant.  
3. His new name] since his exaltation, Christ will make his partakers of perfect happiness, being members of his body.   
To the godly in Pergamus he promised a new name, but to these his new name which he received of his Father, which is above every name, now as it signifies Christ's glorious exaltation at his right hand, so he promises to make them glorious according to measure, being members of such a head. Concerning the Churches or Cities coming down from heaven, who sees not that her Original is from heaven, grounded on God's Election, also it receives its birth here from heaven. But lastly John saw the Vision in heaven. ver. 13. hath been mentioned elsewhere. vers. 7. chap. 2.  
Vers. 14. Unto the Angel of the Church of the Laodiceans writ] Whoever this Pastor was, he was a carnal crafty man, and though he bore the name of a Minister, he was void of God linesse. Our Apostle twice mentioneth these Laodiceans in his Epistle to the Colossians, as chap. 2.2.4.16. though in John's time 'twas very corrupt. Yet upon Christ's sending this sharp Epistle, doubtless it repent of its evils, for Eusebius commendeth this Church as flourishing in his time.  
These things saith the Amen] Aman in Hebr. signifies verity: now Christ calls himself so, because he is true both in promises and threaten, that by promise-keeping he might win this hypocrite from sin: or by threatening, and assuredly (without repentance) punishing he might deter him. Again, Christ is not yea and nay, that is variable and inconstant, but in Christ all the promises are Yea and Amon (2 Cor. 1.19, 20.) Therefore he takes upon him this name here, because the hypocrites he was to deal with, being grown secure, it should seem begun, to esteem of the faith of Christ as a thing indifferent, and that for the cause thereof they needed not suffer affliction, or contend with the Opposers, thus then the more plainly to tax their lukewarmness, he declares his truth and faithfulness, concerning his being a faithful witness. See ch. 1. ver. 5.  
The beginning of the Creation of God] this proves Christ's deity; for the Son with the father and the spirit gave unto all creatures the beginning of their being. Touching the Son all things were made by him. Now Christ calleth himself the beginning, that these poor Laodiceans might return to him the fountain of all good.  
Vers. 15. I know thy works that thou art neither cold nor hot] Neither were these Laodiceans enemies to Christ, nor true friends, but served Christ and the world alike, as occasion served. They were neutrals, that is, feigned hypocrites, worse in Christ's esteem then his professed enemies.  
I would thou wert either hot or cold] He first wisheth they were hot, that is, truly zealous in faith and godliness; or cold, that is, altogether without faith and godliness: he wisheth not this absolutely, but comparatively, insomuch as they that seem to be cold, seem to be more excusable than those that be lukewarm; and more easily to be reform, and better avoided. Certainly 'tis a worse thing not to follow the truth we know in sincerity, then to be ignorant altogether thereof. Hypocrites, and those that have faith only in show, and think that they see, but are blind, are greater enemies (yet with pretence of Religion) to Christians, than those who are quite cold. One may be sooner hurt and deceived under the name of a friend then of a foe. A Pagan also were sooner gained to Christ then a Jew or Hypocrite. Here you may see what to think of the members of Antichrist, who join Christ and Belial, Images and Scripture, God and gain together.—  
Vers. 16. I will spew thee out of my mouth] the metaphor is taken from warm water, which is loathsome to the stomach, it notes the hypocrites creeping into, and being in the Church with a form of Godliness, but to be cast out, because wanting the power thereof.  
Vers. 17. For thou sayest I am rich] either because many rich Merchants were in this Church, and therefore they boasted as having all worldly comforts, (though they be weak arguments to prove our being in Christ, to reason from outward blessings, or rather because hypocrites do imagine they are rich in spiritual things, wanting nothing, here is their Pride also reproved.  
Because thou sayest thou art rich, and know'st not] ignorance was the cause of their pride, they knew not themselves nor their own wants. The best way to beat down pride, is to examine and know ourselves.  
Thou art wretched] Christ showeth in five things what naturally we are all, (and what hypocrites are.)  
Wretched] is one oppressed with calamity and sickness, which must here be understood of the soul.  
Miserable] deprived of mercy.  
Poor] destitute of true righteousness and holiness.  
Blind] ignorant of his miserable state, (which is a very great misery.)  
Naked] wanting Christ the wedding garment.  
Vers. 18. I counsel thee to buy of me gold tried by the fire] meaning faith or the word: tried in the fire of affliction, is much more precious than gold that perisheth. By faith, righteousness, forgiveness of sins, and eternal life through Christ is purchased.  
Buy of me] Christ is the rich Merchant that hath the Monopoly of all good, which we may buy and come by, by Tears and Prayers alone, or as Isa. 55. Come and buy,— without money, without price; but with that caveat, O ye that thirst.  
That thou mayst be made rich] he that enjoys much gold is in the world accounted rich; but 'tis not gold, but faith that possesseth Christ and all his treasure, which will make us rich in God's account.  
And white raiment that thou mayst be clothed] because we are naked, Christ's garment of righteousness (which is white & unpolluted) he advises to buy, there are two white garments mentioned on v. 5. where the heavenly glory is meant as a reward of victory after this life: but here the Robes of Christ's righteousness is meant, with which we must be clothed in this life, that so we may be acceptable in the sight of God. 'Tis thought allusion is had to the Romans, who when they sought for an office in the Commonwealth, came clothed in white to the place of Election, by their garments testifying the integrity which becometh Magistrates.  
And anoint thine eyes with eyesalve that thou mayst see] Because he was blind, the meaning is, to ask of God the illumination of the spirit, by which their darkened hearts may be enlightened.  
Vers. 19 As many as I love I rebuke and chasten] here note the difference between the afflictions of the Saints and the wicked, these are chastised as children, but the wicked are condemned and judged to hell. Of God's love in affliction see my book at large, p. 64, 65.  
Be zealous therefore and repent] Since the means is yet to be had (as gold, white raiment, eyesalve) which may restore thee,— make good use of them, and show thy zeal for the time to come, and repent of thy former lukewarmness.  
Vers. 20. Behold I stand at the door and knock] Formerly Christ compared himself to a Merchant and Physician freely selling the Merchandises and salves of salvation; now to a wayfaring man (but a rich one) who yet stands (to note his care and diligence for to forward our salvation) at the door: doth presently go away, though the door be not presently opened. The door here is our heart which is naturally shut against Christ, yet Christ knocks more than once or twice, even till it be opened, it notes the assiduity and constant or continued care Christ hath of us. Christ knocks many ways; First, By the preaching of the Law and destruction. Secondly, By the Gospel and free pardon of sin. Thirdly, By laying the cross of affliction. Fourthly, By his spirit. Outwardly we hear Christ knocking when we attend upon the word preached: Inwardly, when we embrace the same.  
And open] Christ hath the key to open, though he be said to knock; we open to him when we savingly apply the Promises of the Gospel; for then Christ with all his benefits enter into our hearts.  
I will come and sup with him] Here are three mercies promised. First, He will come together with the Father and the Spirit and dwell in our hearts, an infinite favour, greater than if Kings should dwell with us and make our Cottages their Palaces.  
Secondly, Will sup with us] Christ sups with us when by faith he makes us partakers of his word, spiritual Sacraments, when he delighteth in our faith and conversation.  
Thirdly, And he with me] Christ is rich, comes loaden with blessings to communicate to us the good things of the Gospel. I willingly omit any cavils upon the words. Christ knocks, it is certainly spoken to capacity, we have not a power to open till he bring the key, for we are dead by nature, now what power is there in a dead man, till Christ doth by his powerful knocking awaken us?  
Vers. 21. To him that overcometh] He shuts up the Epistle with an accustomed conclusion. It is a promise upon victory. I will grant to him to sit with me on my Father's Throne; but note the condition taken from Christ's example, As I overcame and am set down with my Father. Christ's throne is the glorious power of his exaltation, for the word. Throne notes Majesty and Power, so that Christ will make his really partakers of that his glory if they overcome, for they shall be coheires with him, so yet as there shall remain a remarkable difference betwixt Christ the head and the members.  
Vers. 22. Is easy by what hath been delivered.  
Concerning the Epistles to the seven Churches, that to Philadelphia seems to be the excellentest, next to which that to Smirna, the sharpest to Laodicea. They all are (almost) for substance alike, I mean, consisting of three things: First, A description of Christ the Author of the Epistles. Secondly, The praise or dispraise of each Angel, being a narration. Thirdly, Good things are promised to those that overcome, and destruction to those that fall away, which may be called in other terms thus: A Preface, a Narration, Exhortation, and Exclamation of Promises annexed. But I study to be brief.    


CHAP. iv Vision 2.  
Vers. 1. After these things I saw].  
AFter I had seen the first Vision.  
Behold a door opened in heaven]. The heavens appeared opened to John, wherein as a Theatre he saw this Vision. Some by heaven understand the Church, and the opened door to be the sense of Scripture interpreted.  
The first voice which I heard etc.] Meaning Christ's voice, who had formerly promised to show to his servants things that must shortly come to pass, to wit, hidden things of Gods secret counsel concerning the condition of his Church in this world.  
Vers. 2. And immediately I was in the spirit] He was in a Trance the second time and so ascended into heaven by Christ's Commandment from Patmos, where the holy Spirit represented these things to his understanding, and revealed the mysteries thereof to him, these kind of Visions are called intellectual.  
And behold a throne was set] Hereby is represented the dominion and judgement of God over all things.  
Vers. 3. And he which sat on the throne] He is not named, yet doubtless it was God, for it is called God's throne, chap. 7.15.  
Was like a Jasper] This stone is green and clear, though there be of other colours; some say the Jasper (refreshing the eyes) represents Christ's divinity; and the Sardine, which is red, Christ's humanity, blood-red in his passion, who came from Bozra in red garmen, Esay 63.1. The Emerald and this Jasper are alike much, and represent his divine Majesty. But I seek for no mystery, the preciousness of the Stones set forth the condition, and of him on the Throne— The Rainbow notes his mercy, for in Genesis he sets the Rainbow in the cloud promising not to destroy the world any more.  
It was round about the throne] Because he is clothed with mercy, let him look which way he will, there is the Rainbow like the delightsome Emerald, to show how he delights in Covenant-keeping, in Promise-keeping, and in mercy. You see then here was God the Father represented sitting and reigning in the person of his Son, so he that formerly appeared to John walking among the seven golden Candlesticks, now appears sitting on a throne, sometimes under one figure Christ is represented, sometimes under another.  
Vers. 4. And round about the throne 24. Seats, and upon the Seats four and twenty Elders sitting] An honourable Session of Elders: hereby are represented the company of Patriarches, Prophets, godly Kings and Judges, nay, all the Saints under the Law, who now triumph with Christ in heaven; but certain here is a finite number put for an indefinite, by the number is noted a perfect Senate. They sit on thrones, because with Christ they shall judge the world: They be said to be Elders because of their wisdom.  
Clothed in white raiments] Here is the Priestly dignity of Saints shadowed out (as by crowns on their heads, the Kingly is) white, undefiled robes become Priests, also the purity of Saints in heaven is hereby signified, their Garments being washed in the blood of the Lamb. Crowns note their reigning with Christ; this is the crown of life and glory.  
Verse 5. Out of the Throne proceeded lightnings, and thunderings, and voices] By Lightnings, and thunderings, and voices, to wit of thunder and lightning, for thunder is the voice of the Lord; by it is noted the Majesty and power of him that sits upon the Throne, who sends forth judgements against the wicked.  
And seven Lamps of fire burning before the Throne] To wit, chief Angels, who are his eyes and feet, etc. by which he executes his pleasure.  
Verse 6. Also before the throne] The Sea of glass like Crystal is the world; very frail; a sea, because instable and tumultuous: as Crystal clear, because all the counsels and actions of men are before God and the Throne, he clearly discerning every thing Bulling.  
And in the midst of the Throne, and round about the Throne were four beasts] Near the Throne and close by it; as, I send ye as Lambs in the midst of Wolves; So here, these four beasts were near the Throne; though some think the four Evangelists are here meant, as Matthew in likeness of a man, because he gins with the generation of Christ as man; Mark of a Lion, because he gins as roaring the Law, The voice of one crying in the wilderness. Luke of an Ox, because of the sacrificing of the Priest, which he gins with. John of an Eagle because soaring aloft, In the beginning was the word— and the word was God; such high divinity john gins with, that one of the Ancients said, had he flown a little higher he had flew quite out of sight, we being not able to comprehend him. But how can this be well understood of the four Evangelists; since john was yet alive? I understand the State of the Christian Church triumphant, who are of divers forms because divers Nations and peoples are now under the Gospel received, but the 24. Elders, or Jewish Church was more uniform in the Law; Four, perchance alluding to the four Evangelists, or a finite number put for an indefinite. Beasts, because of their great pains and difficulty to enter into the kingdom of heaven—  
Full of eyes] As the former notes the pains and labour of Teachers to gain souls to Christ: So this latter notes the watchfulness and singular wisdom and insight of Teachers; we should all be thus quicksighted to understand Scripture.  
Vers. 7. The first was like a Lion etc.] The Church is described from her gifts, a Lion notes fortitude, a Man wisdom, an Ox labour and industry, an Eagle sharp sight, as in knowledge.  
Vers. 8. And the four beasts had each of them six wings about him] Alluding to Esay 6. with two they fly, noting their quickness and readiness to serve God; with two they cover their face, not being able to behold the Majesty of God, with two they cover their feet, not knowing when Christ shall come to judgement, or that nothing unbeseeming the Divine Majesty might appear about them. Thus the Seraphims. In that their wings are full of eyes, it denotes that full and perfect light or knowledge which the Church enjoyeth with God in heaven.  
And they rest not day and night, saying, Holy, Holy, Holy &c] But incessantly praise God (for they are never weary.) Now note both Beasts and Elders praise God; here is the excellent consent and harmony of Prophets in the Law, and Apostles in the Gospel, acknowledging Christ's holiness, power, and Godhead.  
Vers. 10. The 24. Elders fell down before him that sat on the throne etc.] Rose from their seat, and fell down before the throne, giving due worship and reverence to him that sat thereon.  
And cast their crowns before the Throne] Attributing their victory and reward to God the Author, Greg. The rest is easy.    


CHAP. V Being a continuation of the second Vision.  
Vers. 1. And I saw in the right hand of him that sat on the Throne a Book]  
Doubtless this Book is the Revelation itself, which was not a material, but a visional Book, Now as Christ is said to receive the Revelation from God (of which before) and to deliver it to John by an angel; So here, this Book was in the right hand of him that sat on the Throne, and taken out of his hand by the Lamb, vers. 7. Opened and delivered unto the Angel who gave it to John, commanding him to eat it, chap, 10. Forasmuch as all things thus agree, no question this Book was the Revelation.  
In his right hand &c] Because God is the Author of the Revelation, also because he held it forth to Christ to open and unfold.  
Written within and without] This signifies the multitude of matters which were exhibited to John in the Revelation, no place in the Book was empty.  
Sealed with seven seals] Because the Book was shut up and kept secret and kept close from the understanding of men; this is one use of seals, it notes the obscurity and secrecy of the Revelation till by Christ opened.  
Vers. 2. And I saw a strong Angel proclaiming with a loud voice] Or one of the seven Spirits excelling in strength (See my Glimpse of Christ's love, pag. 43, 44.) who cried with a loud voice, because with a mighty courage he proclaimed before the whole Company of heaven the question about opening the Book.  
Who is Worthy to open the Book &c] Not who can; for not only skill and strength, but worthiness is also required in the opener of the secret counsel of God about things to come. Note this.  
Vers. 3. And no man in heaven etc.] Silence in heaven, all creatures dumb as unable and unworthy to open the Book, in earth men and beasts, under the earth fishes and sea monsters, being under the earth according to the sense of the second Commandment, that is, in the water under the earth. By heaven, earth, seas unableness to open the Book is understood but thus much, no creature could.  
Vers. 4. And I wept much because no man was found worthy to open &c] He concluded sure some worthy matter is in the Book; therefore wept because it could not be opened and known; this weeping was not in vain; for by prayers and tears he hath his desire granted him. Let this instruct us how to attain to the knowledge of the mysteries of God.  
Vers. 5. Then one of the Elders said unto me weep not etc.] Who is unknown; the Papists would needs persuade it was Peter, but it was one the Jewish Church, not Christian (as is observed) perchance he that was next to john.  
Behold the Lion of the Tribe of judah] Alluding to jacobs' blessing, where judah is called a Lion's Whelp; it notes Christ's dignity, strength, and Kingly power; Christ's mother was of this Tribe.  
The root of David] Mary came of David.  
Hath prevailed] Being found worthy; observe here Christ's manhood, of the root of David. Christ Godhead, since he was worthy and overcame, admitting no creature with him into the Society of his function.  
Vers. 6. A Lamb] Before a Lion conquering sin, hell, death— now a Lamb noting Christ's innocency.  
In the midst] To wit between the Throne and the Elders, as Mediator betwixt God and the Church; also it notes Christ's exaltation at the right hand of God.  
Stood as it had been slain] His standing notes his Resurrection, being stain his death; a Lamb slain noting his manhood; a Lion and a Lamb standing noting his Godhead, victory, Resurrection.  
Having seven horns] Seven is taken indefinitely for many, or answering the seven seals; horns note power, eyes Divine insight, so that Christ wants neither skill nor power to open the seven seals of the Book.  
His eyes are said to be the seven Spirits of God sent forth into all the earth] meaning seven choice created Angels, which proves Christ's divine nature, since the Angels are his servants, who give him account of the sons of men, (whose hearts however he knows without them; and which they know not, whom he uses not for need, but majesty and comfort to the godly.—)  
Ver. 7. And he came & took the book out of the right hand of him that sat upon the throne] to wit, out of the midst, and went to the throne, and took the book to open it. Thus that is fulfilled, chap. 1. ver. 1. God gave the Revelation to Christ, and he to john. Christ gives it to John as God, receivs it of his father as God-man, Sits on the throne as God, goes to the throne for the book as God-man.  
Vers. 8. When he had taken the book] which was not yet opened; though the Latin version read it so, which Alcusar would feign excuse. Here is noted the cause of the heavenly inhabitants joy, because Christ had received the book, wherein the whole counsel of God touching the good of the Church, and the destruction of the adversaries to the end of the world is contained.  
And fell down before the Lamb] giving him divine worship, which proves his deity.  
Having every one of them harps] not as if God were pleased with music, but because it stirred up the affections of Saints to God-ward; with such instruments the holy Prophets and Kings were wont to praise God, and to delight themselves and others; for the same instrument might praise God and please others.  
And golden vials full of odours, which are the Prayers of the Saints] as perfumes ascend upward, and give forth a sweet smell, so Saints in Prayer seek for heavenly things, and are pleasing to God through Christ. Now as gold excels, so Prayers from a pure heart. Let the viol of our hearts be pure, and the Prayers of thy People be as sweet odours in thy sight O Lord.  
Vers. 9 And they sung a new Song] A most excellent Song containing the new benefits of Christ.  
They] both Churches, see the consent of both Covenants, Know by the way, the Prayers carried by the Elders in vials were their own Prayers only.  
Saying, thou art worthy to take the book and to open the Seals thereof] excluding worth from any other, the worth is the preciousness of his blood, which we should well consider.  
For thou wert slain] Christ by his death hath merited for others, and he only can give salvation.  
Vers. 10. Thou hast redeemed us to God by thy blood, etc.] Here the Church applies the price of our redemption to herself, with the effects. For he hath made them Kings and Priests; of which already. And we shall reign on earth, not only mortifying our earthly desires, and trampling them under feet, but also as Christ our head doth reign here (not by a secular power, for his Kingdom is not of this world, and the weapons of our warfare are not carnal) for the head reigning, the members reign, but this we understand not of an earthly but spiritual dominion.  
Vers. 11. And round about the throne] The Angels, whose number is even infinite, (only known to God) join with the Church triumphant, (of which they are members) in the praising Christ, who though they had not a redeemer as man, yet had benefit by Christ's death. See Col. 1.20. compared with 16.) praise him for man's redemption (and perchance their own gathering together, Eph. 1.10. is thought on.)  
Vers. 12. Saying with a loud voice, worthy is the Lamb. etc.] These Angels with Songs set forth seven divine Titles of the Lamb; yet his ubiquity, (as Pareus notes) is not mentioned.  
To receive power,] because he is omnipotent.  
And riches] because in him are hid all the treasures of wisdom and knowledge.  
And wisdom] being the eternal wisdom of the father.  
And strength] because he hath overcome the world and Satan.  
And glory] because he reigneth gloriously.  
And blessing] he is worthy of blessing in whom we are all blessed.  
Vers. 13. And every creature which is in heaven] all the creatures (nay devil and all) do in some sort set forth the praises of God. Now here is another argument of Christ's deity, since all the creatures worship him with religious worship.  
Vers. 14. And the four beasts said Amen] hear the Beasts and Elders manifest their joy and consent to the praises of Christ, sung by the Angels (to speak to capacity) by saying Amen, that is, so be it; and the Elders by worshipping Christ, who liveth for ever and ever.  
What joy and companions in praise, what holy members hath the Church triumphant in heaven? that 'tis even heaven to us below to think of it.    



CHAP. VI  
J. Act of the second Vision.  
Vers. 1. And I saw when the Lamb opened one of the Seals, etc.]  
NOw the book gins to be opened, for Christ now reveals unto John the Counsels of God, which were yet hidden and shut; he shown to John in types which he made him understand; but he shows us the types, only concealing the mysteries, that we might exercise ourselves in the diligent observation of things, both from histories and events.  
One of the four beasts saying come and see] the beasts it seems performed the office of public Criers, whose work it is to call Persons nearer the Throne of Judgement-seat; they in order call john who stood afar off, either for reverence, or that he might more certainly write down what he saw.  
As the voice of thunder] The first beast was like a Lion, who now called to john to come and see, (requiring hereby great Attention) and hence this Lion-like voice as of thunder.  
Vers. 2. And I saw and behold a white horse] to wit, went out of the book or seal, for indeed as all the mysteries were in the book, so upon opening it they came out, that is, were expounded to john; now if the book were so great to contain a horse and man, how great was he that held the book? how great he that opened it? how great were the mysteries and events? The white horse denotes the Purity of the Primitive Church, compared to that warlike creature, an horse, because the Church militant should fight against the world, flesh and devil.  
The rider is Christ, who was swiftly carried on in the Ministry of the Apostles and other faithful Teachers in the first times. Thus Paul bore his name before the Gentiles; the Bow is the Word, by which he wounds the hearts of the Elect, that he may heal and restore them to life: the Crown notes his Regal Crown of triumph, because he goes forth conquering; by his death he conquered sin; by his resurrection, death, hell, Satan, and the world, and tyrants. julian the Apostate confessed so much in his blasphemous speech, thou hast overcome O Galilaean: he conquers heretics, he conquers, converting sinners, many ways he conquers; which for brevity sake I omit. Christ in one respect opens the book, in another comes forth conquering, the first as the chief Prophet God-man, the last as God and King.  
Vers. 3. And when he had opened the second Seal, behold a red horse] John is called to see the future condition of the Church under persecution; behold 'tis blood-red under many tyrants, 'tis the same Church though called another, because of its differing colour; the rider I take to be Christ (not Satan) who is with his People in all misery, He came not to send peace on the earth, but a sword and fire, yet by accident (not in himself) because of the malice of Tyrants and Heretics opposing truth.  
Verse 4. And that they should kill one another] Heretics under a colour and pretence of Christ, persecute and kill the servants of Christ; learn hence, the devil can do no more than Christ will suffer for our good, to wit, the exercise of faith. Christ suffers tyrants to afflict his Saints.—  
Vers. 5. Lo a black horse, and he that sat on him had a pair of balances in his hand] To wit, the Church in her afflicted condition by wicked heretics, who cloud the light of the truth with their black heresies, and bring in a deformity upon the Church, who was formerly white. I omit the names of the Heretics, who in the age following the Apostles, till the time of Greg. the first (though they professed themselves Christians) overthrew Christianity; after also the faith of Christ was oppressed, and way made for Antichrist, who shortly after came into the Temple of God; when Boniface the third obtained the primacy over all Churches from Phocas the usurper. Thus the white horse became black, yet Christ rides on it, with the balance of holy Scripture in his hands.  
Rides] For the worst and grossest Heretic professeth Christ: 2. By his providence rules them, for in greatest confusion of heresies he is not wanting to his Church, as they came not unawares, but for the trial of his Church, so they are continually examined and confuted by the balance of his word, he so ordering it, for a balance is the trial of just or unjust weights: so Scripture is a true touchstone to try gold and brass.—  
Vers. 6. And I heard a voice in the midst of the 4. beasts &c] 'Twas the Lamb's voice in the midst of the Throne, and four beasts, Chap. 5.6. proclaiming a famine of the Gospel, for through the ambition, Luxury covetousness and negligence of Bishops, the Gospel should be so corrupted; and by Here ticks so adulterated that nothing should be pure and sound; by wheat in this place, sincere teachers are meant, who should be rare; by barley, the comforts of the Gospel, which should be scarce, though some understand a plenty hereby, since a measure of wheat and three measures of barley should be sold for a penny, a measure containted a quart, being a man's allowance for a day a penny was near 7 pence with us, if so, then Christ in the midst of all heresies had truth 
* The penny was wages for the day as Mat 20.13. now a measure (being as much as a man could cat in a day) was to be had for the penny or day's labour.  enough for his people.  
See thou hurt not the Oil and the Wine] By Wine and Only some understand the Orthodox faith which should not be totally obscured by heretical blackness. Now as Wine Cherishes and Oil cleanses, so sound doctrine doth glad and cleanse the conscience. Alcazar applies Oil to the light and true knowledge of happiness, and wine to spiritual joy which the Lamb's voice promiseth the Elect shall not be deprived of, notwithstanding the dearth of truth by the darkness of heresy: Which happened partly, when the whole world groaned under Arrianisme.  
Vers. 7, 8. And I looked; and behold, a pale horse, etc.] This fourth beast having the for me of a flying Eagle, with quick fighted eyes, having spied something (as it were on high) calls to John, for I believe hereby may be signified these plagues coming from above, to revenge the injuries done to the Saints, and to punish the impenitent. This pale horse is the same Church of Christ in the succeeding age, though of another colour. Pale. because it is infirm, weak, sickly, near unto death and hell: it by accident was occasioned by Constantine's excessive bounty to the Church, for then Pastors began to be proud luxurious, idle and fertile in vices. Jerome complained in his time, that after Princes became Christians, the Church indeed was greater in power and riches, but less in virtue; the remote cause was, the guile and malice of that old serpent the devil. Also now Bishops by infinite ceremonies, and human traditions increased the pale disease; Nay Monks (whose (at first) solitary, hard life wrought much upon the people) increased this paleness for people that desired pardon for sin, were sent to the Monk's dens (not to Christ) whereby this mortal wound came upon the Church, drawing more to hell then either the blackness of heresies or sword of tyrants, though this might seem rather to be expressed under the notion of the darkening the Sun, and rolling up the heaven, then by the pale-horse.  
He that sat opon his back was death, etc.] Though Christ doubtless was carried up and down as rider in the Church (for all professed him) yet since in works they denied him; death the effect of sin is said to sit upon his back, drawing hell, for that waits on death without Christ) after him. Now though by beasts, beastly lusts reigning in the souls of the people (through the negligence, slothfulness and security of Bishops) wounding and killing many: may be understood; And by famine, that of the word Amos 8.11. By the sword, the wounding tongue (which cuts like a sharp razor, Psal. 52.2.) or false wounding doctrines of Heretics suffered in the Church: by death, the spiritual death, for want of Christ the life and the Gospel: the food of the soul (for I hear not of a persecuting sword in this age) yet certainly there is a plain allusion to Ezech. 14.21. where the Lord threatens Jerusalem for her Apostasy, with his four sore, that is, some cruel punishments, to which Christ likens here the cursed effects of security in teachers and heretics, wounding doctrines, destroying a fourth part, that is, a great part of the earth under the Roman Empire.   

Now follow Act. 2. Vision second.  
Vers. 9 And when he had opened the first Seal] In this second Act are three things contained: 

1. What he saw, and the place where:  
2. What they said:  
3. The answer they receceived.   The sum of all is to comfort the godly against the scandal of the cross, shadowed out especially under the red horse; particularly, lest John should be daunted much at the effusion of so much blood of the Martyrs, he sees their souls safe under the protection of Christ; Observe then the soul is separable eternal.  
I saw under the Altar the souls of them that were slain for the word of God, and for the testimony which they held] To wit, of all the Martyrs slain from Nero to Boniface the third the first Antichrist.  
Under the Altar] To wit, Christ Heb. 13.10. We have an Altar, not then in purgatory, but in heaven: Thou shalt be with me this day in Paradise; Not under the robs of Mary, but under the safety of Christ: the Altar, not lost, for they enjoy the presence of Christ and of God as far as created natures are able.  
Vers. 10. And they cried with a loud voice, saying, how long etc.] By this is showed their earnest desire of the hastening Gods judgements ('twas no vocal but visional crying) which imports no impatiency (for the glorified Saints are free from such corruption) their desire is just, that God's glory may be vindicated, the Church finally delivered. They do not prescribe God a time, but closely submit to the same, as unknown to them, only they intimate that to them, it seems just and equal that he should deliver his Church, and no longer suffer the blasphemies of cruall Tyrants.  
Vers. 11. And white Robes were given unto every on of them] They are answered in words and deeds, for white robes were given them, this notes the beginning of glory Moses and Elias talking with Jesus, had such shining garments; the perfect robe (though this former be without spot) is referred till the day of judgement. Now for the word.  
And it was said unto them, that they should rest yet for a little season] To wit, by him that sat upon the Throne, or the Altar under whose protection they are: Now Christ is called an Altar, because he was sacrificed as a Lamb upon the Altar of the Cross (or his divine nature) which sanctified and made the sacrifice worthy and able to pacify divine Justice. In the answer note many things. 

1. Antichrists time is short.  
2. God hears always the prayers of his Saints.  
3. The cruelties of the wicked are not forgotten; but shall be revenged.  
4. The cause of the forbearance, is first to lead men to repentance, that the full number of the Martyrs may be accomplished.  
5. A communion between the Saints above and these below; We ought not therefore to pray to them, being our fellow servants; Neither (though they love us) do they pray for us, because it would derogate from Christ in whose presence they are, as if his intercession were not satisfactory, or he were asleep: however we ought not to pray to them, since they know not our particular wants (though they be in the presence of GOD) For Abraham knows us not, Esay 93.     

Act 3. Vision second.  
Vers. 12. I beheld when he had opened the sixth Seal, and lo, there was a great earthquake, etc.] This Act consisteth of two parts, 1. Treats of the greater and more horrible confusion of the Christian world under Antichrist, vers. 2.15. then and in the 7. Chap. is treated comfortable things as the sealing of the Elect to vers. 8. I refer these Earthquakes to the last persecutions under Antichrist, upon Phocas the Emperor's proclaiming Boniface the 3d. universal Bishop and Prince of Priests (or indeed Antichrist) than the Christian world began to be horribly shaken, for now Christ the Son of righteousness began to be obscured, (that is) the doctrine concerning his offices and benefits darkened; the Moon or Church turned into blood; the Stars or Pastors fall from heavenly offices, the opened Book of Scripture, or the Heaven rolled up and forbidden to be read; the mountains, Kings and Princes (for they are higher than the other people) in Jeopardy. The Lands brought under Antichrists yoke and tyranny: First of the earthquake, sometimes 'tis taken in a good sense, as Heb. 12. I will shake heaven and earth, meaning, in reforming the world by Christ. Note also that the signs foretold to be at the last day (Math. 24.) in the Sun and Moon, shall literally come to pass; when the Isles shall fly away, and mountains were not found; to wit, at the day of judgement.  
But here the Earthquake signifies the shaking and oppressing the Church by Antichrist, who darkened the Sun, to wit, Christ, and the true light of the Gospel; and the Hypocritical Monks who wore garments of sackcloth (glorying of perfection) do (as by a true badge) testify that they live under this darkness spoken of.  
But (say they) the Pope professeth Christ against all Heretics.  
Answ. Should he openly cast off the name of Christ, than he could not have brought under his bondage the Christian world? But his coming (as the Apostle writeth) is withal deceivableness in them that perish. Christ is darkened, and Mary adored, freegrace rejected, for polluted works; the Sacraments changed into Idols, the Gospel into Traditions: scarce any thing but the name of Christ remaining.  
The Moon became as blood] The Moon is the Church: Now as the Moon borrows light of the Sun, so the Church all of Christ.  
Into blood] The cruel tyranny of Antichrist: makes the Church red with the blood of the Saints, the oft Massacres prove this in part.  
Vers. 13. The Stars of Heaven fell into the earth] Stars do not really fall but false ones do, so false teachers like untimely figs fall to the earth; or earthly and worldly affairs; by Antichrist, or the Pope's mighty wind, or threaten, as excommunication or the like.  
Vers. 14. The heaven departed, as a scroll when it is rolled together] The light, to wit, departed, alluding to the old custom of rolling up their books, (not binding as now) so being shut, they could not be read, but enough to be expound this place; either the true Church of Christ shall be hid in the time of Antichrist, or the light of the Scripture shall be darkened, and it forbidden to be read, or in sum shall be shut up.  
And every Mountain and Island were moved out of their places] That is, Kings, for as mountains are higher than the rest of the earth, so Kings are above other People. King's are interpreted mountains, Rev. 17.9, 10. The Empire of Rome is the mountain, chap 8. ver. 8 the Persian Kingdom is a mountain before Zerubbabel, Zach. 4.7. the mountains or Empires were moved by Antichrist; Ecclesiastically, when Kings and Emperors were made to kiss his feet; Civilly when deposed by him, and some trampled under foot, (witness Alexander the third, trampling on Frederick the first,) many of the like nature I omit, and of his boasting himself above Counsels.  
Islands were moved] Asdruball waters note People, chap. 17, 15. so Islands are nations, and subjects of Princes, now necessitated upon pain of salvation to be subject to the Romish Bishop.   

Act. 4. Vision second.  
Vers. 15. And the Kings of the earth, and the great men, and the rirh men, and the mighty men, etc.] This Act consists of joy here being treated of the final punishment of the wicked (in the general) at the last day; here the servants of Antichrist (of all sorts,) who have been instruments of his advancement and tyranny over the Saints, or who have drawn their swords for him against them, by reason of Antichrist are brought to miserable destruction, and desire to hid at the last day from the sight of the Lamb, who formerly made the poor servants of God thus hid in dens and caves. Now what shall become of the series of Antichrists if their instruments be thus punished? if the serpent be cursed, woe to the devil himself.  
The wrath of the Lamb] Christ is never said to have wrath until now. Here is the judgement of the last day treated of, when Christ the Lamb shall pour forth his wrath upon the wicked, Go ye cursed. Now this proves Christ's divine nature, for Antichrist sure and his adherents shall be afraid of none else but God.  
Vers. 17. For the great day of his wrath is come, and who shall be able to stand] To wit, the day of judgement; here is the reason of the wickeds horror, because of the day of judgement, because of their evil conscience against God, Christ, and the spouse of the Lamb, to wit, the Church. Thus the wicked shall not stand in judgement.     



CHAP. VII. Act. 4. Vision second.  
Vers. 1. I saw four Angels standing on the four corners of the earth, holding, etc.]  
THese Angels were the wicked instruments of Satan and Antichrist, who by fire and sword did endeavour to hinder the preaching of the Gospel, whether Kings, Emperors, Cardinals, Bishops, Jesuits, Friars, or the like; Now as good teachers are the Angels, as ch 1.20.) so bad instruments, (as those Ministers of Antichrist) are understood by those Angels here.  
Four] Alluding to the four corners of the earth; Now by four corners of the earth all the earth is understood, so by four Angels many instruments of Antichrist are to be understood in many parts of the earth; by wind the Gospel is understood, by which the spirit is conveyed to the hearts of men, the wind bloweth whether it listeth, to blow the wind is to sound forth the Gospel; to hinder the blowing of the wind, is to hinder the preaching of the Gospel; the wind cherishes, keeps the air from corrupting, by its means the trees bud (together with the Sun) 'tis piercing and vehement; the Gospel comforts, sanctifies (by conveying the spirit) is the incorruptible seed by which we are regenerated.— Now certainly those Angels were wicked ones, for Christ in the following words says to them, Hurt not: those that blowed were such teachers as preached Christ sincerely, (even for many hundred years ago) as John Scotus (my 
* In my native Country, Ireland, there is a noted place called Down, where Scotus taught School: called from thence Scotus dunensis, or Duns by Contraction: yet— other places challenge right to Scotus his birth.  Countryman as is believed) Bereagarius, Bernard, Hierome of Prague, who strongly have blown by their Sermons and Writings, against the idol of the Mass and transubstantiation; and here I might bring in Luther and Melancthon with others, who began to blow the Gospel of Christ.  
By Earth, Sea, Trees] I understand particular Churches, either in midland, woody, & hilly countries, or near seacoasts (as Islands) not the faithful particularly, because Christ forbids these Churches to be hurt, till the faithful in them were sealed. Now the Bishops, Cardinals, and the like, who have their Colleges and Fraternities fixed (or stand upon the earth,) forbidden these teachers, by their edicts, excommunications, persecutions, forbidding the reading of Scripture, here note two things, 

1. Christ hath Preachers of truth in the midst of Antichrists Kingdom.  
2. The way Antichrist had to set up his kingdom was by hindering the preaching of the Gospel.    
Vers. 2. And I saw another Angel ascending from the East] This is Christ, who came from the East, from an high, from heaven, though born at Jerusalem. He hath the broad seal of heaven with him, by seal I understand that of Election, as 2 Tim. 2.19. The foundation of God stands sure, having this Seal, he knows who are his. Now in Christ we are all sealed or chosen before the foundation of the world, allusion is had to Ezech. 9 Christ sealing here, is justifying, regenerating, giving his the Seal (that is the assurance) of Election. Now though all the members of these Churches were not Elected, yet were they separated from the hurt of Antichrist.  
Aloud voice] This notes the power of Christ above Anti-christ.  
Till] This notes Christ's care of his people, forbidding the hurting of the Churches till his Saints were called home— lest they might be promiscuously wrapped in the danger of seducement, but afterwards they might hurt them.  
Vers. 3. Till we have sealed the servants of God etc.] Meaning his Ministers with him, not the Angels before mentioned which hinder the blowing of the wind.  
In their foreheads] alluding unto Ezech. 9.4. but the Seal here is internal, imprinted in the elect by Gods eternal purpose, together by sealing them in vocation, justification, sanctification; invocation on the name of God hating, Antichrist and Idolatry, so that one may run and read whose servants they are as plain as if it were written in their foreheads; hence observe twelve things flowing from these three verses, 

1. Antichrist hates the truth of the Gospel (for 'tis a discovering his nakedness.)  
2. The Gospel sanctifies, and chérishes man's nature.  
3. Satan and his instruments are under the power of Christ (hurt not says Christ.)  
4. Christ is God, for he has the Seal of election.  
5. He Takes much care of his people (hurt them not).  
6. His Gospel is preached, and he has sealed one's in the Kingdom of Anrichrist.  
7. There is a set time of our calling— until we have sealed.  
8. Christ's servants are to be known by their profession of him, and obeying him, (in their foreheads).  
9 There is an assurance of salvation to be had in this world, understood by the word sealed; for the use of a Seal is to confirm (so that the Saints need not fear falling away)  
10. There is a certain number of the Elect.  
11. Christ and his Ministers do cowork (till we have sealed).  
12. All the sealed ones are servants to God.    
Vers. 4. Of all the Tribes of the children of Israel]. That is, of all Nations imitating the true faith of the true Israel, because God has elected to salvation some out of every part of the world, says Annonymus upon the place, or as ch. 5.9. Thou hast redeemed us out of every Nation, kindred, tongue, people; here is a certain number put down for an uncertain (though there be a set number elected and known to God) the Tribe of Dan is left out, not because Antichrist was to come out of that Tribe (as the Papists affirm, and many of the Fathers, grounding on Gen. 49.17. Dan is a Serpent in the way) but because that Tribe forsook the fellowship of their brethren, and became like Gentiles, Judg. 18.1.30.  
Vers. 9 After this I beheld, and lo a great multitude which no man could number,] This shows this to be a differing act from the former; the sealed ones were in earth, but this great multitude is seen in heaven, before the Throne; the sealed ones note the Church militant, this multitude the Saints in heaven observe, as in chap. 6, 12, 14. Antichrist makes a great earthquake in the Church, and darkens the Sun, makes the heavens depart as a scroll; so on the other side, here the Gospel is preached, though hindered chap. 7. ver. 1. and the Elect sealed. And as the Antichristian adversaries tremble at the last day; chap. 6. vers. 2. last. so the Martyrs and sealed ones, chap. 7. ver. 9 Enjoy eternal felicity; the multitude are those under the Altar, chap. 9, And the hundred forty four thousand sealed ones, ver. 4. They had white robes, to note their glory; and palms in their hands, to note their victory and reward, for the palm was given in token of victory of old  
Vers. 10. And they cried with a loud voice, saying, salvation to our God] The Angels, Elders, Beasts, nay the whole Assembly of heaven sing joyfully to God and the Lamb: but the Antichristian adversaries say to the mountains fall on us; this thanksgiving of the heavenly inhabitants is indifferent plain, therefore for brevity sake I omit it.  
Vers. 13. One of the Elders answered, saying unto me, what are these which are arrayed in white robes?] the Papists say Peter, I believe 'twas the same that chap. 5.5. said weep not one that was next to John; who asks who they were in white robes, not as doubting, but to take occasion to instruct John, as the Baptist once sent his disciples to Christ to confirm them of the Messiah.  
Vers. 14. They have washed their robes in the blood of the Lamb] hence their whiteness; hence they are before the Throne, or enjoy felicity, not because of works or martyrdom then.  
And serve him day and night] That is, ever: for there is no night, where all Saints shine as the Sun,— but 'tis spoken to our capacity.  
In his Temple] To wit, Heaven. The Lamb and the Almighty are the Temple of it.  
Christ shall dwell among them] That is, they shall for ever enjoy the favour and glory of God. Thus much for the positive good they shall enjoy. Now follows what they shall be freed from.  
Vers. 16. They shall hunger no more] Hunger and thirst and heat are put for all the defects and troubles of this life as tears note the afflictions and sorrows of it, which Christ will deliver them from; for he will feed them with satiety of joys in his presence; And will lead them to the fountains of living waters of comfort. For in his presence is the fullness of joy, as in his absence are miseries for evermore.     



CHAP. VIII. Act I. Vision third.  
Vers. 1. There was silence in heaven about the space of half an hour]  
THough the 7. Chapter concludes with the day of Judgement, and the freedom of Saints from all miseries, yet this silence I understand not of that tranquillity which we expect to follow that day, because that is to last for ever, this for half an hour; what then? by it I understand a short space, in which (the former Vision being Acted) John had permission to desist from the contemplation of these high mysteries, and to prepare himself to contemplate on new Visions.  
Vers. 2. And I saw the seven Angels] The seven Angels whom he saw before, Chap. 4.5. to whom Christ that sat on the Throne gave seven Trumpets to sound withal.  
Who stood before God] Their office was (as Heralds) to stand in the presence of God speedily to perform his commandments. Now these Angels do represent the Ministers of the Gospel; who, as trumpeters by commission, were to cry alound, and proclaim the will of God: Seven is a perfect number, it notes Christ's sending a complete or perfect number of Preachers, or labourers into his harvest: yet 'tis supposed the seventh means the Archangel mentioned, 1 Thess. 4.16. to sound at the last day.  
Vers. 3. And another Angel came and stood at the Altar] Christ (before these Ministers begin to preach or sound, steps in to sanctify them, by sending them his spirit to enable them to go through with their work) comes forth with a golden censure. I follow Annonymus upon the place: who by the Altar understands Christ, under whose protection the Saints are, chap. 6.9. By the fire of the Altar his spirit, which as fire descended and lighted upon the Apostles. Acts 2. Thus 'twas cast into the earth; Now as the fire is from the Altar, so it notes the spirit to be God and from Christ: If I go, I will send you the comforters, says Christ. Here note an allusion to be had to the Types of the Old-Testament, where the Priest went to the Altar, whereon continual fire was preserved; And he took a golden Censure, and he put incense therein, which being kindled by the fire of the Altar, was resolved into an odoriferous smoke acceptable to God. Now in heaven there is no Altar but Christ, who as our high-Priest appears, being God and man, who sanctifyes the prayers and endeavours of the Saints with the Censure, that is, his most precious death and passion, which he applies to the Saints; which is expressed in that he offered up the Incense with, or to the prayers of the Saints. Thus by prayer Christ offering up the Incense of the application of his passion unto it, the Saints may get the assurance of Christ's death, and consequently of eternal life: Now upon Christ's offering himself up for us, and upon the preaching of the Gospel, comprehended under the word voices; there followed the thundering of Tyrants, the lightnings of Heresies (you see they be dangerous) and the great earthquake of Antichrist spoken of chap. 6.12. where observe that this part of the Vision agrees with that in chap. 6. Christ at the Altar giving seven Trumpets to seven Angels, here resembles Christ on the white horse there. The thundering here after the voices, or preaching of the Word, and the fire of the Altar sent, or Spirit given to the Church, resembles Christ on the Red horse. The lightning which burns, destroys and makes look pale (as experience testifyes) resembles CHRIST on the pale and black horse of sickness and heresy.  
Vers. 6. The Angels prepared themselves to sound] To wit, now after that Christ had sent his spirit, till then the Apostles were not to departed from Jerusalem, nor these Angels to sound; Thus than the seven Seals and Trumpets agree, and perhaps the voyals for Christ signified the same thing to John under several forms.  
Vers. 7. The first Angelsounded, and there followed hail,] By this expression, the contradictions and persecutions of the enemies of the Gospel are set forth; for as hail is hurtful to green Corn, so is opposition and gainsaying unto young believers; fire and blood resemble persecution and banishments which happened to the Disciples when the Gospel began to be preached from Penticost, and forward as the Acts of the Apostles witness; it has allusion to the seventh plague of Egypt, and agrees with the first Seal; by this means most of the Apostles and chief Teachers in the Primitive time, meant by trees, were burnt up or destroyed; And divers (even very many) Saints as green grass (being weaker than the trees) were consumed, at least bodily. This may teach all sincere Teachers to expect at least hail, that is, contradiction, it's well if not fire and blood; let us be however, like the trees planted by the water side. Psal. 1.  
Vers. 8. And the second Angel sounded, and as it were a great mountain burning with fire, etc.] This Mountain I believe not to be immediately the devil as some think, but the Roman Empire (for he began not to burn with envy against the Church now, but was a murderer from the beginning) perchance stirred up to do this mischief by the devil. Now the Kings and Emperors or Empires, are mountains, is said chap. 6.14. being higher than ordinary; but what high mountain was in the world now (in this sense) but the Roman Empire? The Sea is the gathering together of waters, and by it either the world or Church is understood. Now the Roman Empire violently rushed in upon both, and in the Church with fiery rage oppressed many thousand Saints, witness the many persecutions. Thus the Church was the red horse, red with the blood of Martyrs; Many in the Church bodily were destroyed understood by creatures dying in the sea.  
And the third part of the ships were destroyed] That is, many Teachers who under Christ, were able to manage the Sea or Church; (see the skill that ought to be in the Ministers of the Gospel,) but their souls were not lost, though they were bodily destroyed, since Christ was aboard: but here is comfort, not all, but the third part of the sea was blood; also the Sea quencheth fire, so the Church through Christ shall have the victory at last. And perchance it might be spoken, because the Roman Empire should embrace the faith of Christ as Constantine did. Thus the mountains was swallowed up with the sea, but by this means Antichrist was nearer home.  
Vers. 10. And the third Angel sounded, and there fell a great star from heaven.] Here as Chap. 6. are denoted all Arch-heretics, who for many years after the Apostles deformed the Church: but especially here is signified the Apostasy of the Bishops of Rome, as it were falling by degrees; For indeed above thirty Bishops before Sylvester, for the most part shined as stars in heaven, and suffered martyrdom for Christ; But after peace brought in by Constantine ('tis pity such fair weather should do hurt) the Roman star like the Babylonian Lucifer (or the devil himself) began to lift up himself above his fellow Ministers— Sylvester is said to be the first that much degenerated, burdening the Church with Heathenish rites and ordinances.  
On the third part of the Rivers] By Rivers I understand the Bishop (successor of Sylvester and other Teachers) from whom divine doctrine ought to flow to others: By fountains I understand the Scriptures: by waters the comforts and doctrines of Scripture infected.  
The star was called Warmewood] From the effects of it, because it did embitter.— Thus also did Arrius that Heretic embitter the Rivers (partly by force, partly by cunning) that who drank did endanger their salvation, here is an allusion to the waters of Marah, this bitterness continued until Gregory: Too too long, had it pleased God otherwise, yet here is comfort, since but the third part of either was infected.  
Vers. 12. And the fourth Angel sounded, and the third part of the Sun Was smitten,] In the sixth Seal there is a total Eclipse threatened, the Sun should be as dark as sackcloth of hair, that is very dark; but here only the third part of the Sun is smitten, yet the apparitions much agree; or as the pale horse noted the sickly estate of the Church, (of which see the exposition) so somewhat of the same thing is here foretold; the Sun shadows out the chief Prelates, as Pope & Cardinal, who ought to shine forth in life and doctrine; the Moon which receives her light from the Sun, signifies other inferior depending orders, as Priests and Curates.— The stars being less in light, signify the laity (thus Annonimus upon the place) all which grew sickly pale and dime in the matters of Christ, yet here is comfort only the third part, for Antichrist was not yet lifted up into his seat.  
Vers. 13. And I beheld, and heard an Angel flying through the midst of heaven] John saw this Angel fly in the midst of heaven, which noted some notable Minister living in the Church or Kingdom of grace, who spoke of the miseries of the Church ensuing; 'tis conceived Gregory Bishop of the Church of Rome was meant by this Angel, who as a heavenly Herald foretold of the grievous calamities to befall the Church by Antichrist, witness his Epistles to the Emperor Mauritius.  
Woe, Woe, Woe,] noting the three following Trumpets, or many great miseries ensuing.  
To the inhabitants of the earth] Noting earthly-minded-men, and hypocrites contradistinct to Saints, whose names being written in heaven were more happy. Note how Muckwormes and Hypocrites are called inhabitants of the earth, but Saints as they have their Original from, so their conversation in heaven.     



CHAP. IX. Act. 1. continued.  
NOw follows the fift and sixth Trumpets, the fift prefiguring the dissipation of the Western Europian Churches by Antichrist. The sixth, the destruction of the East by the means of the false Prophet Mahomet, and the Turks after him, these began to blow together as it were, of which histories sufficiently testify.  
Vers. 1. The first Angel sounded, and I saw a star fall from heaven unto the earth] who this Angel or Minister was, is not certainly known (perchance the said Gregory) upon whose preaching this star fell; but the star notes some notable Bishop, falling from the heavenly truth to earthly traditions and doctrines of devils,— certainly as Christ did not signify the devil by this star (fallen long since, of which therefore john needed not to be informed) so certainly 'twas not Luther a poor Monk, who had little, and left nothing behind him, except footsteps of Reformation. The star notes some notable Prelate long before him, who began to ruin the West, as Mahomet did the East, and 'twas none but the Pope of Rome, (signified by the star, chap. 8. ver. 10. who burning as a Lamp, that is, clearly and gloriously (as the Bishops of Rome did at first) yet did fail at last, and together with Arrius, (not Mahomet, who neither was one of the stars of heaven, that is, of the Ministers of the Church, nor did ever shine, being a wretched villain always,) imbittered the waters by false doctrines, traditions, heresies. Now to whom or what Ecclesiastical person can this be applied, but to the Anti-christian Apostasy of the Bishops of Rome? Gregory, as all know, makes him to be Antichrist that should affect the title of Universal Bishop. Boniface the third his successor, three years after his decease, was declared by Phocas the intruder, (as all agree) universal Pope, chief Priest, or Bishop of Bishops. Behold the Star; though this is not to be applied to Boniface alone, who sat not on the chair scarce a year, but to his Successors the whole Series of Popes.  
The Key of the bottomless pit] by Key power is meant, (for he that hath the Key of the house hath the power of the house.)  
Now the Pope says he hath the power of hell or the bottomless pit, to damn whom he will, and to deliver whom he will; thus he is the Angel of the bottomless pit, ver. 11.  
God permitting, the devil tempting, Phocas gave him this power, behold the man; Christ then though he gave the first Bishop of Rome, (and all other) the Key, that is, power of binding and losing, casting forth, and receiving in, according to the word; yet the Pope having thrown away Christ's Key, he makes use of Satan's usurped one. This his triple Crown can prove, whereby his power over heaven, earth and hell is meant; but enough his practice makes him known. Where note Christ hath the Key properly, as head of the Church and Mediator; the Pope usurpingly and deceitfully, as Angel of the bottomless pit, (not of the Church) or sink of hell; also God suffers the sin, by it to punish another sin, to wit for not receiving the knowledge of the truth, see 2 Thes. 2.10, 11. and Rom. 2.24, 26.  
Vers. 2. And he opened the bottomless pit, and there arose a smoke out of the pit.] Hell and the doctrine thereof was shut up by the Prophets and Apostles who led men to the true fountains out of the snares of Satan, but the Pope has opened it to the destruction of poor souls; behold the smoke of the pit, I mean the Pope's black divinity, worshipping of Images, forgiveness of sins by Mass, Penance, Alms, Pilgrimages— of which the Volumes and practice of Papists sufficiently testify. Now as smoke doth hurt the eyes darken the air, cause things not to be seen as they are, so doth the doctrine of Papists.  
And the Sun and the Air was darkened by reason of the smoke of the pit.] Christ the Sun of righteousness was obscured formerly in part by Heretics; but after the fall of this star much more (as the times after Boniface the third make known) the Air (signifying the Church) as receiving light from the Sun (as the Church doth from Christ) was darkened: and no wonder; for if the doctrine of Christ be darkened, how shall the Air or Church have light? Thus 'tis plain, though the Papists profess they know God, yet in works they deny him; Note, that some by Aire understand the Scripture which conveys the light of the Sun (as the Scripture doth the light of Christ) which was much darkened by Popish doctrines and expositions; If the Air signify the Church, yet Christ had the sealed ones, and consequently a Church notwithstanding this darkness among the Papists.  
Vers. 3. And there came Locusts out of the smoke] After the falling of the Star; First, the bottomless pit was opened (there the Angel of the bottomless pit takes the Keys, to wit, absolute authority upon him.) Secondly, there followed smoke, to wit, devilish doctrines. Thirdly, the darkening of the Sun and Air, Christ and the Church. Fourthly follows the generation of the locusts; they are small creatures, having little wings, by which they lift up themselves a little from the earth; and seem rather to leap then to fly, but in some parts of the world there be some have bigger bodies. God plagued Egypt with an Army as it were of locusts. John the Baptist did eat them as well as wild honey. Pray mark; do not the Monks, Fryeryes, and religious Orders (as they call them,) come out of the gulf of the sea of Rome? sure not by Christ's authority or his word; the opening of the pit brought them: so than the Goths army cannot be here understood, which came not out of the pit; but the Popish Clergy, who seem to be holy, to fly a little from the earth, but indeed are as the locusts, gorbellied devourers, and earthly; some are greater, behold the Bishops and Cardinals.— And as the Baptist did eat locusts, so some have fed on those (as I may so say) but with this difference, to their destruction. Who as locusts skip in the Summer, sing and delight in ease, but the Romish Clergy where are greater troops then of Locusts? Where then of Friars? What creatures destroy more than the Locusts? Who more than the Romish Clergy? who devour widows houses, gather infinite riches without labour, build Colledges& palaces; but as the Locusts, do good neither to God nor man.  
If it be objected that these cannot be understood of the Romish Clergy because vers. 4. these cannot hurt the sealed ones, but Antichrist and his instruments shall kill the two Witnesses, Chap. 11. ver. 7.  
I answer, they may kill them, yet not hurt them (in this sense) the outward kill (of which in its place) may befall the Saints, not the inward hurting of the soul, for they are sealed by election, redemption—  
And power was given them as the Scorpions of the earth have power] The Locust being a little weak creature, has power only to hurt herbs and flowers, which it destroys much; but these Locusts in the text have a power like a Scorpion; now the Scorpions hid under stones and cliffs of walls, and hurt and poison unawares those that pass by; also a Scorpion is a little worm and no way terrible to the sight: Thus the Romish Clergy seem little but have great power from Antichrist and Satan; God permitting to punish those that obey not the truth,) they seem as friends, no way terrible, but destroy both estates and souls for their own gains, and as Scorpions lie hid, so Monks and Friars— out of Cells, Monasteries and Fryeryes unawares, wound those that come to them, by false doctrines, confessions, and the like.  
Verse 4. And 'twas commanded them that they should not hurt the grass of the earth] to wit, by God, who hath a secret restraining Providence, so that these locusts cannot rage's and range over all; by grass understand the godly; and perchance the same may be understood by green things, though some understand the Civil Magistrate; for by green things some conceive green wood is meant, which is strong (not doubt the Civil Magistrate may deal with wicked men, such as the locusts, Antichrist, and those that are without). Now Christ defends these Magistrates who withstand popish doctrines, from the hurt of the locusts. By trees understand such godly Pastors and Teachers (who are strong and rooted in Christ Jesus) as contradict the wicked devices of Antichrist; none can pluck these out of the father's hand; thus God had an unhurted Church in the Papacy before Luther, yet not the Papacy; here the seeding perchance of the spiritual locusts is noted, not on grass, herbs, or the like, but on cates and delicates, but chief hence observe that the locusts can hurt only the disobedient, (and that by a just power and punishment from God on them) and the unsealed ones, as chap 7. ver. 2.  
Vers. 5. And it was given them that they should not kill] The first limitation was that the Popish locusts should hurt only the unsealed ones (of which sort Antichrist and the locusts are) the elect Christ preserves from the mortal biting of the locusts. 2. They should not kill men: but torment them. 3. The limited time should be five months; these Ecclesiastical locusts were not (as the Goths and Vanda's had,) to kill presently, but perchance by a worse lingering disease, to torture and torment the consciences of men, as by penance, satisction, merits of good works, pilgrimages, purgatory, images,— by which deceitful doctrines the souls of men (as on a rack) are continually wracked, not being taught true Justification by the blood of Jesus. Thus God by the locusts justly punisheth those that receive not the knowledge of the truth.  
Five month's] doubtless here is a definite and certain number put down for an indefinite and uncertain; by it is meant— a short time which God had set these locusts, and their biting which they cannot pass. Now if it be objected, that their biting hath lasted long; know a thousand years with the Lord, are but as one day; God be thanked, long since many kingdoms feel not the smart of these locusts: their biting in my native country Ireland (and other places) has begun long since not to be forcible: and sure the five months with us in England are already expired: we fear none of those Popish locusts.  
And their torment was as the torment of a scorpion etc.] when a scorpion biteth a man (to take the sense of the place) the pain at the beginning is not great, but suddenly so increaseth, that if remedy be not had, it will within few hours kill the wounded person; so though men regard not at first the biting of the spiritual locusts: yet at the hour of death, if not before, all things appear horrible and mortal.  
Vers. 6. And in those day's men shall seek death and shall not find it] Here is noted the condition of mad men, showing how this biting shall infatuate, befool and besot people; these little spiritual Locusts have many years even befooled many Kings of the earth and (otherwise) wise men; some have laid down the Sceptre, and taken themselves to Monasteries, persuading themselves (so these Locusts have wrought on them) that eternal life was comprehended under a Monk's hood; and that a little holy water (as they call it) can purge sin, whereby their consciences have been so troubled (wanting the true peace and comfort of Christ) that they desired rather to die then live, so that they might be out of this torment: but they shall not obtain death, nor lay violent hands on ways terrible to men not acquainted with Christ) yet to shun the former torment, like mad men they seek it.  
Vers. 7. And the shapes of the Locusts were like unto horses prepared unto battle] John really in the Vision (as I may so say) saw this strange monster, as 'tis here described, which signified the Romish Clergy; now by the effects and adjuncts we may see how these Locusts are shaped like horses; for these Locusts are fatted in their Cloisters as horses in a stable, and being strengthened by the King of Locusts the Pope, having the Devil (as a furious rider) on their back, they oppose the Gospel of Jesus, and are ready upon command given, to destroy either King or Prince (thus they furiously rush upon any as the Horse into the battle.) Note, that as Christ in the Primitive times had a godly company of Teachers that carried him on the white horse, so Satan & Antichrist are in some sense carried by the Locusts or spiritual warhorses.  
And crowns on their heads] Either because the Friars cut and shave their hair crown-wise; or in respect of the great kingly power the Popish Clergy usurp over the consciences of men, though according to the letter it may be taken; for the King of Locusts (the Pope) wears a triple crown of pure gold upon his head. O brave Vicar! and the Cardinals, Bishops, Abbots— shine like Princes, that one may demand, is this thy son's garment?  
And their faces were as faces of men] Meaning the Popish Clergy; who because they do not marry (yet do worse) as others do, but live retiredly, and separate themselves from men and the world (as Monks—) because they also are more wily and subtle then ordinary men (and for many other reasons, which for brevity sake, I omit) they are said to be but like men.  
Vers. 8. And they had hair as the hair of women] They delight to cherish and soften and dress their hair (and by a synecdoche, other things practised by women, are comprehended here) thus the Romish Locusts are effeminate, using much curiosity to shave and compose their hair, to wear gorgeous and silken apparel (as women.)—  
And their teeth were as the teeth of lions] Here is noted their cruelty; though they pretend mercy, piety, religion, many poor souls have they crushed by their tortures; witness the inquisition of Spain; which though made and pretended for the Moors, yet destroys Christ's servants. Also by their lion's teeth is understood their snatching all things, devouring widows houses, laying waste Orphans fields. By their lion's teeth the Romish Clergy in their writings and disputations tear the Truth.—  
Vers. 9 And they had breastplates, etc.] Iron breastplates keep off blows; so these spiritual Locusts are not easily hurt. For first their Priestly privileges exempt them from any civil power; so that the Magistrate dare not touch (without endangering the Pope's curse). Secondly, they have Kings, Princes and great men to patronise and protect them. Thirdly, they are by several orders, societies, fraternities, vows,— so linked together, that as they may hurt any, so none may hurt them.  
The sound of their wings was as the sound of chariots] As Locusts with beating their little wings together, can make a great noise; So the Romish Clergy by their many privileges (by which as by wings, they are lifted up above the condition of all other men) make a dreadful sound. The Chariot notes majesty (and terror if in a battle, whether they oft carry Princes and Generals); so these by their privileges are terrible, their sermons spare none, of what rank or quality soever, keep all under with fear of excommunication.  
Vers. 10. And they had tails like unto Scorpions] Of the Scorpions striking, see vers. 5. Note the Locusts had faces like men, seem as friends, and promise salvation; but in fine wound as Scorpions, through false doctrines, purgatory and the like; thus they have a tail (or sting) causing sorrow at last.  
Vers. 11. They had a King over them, which is the Angel of the bottomless pit] The literal locusts have no King, Prov. 30. But these are more wise and politic, having a King to protect them. His name (from the effect) may be well called Abaddon or Apollyon; that is, a destroyer (in Hebr. and Greek) for he destroys the Church. Or the Angel of the bottomless pit; to wit, the Pope, for he opened and preached the doctrine of hell, of which see vers. 1. Now as we have noted on chap. 1. v. 20. Angels are Ministers; so the Pope here is an Angel (and so is the devil) but a bad one.  
Vers. 12. One Woe is past] To wit, to John, in the Vision; otherwise this woe of the Locusts torturing, in many places is not yet past. Note how the Locusts kingdom is a kingdom of woe and misery to men.  
And behold two more come hereafter] One upon the eastern Churches by Mahomet; the other upon Antichrist, and the wicked at the sounding of the seventh and last trumpet.  
Hereafter] to be set down by John (for he had seen them, though not then writ them) indeed they came together; I mean, the eastern and western Antichrist (as I may say) by Mahomet and the locusts with their King; though John saw one after another in the Vision, employed in the word hereafter.  
Vers. 13. And the sixth Angel sounded, and I heard a voice from the four horns of the golden Altar] This golden Altar is Christ, the author of the Revelation; (there is no other Altar in heaven) who is both the high Priest of and sacrifice for his Church. (See chap. 8.) This voice is from Christ, commanding the four Angels to be loosed as actors of the future tragedy. In the sounding by the Angel, I know no mystery; John by this means is stirred up (and we are) to take notice of the future events.  
Which is before God] As the Altar in the Vision seemed to be before God; So Christ is in the presence of God to appear for us, as our intercessor. Concerning the four horns, see Exod. 30.10. they were Types of Christ's expiation of our sins.  
Vers. 14. Saying to the sixth Angel which had the trumpet] John perchance heard Christ's voice (as from the Altar) commanding the Angel after he had sounded, to lose the four Babylonian Angels. By which, Christ's divine authority commanding the Angels of heaven, appears.  
Lose the four Angels which are bound, etc.] It seems by divine providence hitherto they were bound; but now at Christ's command let lose to punish the Christian world for idolatry and wickedness. Now who more punished the Christian world then those four Nations, Armenians, Arabians, Saracens, Tartarians (from which last came the Turk, though now all four are comprehended under the name of Turkey). Euphrates formerly did bound the Roman Empire, separating the Christian world from the barbarous people who inhabited beyond it (where they were bound) but now loosed. So these Angels are four Nations; who at an appointed time broke forth with their hostile armies upon the Christian world in the reign of Heraclius the Emperor; the occasion this; the said Emperor having ended his wars with the Persians, dismissed without pay his Saracene soldier which he had then in the army, which they not well liking, by the counsel of the false Prophet Mahomet, after they had drawn the rest of the Arabians into a society and war with them, they with their captain Homar in short time brought under the neighbouring Provinces of the Roman Empire, establishing the blasphemies of Mahomet, and rooting out Christian Religion (which was much corrupted;) to these Arabians the Turks a people of Sythia (now Tartary) joined, professing Mahomatilme; over whom (to be brief) Ottoman a Turk, became Emperor, who and his successors since the year 1300. have subjugated great part of the world; so that Keckerman thinks Mahometism is more and larger professed than Christianity. But enough; he that desires more satisfaction in the Turkish original and conquests, may read Knowles his Turkish history.—  
Four Angels] They are called Angels in respect of their ministry, God stirring them up as his instruments, Officers and Angels (as it were) to punish the idolatrous world. So then these Babylonish Angels (for Euphrates which was the bounds to these Nations, run through Babylon) came not but by permission and divine Providence.  
Vers. 5. The four Angels were loosed] God spoke, and it is done.  
They were prepared for an hour, and a day, and a month and a year] God has set a time to the tyranny of the four Angels, 'tis his mercy to mitigate his judgements. Here is a short time set them; but to say how short or how long, I believe none knows, though Brightman has taken pains herein. But we hope their strength decays daily; of which see Dr. Heylins' microcosmus in Armenia.  
For to slay the third part of men] Here their cruelty is noted; they are of a murdering disposition. True, they obey God in the executing his judgements, and are his servants (as Nabuchadnezzar was) though they intent not to, nor know they do serve him. They aim at nothing but rapine, murders and the advancement of Mahometism; so though they came by commission from God, and act (as Pilate) by God's leave and counsel, yet he'll pay neither no other wages for their service then hell and destruction, wherewith he has long since rewarded Pilate in part, and defers the rest until the day of judgement.  
Vers. 16. And the number of the army of horse men were two hundred thousand thousand] Noeting the Turkish forces to consist of horsemen especially, of which one Emperor of the Turks can bring forth more to a battle then all Christian Princes joining together. 400000. is common.  
And I heard the number of them] John having named the number of the Turkish horse (noting what an innumerable army the Turks sometimes draw into the field) lest it might seem incredible, affirms he heard the number of them; to put all men out of doubt. I well remember that living in the University of Ireland, a gentleman that newly came from Scandrown or Alexandreta told me, he saw the Turkish army march by to recover Badget or Babylon, and that the army was above a week marching by, consisting of fifteen hundred thousand men, with which he recovered Bagdet from the Persian. By which however I may guess thus much, that the Turkish forces are incredible many.  
Vers. 17. And thus I saw the horses] To wit, in the Vision; otherwise, neither are horses in heaven, nor such a number in one army in earth. Xerxes came nearest.  
They that sat on them had breastplates etc.] This Nation (of Turk's) carries not so much harnasses of steel (for they come light into the field, the readier to assault, fight or fly (if occasion be) as strength of nature; for the breastplates here mentioned, note the inward courage of the Barbarians; for their breastplates were of fire jacinth and brimstone; noting their fiery cruel natures; jacinth is in colour like fire, and brimstone is easily kindled; so are those Barbarians quickly incensed and provoked to war, where by fire they make great desolation.—  
And the heads of the horses, were as the heads of lions,] The Lion is a generous, strong, cruel beast. It notes the swiftness, and valour of the Turkish horse, in which they most confide, and hope for victory. The Locusts teeth were Lions, but these horses heads are such, because the Locusts deal more secret (the teeth being covered with the lips) but these Barbarians are more open, breathing nothing but war and destruction professedly.  
And out of their mouths proceeded fire and smoke, and brimstone] Out of the mouths both of horse and rider; noting the fierceness of their warhorses, but chief this is to be applied to the rider. Brightman applies this to the Turks guns out of which come fire, smoke— yet perchance the savage, hideous cries of these Barbarians (which they eye before they begin battle, to terrify the adversary) may be understood by fire. So their blasphemies against Christ may be meant by smoke, which proceeded out of their mouths, as by brimstone may be meant the stinking sulphureous doctrine of that wretch Mahomet, wherewith millions of souls are and have been destroyed.  
Vers. 18. By these were the third part of men killed.] Great has been the Turks success; many Kingdoms and Nations. have they devoured; and though the Christians have given them many defeats (witness brave Scanderbag, Hunniades King of Hungaria, and the Venetian, 1571) yet finally, by multitude they prevailed. They have conquered the third part of our cities, Provinces, Kingdoms, Churches, and Armies. The holy war (of which see the sweet tongued Mr. Fuller) destroyed many hundred thousands of the Turkish men; yet they (through sundry accidents) slew many more hundred thousands of Christians, and at last went away victorious.  
Vers. 19 For their power is in their mouth and in their tails] How they kill with their mouth, is said vers. 17. now they kill with their tails; (the tails are behind, by which the retreats of the Turks are noted) either wounding and killing by deceit, and fraud, by lying in wait for poor Christians, or by perfidiousness (though they oft keep their promises—) or by wounding with their arrows upon a retreat, fight backward, as the Parthians of old, who were most feared when they turned their backs. Either then by serpent's tails we may understand their deceit and fraud, or their shooting headed arrows (and perchance poisoned) upon their retreat. The retreats of the Turks are cunning and dangerous; compared to heads therefore, and to serpent's tails.  
Vers. 20. And the rest of the men which were not killed by these plagues] The sins of the Eastern Churches (as Idolatry that mother of mischief) caused this losing of the four Angels bound formerly by Euphrates. Now if God so punished these, shall he spare Rome's Idolatry? but she'll say, she worships not the Image, but the party expressed by it. Answ. And truly when Israel worshipped the calf, Exod. 32. and said, this is thy God, O Israel, which brought thee out of the land of Egypt, verse. 4. can I think they were such calves, as to think this Idol-calf brought them out of that land? doubtless they were not such sots; they saw the powerful hand of that God on Egypt, on the Sea, and they see this is the work of their own hands— but they thought to express that God, by this calf or ox; yet how displeased is God with them? nay the learned Jews have a saying, that no punishment ever happened to them in which there was not an ounce of the golden Calf, grounding on Exod 32. ver. 34. Nevertheless I will remember to visit this sin upon them.  
Yet repent not of the works of their hands] The end of God's judgements is not for destruction, but instruction and amendment of life.  
Vers. 21. Neither repent they of their murder, etc.] Here I observe, that the Eastern Churches were addicted to strange sins, as sorceries, impurity of life (living many unmarried, I mean of the Clergy) Sacrilege, for the Clergy under specious pretences, did devour widow's houses— yet repent not. O Rome look to thy own self, for thy neighbour's house is fired, and thou liest impenitent, though guilty of the same sins; truly you may expect the four Angels to kill the third part of you, since you thus provoke God to withdraw.     



CHAP. X. Act. 2. Vision 3. Verse, 1. And I saw another mighty Angel come down from heaven]  
HEre in this Act are comforts for the godly under so long continued afflictions: as the fifth Seal contained the comforts of the Martyrs under the Altar, in respect of the evils of the foregoing seals; so this chapter belonging to the sixth Trumpet doth contain consolations against the evils of the foregoing Trumpets, which I have already mentioned in the preceding chapters.—  
This mighty Angel is Christ, whom John saw in a Vision descending from heaven, not by a local motion, but by the presence of his Spirit and special help, to relieve the afflicted condition of his Church. Thus Christ has promised to be with his Church to the end.  
Clothed with a cloud] This notes the majesty of Christ, for God in old time oft appeared to the people in a cloud. So then Christ clothed with the cloud of our flesh is not here meant, because his birth is not here treated of, but his coming to assist by his spiritual presence, nor his coming in clouds at the last day is not to be here conceived, but chap. 19 vers. 11.—  
And the Rainbow on his head] The Rainbow signifies mercy, because God set it in the cloud as a sign he would not destroy the world by water any more, notwithstanding the sin of man. Christ comes to his poor afflicted Church as a Messenger of peace and mercy (who is our peace, and procured us mercy) a comfortable sign for an afflicted people, promising one day to his true servants eternal rest and peace.  
His face was as the Sun] Noting two things, Christ's glorified condition and his being the Sun of righteousness, illuminating his Church, dissipating the tempests of calamities, promising as it were by the clear beams of his countenance to dispel adversity from his people.  
His feet as pillars of fire] Pillars note strength to uphold, fire notes Christ refining his Church, for fire consumes chaff; also hereby is noted Christ's consuming his adversaries and enemies; so Christ appears as upholder of his people, refiner of his Church, devourer of his adversaries: Thus Christ the strong Angel is above the Locusts and like the Sun looks upon the rage of the four Angels loosed and the rest of the adversaries, ready to support, refine, consume.  
Vers. 2 And he had in his hand a little book open] This is the same book which was formerly sealed with seven seals, which Christ opened and holds it so in his hand; 'twas less now, then when the seven seals were one, for now many events were revealed to John out of it, and the seals taken off.  
Quest. Why doth Christ open the book and now keep it so?  
Answ. Because Christ is the revealer of secrets, and of the will of his Father, and he keeps the holy Scripture open, so that the Locusts nor their King (notwithstanding the smoke of the bottomless pit) can darken the truth of Jesus totally; nor the armies of thè Barbarians could root up the faith of Christ.  
Mark then, notwithstanding all opposers of the truth the book is kept open; for Christ raised some always to defend his truth; furthermore he keeps it open for his two Witnesses in chap. 11. to purge by it the dregs of the Locusts and their King.  
And he set his right foot upon the sea, etc.] Some by Christ's right foot understand powerful ministers, and by the left foot more weak ones; however Christ sets his feet on sea and land, that is, takes possession of the world, as preserving in all places some remnants of a Church to himself, notwithstanding the many persecutions of tyrants, who endeavoured to root out the very name of Christ; mangre also the cunning endeavouring of that old serpent by many heretics, and by the Bishop of Rome's falling from heaven to earth, turning the doctrine of Christ into wormwood, and opening the bottomless pit; this is a great consolation to the Saints that none can put Christ out of possession.  
Vers. 3. And he cried with aloud voice as when a Lion roareth] This lion-like voice shows the efficacious spreading of the Gospel, which should and doth frighten the opposers, who the more they rage's the louder the voice is, the more earnestly the name of Christ was professed, and this Christ's loud voice did foretell, so that the enemies and opposers, though they did rage, yet they had a kind of secret fear in them.  
Seven thunders uttered their voices] These represent seven, that is, a perfect company of thundering ministers or Boanergeses of the truth: who should (upon the books being open, and the voice of Christ, (as the Lion's roaring,) to wit, in the publishing the Gospel, notwithstanding all opposers) undauntedly preach Christ against tyrants, heretics, and Antichrist, to make them unexcusable.  
Vers. 4. I heard a voice from heaven, saying unto me, etc.] This voice did not absolutely forbid the writing of what the seven thunders uttered, but in respect of the event, God foreseeing that the opposers would not hear but despise their voice, causing the same to be sealed, secret and hid to them through their own default. Note that some Copies read (After these things, writ what the seven thunders uttered) However here you see how true that of Paul is, the Gospel is hid to them that are lost.  
Vers. 5. And the Angel which I saw stand— lift up his right hand to heaven] So they did in old time that did swear; God once swore by himself, Christ here swears by God.— Christ forbade not swearing upon a just occasion, an oath so is the end of strife; idle oaths Christ forbade, as by one's hair, head, jerusalem— by which none ever swore before a Magistrate; rash oaths than are forbid, not other.— Observe Christ's sword as Mediator and God-man by his father, who in that respect is greater than he.  
Now in Vers. 6, 7. And sweareth by him that liveth for ever and ever, etc.] follows what was sworn, to wit that time should be no longer: but the accomplishment of the mystery of God under the seventh Trumpet at the day of judgement, was at hand: but Christ is not to be understood, as if he had swore time should be no more after that day, but should be swallowed up in eternity; for what needed an oath to confirm so apparent a truth? Christ's swearing was to comfort the godly under tyrants, and especially Antichrist, who had established his kingdom; as it made the Saints fear much more misery (for it seemed so firm that it should not be demolished) now Christ promises a time of Reformation tacitly; of which in chap. 11. also the ruin of Antichrists Kingdom; and that no more time of such misery and sadness should happen to the Church. So the oath here is for the confirmation of the promise, and for the Saints consolation.  
The mystery of God shall be finished, etc.] either of the Jews calling a little before the seventh Trumpet, (of whose calling the Prophets speak, and Paul, Rom. 11.) or rather the mystery of the resurrection, (as Paul calls it, 1 Cor. 15. behold I show you a mystery) and destruction of the adversaries, of which see Zach. 14 Mal. 3. penult and Mal. 4. thus the sixth trumpet shall continue (fulfilling) till the last day; then the seventh by the Archangel shall sound, 1. Thessal. 4.16.  
Vers. 8. And the voice which I heard from heaven, etc.] to wit, that bade not to write the things uttered by the thunders, ver. 4 commands him, 1. To take the book out of the hand of Christ. 2. To eat it. True, seven thundering ministers in the time of Antichrist, and opposers preached undauntedly the truth of Christ, but without fruit; but now John must eat the book, by which is signified that the Gospel is to be preached anew, (though not by John himself) in the time of Antichrist with success; this book then written within and without, chap 5.1. is the Gospel as well as the Revelation; that without is the known word of God, or the Gospel, which Christ held open, ver. 2. in all the time of the heretics, tyrants, and the kingdom of the locusts; that within, the Revelation. This eating the book is a Preparation to the act of the two witnesses fight with Antichrist, (of which in ch. 11.) which in some sort is acting in this age. Hence observe that the open book doth manifestly set forth the mysteries of God, not the canons or traditions of Papists.—  
Vers. 9 And eat it up, etc.] So John did (however in the vision;) to eat it, is to read, preach, meditate, digest,— so all ministers should be devourers of books, understand them before they preach.— Christ bids john eat the book, and then prophecy. We must not then presumptuously rely upon the extraordinary revelation of the spirit without reading.  
Vers. 10. And I took the little book, etc.] 'Twas foretold john, it should be in his belly bitter, yet he readily takes the book.— So the bitterness of the events should not dishearten us from preaching,— now the word in itself is most sweet, comfortable, bringing peace; but in the event it brings by accident bitterness, gripe, hating the world, fight with sin, nay and persecutions, banishments, martyrdoms. This bitterness to follow in the third act of this vision is foretold john, that he might not be thereby troubled, being already an exile.  
Vers. 11. And he said to me, thou must prophesy again, etc.] The true pteaching of the Gospel was destroyed by Antichrist, but now to be renewed, purged from the dregs of Antichrist. And the locusts reform, meant by john's prophesying again.  
Thou must prophesy] hence I believe John was restored in time, and performed his office ministering to the Churches: but this proves not that john is alive, and reserved to preach towards the end of the world; for john's prophesying again did not so much concern himself, as other witnesses to be raised up to reform religion, as he tells us in chap. 11. for since the seven thunders wrought little on the enemy, Christ raises up his two Witnesses as defenders and maintainers of his truth.     



CHAP. XI. Act. 3. & 4. Vision. 3.  
Vers. 1. And there was given me a rod like a reed].  
HEre Reformation is treated of. This rod was a measuring staste, such as bvilders use to meet ground with when about building, to which the reed was like. Of this rod see Ezech. 40.5. by it is meant the Word of God by which the Temple, that is, the Church of Christ was to be reform, and 'tis the very little book, of which before. Now the Word (as a rod) chastiseth sinners and reforms them. Here observe that the Temple or Church was ruined and wasted; then observe that the visible Church could err, since it wanted this reed. Lastly, observe the Word is the best means and rule for Reformation.  
And the Altar] The Altar is Christ, as is said; now Christ needed to be reform; how? because under the pretence of the name of Christ, he was thrown out of doors, and the true doctrine of Christ (as the Sun was darkened before.) Now by the Altar the whole worship of Christ is to be understood, which by the corruption of heretics and Antichrist, needed measuring, rebuilding or reformation.  
And them that worship therein] meaning the true worshippers of God in the midst of Antichristian defilements; now to measure them is to sever them as chosen members, or to seal them, (as 'tis said of them ch. 7. for these are the very sealed one's)  
Therein] Though none (but the chief Priest) worshipped in the Temple, other worshippers stood in the Court; yet here the true worshippers (because of their coming near to Christ) are said to worship in the Temple, being indeed the very Temple of the holy spirit. Concerning the Temple, Altar and Courts (to which here is a plain reference,) see 1 Kings 6. and Ezek. 40. where the Temple is described.  
Vers. 2. The Court which is within, cast forth, and measure it not] The inner Court in the time of the Law was holy, and for the Priests and sacrifice, (the outward was common, and therefore not to be cast out,) now the Masle-priests have an inner room hallowed, (in allusion to the old in the law) into which the common People are not to come. john must not meet this Court, but cast forth; certainly by the Court the People are meant. So those seemingly holy Priests of Rome are not to be measured or reform, but to be declared as cast out by the word, as none of the Church.  
For 'tis given to the Gentiles] Antichrist and his ministers are Gentiles, to whom the inner Courts are given to possess and pollute. Thus those seemingly holy Priests are Antichrists servants, nay are Gentiles, being as idolatrous almost as they; worshipping images,— and are cast out in the sight of God, and counted as heathens, though they colour and cover their idolatry.  
It is given] God hath given this inner Court of Priests to Gentilism and Idolatry, by a just judgement.  
And the Holy City shall they tread underfoot forty two months] jerusalem (who should have been holy, and was by the Jews esteemed so—) was a type of the Christian Church, which was by the Romans burnt and destroyed, which nation now again under Antichrist was to tread under foot Christ's Church. Nay thus, the man of sin (in particular) hath exalted himself to be the Temple of God, trampling under foot the Church of Rome, making himself king of it.  
Forty and two months] God be thanked, 'twill not last always. Doubtless by forty two months a shorter time then to the end of the world is meant: else what needed the limitation at all? yet I confess Antichrist after Rome's burning, (of which chap. 18. shall survive and not be fully destroyed, nor his false Church till Christ's coming, for he must destroy him with the brightness of his coming, 2 Thes. 2.9, 11. yet his tyrannising shall end before that; indeed, if I may be allowed my judgement, I conceive the forty two months shall expire, when Rome shall be literally burnt, which we expect daily: Though I confess (to the praise of God be it spoken) Antichrist hath in a great measure ceased to tread underfoot the holy City or Church (in England, Scotland, Ireland, France, Germany, Sweethland—) long since, and perchance can't last but to the firing of Rome, which if wise men conjecture aright, will be 216 years hence. Doubtless here is a definite number of months laid down for an indefinite, certain to God, but unknown to us. Learned men resolve the forty two months into years, each month containing thirty years, and the whole to arise to 1260 years. begin then at the time when the Gentiles began to trample underfoot the Church or holy city, (which was when Boniface usurped the chair, An. 606.) from what time to this, the Roman Antichrist and his Gentiles have trodden underfoot the Church or holy City, the space of 1044 years, this being the year of our Lord, 1650. So there remains 216 years more for the City to be trod down, and so many years remain for the two witnesses to preach against Antichrist.  
Vers. 3. And I will give power to my two Witnesses, and they shall prophesy] Some have thought Christ and the spirit or anointing were these witnesses: but Christ makes them distinct from himself, saying, I will give to my two Witnesses. Also Christ nor the Spirit can't be killed as these were; Christ was to die but once; lastly, the Revelation is an history (though mystical) and in this particular almost literally fulfilled, as shall appear. Here also is a plain allusion to Zerubbabel, Zach. 4. ver. last, who brought literally Israel out of captivity (with joshua, Nehem. 12.1. Zach. 3. and 4.) And are called anointed one's. Now certainly the first Kings, States, and chief Ministers of the Gospel, who endeavoured to bring God's People out of Antichrists spiritual thraldom are here to be understood, being a plain allusion to the history of Zerubbabel and Joshua, as will appear. John Husse and Hierome of Prague, were the first witnesses, olive trees and candlesticks of Reformation in Bohemia and thereabout, who in their successors prophesied or preached a thousand two hundred and sixty days; Of which anon. Not indeed as if the witnesses should ever quite give over preaching before the last day in their successors: but because chief they should manifest their testimony, when Antichrist was exalted, and trod down the Church in a most violent cruel manner. Certainly notice may be taken, that since Hierome of Prague, John Husse, and others began to witness the truth of the Gospel against Antichrist, the truth hath increased fare and near. Thus whiles Antichrist trod down the Church most, they witnessed most earnestly, and shall do till the burning of Rome, as will appear in this chapter to a diligent Reader. After which as Antichrist will with weakened strength survive, so shall the witnesses powerfully to the end. But most notice is to be taken of the first forty two months, and the thousand two hundred and sixty days, being all one, as shall appear.  
Now if any yet object that anointed ones will not agree with Kings or Ministers of the Gospel; I answer, that neither joshua nor Zerubbabel were as we read of anointed, yet Conductors of Israel from Babylon, Nehem. 12.1. and called anointed, Zach. 4. last. Now certainly every minister of Christ, nay every true Christian is anointed with the spirit, 2 Cor. 1.21. but enough. Only note, that the first witnesses had the spirit and power was given them in a peculiar manner to oppose Antichrist, and therefore are called the olive trees. By the two witnesses therefore we are not to understand the two testaments, who though they do testify of Christ, yet can't be said to be killed properly, and restored to life,— by two therefore, a sufficient company of witnesses we are to understand, (alluding to Moses and Aaron) who also by their successors should preach and maintain the truth of Christ, after the Court of Priests was departed from the Church to Paganism and idolatry, and Antichrist had trodden underfoot the holy city.  
They shall prophesy] Thus john in the two Witnesses doth prophecy again.  
A thousand two hundred and sixty day's] Here is the same time allowed to the witnesses to Prophesy, and to Antichrist and his Gentiles to tread down; so that the beginning of the treading down the Church, and the Prophesying of the witnesses was at the same time; for though Christ raised up two faithful witnesses, that is, some more than ordinary towards the time of the Gentiles treading down and taking full possession of the Church; yet he never from the first beginning to tread down, left himself without some witnesses. Berengarius, Scotus, Wickliff, nay the very Romish Bishops and Emperors have complained of the tyranny of Popes; after Boniface the thirds usurping. Thus the witnesses time of Prophesying is not yet expired, nor shall be, till the Gentiles give over treading down.—  
Clothed in sackcloth] Either because they prophesied, to gain men to repentance, sackcloth and ashes; or because they mourned and were in bitterness for the miseries of the Church intimated by sackcloth: or because they were poor and contemptible in the world's eyes, not clothed with silk— as the Romanists.—  
Vers. 4. These are those two Olive trees, and the two Candlesticks,] To wit, mentioned Zach. 4. meaning Jehoshua and Zerubbabel who brought the people from captivity. Where observe, these two witnesses have some allusion to these two, as to Moses and Aaron, sufficient witnesses against Pharaoh; and so by two witnesses a sufficient company are meant, to whom Christ gave, to wit, power to prophecy, that is, courage and ability to teach his truth and oppose Antichrist) when the holy city was much trod under by Antichrist and his Gentiles; Christ raised up his two witnesses, John Husse and jerom of Prague to prophesy against these Gentiles; and after their martyrdom. God stirred up Luther, Melancthon, Zuinglius, Calvin and others to witness his truth. But observe the dignity of these witnesses; they are Olive trees and Candlesticks; the Candlestick bears up light, by which darkness is expelled; so the witnesses bear the true light, and bear witness of the true light. Then, an Olive is always green, bringing forth wholesome fruit; so the Ministry of the witnesses is efficacious and lively; and the oil of the spirit (or the holy anointing) comes upon God's people by it; perchance hence may be observed that Emperors, Kings and Princes (called son of oil) out of zeal to God, might be witnesses, reformers of Religion, and nursing fathers to the Church, Zerubbabel (Zach. 4) a Prince is called an Olive (in this sense) and an anointed one— then as Zerubbabel a civil Magistrate, rebuilded the Temple and city: so God raised ud faithful Princes and Magistrates as witnesses of his Truth in every age of late.  
Standing before the god of the earth] Hear the dignity of the witnesses is set forth; who though vile in the world's eyes, yea in sackcloth, that is, poor, neglected, contemned, yet are acknowledged by the god of the earth, who therefore will regard them prophesying on earth.  
Vers. 5. If any man will hurt them, fire proceedeth out of their mouth, etc.] This fire is spiritually to be understood; the word is a hammer and a fire in Jeremy 23.29. Nay, and his Ministry is compared to fire, Jer. 5.14. Behold, I will make my words in thy mouth as fire— and the people as chaff. The fire is light and consumes; so the word of the witnesses shall detect the dark abominations of those that hurt them, opposing their prophecy; they shall confound the Idols and Purgatory of Antichrist, and refute his lies. Thus the two witnesses shall spiritually devour the Adversaries; though otherwise they shall slay the witnesses. Here is an allusion to the fire procured by Moses and Elias. Numb. 16. 2 King's chapter 1. thus the Gospel has prevailed over those that laboured to hinder it.  
Thus be killed] The witnesses of late ages as Luther— have thus spiritually undone and devoured popery and the beast; several Kingdoms of late in some measure being enlightened, and Antichrist there destroyed by the witnesses and faithful Ministers of Christ, notwithstanding all the plots, arms threaten of the Adversaries. So then, as the witnesses have (as it were) weapons; so they are not carnal, but spiritual.  
Vers. 6. These have power to shut heaven that it rain not, etc.] Alluding to the Ministry of Elias, 1 King. 17.1. this is not to be taken literally; for then there should be no rain during Antichrists kingdom, which according to the letter is false. Spiritually the witnesses by the power of the keys shut heaven, so that the rain of grace doth not mollify the hearts of opposers and contemners; either the spiritual rain of the Cospel comes not to them or works not upon; they trusting in merits, pilgrimages, masses— thus the word hardens accidentally; though it soften the heart of the Elect. Here also may be thought on the imprecations of the Saints against the utter enemies of the Church (as Antichrist) which with God is of great force.  
They have power over waters to turn them into blood, etc.] Alluding to Moses and Aaron, turning the waters of Egypt into blood. So when the spiritual Pharaoh of Rome kept the Church in spiritual bondage, God raised up witnesses as Mofes and Aaron to gain home his people; but upon Antichrists refusal, the witnesses by their sighs, tears, prayers, procured great famines, pestilences— (which have been common) upon the adversaries, for the contempt of the word; thus also the witnesses spiritually smite the earth with plagues. Where observe the reason and cause of great punishment by famine, plague, war, was contempt of the word and witnesses; thus the word and witnesses accidentally bring miseries.  
Vers. 7. Moreover when they have finished their testimony, etc.] The preaching of the Gospel is called a prophecy and a testimony of Christ and the Truth. Which when the witnesses shall have finished (for before, Antichrist shall not overcome them, and then only them; not their testimony for the Gospel cannot perish) the beast arising out of the bottomless pit (out of which the locusts came, chap. 9 v. 3. and Antichrist (or the Pope) too) shall make war with them and kill them; the war here, is by disputations in behalf of Antichrists Sermons, branding the witnesses as heretics, seducers— by counsels condemning the witnesses; by excommunications and bulls, cursing and casting them out— by force, by fire and faggot and the like; not by the word of truth (for so the witnesses shall kill Antichrist and the Locusts,) or the goodness of the cause. Thus Jerom of Prague was overcome, and Wickliff's bones were taken up and burnt; so was John hus destroyed after he had prophesied (even literally) 42 months; for from the first time he began to maintain Wickliff's opinions, being Anno. 1412. to his martyrdom were precisely (say his friends) 1260 days or two and forty months. Now though some famous witnesses were put to death suddenly after their finishing their testimony, and so the beasts treading down the holy city to be a time larger than that of the witnesses (whereas the text gives both the same space of 42. months or 1260. days) remember that the two witnesses (in their successors) revived and prophesied again, vers. 11. So God has not lest himself without a witness to this hour, nor will not, till the Peast ceaseth to tread under foot the holy city, or give over tyrannising at least.  
Vers. 8. And their dend bodies shall lie in the street of the great city, etc.] This must not be quite taken literally (for the bodies of the witnesses were burnt and needed no burial) but as the Church of Rome is the great city, consisting of many Kingdoms, and is spiritually called Sodom, because of her uncleanness among the Clergy— and other sins, and as Rome is spiritually called Egypt, in respect of the spiritual slavery she keeps the people (as Egypt did Israel) and in respect of the thousands of Idols of Rome like that most Idolatrous Egypt; and as Rome spiritually crucified Christ, (not because Pilate a Roman and the soldiers did it; though that is somewhat) but because Christ is recrucified at Rome, and in the Idol of the Mass; where they (of Rome) say, they crucify him daily, as being (say they) bodily present; but especially, because she spiritually crucifies Christ in his members, and is as wretched and as ready to do it, as jerusalem that literally did it: So spiritually their carcases lie unburied; that is, their names are cursed and exposed to shame, their books burnt, condemned and not suffered to be bought, their friends abused, and their very houses made jakes. Thus the great city or Church of Rome is in respect of her Idolatry, tyranny over the people, darkness in the matters of saving faith; obstinacy in matters of obedience to the witnesses and word, contempt of God and his messengers and judgements; notwithstanding the pure water of life is become puddle to them— and other judgements meant by the waters turned into blood, called spiritually or allegorically Egypt.  
Vers. 9 And they of the People, tongues— shall see their dead bodies, etc.] To wit all those that adhered to Antichrist, should applaud their King Abaddon, and see with joy the dead bodies of the Saints cast forth as dung into the street in the fore quoted sense.  
Three days and an half] If the Popish Council of Constance (where many of several nations met) be the kin●ed and people that rejoiced over the witnesses (as our john Fox thinks) then by three days and an half may be understood three years and an half; (for so long that Council sat) Now days sometimes signify years, as Ezek. 4.6. each day for a year. However the witnesses shall be exposed to reproach but for a short time; this is for the comfort of the Saints, and in the first place for john that he might not be troubled.  
Ver. 10. And the inhabitants of the earth shall rejoice over them &c] Meaning those servants of Antichrist called inhabitants of the earth, as having nothing to do with Heaven; 'Tis bad to do ill, worse to rejoice in it. Now behold 'tis come to pass in a strange manner, that men in killing them shall think they do God service. 'Tis said, during the Antichristian council of Constance, public shows and feasts were kept at the burning of Martyrs; And the Romish locusts when they condemn a Saint to the fire use to feast; gratulate each other, and send presents one to another. Well, Lazarus saw Dives in hell in torment in the Parable. The reason follows.  
Because these two Prophets tormented the inhabitants of the earth] The word Prophet here is taken in a large sense; sometimes in Scripture to prophecy, is to interpret; here 'tis to preach, etc. Here remember what Ahab said to Elijah, thou troublest Israel, when he was the troubler of Israel. Indeed the little book will be bitter in the working, it brings sorrow not to be repent of to the Saints, though it torment the consciences of wicked men accidentally; the Physic works most upon the foulest stomach, where the fault is not in the Physic but in the body; so the word will have its proper effect. The locusts are the wicked tormentors, ch. 9 ver. 5.  
Vers. 1. But after three days and an half, etc.] That is, after a litlle while, the spirit entered into them (to wit, in the Vision to john); The truth is, the same spirit (being immortal) shall enter (one day) into the bodies again when to be glorified; but here 'tis meant, that God would raise up such men with the like spirit (as the spirit of Elias is said to be in the Baptist) to witness his truth against Antichrist. Thus God raised up Luther and Melancthon to succeed the former witnesses, in whom they are said to live, etc. But literally Antichrist never got the bodies to burn,— yet the locusts have exposed them to what shame they can in writing— this may comfort the godly; and encourage them not to fear them that can kill the body— hence 'tis plain; God is not left without a witness, so that the term of the witnesses prophesying is not come to an end: Lastly you see the Locusts and Abaddon their King can kill the witnesses, yet not hurt them nor their testimony; God will raise them up in their successors here,— and glorify them hereafter.—  
Vers. 12. And they heard a great voice from heaven, etc.] The witnesses did; not the enemies.  
Great] Because of the power thereof; for it shall bring the witnesses to glory.  
Saying unto them, come up hither.] To wit, to Christ, (who is not bodily everywhere) but in glory. Now john saw the witnesses ascend (perchance bodily in the Vision) teaching how after the death of the Saints their souls immediately are in glory; This confirms the doctrine of the witnesses, though by the enemy condemned as heresy.  
And their enemies beheld them.] So in the Vision. Truly thus have the enemies beheld the witnesses whom they slew; raised up to life in Luther, Calvin,— and standing upon their feet (as it were) and consequently believe they ascended into glory after death, though they rage against their successors. Thus, at this restauration of the witnesses to life in their successors; the Antichristian adversaries are amazed, seeing their doctrine so glorious.  
And fear fell upon the beholders,] They beheld them dead with delight, but at their ascending to honour they are amazed and afraid. These, as the enemies in the Gospel, raged (at Christ, to wit, and the disciples) yet feared them against whom they raged— they fear, because they feel (though perhaps too late) that they warred against Christ and Truth. Therefore, also they shall fear their kingdom, riches— and they shall dread the judgement of GOD but not escape it.  
Vers. 13. And there was a great earthquake the same hour] Antichrist raised an earthquake against Christ. Chap. 6. Now Christ against Antichrist. By this earthquake I understand, not only the great stir among themselves about Religion (which much shakes great Britain at this hour) but Luther's preaching, and before that the Bohemians war; but to say no more, experience shows, how both multitudes of witnesses, the revolt (by the witnesses means) of many Kingdoms from papacy, the many wars made against Spain (Rome's most beloved son) have made a most terrible earthquake in that great city (I mean the Church of Rome).  
The same hour] That is, presently after the kill of the witnesses. I know not one whole Kingdom (God be praised for it) except Spain and Italy (and herein the Venetian gins to hare the Locusts) that totally adheres to his unholiness the Pope.  
Thus the tenth part of the city fell] In the Vision; Nay by Luther's Ministry, great part of the Romish Religion and tyranny or jurisdiction fell in Germany, which was a great part of the Romish city; and in England and other places upon it.  
Seven thousand names were slain etc.] By the fall of the city, names are put for men. Now as Brightman has it, the revenues and profits of many parish Churches (as I may add) Monasteries and Colleges being lost; by the rising of the Gospel, impoverished (and as it were) show many Priests also by the preaching of the Gospel many Papists being more hardened perished.  
And the remnant were affrighted, etc.] The falling of the great city, builds Christ's little one; this proved a good fear; many seeing the works of God, turned to the Gospel, of which experience and histories speak.  
Vers. 14. The second Woe is past, and behold etc.] To john in the Vision. The first woe 'twas under Antichrist from his rising to the council of Constance; when the city began to fall. The second is yet under both Antichrist, Pope and Turk. The third lasts to the seveth trumpet, to the end, for the wicked.  
Vers. 15. And the seventh Angel sounded] This is the Archangel mentioned 1 Thes. 4.16. so the seventh trumpet is that which shall sound when the dead shall rise.  
And their were voices in heaven saying] To wit, of the 24. elders or heavenly inhabitants rejoicing for the just judgement to come— so the Woe threatened belongs to Antichrist and the damned, which Woe Christ uttered in those words, Go you cursed— and is now to be fulfilled. The former woes did belong to the godly and wicked alike under both Antichrists, Turk and Pope, this only to the wicked. Now the cause of the heavenly rejoicing was in part, because the kingdoms of the world (which the adversaries had violently taken into their possession, and as much as in them lay thrust out Christ) now return to Christ; who (having destroyed his enemies) shall reign alone, after which time Christ shall deliver up his Kingdom, (for now he rules by his word, Spirit, Sacraments, Ministry, as Mediator— but then as God and one with the Father, for ever) of which see 1 Cor. 15. hereafter Antichrist and the wicked shall not rival with him; but our Lord and Christ, that is, our Lord Christ Jesus alone with the Father and Spirit.  
Vers. 16. Then those four and twenty Elders which sat before God, etc.] Of which before, largely chap. 4.4. Here all the heavenly host shut up the third Vision with a song of triumph, humbly falling down (on their faces in the Vision; otherwise they are not bodily in heaven) giving thanks to him that is, and was, and is to come, the Almighty (of which before chap. 1.8.) the cause is.  
Vers. 17. Because thou hast taken to thee thy great power and haste reigned] Taken; that is, dost exercise thy great power, destroying all thine enemies, and delivering thy afflicted Spouse; blessing her with thyself, eternally in heaven.  
Vers. 18. And the nations were angry, etc.] The heavenly host give this a reason why they rejoice in the great judgement— because the Nations have sufficiently been angry and raged against thy Church (and to this purpose was that chap. 6. vers. 10. how long—? of which see the exposition.) 'Tis time therefore that thou reign and be angry with them for ever. By Nations here I understand all enemies what ever; with whom the 24 Elders— desire Christ to be angry; in those words, thy wrath is come, or let thy wrath come.  
And the time of the dead, etc.] Or the resurrection to wit, is come. But surely Christ revealed this to them in heaven, otherwise 'tis very secret.  
That they should be judged] There the righteous must be acquitted (however must appear before the tribunal) and the wicked be condemned.  
That thou shouldest give reward unto thy servants the Prophets, etc.] To wit, of eternal life; a reward out of free gift not debt; so the Apostle; the wages of sin is death, but the gift of God is eternal life, Rom. 6. verse. last. And though God has promised, life eternal is not a debt; neither is God a debtor, but to himself; but enough. The 24 Elders seem to make two sorts of people of them that were to be judged; some who were to be destroyed; others to be rewarded; these three sorts. 

1 The Prophets (comprehending patriarchs, Apostles, Evangelists)  
2. The Saints, to wit, Confessors, Martyrs, who opposed Antichrist.  
3. The fearers of God's name, comprehending all other servants of God.    
Great and small, etc.] All have the reward alike, and perchance a like reward. So St. Paul seems to say; a crown of righteousness (says he) is laid up for me, and not only for me, but for all those that love his appearance. Because in another book I have touched this point,— and in this page; I'll name the choice proofs of each side, and show the more probable opinion; 'Tis said, one is the glory of the Sun, another of the moon, 1 Cor. 15.41. and so shall be the resurrection; therefore one Saint in heaven is to outshine another. Answ. As Peter Martyr, fol. 579. there is nothing said of the glory of heaven; only as one star outshines another, so the bodies in the resurrection shall much differ in glory from them as they are now sown in corruption. (as vers. 42. speaks) note, 'tis not said, so shall it be after the resurrection; (to wit, in heaven) but so is the resurrection, therefore that place proves nothing. Now to this place I annex that of Math. 22.30. on the other part. We our Saviour says, we shall be like the Angels of God in heaven; now the Angels have but one and the same glory. But secondly, 'tis said every one must receive according as he has done in the body, 2 Cor. 5.10. and it shall be more tolerable for Sodom in the day of judgement then— now if there be differences in punishments, why not in rewards of glory?  
Answ. Because punishments are for desert: rewards out of mercy, who has promised to give the last as to the first, even every one a penny, Matth. 20.13.13. Thirdly, but the Angels differ in dignity (there be thrones, principalities—) therefore we shall perchance in glory; for we shall be like them. Answ. At the day of the resurrection (when we shall be like them) all those offices (which were for the use and service of the Saints and Church) shall be done away (as well as tongues which were for the building the Church, according to 1 Cor. 13.10.) so then all shall be alike.  
Answ. 2. Archangel, and perchance these forequoted are different kinds; to which Christ doth not say we shall be like; now the Angels differ not. But I rather retain the first answer. Fourthly, in my father's house Christ says are many mansions, joh. 14.2. Answ. Many, not divers; for all shall shine as the Sun, Mat. 13.43. Now nothing shines more, therefore all shall be very glorious; yet alike glorious. Thus that in Dan. 12.3. doubtless is meant, for they that be wise are teachers in that place who instruct (as the Hebrew has it) and they that turn many to glory are Teachers too, now the same labourers are to have the same (not a differing) reward (every one his penny) therefore Daniel says they shall shine as the firmament or heaven of stars (which is all one) not as the stars (among themselves) but gloriously as the stars. Fifthly, there is a greater and a less in the kingdom of heaven, Matth. 5.19. A ruler over ten cities, and a ruler over five, Luke 19.19. and 'tis said he that sows bountifully shall reap bountifully,— 2 Cor. 9.6. therefore there be differences of reward. Answ. all these quoted places are to be applied to the Kingdom of grace, not of glory, and therefore prove nothing. The more carefully the Saints employ their talon here below, the sooner they are preferred in the Church, and the greater the preferment. And the more one sows or gives to the Saints, the more temporal blessings God gives him, or the more grace; but enough. The more probable opinion is easily discovered. Christ promises that all his shall be with him, and consequently partake of the same glory, and if the twelve Apostles shall sit upon thrones, so the twenty four Elders do, nay all the Saints shall judge the world, 1 Cor. 6.2. and be glorified together, Rom, 8.17.  
But enough for a digression. I hope no transgression. Ver. 19 And the Temple of God was opened in heaven, etc.] There is no Temple in heaven, but the Church triumphant is here meant; the opening it is the manifestation of its perfect glory, which shall be after the day of judgement (of which john was even now speaking) which is now hid and kept secret.  
And the Ark of the Testament was seen] Meaning Christ, (for the Ark in the Temple typified him) who was formerly seen in earth, (in form of a servant) but now, after the great day in perfect glory.  
And there were lightnings, thunderings, voices, etc.] Here is a Preparation to the fourth vision; and the lightnings— are the punishments to befall the wicked at the last day; God shall rain upon the wicked fire and brimstone, storm and tempest, Psal. 11.6.— these things signify the conspiracy of the elements to take vengeance on the wicked, and may come literally to pass at the last day.     



CHAP. XII. Vision 4. Act. 1.  
Vers. 1. And there was seen a great sign in heaven].  
TO John in a vision, great in regard of the events.  
A sign, to wit a woman clothed with the Sun—] Some read it a wonder, because the woman was wonderfully clothed and delivered. To omit the story of Eve and the serpent, and Mary with Christ persecuted by Herod, (which are here (as it were) represented) doubtless this woman is the Church, (for women as the Church are weak, depending on their husbands, fruitful—) she is in heaven, partly because she appeared so to John, also the Church hath both her original and conversation in heaven, This vision gins (as it were) of Christ's birth.  
Clothed with the Sun] Because the Church is clothed with Christ who is the Sun of righteousness; the Church then in the general shall be ever safe, Mat. 16. the gates of hell shall not prevail against her, yet particular Churches; as Corinth, Rome,— may err and fall away as experience shows.  
Having the Moon under her feet] By it is showed the variable condition of the Church here below, sometimes shining in full light, sometimes scarcely to be seen; but rather here is noted the Churches despising and trampling underfoot all sublunary, vain and perishing things, possessing Christ— by faith.  
And a crown of twelve stars on her head] She professeth the faith of the twelve Apostles (who are compared to bright stars) which is a crown (as it were) to her head: thus the Church is a crowned Queen, and the faith an adorning.  
Vers. 2. And she being with child, cried, etc.] Alluding to women who bear not without pain, nor bring forth without sorrow, the Virgin Mary not excepted. See my Glimpse of Christ's love, page 16.— The Papists cannot tell how to believe that this place any way concerns the Virgin;— Well, the Church cannot bring forth her fruit of Christ without crying, labour, sorrow; the propagation of the Church ever was with great troubles, cares, cries; thus Saint Paul traveled in birth with the Galatians, chap. 4.19. tyrant's make the Church's pain the greater.  
Vers. 3. And there appeared another sign, a great Dragon, having seven heads, etc.] Because he is an old Serpent who has devoured other Serpents, and so becomes a Dragon.  
Red] Notes his cruel, bloodthirsty nature, persecuting the Church. This Dragon is the Devil, ver. 9 the crowned heads of the Dragon are Kings, Emperors, Tyrants, as Herod, Nero, Domitian— for seven is taken for many. By horns, strength is meant; by them Governors, Captains— are meant, as Pilate, Festus— Now ten notes a great many; the Dragon differs from the Beast, chap. 13. (the description of each makes it appear) yet this Dragon begot that Beast, and are somewhat alike.  
Vers. 4. And his tail drew the third part of the stars, etc.] Now follows the action of the Dragon; he by his tail, that is by cunning flattery and insinuation (for Dogs fawn with their tails) drew or enticed many teachers of the Church (compared to stars) to leave their heavenly function, and to fall to humane traditions and earthly cares— yet I rather by the Dragon's tail understand (under several tyrants) many & long persecutions (for the Dragon's tail is his strength) whereby many (at least seeming stars) fell to the worship of Satan: Nay, some faithful teachers too, for a little season; here are things noted first, yet not many years after performed. Esay says, the Prophet that tells lies is the tail, chap. 9.15. Now perchance by Dragon's tail, false-teachers and heretics (as Arrius—) may be noted, who drew many from the faith. Now by this Dragon's means that star chap. 8.10. & chap. 9.1. fell to the earth, I mean the Roman star and Arrius—  
And the Dragon stood before the woman which was ready to be delivered, etc.] Like a hungry Wolf before the fold to devour the Sheep: Peter calls him a roaring Lion (intimating his hungering after a prey, 1 Pet. 5.8.) First when Christ was literally born, he fought to devour him by Herod (when the children suffered for him, before he for the children) and ever since he strives to devour Christ (the manchild) in his members, by Tyrants, Heretics, Antichrist.  
This Act answers to the first four Seals concerning horses, chap. 6. and to the Trumpet, concerning the fire mingled with blood, the burning mountain, the star falling; containing the time from the birth of Christ, to the rising of Antichrist. Now follows comfort in act the second, being answerable to the fifth Seal, of the souls being under the Altar, chap. 6, 9 and to the Angel standing on sea and land, chap. 10.2.  
Vers. 5. And she brought forth a manchild, who was to rule all nations, etc.] The Sex notes strength, thus Christ is the mighty God.  
Who doth feed] that is, rule all nations with an iron rod. as Psal. 2. that is, with a powerful Sceptre; the nations with an iron rod: but his People with his word, or as Psal. 53. in green pasture, as a shepherd, not a tyrant. Is the devil a dragon? So then remember Christ is that strong manchild, who by his power and iron rod defends himself in his members, whiles here below. Note by the woman's bearing a son, many sons, nay multitudes of sons are signified, who first believed.  
And he was caught up unto God, etc.] Christ literally and the Saints spiritually are caught up into heaven, that is defended and protected, and after death (as the witnesses) are caught up, or ascend to heaven out of the danger of the Dragon, his heads or horns.  
Vers. 6. And the woman fled into the wilderness; etc.] Here that is said to be done first, which was not done till afterward; to wit, when the Dragon was cast to the earth, and the woman had wings, ver. 13. To which place I refer the Reader for the interpretation of this verse.  
Vers. 7. And there was war in heaven; etc.] After the manchild was caught up to heaven, and before the scattering of the Church. John in the vision saw the war in heaven, and it signifies how Christ ascending, overcame Satan, destroying his Kingdom bringing to the Saints eternal safety. Brightman applies this to Constantine's suppressing the enemies of Christianity, which in part may hold. But doubtless this war began before; Christ is Michael in this place, for the Angels can't be said to be any other Michael's: though perchance john saw one Angel as Commander of the rest in the Vision. Christ and Satan fought in the temptation, bloody sweat, passion (when our Michael overcame (as Samson) by his death) but especially by his resurrection and ascension (though the whole mystery of our salvation is here shadowed out) he destroyed the Dragon; and to this hour in some sense, the battle from heaven lasts with the Dragon. This Vision was to comfort the Church in her miserable persecutions, seeing at last her Michael prevailed and she in him; now though in the Vision more Angels fought (noting perchance how all his members must fight against Satan) yet Christ doubtless trod the Winepress alone, Isa 63.3.  
Vers. 8. And prevailed not, etc.] Christ sits triumphing in heaven (and in his Church in great measure at this day) therefore there is no room for Satan there. I beheld him as lightning fall from heaven, says Christ; the preaching of the Gospel, and Christ's death cast him out and destroyed his Kingdom. Thus Christ entered the strong man's house (or kingdom) and spoilt it, Matth. 12.29. perchance here is some allusion to Satan's first casting out of heaven.  
Vers. 9 That old Serpent called the devil and Satan, etc.] he is called old, because of a long standing, even before the fall. A serpent because of his craftiness and poison of sin, wherewith he infects the nature of man. A devil, because an accuser and slanderer of the brethren (for so much the Greek word signifies;) Satan, because an adversary and hater of mankind.  
Lastly, he is called the Seducer of the whole earth, etc.] for he hath deceived mankind generally; now this shows the greatness of the benefit obtained by the victory, since such an enemy and his Angels, (whereof Baalzebub is Prince) should be spoilt, (signified by his being cast out of heaven in the Vision); How Christ by his birth and death spoilt Satan, see farther my quoted book. p, 48.  
Vers. 10. And I heard a great voice in heaven, etc.] Here follows the Song of the Church. The great voice notes the multitude of rejoicers, and the greatness of their joy. The cause, because the accuser is cast out; neither our sin, ill conscience, the law, nor Satan, can cast those out of favour who are in Christ Jesus. I mean, their former sin and ill conscience, of which 1 John 3.20, If our heart condemn us, God is greater than our heart, and knows all things; if we can truly say we love the brethren to wit, as the preceding verses speak. Now concerning Satan's accusing, see job 1. from vers. 7. forward. These things being easy to ver. 13 I pass them for brevity sake, with these notes, 

1. The heavenly host call us brethren; the accuser of our brethren, a great dignity.  
2. They rejoice because we shall not be accused; see their love to us, for Satan's accusation could not hurt them, but us, who have not finished our warfare; but now by Christ's victory there is no condemnation to them that are in Christ Jesus, Rom. 8. Of which very largely see my Glimpse of Christ's love, pag. 60, 67. Where the particulars, life, death,— are examined.  
3. Christ manifested his love, power, salvation— when he drew us as a lost prey out of the Dragon's jaws. Of which see the quoted book everywhere.  
4. Though Satan cannot prevail with God by his accusation, yet he stirs up many adversaries in the world against us; therefore we should walk very carefully, for Satan is not dead, though overcome.  
5. The blood of Christ is the cause or means of our victory; by the blood of the Lamb they overcome, (the Lamb and Michael you see are the same, by whose death, passion, resurrection,— the victory is obtained.)  
6. Since Satan cannot prevail with God, but is cast out of heaven and the Church, he'll domineer the more over the nations, the inhabitants of the earth, by making them idolatrous, and bringing woes and miseries on them. woe to the inhabiters of the earth.  
7. Satan's greatest malice is against the manchild, the Church and Saints (whose happiness he envies) but he'll play at small game rather than sit out, disturb the earth rather than do no hurt.   This Prophecy concerns the times of Antichrists rising Anno Dom. 606. and after, when Satan by Antichrist and his Locusts troubled sea and land, Priests and people of Antichrists Church, known by the name of Inhabitants of the earth.  
Vers. 13 And when the Dragon saw he was cast unto the earth, he persecuted the woman &c] Here the persecuting of the woman is renewed by the Dragon, notwithstanding the Church had got Constantine the Emperor (that manchild in some sense) to profect her: for his excessive bounty to the Church did much hurt (as I noted chap. 6. v. 7, 8. about the pale horse) by which means the venom of Pride, Ambition, covetousness, Luxury— was breathed into the Clergy, which ministered occasion of new persecution. Now also Arrrius (whose name is enough to tell the misery of that age) most beyond thought vexed the Church; here the Dragon persecuted the woman, for oft times the Emperors were Arrians.  
Vers. 14. And to the woman were given two wings of a great Eagle etc.] The Church after her many battles with heretics and Tyrants, obtained Constantine to defend her; but by means of that peace brought to the Church by Constantine many sins reigned in the Clergy, and the Church then began to take her flight into the Wilderness; by that time Antichrist arose she was gotten thither, Anno 606. (for her flight was long, therefore she is said to have Eagles wings, which Fowl flies longest and strongest) So that Church which formerly was the woman clothed with Christ, having (as it were) a Crown of Apostolical faith to adorn her, is now fled into the Wilderness; by it we are not to conceive any local flight, as into Arabia deserta, or the like: But the wilderness here is opposed to heaven; now when the woman cast off the graces of Christ and his robes wherewith she was clad, and put on the whorish attire, she so altered her visage that she seemed not the same; thus she became invisible more and more; true there were many that feared God in every Age, but they as the Church in Elias time were contemned and invisible or unknown, rather keeping private in Families then public in Congregations; Now (as we say in our proverbial speech of any thing that is confused (or unweeded or overgrown as a neglected garden—) it is a mere wilderness; so) the Church by reason of her spiritual confusion is said to be a wilderness, though formerly a chaste Virgin. Note the Popish Church hath ever been visible and flourishing, but not this woman, therefore that Church is not this woman, for she became by little and little to live (as those seven thousand in Israel in the time of Idolatry) private and retired, hating the whore and her polluted Garments, Doctrine, Worship, and ways, (though she were perchance in the literal or local Rome, or that spiritual Wilderness.)  
eagle's wings] Note the power of her deliverance, for they have strong wings, not as a small bird— By wings than I understand not so much the two Testaments, by which she preserved herself, but an allusion to that foul who by her strong wings flies far and strongly out of danger; so the Church by faith flies toward heaven or out of danger into some private retiring place (like Elijahs) where she is to be spiritually fed, as he was literally.  
A time, and times, and half a time] So Antichrist shall triumph not for ever, yet not a very small time neither, but a time, yea, and times, known to God, not to us. I conceive (as my Paraeus) by this time the same space is noted as formerly, to wit of 1260. years, which time is given to the reign of Antichrist. So this Antichristian Church of Rome succeeded in the room of this chaste woman, who was fled into the wilderness or gotten out of sight by that time he arose, and abode, and is to abide there till Antichrist leaves off treading down the holy City; God be thanked she hath been in some measure visible a good while, and Antichrists days are partly expired; when their date is quite out, we doubtless shall see the woman much more glorious and visible; for the time of Antichrist reigning is her hiding; and as he decreases, she increases.  
Thus we have heard of Rome's corruption and invisibility in respect of her former lustre for the first three hundred years, which was by degrees, as the Eagle flies, not at once, for the woman was a great while flying into the Wilderness, even from a little after Constantine to Phocas the usurper who set up Antichrist. None (whether Church, Kingdom, or person) is corrupted at once, but by little and little.  
Vers. 15. And the serpent cast out of his mouth water as a flood &c] This flood I understand not to be those Nations, Goths, Vandals, Almans— (who as a deluge came about this time to destroy the very name and faith of Christ, and to carry away the woman: nor by earth do I understand them (though their earthly religion swallowed up persecution by embracing— Christianity) for this helped not the woman, but drove her farther into the Wilderness: for the faith was most corrupted by Arrius and other damnable heretics when they embraced it, so they were for the most part Arrians, or Nestorians—) because John had treated of the Dragons persecuting the woman before, therefore here, by the flood I understand the most wretched heresies (now reigning) vomiting out of the Dragon's mouth, for the Doctrine of the Gospel coming out of God's mouth is compared to streams of water, Joh. 7.38. and so heresies may be well said to be a flood, considering their violence and impurity, for a flood washes the banks— and draws all corruption into it. Now in this Age was Arrius against the Son, Macedonius against the Holy Ghost, Nestorius against the truth of Christ's Person.  
Vers. 16. Yet the earth opened her mouth and swallowed up the flood, &c] Alluding to the old history of the earth's swallowing up Corah and his Company, Num. 16. or to the earth swallowing up the flood which destroyed the World. In sum God used some extraordinary means to destroy this flood, by which the Dragon thought to destroy the rest of the woman's seed, that is, those retired righteous (of which I spoke but now) who withdrew themselves from the Idolatry of Rome. These are described to be such as have the testimony or Gospel of Jesus, whereby (and the blood of the Lamb) they are said to overcome, vers. 11. for the Gospel brings faith that lays hold on Christ, by which all the Saints overcome. Thus we have seen what a furious Creature the devil is against us, and how he makes use of his short time (which he knows is so, seeing the signs of the last times are fulfilled, and fulfilling;) this should teach us to make good use of out short time, which hastens as the weaver's shuttle.  
Verse 18. And I stood upon the sand of the sea] To wit, ready to behold the Beast arising out of the sea, as Chap. 13. or to denote the dangerous and sandy condition of the Age of Antichrists arising, able to destroy (if it were possible) the very elect. Mat. 24.24.     



CHAP. XIII. Act. 3. Vision 4.  
Vers. 1. And I saw a beast rise up out of the sea, &c].  
THis Vision depends on vers. 17. of Chap. 12. as one with it, the act describes the Dragon's war there mentioned, and Antichrists arising, mentioned Chap. 11.7. by the beasts ascending out of the bottomless pit, and agreeing with Dan. 7.8, 11. of the little horn speaking blasphemies, meaning Antiochus (or Antichrist himself) of whom Antiochus was a Type. Now it is usual in Scripture to set forth Empires by beasts, as Dan. 7. where the Assyrian, Persian, Grecian, Roman Empires are so described rising out of the sea, vers. 3. that is, out of Nations, Tongues, People over whom they reign, and from whence they arise, answerable to Rev. 17.15. This beast arises out of the sea here, and out of the land, ver. 11. yet the same one according to the last verse; here is wisdom to count the number of the beast (in the singular number) and that because of Antichrists double form, as King and Priest, having the sword of Paul, and key of Peter, as the whorish Church or queen, Chap. 18.7. 17.3. and false Prophet, Chap. 16.13. clothed with the spoils of the Roman Empire, and pretended Vicarship of Christ, or as a Tyrant and seducer. Let then the Papists feign an Antichrist to themselves to be begotten of a Jewish woman of the Tribe of Dan, by some evil spirit to reign three years and an half, and to fulfil literally all things spoken Antichrist, in this Book, we have found the man sitting in the Temple of God, even for God—  
Out of the sea] To wit the bottomless pit, out of which the Locusts came, chap 9 3. and chap. 11.7. out of which the beast ascended; yet John saw the beast arising out of the sea in the Vision, noting the Pope's arising out of the sink of hell, by the means of Phocas the intruder; thus the Sea of Rome is the sea of the beast, or perchance that flood of the Dragon is the sea out of which Antichrist arose. Now though Councils and Bishops of Rome condemned Arrius— yet through the Devil's enticements they set up Antichrist as chief Priest and King of Bishops, (though for a long while the Bishops of Constantinople and Alexandria— were his Corrivals) Nay to that height by degrees he arose that he would not be present at any Eastern Council but by his Legates or Ambassadors, lest the Emperor being present he should be forced to give him place.  
Having seven heads and ten horns, &c] This Beast is very like the Dragon, but that the Dragon wore his Crowns on his heads, this on his horns; by horns strength is noted, who these horn be, Rev. 17.9, 12. makes known, to wit, ten Kings, and the seven heads are seven Mountains of Rome (for she was built upon so many) to which chapter I defer the interpretation of this place.  
Blasphemy] The Beast will not wear his horns himself, but his ten horns or Vassal-Kings shall; on his own head is blasphemy, not openly written, yet plain enough, for all his Religion and Doctrines are such against God and Christ.  
Vers. 2. And the beast which I saw was like unto a Leopard etc. The word in Greek signifies a she-Leopard, which hath a speckled skin, and very odoriferous, swift, and subtle. Thus the Beast is something like a monster compounded of a Leopard, a Bear and Lyon. The Church of Antichrist is spotted as the Leopard, being a minglemangle of divers Heresies, Superstitions, Idols, Traditions— consisting of several Orders, Sects, Clergy men; it is very odoriferous, full of the sweet smells of honour, riches— it is very swift, for after the world was persuaded that Rome was the seat of Peter, that sea of Rome quickly swallowed up all— it is crafty, so Antichrist is a false Prophet, full of cunning deceits, gaining home much riches by this means. Now he is like a Bear in the feet; her feet are flat, large— by which the stability and firmness of Antichrists Kingdom is noted, this Creature hath sharp nails, which it fastens into the ground and so goes more firmly. Now these feet are the large grants of Emperors, Canons of Councils—  
His mouth as the mouth of a Lion] Now thus Antichrist roars in his Bulls, Excommunications— and devours very much as the Lion; who knows not the devouring Inquisition of Spain, and the covetous Clergy, forgiving any sin for money?  
And the Dragon gave him pour] All these things will I give thee, said he to Christ. Now all lawful power is from God, but the Beasts is as his key, chap. 9 usurped and unlawful; the Dragon's power is his malice, deceit, power to hurt (God permitting.)  
And his seat] Or throne. Satan is the Prince of this world, and the Pope his Vicegerent or Vicar.  
And great authority] Thus Antichrists coming is after the working of Satan with all power and lying wonders.  
Vers. 3. And I saw one of his heads were wounded to death &c] Here is the weakening of the beasts power treated of (understood by the Beasts head being wounded) which Brightman doth refer to the Barbarians (Goths, Vandals, Hunni, and the like) sacking Room; for by the space of 42. year she was by them taken and spoiled, no less than five times, but the wound was healed by Belisarius and Narses (too famous Captains) who drove the Barbarians out of Italy, and restored the Pope with enlarged dignities and power by command of Justinian the Emperor; but in this sense the wound of the Beast is healed even before Antichrists rising which was not till after, to wit, at the reign of Phocas who exalted Boniface the third to the Chair; this wound therefore with my Pareus I refer to the great schism of Popes, Anno 1378. wherewith the Papacy was afflicted more than 40. years when almost Antichrists kingdom was ruined, (this wound the Dragon (not enduring the Beasts pride) gave (God permitting) as a punishment;) for two or three Popes strove together for the Popedom, so that all was endangered; now also Jerom of Prague, and especially John hus in Bohemia began to stir: two witnesses of the Gospel, which increased the deadly wound: But the Council of Constance strove to be the beasts Chirurgeon, causing the two witnesses to be burnt, displacing three Antipopes, confirming Martin 5. the Bohemian war in behalf of the witnesses (which opened the wound wider) is hushed up upon terms, they being allowed their conscience in many things; now Luther and Melancthons' preaching like a sword wounded; but now some King's command upon pain of fire and faggot men to obey the Beast; now many massacres healed the wound, and many notable Jesuits, as Cajetan, Faber, Staphylus— applied their skill, who by writing, boldness, and craft, have been (with many others) the Pope's best Physicians at all times; and our own dissensions (says my Pareus,) have been as wine and oil poured into the wound to heal it.  
And all the earth wondered after the Beast] They wondered after the Beast, (I mean his followers) before he was wounded; but perchance the healing might increase admiration; they wondered at the seat of Peter, at the keys (though false,) at his power (though from Satan,) and even worshipped the Beast as God.  
The whole earth] Here observe 

1 The admirers are men of the earth (not Saints.)  
2. The admiration is general (their Catholic Church admires after him, meaning the Romish.)    
Vers. 4. And they worshipped the Dragon which gave power unto the Beast &c] To wonder thus after the Beast is to worship the Dragon; for religious Worship and admiration (in this sense) is to be appropriated only to God, thou shalt worship the Lord thy God and him only— Deut. 6.13. Now it is to be feared (for it is certain) these admirers give divine Worship to the Beast: for they say, Who can war with him? Who is like him? as if they had took up that of the Prophet, Who is like the Lord our God? Esa 40.18 or as Paul, Who hath resisted his will? Rom. 9 19 So who can war with the Beast? Thus he is called Antichrist, that is, against Christ, exalting himself above Kings, nay Angels, being called by some Jesuits, God upon earth. Now though the worshippers excuse themselves when they worship Antichrist and his Images, Crucifixes— and say they worship God— I answer as Saint Paul, 1 Cor. 10.20, the things which the Gentiles sacrifice, they sacrifice to devils, not to God; yet I believe they aim at God in their sacrifice. But enough.  
Vers. 5. And to him was given a mouth speaking great things etc.] By the Dragon; for he gave him this power; now by his speaking great things and blasphemies, great blasphemies are understood as Antiochus in Dan. 7. did ver. 20. who afflicted the Jews, as Antichrist the Christians.  
To do] That is to rage and destroy.  
Forty and two months] Then the Beasts power is not absolute, God hath set him a time; by the 42. months the time of the Beasts treading down the holy City or Church is signified, as chap. 11. then the Beast shall rage's but 216. years more: but last to the end.  
Vers. 6. And he opened his mouth in blasphemy etc.] Calling himself God upon earth, Christ's Vicar, Peter's successor highest Priest, having the keys of heaven alone— forgiving sins, and taking a was (as he teaches) iniquity from the world— his blasphemies against God, his Tabernacle, and them that dwell therein; against God: for he opposeth and exalteth himself against all that is called God (whether they be Judges (as Magistrates) or Angels, for they are called Gods) or that is worshipped, showing himself that he is God— sitting in the Temple, or instead of a Temple, God and Oracle. Thus he arrogates to himself the name and worship of God; against his Tabernacle, that is, his Church, above whom he exalts himself as head and Lord thereof; or against the flesh of Christ (that Tabernacle of the Deity) whom he says he can create with some few words in the Sacrifice of the Mass; also he utters his blasphemies against the Office of Christ, boasting himself to be the greatest high Priest, when Christ is called but the great high Priest.  
And them which dwell therein] His Tabernacle is chief his Church against whom the Beast blasphemes, not only against the Church and Saints on earth: but against the Saints and Angels in heaven; for he exalts himself above Angels; also obtrudes false worship upon the Saints and the Angels (the Inhabitants of heaven) for his own gain sake, setting them over Towns and Cities, Horses, Hogs, as Tutelar gods, as the Heathens did.  
Vers. 7. And it was given to him to make war with the Saints] Here is another usurpation of his power; this also is spoken of the little horn, Dan. 7.20. that Type of Antichrist to which our Gospel- Daniel here alludes. This is the war spoken of chap. 11. with the two witnesses that is many (as is said) alluding to Moses and Aaron (who were instead of a thousand) this war is to last but 42. months, of which already. Note the Beasts swords (usurped) are two, secular by Kings and Emperors, but Chief Ecclesiastical, by Bulls, Excommunications, and hissing Sermons against the Saints, condemning them as Schismatics and Heretics. Now as here the Beasts rage's lasted 42. months, so the little horn warred with the Saints till the Ancient of days came, and judgement was given the Saints, Dan. 7. Now this is the last judgement. Note the Catholic state of the Beasts power, it was over all kindreds, tongues— these are the wonderers already spoken of vers. 3. remember Christ's flock is a little flock.  
Vers. 8. And all that dwell upon the earth shall worship him etc.] Here is a most comfortable restriction; the worshippers of the beast are not all (Christ hath his people) but Inhabitants of the earth, contradistinct to Saints, whose conversation is in heaven, & whose names are there written, being elected. Now if none of the Beasts worshippers have their names written in heaven, there is no salvation for them in the state they are in; God be thanked we follow not the Beast; this is one sign we are written in the Book of life, of the Lamb, because we were elected to life through him.  
Slain from the foundation of the world] To wit, in the eternal purpose of God, and by promise: that the seed of the woman should bruise the Serpent's head. Thus the efficacy of Christ's death was to the Fathers by faith, before his actual slaying, typified out by the sacrifices.  
Verse 9 hath been oft spoken of.  
Vers. 10. He that leadeth into captivity shall go into captivity] this may comfort the Godly; for Antichrist (though he lead his own worshippers to destruction, and domineer over the bodies of the Saints) yet he shall be led into captivity, by being cast into the lake of fire, chap. 19 in the mean time they need patience to conquer withal.  
Vers. 11. And I beheld another beast coming etc.] Doubtless it was the same Beast, as is said, but called another, because of another form, See vers. 1.  
Out of the earth] Hear the original of the Beast is treated of, who came out of the bottomless pit before; now by his coming out of the earth is meant,  
First, That this Beast is not so terrible as the sea monster before spoken of; land beasts are more familiar to us.  
Secondly, This notes the ignoble and earthly rise of the Beast; the Pope was but a poor Friar first, the Cardinals once but Deacons employed about the burial of the dead of the City of Rome, though now fellows for Princes; but here perchance is noted how that muckle, trash, money— is that about which the Beast and his worshippers are most employed, and which is the usual cause of their arising and preferment.  
Having two horns like a Lamb] You see the Beast seems no way terrible; looks like a Lamb, like Christ, as if he were his Vicar, and servant of servants, yet in speech he is like the Dragon. Remember the Lamb had seven horns chap 5.6. this Beast but two, because he hath not the true Lamb's strength, nor his meekness and truth, for he speaks as the Dragon; by which we are to understand the Beasts false Doctrines, as Justification by works, Satisfactions— also his blasphemies against God, the Temple, and Saints, nay, and Scripture, saying it is so far true as it is confirmed by him and his Church— therefore this Beast is truly called a false Prophet chap. 16.13. teaching doctrines of devils.  
Vers. 12. And he exerciseth all the power of the first Beast before him &c] Doubtless here Antichrist as a deceiver— is described. Now the whole series of Popes is here meant, who have usurpedly exercised the power of the Beast already mentioned; perchance the Cardinals arising may be here noted, who as a second Beast exercise the same mentioned power of the former Beast, and that before him and by his authority; but these are better comprehended under the notion of Locusts: otherwise this Beast might have been called another, yet the like (for that begot this) and yet arose after the other, for these Cardinals were once scarce Parish Priests, and in time are after the Pope; however the series of the Popes have made (and so have these Cardinals) the earth or the Inhabitants thereof (in the forequoted sense) to worship the former wounded (but healed) Beast: that is, the Pope as a deceiver— here causeth himself to be worshipped as a secular Prince: Or these Cardinals as a second Beast (yet in some sense the same with the former) cause the former Beast (or Pope) to be worshipped of all the admirers and wonderers: of which already.  
Vers. 13. And doth great things, so that he maketh fire come down from heaven on the earth] Antichrist shall deceive (if it were possible) the very Elect. Wonders and miracles have ceased (the Church being built) and now they belong to Antichrist, not to the Church of Christ. Now one of his great signs is:  
He maketh fire to come down from heaven] Whether alluding to Elias or Satan in Job 1. it matters not; 
2 King 1.  for certainly he would be accounted a man of God, though his working be after Satan. Now the Pope— does not literally do this, no more than the Disciples removed mountains, yet they did very great things, and were the true Disciples, as the Pope is the Beast, although he literally bring not fire from heaven, since he does other great signs belonging to Antichrist; yet the Spirit is likened to fire, and so descended and lighted upon the Apostle; now the Pope takes upon him to give the Spirit in consecration and forgiveness of sins; and as Satan destroyed Jobs sheep by fire, chap. 1. so this Beast destroys Princes by thundering Excommunications.—  
In the sight of men] That is openly.  
Vers. 14. And deceiveth them that dwell upon the earth by those miracles which he had power to do &c] Thus Antichrist is a seducer, but not of Saints, but of the Inhabitants of the earth. Thus God punishes them that desire not, nor receive the truth to salvation; the Saints rely on Scripture, and with the Bereans examine all things, and so are not deceived; miracles must not prove the faith nor truth then in this Age. Now follows the grand Idolatry of Rome; his worshippers are commanded to make an Image (or Images, for that is the meaning of it) to the Beast, not of the beast, but of the Father, Son, Holy Spirit, Marry— so that the Beasts kingdom (you see) is a kingdom of Images or Idols; thus the Pope commanded his Worshippers to do.  
Vers. 15. And he had power to give life to the Image of the Beast] Satan gives the Pope this power; thus though the first Bishop of Rome had his power from Christ (as also Aaron had from God) yet the Pope (now a beast) hath his usurped power (as also Caiphas) from Satan, by which the one condemned (or helped to forward it) Christ, the other Christians. But how can the Images speak? Why, remember the worshippers pray to them, sacrifice to them, confide in them, believe they help them— thus the Beast and his Locusts persuade the wonderers: so in some sense you see the Images have life— (as Bell and the Dragon had) they applying that to the Image which is in the party represented in some sense.  
And cause that as many as will not worship the Image be slain] This the Pope or Antichrist causeth. Babylon's Law is universally to be observed by all Romanists, Whosoever will not fall down and worship the Image, let him— Dan 3.5, 6. Constantine the Pope caused John the Emperor of the Easts General to be slain; and his Master the Emperor to be deposed because of this: viz. refusing and prohibiting the Image of the Beast to be worshipped.  
Vers. 16. And he causeth all to receive a mark in their right hand or in their foreheads.] Christ sealed his (as is said ch. 7.) now Antichrist imitates the mark is nothing but the confession and acknowledgement of the beast.  
In the right hand] Meaning by oath, for lifting up the hand is meant, or swearing to obey the Pope, and openly profess his worship (meant by having the mark or character in their forehead, as chap. 7. I have noted.) The laity adore the beast and worship the image, but there is a most strict tye (of oaths and vows) laid upon the Clergy.  
Vers. 17. And that none might buy and sell, but he that has the character of the beast, etc.] This is to be understood of a spiritual traffic. Now the Priests, Jesuits and Bishops (sworn vassals of Antichrist) are the only merchants to trade in the sea of Rome. None else may preach, sell the wares of Masses, absolutions— for it is a money matter. Yet literally Martin the fifth in a Bull commanded, not so much as any commerce to be had with any that professed not themselves servants to the Romish Church; that is, that had not the badge or mark of the beast.  
Vers. 18. Here is wisdom, let him that hath understanding count the number of the beast, for 'tis the number of a man—] The character differs from the number of the beast; the former chiefly belongs to the Clergy by Oaths and special Vows, the latter is more general to all the laity to acknowledge the Kingdom and Religion of Antichrist; (for the character seems to look at the spiritual merchants specially) the holy Ghost propounds it as easy to find out this name, being but the number of a man, or for a man to reckon; then the finding it out, is commended for wisdom to stir up people to reckon and search to find it. Now if John received the Revelation in Hebrew, than the number must be in Hebrew, and this fits in,  ש ו נ ז ם ר Romanus, a Roman. 666. 300. 6. 50. 70. 40. 200.   
For the beasts seat is Rome (of which more in its place.) Put john writ in Greek. See then the word λ α τ ε ι ν ο ς  30. 1. 300. 5. 10. 50. 70. 200. 666. The former our john Fox found out; Ireneus 1400 years ago the latter. But since the Latin tongue was known much in john's time; perchance the Spirit might show it to john in that tongue of which they so boast, and have their prayers, m●sses— in it. Now the Pope commonly ascribes this name to himself, v i c a r i u s  g e n e r a l i s  D e i  i n  t e r r i s. 5. 1. 100   1. 5.         50. 1.   600.  1.  1.       1.  Christ's Vicar general in earth. 666. The numeral letters of these names make up 666. I have examined the Papists objections against Luther's name out of Pareus, but find their objections nothing to the purpose. This name and the Pope's practice according to every passage in this book concerning him, show him to be Antichrist, that sits pretended head of the Church.     



CHAP. XIV. Act 3. continued.  
Vers. 1. And I looked, and lo a Lamb stood on Mount Zion ..  
christ is the Lamb who stands as a watchman looking to the Church's safety. Mount Zion is the Church which cannot be quite removed, but stands fast for ever; for the gates of hell shall not prevail against it; the Mount is high, so the Church is advanced many ways. The 144000. are the sealed ones chap. 7. Now Christ appears after the cruel beast, to show he had not, nor should devour all; Christ had a Church of sealed ones (though the woman were (as it were) quite fled.) Thus Christ, as in the time of Elias, has his people before Luther, on mount Zion 144000. This standing on mount Zion belongs to all the time from Antichrist, or the beasts rising. Thus the latter part of the Act is comfort against the woman's flight and the beasts arising.  
Having his Father's name written in their fore heads] His, to wit, the Lambs. Now as the beasts followers had their character, so Christ's have theirs, openly professing true Religion and separating from Idolatry.  
Vers. 2. And I heard a voice from heaven] As chap. 7. v. 9 where a multitude clothed in white robs sing praises to God; so now the harpers, some of the same company.  
As the voice of many waters,] That is, of many Nations, Ch. 17.15. the waters are Nations, Tongues, People; who being redeemed by Christ, sing praises to him, (not as if these were the very Nations, or waters over whom the whore sitteth, of whose salvation I doubt.)  
As it were the voice of thunder] Denoting the vehemency of the joy and praises of the blessed, compared to thunder.  
And harpers, etc.] Where note here is mention made of two companies; these are a company of martyrs and professors who died before Antichrists arising, and sing before the other company.  
Vers. 3. Singing as it were a new song] To praise God, I perceive is great part of the joy of the heavenly inhabitants; a new song, is an excellent song. See chap. 5.9. expounded. Note that the 144000. are the remnant of the woman's seed mentioned Chap. 12. who were to make war with the beast, Chap. 13. who were not as yet received into glory (for here some things are spoken of them, as if they were yet on earth, to wit, their docibility.)  
Before the throne, and before the four beasts, and the Elders:] Then observe this voice was in heaven, the voice of the Church triumphant, though distinct from the Elders and beasts, they being the faithful of the Jewish Church and of the Primitive Believers (as is observed already) these sing before the beasts and Elders who were in bliss before them. Note the hundred forty thousand are said to stand upon mount Zion; but when Antichrist arose; or thereabout.  
And no man could learn that song, but the one hundred forty and four thousand which were brought from the earth.] Learning belongs to this life, not to heaven; Note the sealed ones are docible, the adopted are taught of God; they know only the mysteries of God, or the harper's song. The new song then being the serving and celebrating the name of God, is to be learned by God's children, imperfectly here, perfectly hereafter. Note the harpers, beasts and 24 Elders are all before the throne, therefore partakers of the same glory, and all follow the Lamb, because redeemed from the earth, to wit, by the efficacious blood of the Lamb.  
Vers. 4. These are they who are not defiled with women, for they are Virgins, &c] Marriage does not defile (though Jerome was against it, extolling Virginity) being the means to keep men undefiled, and Gods own ordinance; these harpers were a very great multitude, who are called waters therefore; now 'tis improbable they should be all real Virgins; but Virgins are those, not polluted, whether in wedlock or single life, who especially have not been defiled with spiritual fornication with the whorish woman, chap. 17.2. These are opposed to the inhabitants of the earth who are defiled; but the harpers are holy— and follow the Lamb, Christ.  
Whether so ever he goes, &c] The servants of Antichrist wondered and followed the beast, chap. 13. these, the Lamb, and serve him night and day.  
Hence observe (after the resurrection) there will be motion in heaven; and now is, in its kind.  
Secondly, all the Saints are to be where Christ is according to his prayer, therefore all the Saints follow the Lamb a like— and partake of equal glory; of which largely already. These be the first fruits to God, that is holy; for so were the first fruits in the Law; and bought and redeemed from among men, so are all the Saints as well as these; therefore this is but a privilege common to all the Saints of heaven.  
Vers. 5. And in their mouth was found no guile, for they are without spot before the throne of God.] To wit, now in heaven: for now they are without fault (having washed their robes (by faith) in the blood of the Lamb) before the throne, to wit, God's Majesty in heaven; the being before the throne is the cause of their bliss.  
Vers. 6. And I saw another Angel flee in the midst of heaven] An Angel for many Angels, who represent Preachers of the Gospel. And now another state of the Church is to be looked for: This Angel is conceived to be Wickliff, Professor at Oxford who Anno 1371. preached the everlasting Gospel against Antichrist. He writ many volumes; which came to other nations and people to read; to him many witnesses were raised suddenly.  
Midst of heaven] shows the imperfection of the doctrine at first, not quite heavenly, nor quite earthly; men see not so clearly at first when Reformation gins.  
Having an everlasting Gospel,] Because it cannot perish, but in Wickliff's successors continued. So the word sowed cannot return in vain; in a state it continues here, and in heaven for ever. 'Tis a folly for Antichrist to strive to suppress it.  
To preach to the inhabitants of the earth, etc.] Sworn vassals to Antichrist. Therefore at first the success could not be imagined to be great, for the task was very hard. The substance of his preaching was, that God might have the glory, not the beast nor his image Because the hour of his judgement is come, to wit, of his giving understanding, grace and judgement of the truth: or rather because the day of the great judgement is at hand, of which anon.  
Vers. 8. And another Angel followed, saying, with a loud voice, etc.] The rest of Vers. 7. being plain, I omit. This is conceived to be Luther to whom many witnesses were joined.  
Babylon the great City is fallen, it is fallen, etc.] That is, shall suddenly fall, and assuredly fall. Now the Caldean Babylon is not here meant, but that which then ruled over nations, 2. That which was to be the seat of Antichrist. 3. That defiled all nations with fornications; but this was Rome plainly. Neither did heathenish. Rome ever make merchandise of souls; but Popish Rome, chap. 18.13. A most plain argument, that not heathenish, but Popish Rome is here meant; also this Rome (I mean the whole Antichristian Church) has more kept the people of God in bondage, then heathenish Rome. But I speak to Believers; therefore will use no more arguments here; is fallen, twice said to note the certainty of it.  
That great City,] To wit, Rome, or the Church of Rome; which in this Angel's time began to fall in many places, as Germany, Saxony.  
Because she made all nations drink] You see Rome is the mother of spiritual whoredoms.  
Of the wine of her fornication,] So called first, because Idolatry is more pleasing to man's corrupt nature, than the true worship of God. 2 Because one may soon be drunken and overcome by it, 'tis a bewitching sin.  
Of the wrath of her fornication] So called, because it brings Gods judgements and wrath.  
Vers. 9 And the third Angel followed them, saying with a loud voice, etc.] To wit the successors of Luther, as Bullinger, Calvin, Zanchius— who with a loud voice, that is courageously, forbade the worshipping of the beast upon pain of God's wrath. As  
Vers. 10. The same shall drink also] They that love the wine of Idolatry, must pledge in the wine of God's wrath; without mixture, without allaying with water, that is, without mercy.  
Of his indignation and anger] To wit, in the seven Vials, of which in order.  
And he shall be tormented] This should dehort from Idolatry. The Verse being plain for brevity-sake I pass.  
Vers. 11. And the smoke of their torment] To wit, the smoke of the fire of their torment, ascended; it seems hell is below.  
For ever and ever.] See Drexelius of eternity; Concerning the beast, Image, mark and name, is already spoken. Now to vers. 13. is easy and comfortable.  
Vers. 13. Blessed from henceforth are the dead which die in the lord] Not only from the hour of death, but from the preaching of the three Angels, for now Reformation teaches purgatory is a lie. Now men believe the truth, henceforth men die in the truth, in the Lord, & for the Lord; That is, for his cause (there is no salvation then to them that are not in Christ). Hence learn, is there such torments for Antichrist? Here then is good ground for the Saints patience a while under trial. Are they blessed that depart in Christ? then death's not the end of all. The death of the body under tyrants, hurts not the soul of the Saints. Lastly, it is infinitely more comfortable dying since the Reformation (by the three Angels—) then in the days and Church of Popery; blessed be God; but enough till vers. 14.  
Vers. 14. And I looked, and behold a white cloud] Behold the great day, and Christ on the cloud. Now the Saints shall (henceforth) be perfectly happy; and the good works of all their former life (which are said to follow them, not go before them, as the cause of glory) shall through mercy and grace crown them for ever. Yet perchance that verse may be taken thus, writ, to wit for the Saints comfort, and as a thing remarkable; from henceforth blessed are the dead, to wit, since Reformation by the three Angels, for now purgatory-lyes are confounded; and men are taught to be presently happy after death, and are taught justifying faith which brings comfort at death; now men are taught works follow the workers to heaven, not to justify, or save absolutely; yet they follow, for Christ out of mercy and promises annexed to good works, will reward them with glory. This white cloud signifies Christ's divine Majesty: for God because of his heavenly power, is often in the Psalms said to ride on the clouds. But here Christ comes according to his promise, Math 26.64. upon the clouds to judge the world; the clouds being his throne. Thus comes in Act fourth containing comforts for the godly, showing the joyful change of the Church's afflictions at the day of judgement.  
Having a crown of gold upon his head, etc.] This notes Christ's Kingly Majesty.  
As the sharp reapers sickle in his hand] notes his judging and destroying the ungodly (as it were mowing them down) at the last day; for the sickle is to reap the ungodly.  
Vers. 15. And another Angel came out of the temple] Noting the desire of Angels and Saints at the last day to see the destruction of the wicked. Which Angel John in the Vision saw coming out of the temple, viz. heaven.  
Thrust in thy sickle and reap,] Judging is the office of Christ, yet the Saints and Angels shall come with Christ, to wait on him, and approve his righteous sentence.  
Thrust] Desiring Christ (not commanding) to do his office.  
Because the time is come, etc.] To wit the time prefixed in the counsel of God to judge the world, which the Angels and Saints (noted by the Angel coming out of heaven) knew, because they saw Christ on the clouds as on a throne; and the signs of the last day, fulfilling, and fulfilled.  
To reap] To gather the good into heaven (the barn) the tares in bundles for the fire.  
The harvest is ripe] The measure of the Church's miseries, and the sins of the wicked was full.  
And he that late on the cloud thrust in his sickle on the earth, &c] Thus Christ fulfils the desire of the Saints, and reaps the earth, saying, come ye blessed: go ye cursed; thus the harvest is the end of the world, Matth. 13. The reapers are the Angels; yet Christ is said to do what they do, because they act by Christ's authority.  
Vers. 17. And another Angel came out of the temple which is in heaven, etc.] Heaven. Noting how Angels shall be reapers and gatherers of the vintage, (the wicked—) Yet perchance Christ is here meant, to whom power of the sickle or judging is only committed. Note all over this book several persons come in acting as in some Comedy.  
Vers. 18. And another Angel came out from the Altar, which had power over fire, etc.] In the Vision, that is, out of heaven from God. Yet Christ is the Altar, from whom, and by whose power the Angel's act at the last day. This Angel (so all the Saints, as is noted Chap. 6.10. cry how long?) hastens the judge who is not slack to reap the earth, and gather the sour wild grapes thereof; meaning the wicked; for the good grapes in Scripture and the vine are taken in a good sense; but the grapes of the earth (as the grapes of Gomorrah) in a bad sense.  
But why doth the Angel who has power over fire demand this?  
Answ. Because God by the Angels will cast the wicked (or grapes) into hell fire; now the Angels have power over fire thus; to wit, by Christ's command to burn the grapes, tares, wicked. Also perchance over particular elements.  
Verse 19 And the Angel thrust in his sickle— and cast the Vine of the earth into the great Winepress] To wit, into hell. For as clusters are trodden in the winepress, so the reprobates in the lake of hell.  
Vers. 20. And the Winepress was broken which was without the City] To wit, Heaven, of which City in ' its place, chap. 22.15.  
And blood came out of the Winepress] Alluding to the blood of the grape called so in Scripture; Noting the bloody, that is, horrible punishments to befall the wicked in hell, that spiritual winepress.  
Unto the horses bridles, &c] Innumerable multitudes of clusters are to be pressed of all the wicked from the Creation (which however shall be quickly done) that in the Vision the blood flowed a thousand six hundred furlongs, each furlong being a hundred twenty five paces, able to make a sea of blood. Now Christ uses no horses: but the blood in the Vision so streamed out as it would have run a great many miles for length (understood by furlongs) and reached the bridles of horses for depth, had there been any. Perchance alluding to Conquerors, who after a battle ride up in the blood of the slain, to view the enemy. Thus the Antichristian Tyrants road to see the Martyrs die. Thus Christ triumphs over them.     


CHAP. XV. Vision 5.— being but a Preparation to the Vision.  
Vers. 1. I saw another sign]  
JOhn was informed by many signs or visions, one expounding another. The acts of which bring at last (ever) either joy to the Saints after sorrow, by showing heaven, Angels, Martyrs, and their bliss and protection, or destruction of the adversary. To this purpose the Reader may see this book speak.  
In heaven] So John saw them in heaven: which were to be performed on earth on the Antichristian Church.  
Great] shadowing out great things.  
Admirable] shadowing forth the admirable judgements of God.  
Seven Angels] meaning a perfect company; these note ministers in the Church, by whom God in some sense pours forth his wrath, as in some sense he did by the witnesses, chap. 11.  
Having the seven plagues] Of which see ver. 7.  
Last plagues] because to be poured out in the last age when Popery declined much.  
Filled up] The Plagues are to continue in the several Angels till the judgement day, when the Archangel shall sound and the wicked have the full wrath of God on them for ever.  
Vers. 2. And I saw as it were a sea of glass mingled with fire, etc.] A sea of glass, as ch. 4.6. the word is noted, brittle as glass, troublesome as the sea: full of fiery persecutions, afflictions, contentions in which the Saints are involved. Of glass again, because all the actions of men there are apparent before God & the throne But behold many Harpers praising God for his judgements or seven vials to be poured out justly on the wicked! behold a company standing as Conquerors by faith on the sea or world! They overcame the Beast his images, mark of subjection or obedience, and the number of his name; of all which already, chap. 13. Here note, the beast is in the singular number, therefore but one, though of two forms, chap. 13. Observe, many Saints had obtained victory over Antichrist already, the seven vials not being poured out, which would not be suddenly finished when pouring out; therefore the Papists lie saying Antichrist should rage's but about four years. These harpers are not only to be taken for those, chap 14.3. who congratulate the 144000. standing with Christ on the mount, but are to be taken for the Church militant (as Brightman observes) rejoicing and singing of Songs of praise, as Moses did for victory over Pharaoh: so these over the national name of the beast; for the word in Greek is overcoming as it were now in earth, though it be represented to john in heaven; having the harps of God in the Vision, meaning excellent harps.  
Vers. 3. And they sang] so it seemed to John, yet there are not tongues, lips, nor voices— as yet, enough in heaven to make music; but this is spoken to our capacity; yet the Saints most sweetly and joyfully (but as spirits) praise God in heaven.  
The Song of Moses] Exod. 15. or like it.  
And the Song of the Lamb] as oft before. 'tis a Song composed of many places of Scripture together; by which you see the way to praise God is out of his lasting Word.  
Thus his Word endures for ever in heaven, and praises out of his Word.  
Thou King of Saints] God in a peculiar manner is their king, and they his subjects.  
Verse, 4. Who shall not fear thee] (not Antichrist.)  
Being only holy] The Popes unholiness is here reproved.  
All nations shall] Some of all nations upon Antichrists declining.  
For thy judgements are manifest] In weakening his kingdom, by the preaching of the Word, making him odious: This the Harpers worthily pronounce.  
Vers. 5. And after that I looked] to wit, after the Song as an interlude.  
And the Temple of the Tabernacle of the Testimony in heaven was opened] Alluding to the literal Temple: the meaning is John saw heaven open, out of which came these Angels. There is no mystery in it, but Antichrists judgements proceed from Christ the Highpriest of the Tabernacle.  
Vers. 6. And the seven Angels came,— having seven plagues,— clothed in pure white linen] White linen notes their heavenly Purity.  
With a golden girdle] So Christ had, chap. 1.13. noting his Majesty, and Diligence which his servants the Angels have,— ready to execute his pleasure; Or this imports the decency of Angels, who assuming bodies or appearing in bodily forms for our sakes come not naked: but clothed as the Priests by God's command in the law.  
Vers. 7. And one of the four beasts] Of these is spoken, chap. 4. it matters not which of them gave the seven Vials, perchance he that was nearest (not Peter as the Papists think) Thus much is apparent; the Church desires God's judgements to be hastened upon Antichrist, as chap. 6.10. upon tyrants, O Lord how long? the beasts resemble the Gospel Church: now they especially desire it, being greatest sufferers.  
Vials] noting the vessel, holding as much as a man can drink at a draught, but doubtless these were great ones: noting God's great judgements.  
‛ Golden] Noting the justness of the judgements; though then John saw Vials in the Vision, they noted the cup of wrath and fury spoken of in some sense chap. 14, 10.  
Vers. 8. And the Temple was filled with smoke, etc.] Not a cloud, as 1 Kings 8.10, 11. but smoke, noting how the Church (of Rome) was to be filled with darkness and confusion, and consequently wrath of God. Which though formerly it were in the Romish Church (not of new) yet now it began more plainly to appear, after the light of the truth; that no man could enter into heaven above (noted by the Temple) because of darkness of ignorance and sin; nor could enter into the Church to receive light (because nothing but blindness and darkness) till the seven plagues were passed, that is never: for the seventh Angel is the Archangel at the last day; thus none of the beasts worshippers have light, nor can enter into the Temple of heaven, in the state they are in for ever. But Christ we hope will call many of them home, as that great City or Church of Rome decays.— Thus fare the introduction to the fifth Vision. The smoke comes from God's glory and power: and the blindness from God as a righteous judgement.    


CHAP. XVI. Vision 5. Verse 1. And I heard a voice out of the Temple, saying to the seven Angels, go, etc.]  
FOrmerly two witnesses chap. 11. that is a few, were raised up against Antichrist. Now seven, that is, very many, who by their preaching— shall as the witnesses cause Vials of wrath to be poured upon Antichrist. We have heard of the Beast against the witnesses Chap. 11. the Dragon against the woman Chap. 12. the Beast against the Saints by war Chap. 13.— and suffering none to buy and sell but his spiritual Merchants: not follows a strange change; Judgements for the Antichristian company.  
Beast and Merchants go] There is Commission:  
Pour out] not drop, aggravating the punishment.  
Pour out his vial upon the earth] Leave none at all in the vessel upon the earth, in vers. 2. these Angels note ministers.  
Vers. 2. And the first went and poured out his Vial upon the earth] Note the readiness of the Angels in obeying the Lord, whose voice out of the Temple or heaven commanded them even now, ver. 1. On the earth, that is, the inhabitants of the earth, or worshippers of the beast.  
And there fell a grievous noisome sore upon the men which had the mark of the beast, etc.] To wit, on Antichrists markked ones. 'tis an allusion to the first Egyptian plague of boils and blains, Exod. 9.9. for here is oft such punishments as hail, locusts, blood.—  
Now though God may punish the Roman Church with outward diseases (as the French pox which follows the wanton Clergy—) yet since outward diseases are common to all, chief with Brightman) I understand these plagues to be in men, as hatred, envy, malice against the true light upon the preaching of the Gospel to the inhabitants of the earth by the first Angel; note the Gospel is the savour of life to the Saints, though it be as a Vial and torment to the marked ones, because it hinders their riches, honour, pride, tyranny,— Now what greater sore than a tormented, vexed mind.  
Vers. 3. And the second Angel poured out his Vial upon the Sea, and it became as the blood of a dead man] So in the Vision the sea is the Roman Church, or gathering together of Churches; Perchance the Council of Trent, whether all People gathered for help, when the first Vial was poured out; it lasted many years; many rivers, as Cardinals, Bishops, Archbishops, etc. run hither and made up the sea (to consult against Christ's true witnesses,) however, the sea of Rome (or Church) is the sea; the Bishops and Doctors are the rivers and fountains (which make up the sea) or the fountains are Scripture all corrupt (at least to them) this is a plain allusion to that Egyptian plague when the waters were blood: so here the Church, Bishops, Doctors, are polluted; so the Scripture the fountain in some sense of water, is polluted to them, and become (by a just judgement) but as muddy and puddle to them, being hid to them that be lost. Hence the Angel of the waters, ver. 5. who to wit, poured out his Vial in the Vision on the waters, praises God for the equity of his judgement, giving them blood to drink (spiritually, for that Scripture was puddle to them, which is pure water in itself, for that the Doctors— were besotted, given to delusions and traditions; So that their People compared to the creatures in the sea, do spiritually die, wanting the true waters of comfort) who shed the blood of the Saints really. Perchance suddenly the sea of Rome may literally become blood, by Protestants opposing her, and when the Kings shall hate the whore, chap. 17, 17, 18. and burn her.  
Ver. 6. For they are worthy] Evil works are perfectly evil and deserve punishment; but good works are always imperfect, (nay if never so good, debts to the Creator; therefore) deserving no reward, but have it out of free mercy and promise. But enough to ver. 7. which is easy. The Angel from out of the Altar was mentioned; chap. 14, 18. who said, thrust in thy sickle: and here praises God; to which place I refer the Reader; and for brevity sake have done with these seven verses.  
Vers. 8. And the fourth Angel poured out his Vial upon the Sun] In the Vision this may be as well called the Angel of the Sun, as well as the others of fire and water: they are called so because of their pouring out their Vials on the Sun, Water, Earth,— and because God perchance by these gathers the Saints at the last day to himself, and casteth the wicked into hell fire.  
The Sun notes the holy Scripture, by which our dark minds are enlightened, as the world is by the Sun: God by way of a judgement is said to give the Sun to the bright Scripture, making it in the latter days much more clear, piercing, scorching the consciences: or because the Antichristian notwithstanding, (shall by a just judgement) have strong delusions, believe a lie, and not receive the knowledge of the truth or repent unto salvation, but continue in unbelief, malice, envy, noted by their being scorched.  
Thus the Vial is poured out upon the Sun, giving more light, to the envy of the marked ones, who for madness gnawed and bitten themselves, having yet no mind nor grace ro recant.  
Now had the Vial been literally poured out on the waters formerly, or now on the Sun, the punishment had been common to all, not proper to Antichristians (noted by the men,) as the text intends.  
Vers. 9 And men were scorched, etc.] to wit, the marked ones. Thus the word as a fire burns, though chief 'twas intended for salvation; no wonder then there appeared beforehand smoke in the Temple or heaven, noting the blindness of Antichristians & obstinacy, and God's wrath upon it, hindering their coming into heaven. Observe, men yet repent not; though God send his Word and Judgements to call to repentance, nay though they knew God had power over the plagues, yet they returned not to him, but hardened their hearts The Popelings though they be scorched by this light, as by a fire, yet will not for their Riches Honour, and Ambition-sake take notice of it to amendment of life, to give God the glory, to wit, of the justness of the punishment inflicted. 2. Of the truth of the Gospel discovered. 3. Or their recovery desired.  
Vers. 10. And the fifth Angel poured out his Vial upon the seat of the Beast, and his Kingdom waxed dark] Upon the preaching of the Word to Antichrists Seat and Kingdom (for the noise of the truth by books and preaching hath reached thither) his Courtiers, subjects and self-continuing obstinate, God by a further judgement darkens them more and more, punishing one sin by another, as Rom. 1.26. which darkness gins every day to be more manifest. Here is an allusion to the literal Egyptian darkness; but this is to be spiritually taken, for the darkness of the mind: the profoundest Doctors of Rome, are fools in the saving matters of faith by a just judgement of God. So that Gospel which naturally brings light to them that sit in darkness and in the shadow of death, by accident brings more darkness upon these.  
And they gnawed their tongues] Noting the extreme rage of Antichristians against God and truth.  
For pain] Or grief, because Rome is declining, and grown to be a kingdom of darkness.  
Blasphemed the God of heaven] In that they condemn the Gospel of Christ for heresy, and the true Preachers for heretics.  
Repent not] But taught their marked ones they were in the right and light: though ver. 8. and 9 they rage and are mad at the Sun of light, which they cannot darken nor will acknowledge to be true; but who is more blind than those that will not see?  
Object. How can Ministers inflict plagues, or pour out Vials?  
Answ. They communicate in the work of God as Co-workers, they preach the Gospel, upon contempt of which the Lord for them punisheth the obstinate and contemners, as is noted, chap. 11. about the witnesses smiting the earth largely, ver. 5, 6.  
Vers. 12. And the sixth Angel poured out his Vial upon the great river Euphrates, and the water thereof was dried up, &c] This Vial and the former have been pouring out a great while. Babylon had two strong fences: the walls which were one of the wonders of the world, very thick and high: Then secondly the great river run through it (as I noted out of Solinus in my quoted book. pag. 109.) which was greater strength to the city then the walls, being very deep. Cyrus and the besiegers, despairing of the walls, make many deep ditches: and whiles the Babylonians riot and feast within securely, scorning and contemning the besiegers: they brought the river Euphrates into those ditches or channels, and so enter into Babylon as it were on dry ground and took it. The mystical Babylon hath in stead of walls, Emperors, Kings, Princes to defend her; inwardly Rome (the mystical Babylon) hath tithes, first-fruits, Peter-pences, indulgences, and the like, in stead of Euphrates, which the Kings of the East, (alluding to Cyrus and Darius Kings of the Medes and Persians, who are East of Babylon, and caused the literal Euphrates to be diverted) that is, Christian Kings, Princes, Ministers, (People, for they are from Christ, who is the Angel of the East, chap. 7.2. and the dayspring from on high, Luke 1.78. who visited us) who shall divert Euphrates of Rome, throw down her riches, and bestow them towards the maintenance of Schools, Gospel-teachers; these the Ministers first preached against, as against Peter-pences, Absolution-money and the like, and other revenues Emperors and Kings have better employed, diverting them and their course from Rome (witness King Henry the eighth in England—) so in time Rome will be more feasible when her Riches and Honour cease more and more. This the sixth Vial means. And Anonymus two hundred and seventy years ago, said, the preaching of the Gospel should cause to take away earthly dominion, and temporal possessions from the Clergy: to wit, of Rome. God be thanked no Kingdom in Christendom, (except Spain and Italy) but have more or less diverted the Euphrates of Rome, and made way for the Kings of the East, (Ministers and good Christians) to take her.  
Vers. 13. I saw come out of the mouth of the Dragon] Since the riches and Euphrates of Rome is drying up, she sends Ambassadors to the Kings of the earth to help her.  
These come out of the mouth of the Dragon, Beast and false-Prophet] In the Vision which is but one, as is noted. chap. 13. the Dragon furnisheth them with lies, the monster or sea-beast (representing Antichrist as a secular Monarch) with tyranny, the false Prophet or land-beast (who was like a Lamb in part,) with all deceit of unrighteousness.  
Three impure spirits] Meaning the spiritual fathers of Rome's Church. Three denotes Perfection or a sufficient company, as two witnesses do chap 11.  
Impure spirits] So are these locusts in their original and life;  
Like Frogs came out of the mouth of that Dragon, etc.] In impudent loquacity and filthiness; what more irksome than croaking of Frogs? So the clamours of these messengers to the Kings of the earth prating any thing to gain their aid for Antichrist; what more impure than frogs both in their original and living? the same is true of the Romish Parats and Friars; who may well be said to come out of Antichrists mouth, being orders of his confirming, having no ground in the Word. Now these are Antichrists usual Legates or Emissaries.  
Vers. 14. For they are the spirits of devils] From the Dragon who gave Antichrists place, chap. 13. Their craft and subtlety is from hell; though then they make a fair show of religion, yet they are of the disposition of the devil their father.  
Working miracles] No Church so brags of miracles as that of Rome: but 'tis known Antichrists coming is with signs and wonders, and with all deceivableness of unrighteousness.  
Who go forth] as Ambassadors.  
To the Kings of the earth] To wit, heathen and idolatrous. It seems towards the end, Antichrist to keep up his false tottering power, will make league with Indians, or any infidels. Thus the prating frogs, (Jesuits) lie most uncleanly in ditches and mire (of riches, vanity, and temporal honour) and are sent as the Popes Nuncio's or Emissary's, to gain the help of the Kings of the earth against the day of the Lord.  
Vers. 15. Blessed is he that watcheth and keepeth his garments, etc.] To wit, in this dangerous deceitful time, and keeps his garments, See chap. 3. ver. 18. that they be not defiled with the world and flesh: for Christ comes unawares as a thief in the night. This then is a cautionary parenthesis, because the day of the Lord is at hand, against which we should watch and be prepared.  
Ver. 16. And gathered them together] To wit, the unclean spirits shall gather them, that is, the Kings of the earth, by their false miracles, lies and prating.  
To battle] to fight against Antichrists opposers, (truly a great miracle that men should fight for the beast of Rome, when his other vassals shall hate him, as chap. 17. ver. 16.17.) no wonder if they come to Armageddon or a place of destruction and ruin, Since they fight against Jehovah for the beast.  
Called in the Hebrew tongue Harmageddon] This Word and such like prove this book was delivered to John in Syriack or Hebrew.  
Megiddo was the place where that most hopeful Prince josiah was slain, 2 Chron. 35.22. by Necho King of Egypt, whereupon (for 'twas an infinite loss) the sad Prophet jeremy composed the book of Lamentations, ver. 25. Harmageddon in Hebrew signifies a mountain. So Har-megiddo is but the hill of Megiddo. True, Megiddo was the city, but the hill & field where the battle was fought, was after called by that name. So the kings of the earth shall be brought to another place of confusion, or another Megiddon. The alteration of letters are nothing, if the tongues be considered in which they are writ. Two things are here to be noted. 

1. The opportunity or fitness of the place. Such was the field of Megiddo.  
2. The great lamentation which here the adversaries shall make because of the slaughter; therefore one day when Antichrist is almost ruined by the Word, and several King's revolting from him and opposing him, he shall be in league with Turk and nations, whom he shall entice to help him and to prop up his ruined state; but these shall be opposed by other Kings (of the East or Christians) to their great ruin, for the great day shall there overtake the wicked.    
Vers. 17. And the seventh Vial was poured out into the air] The six Trumpets signified Preachers, (I mean the six Angels of the Trumpets) as the temporal events proved, but the seventh could not be, chap. 10. ver. 7. then the mystery of God was to be finished. So now the six Angels of the Vials may: but the seventh proclaims the day of the Lord the end of all things.  
And there came a great voice out of the Temple, saying, it is done] Upon the sounding of the Trumpet the air is corrupted, infected with Pestilence, and smitten with God's wrath: so that needs the destruction of all creatures and the end of all things must follow. To which purpose a voice from heaven and the throne confirms the truth of it, saying, It is done. This is the great voice of the Trumpet, 1 Thes. 4.16. the Lord shall descend with a shout.— Thus the world's ended, and the grapes of the earth to be pressed in the lake of hell, and the kings of the earth destroyed at Megiddo.  
Vers. 18. And there were voices, lightnings, thunders, and there was a great earthquake, etc.] These things show the horrible effects of the last Vial, when Christ shall come to take vengeance at the last day; then may be voices of the damned, lightnings burning the earth to pieces and the works thereof; thunders from heaven; for all elements shall conspire against the wicked, and such an earthquake as never was, for the earth shall be rend to pieces and dissolved.  
Vers. 19 And the great City was divided into three parts] To wit, the Church of Rome wherein or in whose streets the witnesses lay, chap. 11. ver. 8.  
In three parts] Three notes perfection, so it was quite demolished and rend by the earthquake: yet I believe the literal City shall be destroyed before this day, chap. 17.16. But her Dominions and jurisdiction may in some measure last to this earthquake or the end.  
And the Cities and Nations fell] To wit, of Turk, Saracen, American, and all earthly Kingdoms now at the great Day. Yet perchance these may come (helping the Whore by the mediation of the three unclean spirits) to some, nay many private overthrows or Armegeddons before the last day, for many Kings shall hate her and burn her before, as chap. 17.16. Why may not Kings of the earth to their destruction strive to help her before, by a secret judgement?  
And great Babylon came into remembrance before God, etc.] God thought on her before but now at the appointed day payeth the old debt fully. Great Babylon and the Cities of the Nations are distinct, you see; So Constantinople is not meant by Babylon, but the Cities of the Nations comprehend that, and all other heathen Kingdoms. That City which trampled under foot the holy City and Witnesses is remembered.  
Vers. 20. And every Island fled away, and the mountains were not found.] These things shall literally come to pass at the last day, when the great earthquake shall happen, so that the wicked shall have no hiding place.  
Vers. 21. And there fell great hail as of a talon weight out of heaven upon the men,] God plagued Egypt and destroyed the Canaanites with great hail and hailstones, Josh. 10.11. and by it is noted Gods terrible judgements against the wicked, and vassals of Antichrist. (noted by men)  
A Talon] Being a hundred pound weight, notes the greatness of the judgement. Now I know not but these things may in some sort come literally to pass at the last day; when Earth Sea, or Islands, Aire or Hail, nay and fire, all the Elements shall conspire against the cursed and wicked.  
Yet they blasphemed God because of the plague of the hail, etc.] I confess I was long of the opinion that the judgment-day was not here treated of. 

1. Because men shall subscribe to that judgement as being convinced.  
2. Because they seemed to live impenitently on earth and blasphemously, notwithstanding the judgements which should beget fear and repentance;   But upon second and better thoughts I find, that the cursed raging of hellhounds against God is here expressed after the great day; who though they shall at the sight of the judge, cry mountains— fall one us, yet despairing (and convicted in conscience of the justice of the sentence) shall never cease (with their mouth's however) to pour out blasphemies against God, as if he were unjust and unmerciful, because of the hail or eternal torments of hell. Thus ends this Vision with the world.    



CHAP. XVII. Vision 6. Act. 1.  
Vers. 1. And there came one of the seven Angels which had the seven Vials, and talked with me, etc.].  
EIther that Angel which poured out his Vial upon the seat of the beast, or the last who by his Vial raised the earthquake to the destruction of all; and talked with me, saying, come hither; behold the readiness of these ministering spirits, to do any good to the Saints, and with what joy they are employed about things for our consolation; what familiarity between them and the Saints, noted in that expression, he talked with me, saying, come hither.  
And I will show thee the damnation, etc.] not any longer nakedly describe the beast, but set forth plainly the beast and whore before thy eyes (yet in a vision).  
The judgement] Not only the temporal upon the city, but eternal, of which anon.  
Of the great whore that sitteth upon many waters] Not Jezabel, chap. 2. but doubtless Rome an insatiable strumpet. Now by whoredom, not common fornication is noted, for she is a City, but spiritual fornication, viz. apostasy from God, perfidiousness, Idolatry. The true Church is Christ's Bride and Spouse; he is married to her in faithfulness, righteousness, judgement, Hos. 2.19. and her Apostasy is spiritual fornication and whoredom oft in Scripture. See Ezekiel 16.9, 25, 26.  
Vers. 2. With whom the Kings (of the earth to wit) committed fornication.] She enticeth them, pretending her being the only Catholic Church and Spouse of Christ, to receive her superstition and Idolworship; bewitching them as Dalilah did Samson, so that they have made themselves and kingdoms tributaries and slaves to this whore of Rome.  
Not only Kings but inhabitants of the earth] Sworn vassals of Antichrist, and enemies of the Gospel commit this fornication with a whore. None of the Saints (whose names are written in heaven) are finally thus overtaken. 'Tis compared to wine, 

1, Because of its specious pretences of holiness.  
2. Because it bewitches and besots man's corrupt nature, and even makes him drunk of the waters in vers. 15. Wine is sweet but proves deceitful: So Idolatry is to man's corrupt nature, but brings wrath and judgement at last.    
Now the Act gins.  
Vers. 3. And he led me away in the Spirit] John than was not in one continued ecstasy, but several times in the Spirit; neither saw he all in one place, but formerly in heaven, now in the wilderness, the fittest place to see a Church that was a wilderness. Formerly john saw a chaste matron in heaven clothed with the Sun; now a whorish woman riding upon a beast in the wilderness. Behold he talked that of succession of most venerable Popes, called a whorish woman in the wilderness!  
And I saw a woman sitting upon a Scarlet coloured beast, etc.] It is much, women usually are afraid of cruel beasts, but this woman rides on one. The woman signifies the Church, as is noted chap. 12. v 1. the whorish woman notes the adulterous Church, her scarlet notes her Kingly, Majestic power, giving laws to all: for Kings and Emperors wear scarlet. The Beast is the Empire of Rome, with whose spoils she is adorned. Thus as a whore she is an adulterous Church, having usurped power, as a Beast or Monarch she hath a temporal sword, and command, as is noted, chap. 13. yet but one Antichrist.  
Full of blasphemies] Or blasphemous doctrines. See chap. 13.6. against God, his Tabernacle, and them that dwell therein.  
Having seven heads and ten horns] So 'tis the same breast or Antichrist, chap. 13. who had seven heads and ten horns, ver. 1. deceiving the men of the earth as this doth, ver. 2. by which I oft noted Antichristian vassals are meant; of the heads and horns anon.  
Vers. 4. And she was arrayed in purple] The Beast was in scarlet; so they be alike yet attired, both in scarlet and purple. It follows.  
And decked with gold, precious stones and pearls] Noting the riches and pride of the Roman Church, which are to be seen in her Churches, Altars, Idols, Robes, Palaces; or noting how her attire is like a Queen as she boasts herself to be, chap. 18. v. 7. I sit a Queen. Thus as some real whore, she adorns herself to entice her lovers to fornication. This also her scarlet and wine (one being delightsome, the other pleasing and sweet) note; for under most specious pretences of being the Catholic most holy Church, Christ's Spouse and Peter's seat, she bewitcheth the Kings of the earth, and Inhabitants thereof.  
And had a golden cup in her hand] Read the description of the whore in Prov. 7. By this cup all Rome's glorious pretences are meant to entice people; as that her Orders, Sacraments, Ministers, succession are only right; That she is the Queen of Churches, the Pope the father of fathers, and only chief shepherd— out of this cup (which John saw in the Vision) she makes the Kings of the earth drink.  
Full of abominations, etc.] Gold without, but filthiness and poison within; fair in pretences, wicked and adulterous in practice. This is not heathenish Rome, for she enticed none,— but served the gods of all nations; but Popish Rome with whom even all Kingdoms have once committed fornication.  
Vers. 5. And upon her forehead a name written] In the Vision; It notes how openly this whorish woman shows herself to be another Babylon, but in a mystery.  
A mystery, that great Babylon] So Rome in a mystery is Egypt, Jerusalem, Sodom, chap. 11. and now Babylon, keeping the inhabitants of the earth in spiritual bondage. Indeed all Rome's religion is mysterious, full of mysteries; openly the Pope calls himself Christ's Vicar, and the Church of Rome Christ's Spouse; mystically he's Antichrist, and she the whorish woman.  
The mother of fornication] Rome brags of her being the mother of Churches, but indeed she is the mother of Idolatry or spiritual fornication; For all abominations that ever were in the Christian world came from Rome. You heard before of a chaste Matron, the mother of the Martyrs and manchild; now of the mother of fornication and whoredoms. Thus as openly, (as if it were written in her forehead) yet in a mystery doth Rome show herself to be the spouse of Antichrist, and the mother of fornication, another Babylon.—  
Vers. 6. I saw the woman drunken with the blood of Saints] Either full of blood which she had shed (as the book of Martyrs can testify.) See chap. 11. (of the witnesses) so that she even raged and was drunken as one with wine, or because as one drunk, she shall not be sensible of many of her judgements.  
And of the Saints and Martyrs of Jesus] Their blood she shed by warring against them, chap. 13. for whom Christ out of love shed his; no wonder then a judgement follows for this and her fornication, chap. 16.6. The blood of the Saints and Prophets is said to be shed also; the word Prophet is there to be taken for a teacher; as Prophecy is for teaching, chap. 11. the Witnesses shall Prophecy, else Antichrist came not near the time of Prophets. Several Massacres prove this point, and what is said, chap. 11. and 13. of her burning the Witnesses and warring with the Saints. Now john in the Vision sees the woman drunken with blood; because by her means, instigation and doctrine, Kings have raged against the people of God. Heathenish Rome did thus against the Saints openly, but Antichrist in the mystery only; whose rage agrees with the time spoken of; so doth not heathenish Rome.  
And when I saw her I wondered, etc.] To see a whorish woman upon a beast, so strangely attired, etc. for otherwise he had seen the beast before. c. 13.  
Vers. 7. And the Angel said to me, wherefore didst thou marvel? etc.] The Angel observing john's desire by his countenance to know the meaning of his sight, doth of his own accord open to him the mystery, saying, I will tell thee.—  
Vers. 8. The beast which thou sawest, was, and is not,] To the Beast the Angel ascribes four states according to times.  
Was] Or has been, viz. formerly in Monarchical power in Kings, Consuls, Dictator's and the like; for thus the Beast had been when Rome was governed by these, for the Pope by force took this power to himself by degrees, and now reigns as an Emperor or King; thus something of the Beast had been, to wit, the secular power, which he made more his own afterwards.  
And is not] In the time of the Revelation, when the poor Bishops of Rome dreamt not of any Monarchical power, but suffered martyrdom under it 300 years.  
And is to ascend out of the bottomless pit,] To wit, when Boniface the third invaded the Ecclesiastical Monarchy, Anno 606. See chap. 9 v. 1. of the bottomless pit, and chap. 11. expounded vers. 3. of Antichrists time of arising Stephen the second also laid hold on the secular power 649 years from this Prophecy; Thrusting the Greek Emperors out of Italy, depriving the French King Helderick of his Kingdom, admitting Pippin (to whom he gave the Kingdom of France) to kiss his feet. Thus the Beast arose out of the bottomless pit by degrees.  
Out of the bottomless pit, etc.] The Beast may be said to come from hell, because his working is after the working of Satan. Hell is said to have no bottom, because none ever return thence, but are as it were continually sinking into misery.  
And shall go into perdition] Hear the last state of the Beast is treated of. The Antichristian Church decreases daily and suddenly will arrive at the Armegeddon of destruction.  
And they that dwell upon the earth shall wonder] Asdruball is expounded chap. 13.4▪ 8. none of the Saints, who were elected before the foundation of the earth in Christ to glory, whom it is impossible to deceive, Matth. 24.24. the non-elected are in miserable condition.  
Beholding the Beast which was] Before john's time in Kings, Consuls— who are fallen a sleep. vers. 10,  
And is not] Because Roman Bishops in john's time had not usurped (not dreamt) of any great power.  
And yet is] In respect of the imperial power of Caesar's then (which the Popes should usurp) when john was alive.  
Vers. 9 Here is the mind having wisdom] In the things that remain to be expounded touching the heads and horns greater mysteries lie did then ordinary, which are above man's reach or wisdeom; Therefore the Angel somewhat explains it to john, stirring up our attention and desire, lest we be slothful in knowing and shunning the Beast.  
The seven heads are seven mountains] That is, signify seven mountains; as the Rock was Christ, that is, signified Christ.  
On which the woman sitteth] To wit, the whorish woman or great City, vers. 18. or Rome, seated on seven hills (as every man knows) one mountain is called Capitolinus, 2 Palatinus 3 Caelius, 4 Aventinus, 5 Aesquilinus, 6 Viminalis, 7 Quirinalis of which see Mr. Godwin in his Roman Antiquit. Quest. Why did, not Christ by the Angel plainly name Rome? Because men should the more study to find out the mystery; also if the Antichristians had been plainly named, perchance they would have (in rage) burned the Prophecy, and many more inconveniences would have followed. The Jesuits begin to say this is Rome, yet heathenish Rome as under heathenish Kings and Emperors; but 'tis plain john speaks of things to come, of Rome as it was to be Antichrists seat, not the Emperors then,  
Upon which the woman sitteth] She sits upon waters, vers. 1. as commanding people, tongues, nations called waters, ver. 15. upon the Beast or Roman Empire, as commanding and ruling the Empire, for sitting notes Dominion upon the mountains, as Antichrists dwelling place and seat; now thus the Pope sits even in Antichrists seat: therefore he's Antichrist.  
Vers. 10. And there are seven Kings] That is, governments (at Rome) where the seven mountains were, as is most remarkable; to wit, by Kings, Consuls, Dictator's, Decemvirs (which lasted but two years) Tribunes, Emperors, Popes. Now no Kingdom can show such seven mountains and seven Kings, but this Rome the now seat of Antichrist.  
Five are fallen] To wit, the former five now reckoned.  
One is] To wit, Emperors, Domitian then reigned who banished john.  
One is not yet come] To wit, the Pope; for though there was a Bishop of Rome then, yet he did not Lord it, or use any Papal jurisdiction; thus Brightman; but according to him the seventh must be Antichrist, being however but part of the eighth, as will appear; the seventh is the Government by Constantine and Christian Emperors, for now the face of the Empire began to be new, and another in some sense; for he left the mountains of Rome and went to the East, to wit, Byzantium, calling it after his own name, Constantinople, or the City of Constantine. Thus he remained a short time, to wit, at Rome; the ninteenth year of his reign, departing thence to Byzantium; neither in some sense did the seventh Government continue long, being swallowed up by Popes in the West, and Turks in the East.  
Vers. 11. The Beast that was, and is not, even he is the eighth] The seventh was but part of him, Constantine and his successors removing from Rome; the Popes (seeing the Emperors even weary by reason of wars and incursion of Barbarians) began to beg, and after to usurp Kingly authority at Rome, which was the old seat of the Empire.  
Thus the Beast that was] In John's time in Monarchical power of five Kings.  
And is not] Neither an Ecclesiastical nor secular Monarch in John's time, to wit, in the Pope.  
Even he is the eighth] To wit, regiment consisting of an Ecclesiastical and Civil Monarchy, as Priest and Caesar.  
And is of the seven] Heads, to wit, or Kings, borrowing power of them; he is not one of the seven heads; but of them, as exercising himself all the power that had been in the seven Kings or Governments (whether Priestly, as the Roman Emperors had done (for they were called after Augustus, the greatest Priests) or Kingly.) Thus the seventh King was not Antichrist, but the Christian Emperors, who made way many ways for him.  
And goeth into perdition] He hath been going apace a good while, ever since the Witnesses begun chap. 11. to prophecy, and will suddenly arrive at his Armegeddon.  
Verse 12. And the ten horns which thou sawest are ten Kings] Horns are not the heads, but something of the heads. Now as these horns grew out of the heads in the text; so those Kings (whether more or less it matters not, for by ten many are understood) who receive power with the beast in one hour, and afterwards hate the Whore, are those who sprang out of the seventh Beast, or Christian Caesars and Emperors, in place of whom succeeded the Emperor and several kings of the West, as Spain— and her King— The beast then, though he devoured the seventh head, yet he exercises all his authority under the name of Christ's Vicar and general Bishop, suffering the Emperor to keep the name.  
Who have received no kingdom yet] To wit, when John writ the Revelation, but since.  
But receive power] That  shall receive power.  
One hour with the Beast] Though God be the donor of Kingdoms, yet these ten Kings through the wicked means of the Beast obtained their Kingdoms; for his rashness translated the Greek Empire unto the French: but God by his secret just working ordered it (as in the translation of the ten tribes, 1 Kings 12.24.)  
With the Beast or from the Beast] For here the spirit seems to point at the Pope's creating Kings, Emperors, as Leo did. These Kings then reigned by the Pope's favour.  
As Kings] Noting their dependency on the Pope, whose vassals they are, holding their kingdoms as farms from him, having the name of Kings though it may be well said in all the Popish dominious Antichrist only reigns, whom these Kings obey rather than reign.  
One hour] That is, as they received the faith by degrees, (for they were Barbarians who received these Kingdoms, which belonged once to the Christian Emperors,) so they reigned accordingly with the Beast, or the successors of the Beast: by one hour, a strict time is not noted. England, France, Spain, Germany,— by degrees reigned with the Pope, and by his leave being once all Papistical (one hour.)  
Vers. 13. These have one mind] All had their kingdoms in some sense from the Beast, offering up their kingdoms to be ruled spiritually by him, acknowledging his supremacy, (for the defence of which, our witty (otherwise) Sir Thomas Moor lost his head in England) & had one mind; all Popelings to be of one mind is not commendable, but only in thee truth. Thus even at onetime all the Kingdoms of the West compared to horns (because springing out of the seventh head of Christian Emperors) either received their power from the Beast, as tributaries really, or acknowledged his superiority.  
Having all one mind] Nay, and prayed all in one tongue, viz. the Latin. Though these Kings might have private differences among themselves, yet when the Pope's matters were a foot, they wonderfully agreed in the prosecution of them.  
Giving him their power] Helpe and Aid to advance Idolatry and Superstition. Here observe how these inhabiters of the earth wondered after the Beast, as chapped. 13. Admiring and Reverencing the Popes, and Idolatry of Rome.  
Vers. 14. These shall make war with the Lamb] They by consequence make war with Christ, who defend the false Vicar of Christ, and his Idolworship. This war the Kings began with the Lamb, as soon as they received their kingdoms, above eight hundred years, and shall be most cruelly prosecuted by the Kings of the earth gathered to Armageddon, by the enticement of the three impure spirits, after the spiritual Euphrates of Rome is diverted by Christian Kings and States; observe then, many of these ten Kings shall give out.  
Being overcome by the Lamb] Convinced by the truth; and hate the whore; the rest shall with the kings of the earth continue the war against the Lamb till the last day.  
Yet he shall oveecome them] Not only finally then, but before (even before the ten Kings gave out) partly by the word, gaining and winning ground; Partly by the courageous sufferings of the Martyrs. For the Leader is Lord of Lords,— they that are Partners in the fight, are 1. Elect. 2. Called. 3. Faithful, therefore through Christ conquerors.—  
Christ being God and King of Kings, is sure enough to conquer Kings and Kingdoms; the house of Saul decreases, and the Kingdom of our David increaseth daily.  
Vers. 15. And he said to me, the Waters which thou sawest where the woman sitteth, are People, Nations, Multitudes—] That is, they represent People, Nations,— thus the Chaldaean army, Jerem. 47.2. is called the Waters of the North. Waters are raging and unconstant, so are People and multitudes; Rome in John's time had many nations under her, so hath the whore now, and had more when Antichrist was at the highest.  
Vers. 16. And the ten horns which thou sawest upon the Beast, etc.] Meaning ten Kings of the West, of which already, shall hate the whore. (when God shall put it into their hearts) The occasion of these horns of the Beasts hating the Beast and Whore, was the Lamb's victory, convincing them of the truth. God be thanked all kingdoms (Spain and Italy excepted,) more or less, hate the whore and oppose Idolatry.  
Shall make her desolate] By leaving the great City, and with their Kingdoms and Dominions turn to Christ.  
And make her naked] Detect her abominations by confession, writing, and keeping back her gold, riches, pearl, etc. that should adorn her.  
And shall eat her flesh] Her flesh here, is her annuities, riches, rents, possessions, (wherewith she was fatted) which they shall employ upon their own territories, Churches, and several better uses.  
And shall burn her with fire] Rome, to wit, the nest of Antichrist and whorish Seat; So that the Pope shall fly to some of the Kings of the earth for shelter, (as the Spaniard perchance, who may be called one of the Kings of the earth, contradistinct to the Kings of the East, and may join with the other named Kings of the earth to his destruction) now Antichrist is not thus to be quite ruined though his Palace be, but in the succession of Popes shall live some where or other till Christ's coming to judgement, 2 Thes. 2.8. whose brightness shall destroy him, and the remaining Kings of the earth.  
Vers. 17. For God hath put it into the King's hearts] They were ready enough else to have continued in idolatry with Antichrist, so that God must have the glory. Here England, Germany in part, Scotland, Swethland, and other places recovered from Antichrist, and hating him, may be thought on, once of the ten Kings.  
Obj. What is putting into their heart? and how it is done?  
Answ. God moves the heart of them by his divine cooperating spirit effectually, so that it cannot but act, yet leaves it free, because the divine determination hinders not the judgement of reason about choosing or refusing; note  
God put it into their hearts, first to do his will or pleasure in executing his mind for the Beast, as chap. 13. to agree and give their Kingdom to the Beast, (of which largely, vers. 13. of this chapter) fight with their might for his spiritual Empire.  
Until the Words of God were fulfilled] That is, his decree touching the rising of Antichrist in this book, and in the Apostles often. Now he hath altered their minds, convinced their consciences, and they do his Will in executing his judgements upon the Whore, after she was at the height, and the Word of God was fulfilled, that Antichrist should sit in the Temple of God or in the Church for God and oracle, and after the Worshippers had admired after the Beast. The Lord put it into more of their hearts to their salvation. Amen.  
Ver. 8. And the woman which thou sawst is that great City, which reigneth over the Kings of the earth] To wit, Rome: for no other city in John's time (mark it) had dominion over the Kings of the earth (to whom they were tributary) but Rome. And thus the Church of Rome at her height held all and ruled all, either by the sword or under pretence of Religion; note God by his revealed Will (grace coworking) put it into these king's hearts to fulfil his will; formerly God put it into their hearts to do his will in serving the Whore. The action and motion materially is from God always, the form or obliquity of the action is from Satan and man's corrupt nature, in which, and by which God hath a secret working and end.  
If a man ride well upon a lame horse, the going or action is good as from the man, the lameness is from the horse; so the action in the Kings (when they were for the Whore) is from God, the lameness and pravity of it (serving the Whore) is from their corruption; by which however God wrought his pleasure.  
The sum is, the Angels, or Preachers and Kings shall divert Euphrates of Rome (the Preachers noted by Angels having made Rome weak in part and odious before;) then the three unclean spirits gather the Kings of the earth to help her, but her former Vassals shall many of them hate her, and burn Rome; yet the Pope with the Kings that are left shall be gathered to battle against Christ and these converted one's; but the bloody field of Armageddon, or the day of judgement shall overtake them—     



CHAP. XVIII. The sixth Vision continued. Act 2.  
Vers. 1. After these things, I saw another Angel come down from heaven]  
TO wit, after the sight of the woman upon the Beast. another Angel] for this book is as a Tragicomedy, where several persons come in as Actors; here Angels signify no Preachers (as formerly the Angels bid) but are real Angels (one perchance Christ) publishing future events to John; they come from heaven, and so do the judgements upon Babylon.  
Having great power] All the Angels are great in power; how great in power is God then, whose servants these are? it notes the greatness of the matter in hand, to wit, great Rome's overthrow, who is not invincible.  
And the earth was lightened with his glory] This notes that he was a glorious messenger from heaven. 2. That the judgement of Rome shall be public and open.  
Vers. 2. He cried with a loud voice, saying.] It notes, 

1. That the inhabitants of the earth, and worshippers of the Beast shall not plead ignorance: for so the Gospel hath long cried down Rome and threatened her destruction.  
2. It notes the stupidity of Rome lying in pleasure, though her judgements were at door.    
Babylon is fallen, is fallen, etc.] As in Esay 21.9. concerning the literal Babylon, it notes the certainty of its destruction, therefore 'tis doubled. The Angel chap. 14.8. who proclaimed its ruin, did it as a Preacher, by the Gospel battering that spiritual City which about Luther's time began to decay and decrease in honour and greatness. Here the destruction of the City of Rome is foretold by a heavenly Herald, because she rejected the former warning, the Gospel-truth; and killed the witnesses,— this Babylon is Rome, having seven heads or governments, sitting on seven mountains, making drunk the Kings of the earth with her fornication, being the seat of Antichrist, and which in John's time ruled over Nations.  
And is become the habitation of Devils] See Esay 13.16. to 22. or of Satyrs; it was formerly Satan's dwelling place, being a Kingdom of Idolatry and Antichrists seat; but now this notes its utter desolation as that place of Esay shows. This Angel's Proclamation belongs to the time a little before Rome's destruction, and is not yet come.  
And the hold of every foul spirit] Noting the apparitions of Devils to be there after its destruction; not only Fairies and Satyrs.  
And cage of every unclean and hateful bird] As Kites, Owls, Vultures, Ravens— This notes the utter desolation of Rome and her stately Palaces and Temples before the end of all things; for Satyrs and Devils appear in Deserts and wild places, and these birds inhabit ruinous Towns and Castles, such as Rome must be, and a just punishment upon her Idols and Temples; hell is the Devils hold properly, so that this shall be a fearful place, where the Pope, Cardinals, Bishops and Clergy sinned and feasted luxuriously, now Devils shall dance commonly.  
Vers. 3. For they have drunk of the wine of the wrath of her fornication, etc.] All Nations have, that is, many Nations, all Christendom and more. Now here spiritual fornication is meant, because she is a City, chap. 17. vers. last, with whom the Kings here mentioned, could not commit literal fornication; 'tis called wine, because pleasing to corrupt nature (as all sin, all heresy is) and enticing, overtaking one as wine unawares; called wrath, because it causeth God's wrath. So here is the true reason of Rome's desolation, her damnable Idolatry, so that the place is justly punished for the sin committed therein.  
And the Merchants of the earth] To wit, Cardinals, Bishops and the like, who only have leave to trade in holy wares of Masses, Indulgences, Pardons, Peter-pences, spiritual riches and souls of men, vers. 13. (which old Rome never traded with.)  
Are waxed rich] By most unlawful means (which brings a judgement) as spiritual whoredom, damnable Idolatry & deceit; thus heaping up riches, living by this means delicately, luxuriously, dishonestly; for by this means these spiritual Merchants (called Princes of the earth, vers. 23.) could buy any temporal merchandise of common Merchants.  
Now certainly all things are vendible at Rome, any sin to be forgiven for money by the spiritual Merchants.  
Vers. 4. And I heard another voice, saying,— come out of her my people, that ye be not partakers of her sins, etc.] So Jerem. 51.6. & 45. 

1. Here is commission to separate from Rome (in heart and bodily) and any thing that is Antichristian.  
2. God hath and ever had a people in Babylon (though at least) spiritual captives, yet elected and to be saved.  
3. The means of salvation is to be laid hold on, and to fly to the Word and Christ; to wit, out of Babylon.  
4. If we partake not of the sins of Babylon, nor of her punishments shall we (lest we partake of her sins and of her plagues).  
5. Because our corrupt natures are easily enticed to sin, fly out of her.   Indeed travellers (who really are not for Rome) must uncover the head and bow the knee by force at Masses— which is too much connivance, even adoration; therefore be not there, fly out of Babylon, lest God be angry, and ye partake of her plagues.  
Vers. 5. And her sins have reached unto heaven] Abel's blood, and the Sodomites sins called to heaven (in a metaphor) for vengeance. Sin is of a crying nature, especially spiritual whoredom, noted by her sins, being of a more wicked and heinous nature then ordinary.  
And God hath remembered her iniquities] Fully to punish them; otherwise God remembered Rome before, though he for many reasons forbore her. The Jesuits confess that Rome shall be wasted by ten Kings before the coming of Antichrist; pray examine why she is to be wasted? because of her Idolatry— therefore Antichrist that causes men to commit (by counsel from the Dragon) this great abomination is come. O Jesuits, see, the cause of your City's ruin is your beloved Idolatry and Fornication.  
Ver. 6. Reward her even as she hath rewarded you] reward to sin is due, which the godly shall in time see done to Rome when she is wasted; at what time they are bid to reward her (that is, to rejoice at her punishment, being Christ's great enemy, for they are not to reward her otherwise; neither need they, for God is said to have done it in her overthrow by the Angel before the godly are bid to reward her or rejoice.) The Saints approving Christ's judgement at the last day is called their judging the world: So the godly's rejoicing here is called their rewarding Babylon.  
Reward ye] Ye of the ten Kings who are converted and against Rome, ye Preachers also teach that she is to be rewarded (so private revenge is not here thought on.)  
And give her double according to her works etc.] That is a very sore and sufficient reward of punishment, for so the word double is used, Esay 40. vers. 2. comfort Jerusalem (to wit, after her captivity) because I have rewarded her double for her sin, that is, abundantly, enough; thus Rome is to be rewarded, yet according to her works; as she hath afflicted the Saints, so she shall be sorely afflicted; the Lord remembers his people's miseries and tormentors, to return both double, the one of joy, the other of punishment. O Ireland how canst thou escape?  
Vers. 7. How much she hath glorified herself and lived in pleasure, etc.] Saying, she was Christ's only Spouse, the Catholic Church, the Apostolic Sea, the Pope Christ's Vicar, condemning all the Saints for Heretics; calling herself the head of all Churches, a Queen— by so much sorer punishment she shall be afflicted: as by a law of equality. Now never was such a boasting Church as Rome.  
Saying, I sit a Queen] Not only in her heart; but in her Sermons, writings and actions.  
I sit] Noting her pride, and security (as if she were unmoveable.)  
A Queen] Noting her selfconfidence and usurping authority above all Churches. Thus Antichrist exalteth himself. 2 Thes. 2.4. above all that is called God, whether Angels or Magistrates; for both are so called. Thus (in a parenthesis) the sons of God (or Judges, great men, Magistrates) took the daughters of men being fair (or ravished them, taking them by force, being men's sons of power and without control) and giants were gotten (Apostates (for so the word in Hebrew may be rendered, Gen. 6.2.4.) from God and Religion than arose: God not blessing those unlawful courses of marriages, which occasioned the flood). Thus Magistrates are called Gods, above whom Antichrist exalteth himself; as above Emperors, Kings, Churches and Councils, as is noted.  
I am no widow] As by a Queen is noted the pride, pomp, riches, state, power of Rome: So by her being no widow— is meant her being Christ's supposed Spouse (for so she calls herself) and her extraordinary boasted of honour, and pomp which abounds at Rome; and that persuades them there that God loves them, as Ephraim boasted foolishly, Hos. 12.8. I have found me out much riches— when indeed Christ's Church is denominated from her affliction, Esa. 54.11. O thou afflicted, and riches and pomp are more companions of the wicked, Job 21. to vers. 15.  
I shall see no sorrow] This is Rome's language. Yet many Kingdoms and people have revolted from this proud harlot; so her sorrow increases, and some of the ten Kings have long since begun to hate her.  
Vers. 8. Therefore shall her plagues come in one day, death and sorrow, etc.] That is, suddenly, swiftly. She delighted in pleasure, behold sorrow: She gave herself to gluttony and luxury, behold famine; She burned Martyrs, behold fire, burning her seat and Palaces. She said I shall see no sorrow, behold her destruction in one day.  
For strong is the Lord who judgeth her] Therefore though her territories be large, though the City be very great and strong, yet stronger is the Lord who can and will bring this judgement upon her, by the victorious army of the converted Kings, who shall throw fire into her and consume her.  
Vers. 9 And the Kings of the earth shall bewail her and lament for her, etc.] To wit, who are contradistinct to Saints and had lived deliciously with her in committing fornication, as perchance Spain, the Emperor— such of the ten as remain with the Pope, and are enemies to the truth of the Gospel. They shall lament her: 

1 Because they cannot commit any longer Idolatry at Rome (that beloved, but whorish City.)  
2 Because they cannot riot any longer within the City.    
Verse, 10. Standing afar off for fear of the torment, saying, Alas etc.] God shall strike a fear into them, that they shall not dare to approach near to help her, (though they are sorry, they cannot sin any more with her.)  
Afar off] as fare perchance as their own countries; though 'tis wonder they are so daunted that they send not to help her, (by some army to rescue her from burning) though they be destroyed, as at Armageddon of old Josiah was.  
Vers. 11. And the Merchants of the earth shall weep] 1. Kings, 2, Merchants shall mourn for her, meaning spiritual traders in the Romish sea, who only can buy and sell, as chap. 13.17.  
For no man buyeth her merchandise any more] To wit, her Pardons, Absolutions,— which shall be discovered to be abominable, rotten and false, (in the city to be sold however no more, being burnt.)  
Vers. 12. The Merchandise of gold and silver, and of precious stones, etc.] See Ezek. 27. where Tires destruction (than a famous mart-town) is foretold; and this Catalogue of wares there mentioned; also the neighbouring nations who brought their Merchandise to Tyre there mentioned, (to which here is a plain allusion.) Now by Rome's ruin the spiritual Merchants could not vent their ungodly wares of pardons, etc. Nor could gain riches enough to buy Merchandise as formerly from other nations) as horses from France, Gold and Silver from Spain, Sheep from England, Beasts from Germany,— all nations furnished Rome with souls being subject to the Archflamen of Rome. So here is noted the nations (from their Merchandise) who furnished Rome with wares (as Brightman hath observed) the spiritual Merchants could not reach to buy these commodities (Rome being destroyed) nor common Merchants or nations so well vent them (Rome being burnt;) for brevity sake I omit the Catalogue.  
Wherein observe the heathenish Rome never did traffic for souls of men, though she did for slaves, but here Rome deals for both expressly slaves and souls of men. Sure here Popish Rome is meant, most ungodly domineering over souls, by threatening Purgatory, by pardons, masses,— the sum is, Rome's destruction shall hinder the spiritual merchandise of the souls and estates of all nations (which a long while hath flowed to Rome,) for which the Roman spiritual merchants shall grieve.  
Verse, 14. And the fruits which thy soul lusted after] To wit, the cates and delicates, the spiritual fathers (or Clergy of Rome,) riotously filled their tables with.  
Are departed from them etc.] Or perished by Rome's perishing.  
Vers. 15. The Merchants of these things which were waxed rich, etc.] To wit, souls and other merchandise, shall lament; namely Merchants, Ship-masters, Masters-mates, Pilots, Partners, and common seamen shall lament: that is, Cardinals (and those who are even equal with them) Archbishops, Bishops, Abbots, Monks, and all spiritual seamen that have an oar in Peter's boat shall lament, and as the kings mentioned stand afar off (in regard of help, but near enough in heart if they durst help) saying alas, alas: pitying the great revenues of their Archbishoprics, Cardinalships,— now lost. Hence (as mourners) they cast dust on their heads, (as in old time they did) because of Rome's desolation; the rest is plain to ver. 20. Only observe, the cause of the lamentation, is not their sins and Idolatry (which brought the judgements) but their temporal losses, and their revenues and honours.  
Vers. 20. Rejoice over her thou heaven, etc.] Formerly she shed the blood of Saints, Prophets, Apostles: Now those Inhabitants of heaven may rejoice, because their cruel enemy (and Christ's) is destroyed; This should teach us to rely upon Christ, who will one day destroy our enemies and give us occasion of rejoicing. chap 6.10. The Saints cry. O Lord, holy, and just, how long? Here they are bid rejoice— because God has avenged them, and suppressed Antichrist and blasphemy.  
Vers. 21. And a mighty Angel took up a stone like a millstone, etc.] Whether this Angel represented Christ (since he took up the millstone, as it had been a feather, and speaks by a similitude of Rome's overthrow; for from Christ come Antichrists judgements) I dispute not; 'twas another Angel that enters the stage as it were, representing Babylon's overthrow, wherein consider.  

1. A millstone is not easily removed, nor Babylon easily destroyed.  
2. A millstone is cast down by force: so Babylon.  
3. The Millstone is cast into the sea; so Babylon shall be burnt by fire.  
4. The Millstone cast into the sea, is covered, never recovered; so Babylon shall be utterly desolated, and never built.   
Vers. 22. The voice of harpers— shall be heard no more] At feasts in thee; nor flute for dancers, not trumpet for civil meetings, nor war; nor craftsmen (whether Physician, Lawyer —) nor husbandman, nor miller, but it shall be a mere desolation.  
Vers. 23. Nor lights shall shine any more in thee] Convenient for night season.  
Nor bridegroom nor bride shall be in thee] Therefore no procreation of children, therefore Rome's desolation shall be consummated.  
Because thy Merchants were great men of the earth] To wit, Cardinals, Archbishops— here is the grand cause of Rome's desolation (including other) her Merchants sold damnable wares; if this were understood literally, it were a weak reason; because thy Merchants were great men, therefore comes thy destruction: No, but because thy great Cardinals, Bishops— sold cursed and abominable spiritual wares (of Purgatory, Pardons—) Therefore Rome is to be destroyed for her Idolatry, false doctrine, riot (the consequent of riches)  
For her sorceries] Or false doctrines (compared oft to bewitching or enticing wine) have deceived the Christian world.  
Vers. 24. And in her was found the blood of Prophets, etc.] The old Rome caused Apostles to be slain: the new Popish Rome Prophets or Teachers (as chap. 11.)  
In her] Either because the doctrine which caused their blood to be shed, was from Rome; or because she gave commission to slay the Saints who were slain in other places and kingdoms (as England—) God plagues Rome as the Original cause of all this.     



CHAP. XIX. Vision 6. Act. 3.  
Vers. 1. And after these things, I heard a great voice of much people in heaven].  
THe occasion of this praising God, is from vers. 20. of chap. 18. Where the heavenly voice bids the Saints rejoice as here they do. Now 'tis usual in this book (as in a comedy or tragedy) to bring in harpers or music to delight the spectators Hence it is remarkable after Rome's destruction, men shall rejoice on earth for God's just vengeance on her before the day of Judgement. (For though John heard the voice as in heaven; yet it noted also joy on earth among the Saints.)  
After these things] After the scarlet coloured City was burnt (for so both women chap 17.3, 4. and City are arrayed chap. 18.16.) and the Merchant's riches partly burnt, partly made uncapable of sale: After the common Merchants of Nations had bewailed the City, for now they cannot trade with the spiritual Merchants of Rome with gold, pearl— for Masses, pardons— nor could the spiritual Merchants (being impoverished) reach the price of fine linen, pearl— after these things (as in the last five Visions) a chore of singers appear, praising God; Because Antichrists blasphemy, Idolatry— is destroyed in part, so the cause of the rejoicing is good.  
To vers. 10. and 11. things being indifferent plain, and to be understood by the reading, with adding some few notes, I'll pass them by.  
From vers. 1. Allelujah (that is, praise the Lord) being an Hebrew word, by which all the choir of Heaven (both of Old and New-Testament) praise the Lord. Note the sweet concord of both Churches under the Law and Gospel now in Heaven. Also perchance, hence may be noted that the Hebr. tongue (used in Paradise, and by our Saviour on earth, mixed with the Syriack) after the resurrection shall be the tongue to celebrate God in Heaven; perchance here may be thought on the Jews Hallelujahs (whose tongue this is) after their fuller conversion according to Rom. 11.  
Vers. 2. It becomes us all to take notice, and praise God for the equity of his judgements upon his and our enemies, as Antichrists.—  
Vers. 3. Hell is below: for the smoke ascended, here is noted also the eternity of Rome's judgement, for ever and ever.  
Vers. 4. After the former rejoicings, the 24. Elders or Jewish Church, and the four Beasts alluding to the Apostles, see chap. 4. succeed in the praising God, saying Amen. So that none but he who sat upon the throne is worshipped (not one worships another) and he for ever by succession of companies, which is to be noted.  
Vers. 5. Another voice inviting to more praises is heard out of the throne (by which is noted its being from heaven) and it was not the voice of him that sat on the throne, because the voice invites to praise him: also the two companies had ceased their song, so this was Christ's voice who as Mediator calls God his God, saying, praise our God; it seems they had ascribed to God salvation— that is, the power of saving, acknowledging salvation to be from him— but greater motives for praise remain, than their deliverance from Antichrist, and his judgement and their salvation, to wit the Lamb's marriage— which all his servants, of more or less faith, children or men, that fear him (so the Catholic Church is here comprehended) must praise him for.  
I hence observe, it is our duty to praise God and take notice of his love— that his will ought to be done by us in earth as 'tis in heaven.  
Vers. 6. Now follow the praises, by all the people of God in heaven and earth as it were, compared to waters because of multitude: (chap. 17.15. and noise, and to thunder, filling heaven and earth i'th' echoes; thus John heard it, noting the exceeding joy and praises of both Churches Militant and Triumphant, see chap. 14.2. where the like noise of praise is heard. Now this Song belongs to the time a little before Christ's coming to judgement, as will appear.  
Because the Lord hath reigned] that is, by subduing the enemies, as Antichrist— had declared powerfully himself to be God—  
Vers. 7. For the marriage of the Lamb is come, etc.] The betrothing between Christ and his Church is in this world by faith and the word preached; the word woos the Church for Christ, faith imperfectly embraces him, the consummation of the marriage is at the last day, when Christ and the Church shall for ever be together, enjoying one another perfectly: there she shall as a wife enjoy him; here only as a Virgin betrothed.—  
She hath made herself ready, to wit for glory: but to her it was given to be clothed in white linen, ver. 8 to wit, by Christ: by whom and with whom (as with fine linen,) she is clothed: being herself naked, Ezek. 16.8.  
It was given] Noting her natural nakedness of grace and righteousness: but through Christ's endeavours as a Bride to trim herself: but is much (nay most) helped by Christ to be dressed (as Brides are by others) for here both dress are meant: of grace, but especially of glory: so she must needs be a most glorious spouse being dressed with Christ.  
Vers. 9 Write] As a most remarkable, comfortable note: Blessed are they that are called (internally and effectually) to the marriage of the Lamb, begun here and perfected hereafter. Sure eye hath not seen, nor ear heard, nor hath it entered into man's heart to conceive the joy, banquet, attire, and graces of this marriage and friends truly invited.  
Now against the Papists (if they be blessed that are invited) assurance of heaven is to be had here; for this is one of the true say of God, to wit, that 'tis given to the Bride to be clothed in fine linen (therefore there is no Predisposition in her) and that they are blessed who are (in this world) invited, having heaven in part upon earth.  
Vers. 10. And I fell at his feet to worship him, etc.] The Angels who talked with him. Abraham civilly worshipped Angels as Travellers, Gen. 18. and was blameless: which may persuade that this worship offered by John was religious, because forbidden. Now John had seen Angels before now, and heard them speak, yet never offered to worship till now: either being now overjoyed about the comforts of the Lamb and his spouse: for which discourse (for this Angel had familiarly talked with him a great while) by way of thanks he would have worshipped him: or perchance supposing he had been Christ.  
To be brief, john's weakness is here showed, and the Angel's faithfulness: since john confesses in writing his error, as Moses shows his original, Matthew his calling impartially, it shows that these men were inspired by God who were the Writers of these books. And since the Angel refuses the worship (for two reasons. 

1. Because he was john's fellow servant.  
2. Because God was only to be worshipped) therefore no worship (neither douleia nor latreia: for they are indifferently used for the same worship) is due to Saints or Angels: So that as the Angels refuse it, so the Saints would blush, did they know the several honours and adorations offered to their pictures and idols.    
For the Testimony of Jesus is the spirit of Prophecy] The Angel confirms that he was fellow-servant with them that had the spirit of Prophecy or the Testimony of Jesus, because he also had that Testimony, revealing to John by the spirit these future events in this book.   

Act. 4. of this Vision.  
Vers. 11. And I saw heaven opened, and behold a white horse, etc.] Behold the Judge and last day. Now the reason why this is here inserted, is because the destruction of the city of Rome had been spoken of: but not of the whole Church's ruin, and Antichrists utter desolation, who yet might lurk at some other place, with some of the Kings of the earth his Confederates, therefore here the final destruction and Armageddon of all is brought in.  
Thus ended ch. 11. and vision 3. from vers. 15. where the seventh Angel sounded:  
Thus ended chap. 14. vision 4. touching the harvest and vintage.  
Thus ended ch. 16. from ver. 16, 17. of vision 5. where the Angel said it is done.  
Thus the Prediction of Christ is come to pass (in the Vision to John) Matth. 25.31.— Christ and his Angels coming to judge the world, hence the heaven was opened, and Christ in likeness of a Captain, and troop of Horse, coming thence to judge the world. Christ hath a white horse, noting his excellent, pure, divine nature: not as if horses or men, or swords were really here used; but under the Allegory of a General and an Army, the brightness of Christ's coming to judgement is signified, which some Expositors on this book not well noting have erred.  
Behold a white horse, and he that sat on him was] Came out of heaven opened. One day doubtless we shall see the heavens opened, and Christ's coming— Now Christ in the primitive times came riding upon a white horse, chap. 6. meaning the pure Apostolic Church conquering Heathenism: but here it notes his divine majesty and glory, to be avenged on all his adversaries.  
Called faithful and true, warring and judging in righteousness] This is for the comfort of all God's People, since the Judge cannot, will not do wrong: nay the aduersaries shall confess the justness of the sentence pronounced against them: and the Saints shall be sure of pay and reward (who have fought against sin for him) for the General is faithful and true: and therefore his officers calling to offices is most right and true.  
Vers. 12. His eyes a flame of fire] As chap. 1.14 Fire gives light and consumes (and it noted the vigilancy of Christ for his Church there) so Christ sees into all secrets, and will burn up the ungodly as stubble, being fervent and victorious, as fire usually is.  
And on his head many Crowns] Noting his royal Majesty, Dignity and Power above Antichrist, who had ten Crowns, ch. 13.1 and two horns, ver. 11. but the Lamb more, even seven, chap. 5.6. and here many Crowns.  
And he had a name written, that no man knew but himself] This name is after expressed the Word of God,— now as ch. 2.17. the new name given to the overcommers is known to none but them that have it: because none know the happiness of adoption— but the truly adopted: so none know Christ's name, but he to whom the father sanctifiedly shall reveal it even to salvation.  
Vers. 13. He was clothed in a vesture dipped in blood] Thus he came in the Prophet from the spiritual Bozra or Edom, to wit, hell: conquering by death all his enemies, Esay 63.3. whose blood as it were seemed, to be upon his garments; but more on vers. 15. of this.  
And his name called THE WORD OF GOD] We know his name, and they to whom it is revealed. Now this john in his Gospel calls him the Word, chap. 1. A word best expresses a man: so Christ is the image of the father: and his spokesman to the Church or his Word.  
Vers. 14. And the arms. etc.] To wit, which came for honour sake out of heaven to attend him.  
Clothed in white linen, etc.] Not armed: for Christ was strong enough; Here is noted the Purity and Splendour of the Army attired, as if they were indeed going to a marriage in the same livery as Christ, having white horses, being innocent, pure, glorious. Of this army, see Mat. 24.30.25, 31.— concerning the holy Angels.—  
Verse 15. Out of his mouth goeth a sharp sword] As chap. 1.16. where it noted the power of his word (as a two edged sword, Heb. 4.12.) wounding sin in his people, and wounding the enemies of his people; but here it notes how by the word of his mouth and divine power he will at last destroy his enemies, saying, Go ye cursed.—  
That with it he should smite the Nations] He comes meanly armed (for his power is inward needing no outward defence;) Now Christ formerly (as Psal. 2.) ruled the Nations with an Iron rod of judgement, pushing them as he thought good, but now will confound Antichrist and his Gentiles or Nations (for he imitates them in Idolatry) as by a rod of Iron:  
For he treadeth the witnesses of God's wrath] See the Exposition chap. 14. ver. 20. No wonder that his garments seem bloody; See also Esay 63.5. for here Christ conquering his enemies as some General (dipped in his blood) is presented in a Simile; here than is not intended Christ's passion, as in Esay 63. but concerning Antichrist and all his enemies at the last day.  
Vers. 16. And he hath on his vesture and on his thigh a name written, etc.] In the Vision John so saw christ, noting Christ's being Monarch of heaven and earth in that he is King of Kings— this proves Christ's Divine nature, and encourageth his people to trust in him, and not fear the adversaries, since he is above all, and will suddenly manifest his power in their destruction. This name was written on his vesture, because all one day shall openly acknowledge it; and on his thigh, because he was eternally begot by the Father (for the thigh in Scripture notes generation, Gen. 46.26.)  
Vers. 17. I saw an Angel standing in the Sun, who cried with a loud voice, saying, etc.] That is in some clear, high place to be seen and heard of all, who as an Herald or Trumpeter went before the Army, calling to the fowls to devour the slain as it were after a battle; yet I take this to be the Archangel sounding at the last day, 2 Thes. 4.16.  
Come and gather yourselves together to the Supper] alluding to Ezek 39.17. where the fowls are invited to devour conquered God and Magog (perchance Turk and Pope) but literally this shall not come to pass at the last day; for fowls and elements (wherein they are) shall then be consumed; but under this similitude the horror of the last day is set forth; for Raven, Vultures— usually devour corpses after a battle.  
The Supper of the great God] because provided by him, who is King of Kings and Lord of Lords—  
Vers. 18. That ye may eat the flesh of Kings, etc.] Who by the unclean spirits, chap. 16.14. were to be gathered to Armageddon. Both the Kings of the earth (suppose Persians, Tartarians, Indians— and those of the ten Kings who forsook not the Whore) who shall be a feast for birds (indeed for hell, for the Lord shall overtake these his enemies combining against him, and utterly destroy them for ever) I mean the judgement day shall overtake them, for they shall war against him, and last in some sort till then.  
And the flesh of horses, and of them that sit on them, etc.] So it is after a battle; but here at the last day, though all shall be destroyed, yet only the Beast and the Kings— shall be cast into hell: (not the horses) together with their Armies, which being plain in vers. 19 I pass.  
Vers. 20. And the Beast was taken alive etc.) The Beast and false Prophet here are one, as the Beasts, chap. 13. v. 1. & 11. are one; for the false Prophet is but Antichrist, as a Deceiver (together with the Cardinals and Clergy of Rome) as chap. 13. v. 11.— who hath two horns as a Lamb, and doth wonders in the sight of the Beast as this doth here; and the Beast is Antichrist as a secular Prince, as I have noted, chap. 13. and are but one Beast called by John, chap. 13. vers. last. They shall be cast alive into hell, either because being taken alive at the last day, they shall only be made incorruptible, changed and cast into hellfire (and never die a temporal death) or because they shall always live in hell in torment and never die (a living death or dying life) however; by a double punishment he shall be plagued (as a secular wicked Prince, and as a false deceiving Prophet) the Lord having long since begun to destroy Antichrist by the preaching of the word, as by the spirit of his mouth, 2 Thes. 2.8. now finally casts him into the lake of fire and his friends: thus the brightness of Christ's coming shall destroy Antichrist. 

1. By preaching.  
2. By this spiritual (not proper) slaughter or destruction in hell.    
Vers. 21. And the remnant were slain with the sword of him that sitteth upon the horse, etc.] Alluding to Ezek. 39.15. Go ye cursed. Now as literally Gog and Magog were slain, and birds eat their flesh; so shall allegorically this be fulfilled in the destruction of Antichrist, after such a manner as the last judgement requires; for the Devil shall have enough, and hell shall be even filled with reprobates by reason of this Armageddon.     



CHAP. XX. Preface to Vision 7. or last. Act. 1.  
Vers. 1. And I saw an Angel come down from heaven, having the Key of the bottomless pit, and a great chain in his hand.]  
THis Vision is in some sense the recapitulation of all the former, and concludes the marriage of the Lamb and history of the Church from Christ's incarnation to the last day, or the consummation of all things; the Angel is Christ, who came down from heaven being incarnate for us, being the woman's seed, and to bruise the Serpent's head; having the Key, that is, power of hell and death (chap. 1.18.) or the bottomless bit, and that by right, not as Antichrist who usurps it.  
And I saw] Noting the order of the Vision, not the order of the events; for after the day of judgement (now mentioned chap 19) there shall follow no binding and losing Satan; so that here is not a continuation of history and times observed.  
A great chain in his hand] Noting Christ's omnipotency and power above and over Satan; a chain of providence showing how Christ by his Birth, Passion, Burial, Resurrection, Ascention, sending the spirit (chiefly preaching by the Disciples) bound up and hindered Satan's tempting the world to Idolatry, of which see my Glimpse of Christ's love, page 48. and margin.  
Vers. 2. And he laid hold on the Dragon, etc.] In the Vision, this is the battle betwixt Michael and the Dragon, chap. 12. v. 9 there he is bound from accusing the brethren, and cast out of heaven, and Church, and packed into the earth, wilderness, heathens, and dry places; here, lest he seduce the Nations keeping them from believing, being but almost the same with the former. So Satan was not so bound the thousand years absolutely (for he tyrannised by the Roman Emperors over the Saints, in the red horse, chap. 6. and overspread the face of the Church with Heresy in the black horse, chap. same v. 5.) but in respect of seducing the Nations: Now since the thousand years began, many Nations have believed, which Satan could not hinder: Thus Christ beheld Satan fall like lightning, Luke 10.18. thus the Prince of this world was judged, John 16.11. when Christ in earth.  
And he bond him a thousand years] Though from Christ's Nativity Satan's Kingdom began to be ruined, yet his death and resurrection did him most hurt; but the Jews much hindered the calling of the Gentiles with any great efficacy, till the ruin of the Temple, from which time chief the thousand years of Satan's binding are reckoned being Anno 73 (according to my Pareus, who conceives them to be ended, anno 1073. when Gregory the seventh a Monk and a Magician, poisoning Alexander the second, invaded his chair at Rome, and so the devil began to be let lose by him, who gave himself to all manner of looseness—) yet from the Angel's descent or Christ's incarnation, Satan began to be bound: for then temples, idols, oracles, were forsaken fell down and were silent as histories testify. See Master smith's arrow against Atheists.  
Thus however, Satan's losing hath been 577 years or thereabout.  
Vers. 3. And cast him into the bottomless pit, and set a sea upon him that he should deceive the People no more] Into hell, and confirmed him there as with his seal: now though truly, Satan had been cast into hell from his fall (according to Peter and Judas) yet he had more liberty to range abroad, then after Christ's incarnation for a thousand years, after which he was.  
To be let lose a little season] No doubt from the expiration of a thousand years, after the Angel's descent, to the end of the world Satan shall be loosed; called A little season, either in respect of God with whom a thousand years are but as one day, or in respect of years past since the Creation, or of eternity, or in respect of the Scripture wont, who calls the Generation since Christ the last hour. Now Satan is to be let lose to manifest his rage against the Church to increase his future torment. 2. For the trial of the Saints. 3. Justly, (I mean in respect of God's punishment upon the nations) to seduce them that will not believe the truth unto salvation.   

Act. 2.  
Vers. 4. And I saw thrones, and they that sat upon them, and judgement was given unto them, etc.] The former act answered to ch. 6. about Christ's riding on the white horse, and to ch. 12. about the woman's travelling, (for when Satan was bound this was done) and as some in this fourth verse appear beheaded (being part of Act. 1.) so ch. 6. there was a red horse (of which see the Commentary) this also belongs to the three former trumpets, chap. 8, 7. about fire and blood mingled, viz. persecution and death; the burning mountain, and the star falling; as in this verse some worshipped not the Beast: so it belongs to chap. 13, about the Beasts raging.— The second act is comfort about the safety of the souls (chap 6. under the altar of Christ's Protection) here upon thrones. By which the cohaerence and parallel of this Church with the preceding may be understood.  
I saw] Souls are not to be seen; but john saw them visionally, perchance after the form of a body (for they were sitting upon thrones,) Thrones note judiciary and royal dignity. Sitting notes the souls resting from their labours for ever.  
And judgement was given] To the souls. Noting (not the day of Judgement, of which after) The Royal dignity given them, fitting for the Kingdom, of which anon. So the Psalm, Give thy judgements to the King, Psal. 72.  
The souls of them that were beheaded] Not them that were beheaded (as if in bodies, as the Millenaries foolishly dream) but their souls as Augustine observs.  
For the witness of jesus] Meaning the Gospel: for the Roman tyrants for three hundred years, cruelly killed those that were servants to Christ. Chief meaning those under the Altar, chap. 6.  
And for the Word of God, etc.] Meaning Christ who is the essential word, john 1.  
And them that worshipped not the Beast] The former were Martyrs, these are Professors, who in all the time of Popery adhered to Christ, being the sealed ones, now in heaven, and the 144000. chap. 14. glorified, of which some perchance might escape without beheading; See chap. 13, of the Beasts slaying those that worshipped not his image— after 606 years of the thousand, the Beast arose, trampling underfoot the Saints, whom john also saw happy, reigning with Christ from the very time of Satan's binding (for his binding and the Saints reigning with Christ began together, being the same thousand years) from what time however many Saints bodily perished by Roman tyrants.  
That worshipped not the beast] This shows they were such as were slain partly under Antichrist who reigned in part of the thousand years. Also this proves the Papists fiction of Antichrist reigning four years towards the very end of the world to be a lie, since he killed some of these (now on thrones) in the thousand years mentioned, and it proves his reign to be longer (for the thousand years are past, and yet Antichrist reigns.)  
And they lived and reigned with Christ a thousand years] I see no difficulty in this place if well prepended; which the Millenaries wrested to prove the Saints bodily reigning with Christ a thousand years before the general resurrection. The souls never die; the souls of Saints, whether Professors or Martyrs (from Christ's binding Satan; and perchance here Stephen and John the Baptist with those primitive Professors, as simeon, Anna, Zachariah, Magdalen— may be thought on) live gloriously and reign with Christ in heaven. So all that either were slain for the Word, or however were not vassals or marked one's of Antichrist, of which chap. 13. lived, and as they died (by degrees) reigned with Christ a thousand years, or some part of the thousand; for there is no necessity to believe that they reigned at once: But as 'tis said of the ten Kings they received power with the Beast one hour, chap. 17.12. That is, by degrees as they were converted to the faith; so these reigned with Christ according as in the thousand years they were gathered to Christ; as if many travellers come to their Inn, some at one hour, some at another, he that comes a five a clock, comes but that day, and so doth he that comes at twelve at noon; he that was received into glory some few years before Antichrists reigning was but there in the thousand years; so was he that was received into glory some few years before Satan's losing; These than reigned in the Kingdom of grace, first with Chrst, and now in glory; to wit, in soul, not in body, of which in order.  
Vers. 5. But the rest of the dead lived not again, till the thousand years were passed] All naturally (who even were borne in the thousand years of Satan's binding) are dead in sin, but Christ quickened those who belonged to him in the thousand years and after death received them to reign with him. But Satan was not so absolutely bound, but that he hindered many from believing, or living the spiritual life of grace, and after of glory in the thousand years. The rest of the sons of men dead in sin, were not quickened when these mentioned before were, who did reign with Christ and shall for ever (when the thousand years are past.)  
Quest. Why was the thousand years mentioned?  
Answ. To show what great events should happen in so short a time (Paganism and judaisme being much destroyed) that the name of Christ should be spread over great part of the world.  
Till the thousand years'] Not as if any of these dead should live a spiritual life afterward: but to note,  

1. How in such a believing age many should not believe or be quickened.  
2. That after the thousand years many should live again (we, God be thanked, are quickened though the thousand years be past; and shall reign with Christ a thousand years even to all eternity after death.)  
3. That the common resurrection belongs to them and all at the last day: but not the first, to wit, this of regeneration and grace which belongs to the Elect only.—   
This is the first resurrection] To grace says Aug. not to glory. Which against the Millenaries may be many ways proved.  

1. Because, were this a corporal resurrection, 'twere not the first, for many in Old and New-Testament were risen before.  
2. At the last day some shall rise to glory, some to shame; but all together almost (the Saints somewhat first, the dead in Christ shall rise first) not one a thousand years before the other, but one for glory (presently) the other for shame, 1 Cor. 15. but that is to be common to all, not to the Saints only;  this must be some other resurrection.  
3. The first death was to the soul a separation by sin from God and eternal life: therefore the first resurrection must be to grace.   
Ver. 6. Blessed and holy is he who has part in the first resurrection; on him the second death hath no power, etc.] Here is perseverance to eternal life proved. They have part of the first resurrection who by faith and repentance turn to Christ, from the death of sin to the life of grace, and are holy in part, having by faith purified themselves, and laid hold on Christ. Now their blessedness who have part in the first resurrection is set forth in three ways.  

1. The second death shall have no power of them, that is eternal death, the first is that of the body which passes on all. See my Glimpse of Christ's love concerning temporal death and its benefit now through Christ, pag. 61. &c. and the impossibility of falling, pag. 57 to 60. and 75. etc.  
2. They shall be Priests unto God here, chap. 1.6. and for ever hereafter: But all the Saints shall be so as well as these Martyrs and confessors, having part of the first resurrection, and living the life of faith; therefore that resurrection is but a spiritual one, of which all the elect shall partake.  
3. Shall reign a thousand years; not the thousand past, but another thousand even for ever and ever. Thus the Millenarian or Papian error is confuted, which some in the primitive times not being able to answer, denied the authority of the book. This Act will be plainer if the reader confer it with the 144000. chap. 14. standing on Mount Zion, and with them in chap. 7. who were sealed, and with the harpers chap. 15.2. upon the sea of glass who were preserved and sealed, or as it is here quickened by grace and faith in the midst of Tyrants, Heretics and Antichrist raging against them and the Gospel.    

Act 3.  
Vers. 7. And when the thousand years are expired, Satan shall be loosed] Here follows the Church's calamities under both Antichrist, Turk and Pope, to last till the end of 1260 years; for so long (though with diminished forces and power) the holy City may be encamped and trod under by them.  
After those thousand years] To wit, of the Martyrs and confessors living and reigning with Christ, being the same which is past and Satan let lose: So Papias his Millenarian dream is ended.  
Out of his prison] Either hell or deserts whether he was banished and frightened the nations. He has been let lose near 600 years, and was bound about Jerusalem's sacking by Titus, and the Jews dispersing, who formerly hindered the Gentles embracing the faith of Christ.  
Vers. 8.9. And he shall go out to deceive the Nations] Formerly Satan was cast out of heaven: now though loosed, yet in a great measure is restrained from hurting the Church, but may deceive the Nations, Gog and Magog. Now what is this but the losing the four Angels or Nations bound up by the means of the great River Euphrates? (from Christendom now, or the Roman Empire as formerly) See chap. 9.14 and the exposition upon it; so that I need seek no other meaning of Gog and Magog; for according as this Vision agrees with the former: So the four Angels in Euphrates formerly were Arabians, Tartarians— and here they are understood by Gog and Magog. Here is an allusion to Ezek. 38. and 39 about Gog and Magog, all the open and secret enemies of God's people, who after the captitive and before the Messiah coming were to oppose the Jews, to wit in the latter days, Chap. 38.8. Meaning after the captivity (not towards the end of the world (as the Papists affirm) supposing this to be the army of their Antichrist.) Now these nations (says junius and Tremelius) were those of the lesser Asia and Syria (called Gog from Gyges' King of the Lydians) who under the cruel Antiochus, Nicanor— oppressed God's people, but by the valour of the Macchabees were oft miraculously discomfited, of which see the History. (For the things are accomplished partly.) Yet doubtless those chapters of Ezekiel, allegorically seem to aim at a slaughter from heaven. So then john alluding to that (as he oft does to the Prophets) foretells of some grievous wasters of the holy land, or Church, or Christendom by some cruel enemies under the name of Gog & Magog, who shall have many overthrows (as the former had by the Macchabees) but shall finally be destroyed by fire from heaven at the last day; where observe, that Turk and Pope (though Rome shall be burnt before) shall remain warring against Christ till the last day.  
To deceive the Nations] But how? by the spirit of Devils, or three unclean spirits, chap. 16. who came out of the mouth of the Dragon to gather the Kings of the earth to Armageddon, ver. 13.16. So Satan deceives the Nations, making them Heathens again (for many had embraced the faith) and Gog and Magog in hope of overcoming the holy City, Church, or Christendom (which in relation to Jerusalem, a type of the Church, is called holy, because it ought so to be; and in respect of the Nations and their Idolatry, is so) 'tis plain, Satan hath been let lose; for not only the secret and mysterious enemies (Antichrist and his worshippers) have wasted the Church; but the four Angels, or Gog and Magog (with their innumerable army, as chap. 9.16.) have furiously raged and conquered what they listed, so that the name of Mahometism is larger than that of Christianity; but Satan deceives Gog and Magog, and under hope of victory, shall lead them to Armageddon.  
Which are in the four quarters of the earth, etc.] Magog son to Japhet, Gen 10. from him came the Scythians (now Tartars) from them the Turks, to whom the Arabians, Armenians, Saracens are joined, wasting for a long time fare and near; Gog means the people of lesser Asia (called from Gyges') to whom the Macedonians and Egyptians of old joined against Israel; these as from the four quarters of the earth (now under the name of Turk and Pope, Gog and Magog) destroy the holy City, the one openly thirsting after the Empire of the world, the other more cunningly and Ecclesiastically traducing the Church, drawing them to Idolatry. Now Satan deceives the Nations, and Gog and Magog (Turk and Pope) as Leaders of these seduced Nations.  
And they ascended, etc.] Noting the base original of these Nations and their sudden rising to honour.  
On the breadth of the earth] For their conquests are large, of which see Knolls Turkish History.  
And they compassed the Camp of the Saints about] Christendom—  
And the beloved City] The Church, alluding to Jerusalem; see how Christ loves his Church; the word compassing notes the many eruptions into Christendom, and cruel attempts against the Churches therein: How the Gogish war began I just named, chap. 9.3, 4. Perchance we increased their fury when Gregory the seventh, alias Hildebrand solicited Emperors and Kings to regain the Holy Land by force of arms; and after him Vrbanus second, Pope of Rome (who indeed prevailed) so that mighty forces and vast sums of money was sent, and great were their conquests for awhile (the Christian's subduing Saracen and Turk) but through discord among Christians, they won all, and have followed hard upon Christendom (by a war which sprung out of this, and of which perchance the Christians were partly occasioners) see the sweet tongued Master Fuller his Holy War on this subject most satisfactorily. The sum is, those thousand years of Satan's binding and the Saints reigning (being the same) is passed, in which time the Pope as his Vicar took up his power in Anno 606. in Boniface the third; but Satan being let lose Ann. 1073. Gregory 7. raged with both swords, spiritual and civil, deposing the Emperor Henry, forbidding marriage of Priests, advancing Idolatry.  
Now comes in the grand Idol of Transubstantiation (and Purgatory) called by Pareus the god of forces out of Dan. 11.38. because by the means of it and Purgatory, the Popes became rich, and all their forces were employed to confirm this Idol, it being also the strength and nerve of Popery. In the first Millenary the flourishing Churches of the East indeed became adulterate, but Mahometism (though it also began in the thousand years) hath infinitely more spread after Satan's losing, by which means the Nations have been much deceived. Now the judgement upon Satan, Gog and Antichrist, follow in the last act.  
And fire came down from heaven and devoured them] The first Gog and his Army fell partly upon the mountains of Israel by the Macchabees: here follows the last destruction of Gog and Magog, some notable judgements shall overtake them before, or to be sure however at the day of judgement; these judgements are set out by fire, a merciless Element (so Psal. 11.6. God shall rain upon his enemy's fire & brimstone) alluding to Ezek. 38.22. where Gog's destruction is set forth, perchance as relating to the last day of vengeance, and that by fire. Thus the old Goggish war and the new somewhat agree.  
This fire from heaven is the sharp sword, which proceeded out of Christ's mouth, Chap. 19.21. to devour or slay the Adversary.  
Vers. 10. And the devil that deceived them, was cast into the lake of fire, &c] Master and servants are tormented for ever; but doubtless Satan's punishment shall be greatest, as the seducer of them, to wit, of the nations upon whom the whore sitteth, chap. 17, 15. who through Satan deceives them, and Gog and Magog, with all their forces, Princes and retinue under the Turk and Kings of the earth, which I the rather mention, because here is mention made, not only of Satan and them (as of Gog and Magog) whom he deceived; but of the Beast and false Prophet suffering in the lake, whom he also deceived; the Nations then or inhabitants of the earth are deceived chief by Antichrist and Satan after the thousand years; and Gog and Magog with their adherents distinctly from them; thus we have an Eastern and Western Antichrist.  
Vers. 11. And I saw a white throne] Here is the description of the day of judgement (which I observed in this Congregation was after every Vision after some sort expressed except in the first, which being a peculiar Vision, omits it) and after follows the joyful marriage of Christ and the Church, with the description of the heavenly Palace or new Jerusalem, which Master Brightman mistaking, applies it to this life.  
A great white throne, and one that sat on it] Great, because set up for the general judgement of all; white, because of its celestial splendour and majesty; it is the white cloud mentioned, chap. 14.14. he that sat on it was Christ, to whom God hath committed all judgement, John 5.22.  
From whose face the earth and heaven fled away, etc.] Being not able to endure his Majesty, yet they shall not departed as a scroll till the judgement be past.  
And there place was found nowhere] Most say the renovation of all things shall be; and that only the fashion of the world, that is, the outward form and corruptible qualities shall be destroyed, and so the earth shall be found no more as it was, but shall be made most beautiful and glorious, being to be delivered into the glorious Liberty (as far as 'tis capable) of the sons of God, Rom 8. being to be freed from corruption and bondage. But few show good reasons for this renovation (except that the Saints might contemplate on the creation renewed; which they in heaven shall know to perfection, though this be altogether consumed) now since all the sons of men shall be in heaven or hell, to what purpose shall the renovation be? It is some may say for the Saints sometimes to visit, delight in and live, but their mansions are prepared in heaven; These shall be changed (if Philosophy could bear that interpretation) into nothing, having served the creatures for the creators pleasure, as they were created out of nothing, or shall be exchanged for the heaven of heavens: Now perchance to be delivered out of corruption, is liberty enough for this whole creature (Man excepted). But we expect new Heavens and new Earth, that is, the glorious heavenly condition of the Church above in perfect glory, and the bodies of the Saints (which are earth) consummated: Sea shall be no more, c. 21.1. We scarce hear of ' its renovation or use? why then should Heaven and Earth be renewed without their fellow Element? But I refer the reader till anon to the most learned discourse of Dr. Hackwill upon this subject towards the end of his most delightsome book of Gods preserving the world and governing of it.  
Vers. 12. And I saw the dead small and great] Meaning those who had died from Adam to the last day (but now raised up by the power of Christ) but those who are found alive at the last day shall be judged also, being less in number then the said dead (who now are quickened through Christ.)  
Small and great] Great men and beggars, men and children. It seems John saw children in the stature of children, though then made capable of understanding their sentence; but most believe we shall be of a full stature, to which the Apostle alludes, till we come to a full man the stature and fullness of Christ. Ephes. 4.13. For as in Paradise (the type of heaven) Adam was created perfect in stature and of a ripe choice age: So 'tis thought, it shall be in heaven. Such was Christ, so the young man appeared in Christ's grave, as typing out the resurrection, Mar. 16.5. but enough.  
And I saw the dead] Yea and living to be judged, who shall be changed in a moment (and I believe the false Prophet or Beast shall be so found, and after changing be cast alive into the pit, as chap. 19.20.)  
Standing before] That is, brought to judgement. The guilty standing ready to be condemned (who are already condemned) and the Saints standing in Christ's presence to be absolved (who were formerly in soul, in bliss, and absolved) but here perfect misery and joy is expected.  
And the Books were opened] alluding to humane courts, not as if God wanted books. The Reprobates own conscience will be an open book against them; God forgets not their impieties. Perchance the Scripture may be produced against those who knew them and disobeyed them according to that saying: The words which I spoke shall judge— at the last day, John 12.48. then Heretics will answer for abusing the book of God.  
And another Book was opened] The book of all those that were elected and redeemed to life through Christ Jesus.  
And the dead were judged] Sentence was pronounced.  
According to the things that were written] God's Word as it is the rule of our life so it shall be of our judgement.  
According to their works] Good or bad, but the just are not judged or saved because of their works. Good or bad works are known to all, and by them, as open testimonies, shall all be judged. The good works of Saints Christ wrought in them, yet he'll reward them for what he has wrought O blessed Jesus? work thy work in us.—  
Vers. 13. And the sea gave up her dead which were in her, etc.] Sentence being pronounced, all the Elements give up their dead; the Water those that were drowned; the Earth those that were buried (whether Saints bodies or Reprobates; but the Saints so long before the rest, that they might meet Christ and the rest of their brethren in the Air, and come to see and approve Christ's judgement of the wicked) by Hell: I understand how the damned shall appear to receive their final sentence, who are called dead, because they were dead in sin, and once bodily dead. By death, I understand the grave (or the earth as before) the effect of death. All that were burnt, eaten by birds of the Air, or fishes of the Sea, shall appear; the Angels shall gather the ashes of the Elect from the four corners of the earth.—  
Vers. 14. And death and hell were cast into the lake of fire,] That is, the devil, who brought death and caused destruction, or enticeth to hell. Thus death shall be swallowed up in victory, 1 Cor. 15.54. in vers. 10. by an anticipation of time the devil was said to be cast into the lake of hell, which indeed was but now fulfilled.  
This is the second death] Or eternal death. The first was a temporal death (if it may be called one) or rather a separating man by sin from God.  
Vers. 15. Is easy. All but the elect are damned, being not written in the book of life; If any man demand why so oft this book speaks of the last judgement. 'Tis answered, because the Saints my be comforted, and patiently endure persecution for a while. This Act answers the harvest and vintage, chap. 14. latter end. And to the seventh Vial of the hail, chap. 16.21. and to chap. 19.20. concerning the armies of the Kings of the earth, together with the Beast and the Kings casting into the lake of Hell.     



CHAP. XXI. Being the seventh Vision continued.  
AFter the Renovation (if not destruction) of the world, the heavenly glory is showed to John under a twofold simile.  
First, As a glorious bride adorned;  
Secondly, As a most excellent choice City which is set forth by things which are most rare, and precious to man; to give a glimpse of the Saints glory in the glorious heaven.  
Vers. 1. And I saw a new Heaven] The devils and the reprobates being cast into hell being mentioned: Now follows the description of the Saints glory.  
And I saw] john (as Moses saw the promised land) sees heaven before death, into which Paul was wrapped and heard unspeakable things.  
A new heaven] Esay foretold of a new heaven and earth, chap. 65.17. which began to be accomplished after the shaking heaven and earth, Heb. 12.26. by a Reformation by Christ and the Apostles, when all things became new, men became new creatures: here the new heaven may signify the Church's glory in heaven with Christ; and the earth, the bodies of the Saints most glorious. Master Brightman applies the latter to the glorious condition of the Church after the Jews Conversion, which cannot hold though we expect their Conversion (but do not believe it to be tied to Judaea as he supposes,) who in some measure are daily gained to the faith. The Millenaries apply this to their golden age (of whose opinion in part, Augustine confesseth he once was,) but our Saviour tells us of no such brave time in earth towards the end: but says, when the Son of man comes shall he find faith in earth? and though Rome shall be burnt, yet both Antichrist and Gog shall rage's to the end. Concerning the new heaven and earth (though I almost stagger in the point) I will follow the most common opinion (notwithstanding what elsewhere I have said in this book concerning the dissolution of all things) and by a new heaven and new earth, (prophesied by Esay, and in some sense fulfilled by the renewing of the Church,) I understand the renewed condition of heaven and earth, literally to be fulfilled according to Esay, and Peter 2.3, 13. The substance whereof shall not be utterly abolished, but the corruptible qualities: and it shall be pure, bright, glorious. Thus the first heaven and earth were passed away, being not vanished quite for substance but quality: being to be renewed and purified by fire.  
A new heaven and a new earth, etc.] John saw not the very glory of heaven (which eye hath not seen) but types and similes of it.  
And the sea was no more] According ro corrupt qualities, and rolling with waves, as now, but made solid, and in a globe,— though I know no use of these things, unless to remain as monuments of the great works of God, and of his Power, and to be renewed (as having in their nature and course faithfully served their Creator,) as a reward for their service, being delivered from bondage into the liberty of the sons of God (according to their capacity.) And perchance the heavens may not as now compass the earth or move, there being no use of it. But the brightness and lustre thereof shall be much augmented (as of the Sun and Moon.)  
Vers. 2. And I saw the holy City] Here is the glory of the renewed Church showed to john (after he had seen the renewed world,) and indeed this renovation of the Church, seems distinct from that of heaven and earth renewed, therefore one cannot be well the other: or the new heaven and new earth the glorified condition of the Church: for 'tis said And I saw, as distinct from the former. Let the Reader perpend this; also john seems to insert his name to confirm it, saying,  
I john saw the Holy City,— jerusalem] Meaning the Church which the Scripture calls jerusalem.  
A City] Because of its choice and rare building; such was jerusalem built by Solomon; more rare is this which is not built of common stones (but as Esay 54.13. which I may apply in some sense here) the Citizens are Saints: (who know one another as Citizens do.)  
She is called holy] Because glorious in heaven and perfectly holy (so appearing to john in the Vision;) she in some sort is holy here below; for Christ sanctifies her, washing her by water, regenerates her by faith and the spirit. The old jerusalem was polluted; this is new, (newly glorified in heaven in the Vision) perfect, holy.  
Coming down from heaven] So chap. 3.12. noting her original to be from God (this must not be understood of local motion) her abode is heaven, as chap. 12. vers. 1. a woman in heaven, but here is noted her heavenly grace and majesty, (called Galat. 4.26. jerusalem above) God from heaven hath chosen her.  
Prepared as a Bride trimed for her husband] Not preparing as in this world, in deed ch. 12. she was on earth (though her original was from heaven,) but here she is actually prepared, chap 19.7. she on earth had (through Christ) made herself ready: but now she is actually adorned: So her militant condition on earth is not here meant, as Brightman thought. The most learned Pareus observes, she is not prepared for the Bridegroom, as before the marriage-feast, (for that is passed) but for her husband, the feast being ended, and she married.—  
Vers. 3. And I heard a great voice out of heaven, etc.] We have partly heard what john saw; now follows what he heard. Two voices he heard; The first comes from heaven, showing joyful news to the Bride; The second is his that sat upon the Throne, ver. 5.  
Behold the Tabernacle of God is with men] Meaning that the Bridegroom and the Bride shall live in heaven for ever together. God's dwelling is with men, since men being glorified, live in heaven. Now it had been no news to have said Christ lives with men on earth because he lived in the flesh with them, and after by his spirit; but now having ended the wedding-feast, he and his Spouse live gloriously in heaven. This the voice notes.  
And he will dwell with them] As in one house together. This is happiness indeed, to enjoy God the fountain of happiness. His absence must needs be torment, chap. 7.15. The Saints did enjoy God; but God is said there but to dwell among them, because they did not perfectly enjoy him: but now he doth dwell with them as a Bridegroom with the Bride after the wedding, perfectly, by his glorious presence.  
And they shall be his People] Here is the Communion of Saints, most perfect in earth they were by his inchoated grace; Now they are his in part, partaking of him in measure: but then they shall be as he is, perfectly glorious.  
Vers. 4. And God will wipe away all tears from their eyes, &c] No tears are in heaven to be wiped away, but it notes how free from all sorrow or cause of sorrow heaven is; no troublesome thought of kindred doth possess them there. This life is a vale of misery. There is no death, but life; no mourning but mirth, joy, pleasure; No cry, but peace and tranquillity; No pain or labour, but ease, rest, delight.  
For former things are passed away] Meaning the miserable state of this life, and a new heaven shall succeed, or a state of happiness, read chap. 7.16. to this purpose expounded. This proves that this belongs not to this life, for here the Church was ever, and shall be (more or less) afflicted.  
Vers. 5. And he that sat upon the Throne, said, &c] Meaning Christ, as chap. 4. or God. Christ calls himself Alpha and Omega, chap. 1.18. as this doth, ver. 6. whoever it were (Christ or God the father) he commands john for the consolation of the Saints beforehand to write, how he makes all things new, because the world to them is troublesome, full of causes of tears and sorrow,— therefore this was to be writ and laid up for the Church's comfort, that a most strange should happen, a new world they should enjoy. Observe God's love in two things here, 

1. He makes all new for the Saints sake, (not his own, who from eternity lived with them, and could to all eternity.)  
2. He for their sakes commands this to be written (being most true) that they might not want consolation.    
Vers. 6. And he said unto me it is done] The thing is as true and certain as if it were done, viz. That all things shall be new, and all tears wiped away, and God would dwell for ever with men in heaven. Thus the certainty of our salvation is set forth, John 5.24. he that believeth is passed from death to life, that is, shall surely pass to life. It is an asseveration full of weight.  
I am Alpha and Omega, &c] As chap. 1. ver. 8.  
I will give unto him that is athirst] So John 7.37. and 38. Christ calls, which proves this to be Christ's voice, who sat upon the Throne.  
I will give of the fountain of life freely] The water of life notes joy, comfort, refreshment— Christ gives without our deserving, freely, eternal life. The fountain notes the lastingness of their joy, and the abundance of it (being never to be dried up) the Angel deservingly praised God (among other great works) for creating the fountains of waters, chap. 14.7. which are strangely conveyed from the sea through the crannies of the earth for man's use; But much more thanks need we rerurn him for giving us himself, the fountain of joy (jer. 2.13.) but note the qualification, 'tis given only to them that first thirst after it.  
He that overcometh shall inherit all things] This being a Prophecy, speaks of things as to come, (but the Church now in the Vision, was in glory inheriting all things as heir of all) Now every Saint is an heir of heaven, Gal. 4 7. certainly they are rich who are heirs of God and the promises, and he is very covetous whom God cannot content and suffice. But here is a fight noted against the world, Satan and the Beast, which the Church by faith overcame.—  
And I will be his God, and he shall be my Son] Now we are adopted, but then actually shall enjoy the benefits of Sons. See 1 joh. 3.2. we shall be like him.  
Vers. 8. But the fearful and unbelieving— shall have their part in the lake,] Being not written in the book of life, Ch. 20.15. or as c. 13.8. meaning chiefly the worshippers of the Beast; who are afraid to disobey the Beast or oppose his worship (as the valiant Champions of Jesus always have done). Note a servant of Christ is a man of valour having the Spirit of Christ.  
Fearful] Not having faith in Christ for remission of sins, nor assurance of salvation in this life, as the worshippers of the Beast teach none have, standing ever in fear of hell and purgatory.  
unbelievers] Such are all strangers from God, and in particular the enemies of true assurance and justifying faith (as all popelings.)  
Abominable] Hating God, or hated of God.  
Murderer's] Here among others comes in the inquisitors of Spain, the burners of Heretics (as they call the Saints.)  
Whoremongers] All in general who are impenitent and not written in the Book of life: Here comes in the Romish Locusts, who under pretence of vowed chastity, live most dishonestly.  
Sorcerers] None greater than the Roman Clergy have been, as histories tell.  
Idolaters] What thinks Rome of this? what think covetous men? what Epicures whose belly is their god.  
All liars] Framers of lies and enemies of the Truth. Let Antichrist and his worshippers, and all Heretics think of this, and be confounded.  
Shall have their part in the lake which burneth with fire and brimstone, etc.] See Psal. 11.6. of the wickeds portion. They that are cast into this lake, have not their names written in the book of life, chap. 20.15. therefore the lake is hell. Now though things are spoken here, as yet to come (being a Prophecy) yet in the order of the Vision, the wicked were before in hell, chap. 20.10, 14, 15. and the Saints in glory.  
Vers. 9 And there came unto me one of the seven Angels] What john heard and saw generally is now ended. Here follows perchance a kind of a special Vision, or the glory of heaven more opened, then hitherto.  
I will show thee the Bride, the Lamb's wife,] Here is noted the familiarity of the Angel with john by which we may guess they desire none of his worship.  
I will show thee] Formerly john saw her in the Wilderness, now he shall Visionally see her in glory.  
Vers. 10. And he carried me away in the Spirit] It should seem to be indeed another Vision.  
To a great high mountain] john had hitherto been in the wilderness, as chap. 17. where this Angel shown him the Whore— and perchance having turned aside, now returns to him to show him the Lamb's wife; Another like sight fare then the former, in the Wilderness john saw a strange Whore: From this high mountain, high mysteries of the Church glorified.—  
And she shown me a great City] The Angel promised to show john the Lamb's wife, and now presents him with this sight; for indeed the Church in glory is both the Lambs wife and City of God. A Bride, because of her marriage and ornaments. A City, because of her most magnificent building, comely order, invincible strength to last for ever. Her Maker and Founder was God, Heb. 11.10. this City only has foundation.  
A great City] In respect of her largeness; full of Saints and Angels. So the glorious condition of the Church seemed to john like a fair City; which argues, that whatsoever one may require to make up a complete City, is found beyond thought in the Church triumphant; honour, riches, multitude, learning or knowledge, order, all things— convenient for that state, see chap. 18.22. what Babylon shall want, as music, trumpets, harps— which this City shall abound with.  
The holy jerusalem] The old was unclean, this perfectly holy, being (according to the order of the Vision) in perfect bliss. Called jerusalem, because of her everlasting peace (for so the word in Hebrew signifies) under which is comprehended all manner of happiness.  
Coming down from God out of heaven] So in the Vision. Noting her descent and Original from God, who is her husband, who elected her through Christ.  
Vers. 11. Having the glory of God, and her shining was like unto a stone most precious, etc.] As if her situation and air were commended; She enjoys that unaccessible light of God's Majesty and presence. And her light (far beyond Sun and Moon) was like to precious stone; even a Jasper, excellent in virtue (good against poison) like a Christ all that is most bright, and no wonder, since God was the light of it, vers. 23. By these stones the bright majestic light of heaven is set forth excelling and comforting or driving away ill (if possible any should be there) and hence the precious stones and gems are mentioned, by which not only the choycenesse of the City is set forth (because most pleasing and precious to men) but the imcomparable virtues in them, show the most incomparableness of God to the Church, who is all to them, and the Author of these virtues in the stones (of which somewhat anon) and must have them in a most plentiful measure in himself.  
Vers. 12. And had a wall] alluding to a City. Now the wall is the safeguard and protection of God. The safeguard of heaven depends upon the wall of God's omnipotency.  
Great] Being thick and broad, therefore strong.  
High] Therefore not to be scaled.  
Had twelve gates] Meaning the doctrine of the Gospel or twelve Apostles by which heaven is opened to us.  
At the gates twelve Angels] Gallant Porters, meaning the Fathers, Prophets and Apostles, who by preaching showed us the way to the City.  
And names written thereon] The names of the twelve Tribes of Israel, noting the gathering of the spiritual Israel thither (and perchance the literal seed).  
Vers. 13 On the East three Gates, etc.] I seek no mystery here, but look on the allusion to Ezek. 48.30. where such a City is described, by which is meant the Church of the New Testament, gathered from East, West, North, South; that is, from all corners of the world. Such is the represented Church above.  
Vers. 14. And the wall of the City] The foundation is Christ, 'tis said to be twelve, because the twelve Apostles by their preaching laid the foundation Christ, for honour sake the names of the twelve are written upon the foundation, because so fully laid by them; because they (if there be differences of glory, as Christ's right hand and left hand seem to prove) shall excel others in the Kingdom of glory; doubtless the laborious Saint Paul is to be reckoned among them.  
The Apostles of the Lamb] Christ, for so in their Epistles they style themselves.  
Vers. 15. And he that talked with me] One of the Angels of the seven Vials, ver. 9 and chap. 17. 1. who said come and I will show thee.  
Had a golden Reed to measure the City] Not as chap. 11. v. 1. concerning reformation, but only to acquaint John with the largeness and figure of this City to describe the same to us. So 'tis Ezek. 40.3, 4, 5. where the Lord (and now Christ by the Angel talking with John (perchance who poured his Vial on the air as) chap. 16.17.) setting the Prophet on a high Mountain (as the Angel doth John here, ver. 10.) showeth him a City and Christ measuring it.  
A golden Reed] Because to measure so precious and glorious a City.  
Vers. 16. And the City lieth four square, etc.] Which form is most solid and perfect, the Longitude and Latitude being equal, consisting equally of elect, this notes the firmness of the City, the largeness of the City is showed in v. 16, 17. to confirm what multitudes of Saint and Angels (as Citizens) are there, being larger than the old Jerusalem (but after that form) nay larger than the literal Babylon, which was one of the greatest Cities of the world, being 66. mile's compass, whose walls were one of the world's wonders; yet the walls of this are stronger and higher, being not to be vanquished or conquered, as Babylon and the old Jerusalem were: I seek no mystery here.  
According to the measure of a man] Which measure the Angel used, as he might say, the City is so large according to the common measure of men, which the Angel used. John saw the City out of heaven when it was measured, yet not in earth, and it was only measured to show every way the largeness and majesty of that mystical City above.  
Vers. 18. And the building of the wall was of jasper] Babylon's walls were choice, yet but of Brick, Sand, Pitch; but this wall is of Jasper, a precious stone; I see no more here, but the most happy, everlasting life of Saints set forth.  
The City was pure gold] This metal we chiefly-esteem; therefore the Holy Ghost sets forth the glorious condition of the Church or City by it; pure Gold is without dross, if tried in the fire, it comes forth without any such; showing the most pure estate of the Church above.  
Like to Crystal] Or clear Glass, the matter is solid Gold, the form bright as Glass or Crystal so it is as a golden City shining in glory; not really, but to stir us up to seek after this heavenly jerusalem, which fare exceeds all these precicious things to which it is (as it were) compared.  
Vers. 19 And the foundation of the wall] The matter of the wall and City is mentioned; the foundation is very precious, being of precious stones; stones are for foundations, preous stones; for this (being Christ laid by the twelve Apostles whose names were upon the foundations) the foundations were all of whole Pearls or Gems, which were Pillars of the wall (as it were;) thus the foundations were garnished with pearls or precious stones.  
The first was a jasper] Clear and green, which the Papists say signifies Peter, who did show a lively flourishing love towards Christ indeed Peter being first converted, is usually first named, but the same order of mentioning the Apostles by the Evangelists, is not observed always, and 'tis conceived all loved him and died for him as well as Peter (john only excepted perchance, who was the beloved Disciple & writ most of love) therefore this of the Papists proves little; neither is it said the Apostles were the foundations, but their names were written upon them; doubtless the preciousness of the stones setforth the preciousness of Christ the foundation, and the Gospel preached by the the twelve; so the stones set forth the choycenesse of him that sat upon the throne, ch. 4.3. which is a plain sense.  
The second a Saphire] being sky-coloured it assuageth lust; 'tis wonder (says my Pareus) that Writers apply not this to john, who only lived unmarried; the Papists apply it to Andrew; but since the order of reckoning the Apostles is not always the same, we hence can certainly gather little. But this observe, if the twelve had their names upon the foundations (than had John before his death) and why may not the Beast like a flying Eagle resemble John. chap. 4.7. who though alive had written his Gospel, where he sores aloft (like an Eagle) about Christ's Divinity? See the exposition on that chap. 4 7. I see little hindering.  
The third a Chalcedony] A kind of a Carbuncle, of a purple colour, good against black choler, that is, sadness and fear. Now the foundation Christ, and the Doctrine of the twelve Apostles, both teach love as in the first stone, chastity in the second, and expel all base fear as in the third stone.  
The fourth an Emerald] A most pleasant green colour, refreshing the sight, good against poison and the falling sickness. Now the foundation Christ is most pleasing and cordial.  
The fifth a Sardonix] Resembling in part a man's nail and the colour, 'tis good against pride; so is the foundation Christ and the twelve Apostles doctrine.  
The sixth a Sardius] Of a dark red colour, it emboldens, sharpens the wit.  
The seventh a Chrysolite, etc.] Being good against shortness of breath, the Papists apply them to the Apostles; but for brevity sake I omit them; Christ completely comprehends what's in them to perfection, who is the true foundation of the heavenly jerusalem; the Apostles have their names written upon the foundation, because they confirmed the foundation Christ with their blood.  
Vers. 21. And the twelve Gates were twelve Pearls, etc.] Christ is the only Gate, he is the way, door and life, but because by the ministry of the twelve Apostles we come to Christ, hence the City is said to have twelve Gates; now the Doctrine of the Apostles leading to Christ, is more precious than Gold or Pearls, who in heaven shall shine (with the brightness of Christ) like glorious Pearls.  
And the street of the City was pure Gold] Now follows the inward beauty of the City; there are many streets in a City, and a Marketplace or place of meeting, I see nothing else here: but the whole course of the Saints in heaven is most uncorrupt and pure, their walking or motion and meetings (comprehended by streets) are righteous and pure as Gold; our meetings below are full of corruption, and the purest Church and members sinful, therefore the state of this life is not here meant.  
Transparent Glass] Is the City's unutterable brightness.  
Vers. 22. And I saw no Temple in the same] solomon's glistering Temple was a type of Christ's spiritual Church; heaven shall need none; preaching and all outward exercises of Religion shall cease; in this world our weakness needs these helps, than God will not be served with external worship; Christ shall give up his ministerial Kingdom (by which he now governs the Church) 1 Cor. 15.24. and God according to the Essence in three persons, shall be all in all; each one than shall be taught of God, jer. 31.34. None need say, know the Lord; all imperfection shall be laid aside, 1 Cor. 13.10. and tongues (which were only to build up the Church) faith and hope which were to lay hold on Christ, which now in the Vision they enjoy, only charity remains. So when I speak of meetings or motion, ver. 21. I mean no such as these; but conceive they may move— and not always in heaven sit, stand still or rest in one place, which were improbable.  
For the Lord Almighty— is the Temple of it] Hear the Saints praise him in Temples, there they shall immediately rejoice in him, and keep a perpetual Sabbath to him, serving him day and night before the throne— so they shall rejoice in God as in a Temple, God in heaven is instead of a Temple, chap. 11.19, the Temple of God was open in heaven, meaning the triumphant Church who were God's Temple in earth, now he is the Saints Temple in heaven.  
Vers. 23. The City hath no need of Sun nor Moon to shine in it, etc. 'tis not said the Sun and Moon were not; for as Esay hath it, The Moon shall shine as the Sun, and the light of the Sun shall be seven fold, (for a recompense for their unwearied former pains) chap. 30, 26. speaking of the renovation of all things. But God and the Lamb (as equal in light and glory) shall be the light of the City, and shall obscure the other lights, which shall remain glorified as monuments of God's mercy, power and wisdom: but the city shall not need them, having the father of lights there, where also every Saint shall shine as the Sun for ever. O glorious City! But observe, that Esay is partly to be understood of the great light of knowledge and grace under Christ's spiritual Kingdom (in respect of the dark clouds of the Law) where the Sun of light is prophesied never to set fully till the second coming of Christ, ch. 60.20. but not only of this spiritual Kingdom; nay, vers. 19 speaks as the place now in hand, as if there should be no use of Sun nor Moon hereafter.  
Vers. 24. And the nations that were saved, shall walk in the light of it] Thus much for the building and glory, now of the Citizens somewhat. They shall enjoy the glorious presence of God, who is the light of the city. john having spoken of the city could not conveniently but mention citizens, who are indeed the very city or part of it; the Patriarches, Prophets and Jewish nation (or the elect of them) are the rest. But this must be taken according to the order of the vision; and city first, and then inhabitants.  
And Kings of the earth do bring their glory thither] Not the Kings of the earth, who stand for the Beast, of which often. But Kings converted in the time of the Gospel, of which see Esay 60. at large. To which passage here is an allusion, though it were in the time of the spiritual Kingdom of Christ, partly fulfilled: now these Kings brought their power and honour to Christ's spiritual Kingdom, when they were converted, and upheld the same, and they bring their honour to the city above, when their abode is forever above, being consummated in glory, praising, honouring, & lauding God and Christ for their salvation for ever and ever.  
So these Kings are not such as bring now again their earthly honour to the Church militant, for they are saved (as well as the nations,) not to be saved, implying their being in joy and safety.  
Kings of the earth] Some of the ten converted ones: who (when in heaven) are not Kings but fellow-citizens, Ver. 26. is much the same.  
Vers. 25. And the gates of it shall not be shut by day, &c] Noting the security and peace, and freedom from all dangers for we shut gates day and night in time of War or Siege, but there shall be no danger: now if in the day time the gates shall not be shut, than never, for there is no night, being the glory of God shall expel darkness by everlasting light. This is an allusion to Esay 60. thy gates shall be open continually, (speaking of the Church militant under the Gospel) to admit members, to wit, into the Church, Gentiles and Kings, and never shut as excluding none: and here 'tis applied to signify the security and happiness of the Church triumphant.  
Vers. 27. There shall in no wise enter in any thing that is defiled] See vers. 8. Expos. on it. Paul long since 1 Cor. 6.9. foretold as much. Now Christ will judge according to the Gospel. These places prove nothing against the Saints, who have been overtaken in some sin, and have washed themselves by faith in the blood of the Lamb, but 'tis understood of them who make a trade of sin.     



CHAP. XXII. The same Vision partly continued.  
Vers. 1. And he shown me a pure river of water of life, clear as Crystal, etc.]  
THese two last chapters concerning the Saint's felicity, answer to chap. 7, 15. where the redeemed, clothed in white robes praise God before the throne day and night, that is, for ever.  
The pure river alludes to Ezek 47. or rather to Paradise watered by the river, that came out of Eden, Gen. 2.10. but that river drew corruption, this is pure, and water of life, having no mixture of filth, that came out of Eden, this out of the Throne. What more pleasant than a water? behold not a fountain, but a great river, not rounding the walls of the city, but running through the streets.  
Let us entertain no earthly thought, for God by this shows us glorious things, in Ezek. 47. waters issuing out of the house of God or Temple, is the doctrine of the Gospel flowing from Christ. But in this place, as also chap. 7. last, the living fountains of water are to note the fullness of knowledge of God, which the faithful shall have by the immediate Vision of God and the Lamb; as also unspeakable purity and joy. Now the comforts of the Gospel in this life, and its doctrine, is compared to water, john 7.37. Others say, the river is the Holy Ghost, proceeding from the Throne or God, constantly refreshing the city of God.  
Verse 2. And in the midst of the street of it, and of either side] Here follow the abundance of all things necessary for the Citizens.  
Was there a tree of life] Conferring and preserving life, alluding to the tree in Paradise, but that was not to be touched, and this is common for all the Citizens: There was but one, (the which that in Paradise typed) See Rev. 2.7. where I expounded it to be Christ, who is the bread of life. Now the tree (though but one) with its boughs and roots, reached both sides the river, (though the river was very broad) noting how sufficient Christ is for all the Citizens, Ezek. 47.7. (to which here as an allusion) speaks of many trees, yet 'twas but the same Christ conveyed many ways to the Saints, therefore called many trees (as the foundations were said to be twelve) but here is but one Christ whom all enjoy alike.  
Of the river, etc.] The tree is in the midst of the street, because barred from none; by the River, because always fruitful, never decaying.  
Bearing twelve manner of fruits] I dare not say, here is meant the Apostles doctrine, who though they preached one Christ, yet drew comforts from him several ways. Nor will I mention the twelve articles of the faith, all comforting; But the tree notes Christ, who monthly, that is, continually, is bringing forth the fruits of joy and comfort to refresh the city of God; the earnest whereof the Saints have in this world several ways. So Christ in heaven (alluding to the twelve months of an year) brings forth twelve (nay thousands of) fruits of joy and comfort.—  
The leaves were for the healing the Nations] Alluding to Ezek. 47. So that nothing of Christ but is most sweet and good (not as if there were need of any Physic in heaven, but to keep the Allegory of the tree;) ordinary trees lose their leaves: Nothing of CHRIST but is profitable.  
The Nations] Chap. 21.26. who brought their glory to Christ as the Kings did, by being converted and upholding his Kingdom, and by being at last glorified by Christ, and perfectly cured.  
Vers. 3. And there shall be no more curse, etc.] What ever might hinder happiness shall be removed (as chap. 7.15. all tears shall be wiped away.) By curse we may understand, not only that of the law (which is nulled) but the anathemas of Antichrist; also sin, sorrow, torment, death which are destroyed. Here may be intimated the curse of delivering over to Satan in this life, because of sin in the Church; but there above is purity, and therefore no curse, as Beza has it. There shall be no curse, because the throne of God shall be there, and consequently bliss: There shall be no curse, because his servants there obey and serve him (deserving no curse; but obtaining honour unutterable) such are Angels and Saints. Since the Queen of the South wondered to see Solomon's attendants, sure in heaven is matter of admiration.  
Vers. 4. And they shall see his face] That is, shall be in the presence of God, and shall see Christ's humane nature glorified and comprehend God to content and satisfaction (as far as created natures are capable.) See my Glimpse of Christ's love.  
And his name shall be in their foreheads] Either alluding to the Beasts marked one's, chap. 13. by which is noted his property of them, and so Gods owning the Saints may be here meant; or his name is his nature which they shall partake of in heaven. See chap. 3.12. expounded to this purpose. I will write upon him my Name.— The Beast marked his, that they might only serve and worship him; Gods than are also marked, that is consecrated to openly praise him and serve him for ever.  
Vers. 5. And there shall be no night, etc.] Darkness is but sad, therefore no night of darkness or sorrow shall be there. The glory of God there hinders all night or darkness; so there needs no Sun, being there is no night, see chap. 21.23. where this verse is fuller explained.  
And they shall reign for ever and ever] As Kings and Priests, as chap. 20. v. 5, 6. expounded the thousand years of Satan's binding; the primitive Saints lived with Christ in heaven after the expiration of them; all others that were regenerated (or partakers of the first resurrection) after death reigned with Christ forever.  
Vers. 6. And he said to me, these say are faithful and true, etc.] Hitherto the Prophecy; which one of the seven Angels who poured out the Vials and talked with john, ch. 17. commends to john to recommend to us. So not only the two last Chapters concerning the glorious Bride or City (wherein, by most choice things as gold, pearl— the glory of the Saints above is (as it were) shadowed out) but all the book is commended. And indeed it is the true sum of all things to happen to the last day, nay for ever: What ever may be said of any book of holy writ, may be said of this; being an Epitome of holy Scripture in some sense, so that herein is enough for salvation, if well understood and practised.  
Faithful] To which we may give credit.  
True] Which shall in time and order be accomplished.  
And the Lord God of the holy Prophets sent his Angel] Christ the revealer of the Prophecy, is the Lord God of the Prophets who sent his Angel, vers. 16. I Jesus sent my Angel, which proves two things.  

1. That the Angel was not Christ, but his messenger (though in the Old-Testament Christ appeared oft as an Angel, to wit, of the Covenant.)  
2. That Christ is God being Lord of the Angels, see chap. 1. v. 1. expounded.   
His Angel] Meaning himself who spoke to John. See ch. 1. v. 1. about the rest of this vers.  
Vers. 7. Behold I come quickly] The voice is Christ's, perchance represented by the Angel; Christ is the Lord of the Prophets, who confirms the words of the Angel, saying, the things must shortly be done; for he comes quickly. Time runs away apace and deceives men who live in security and carelsenesse; Christ will come before such are ware to judgement.  
Blessed is he that keepeth these say, etc.] See chap. 1. v. 3. expounded.  
Vers. 8. And I John saw these things, etc.] Visionally, and heard them, therefore a good witness. This is the very stile of John in his Gospel; he that saw it bears record, and his record is true. chap. 19.35.  
And when I had heard and seen, I fell down to worship before the Angel] He ingeniously confesseth his error again. Perchance he committed his error twice; If so (as it is probable, for 'twas upon the joyful news of the Bride and her marriage that John was formerly taken in the error about worshipping the Angel, (chap. 19.10. See the exposition) which now in the Vision was past) it shows the proneness of the best men to sin more than once after reproof (as John had, chap. 19.10.) without God's special assisting hand; also it notes our natures being prone to Idolatry, no wonder the world ever has been so prone to that sin in all ages.  
Vers. 9 See thou do it not— worship God] As chap. 19.10. The words here differ from them in chap. 19 which proves 'twas not the former error, but a second, upon John's taking leave of the Angel. Now john worshipped not, but composed himself to worship by falling down: So the very gestures of Papists before Idols is sinful and forbidden, let them worship whomsoever under the Idol or Image. The Papists say the Angel out of modesty commanded john to forbear, because also in Christ's sight; but the Angels reproving john, proves the contrary.  
Of them who keep the say of this book] The Angel confirms that it was not lawful for john to worship his fellow-servant (for such are the Angels to Saints) but God only. Now the Angels fellow-servants are those who hate the Whore and Beast— and fly out of Babylon— keeping the say of the Book, worshipping neither the Beast nor his Images (of which his Kingdom is full) so the Angels reasons against john's worshipping be seasonable. All worship is due to jehovah alone.  
Vers. 10. And he said to me, seal not the say of the Prophecy, etc.] This the Angel saith; but chap. 10.4. God commanded the things uttered by the seven thunders to be sealed, which seems to be taken out of Dan. 8.26. where the Prophet is commanded to shut up the Vision (or seal it) because it was not to be accomplished for many days; The Angel commands this not to be kept secret or sealed, because all might read it, and beware of the Beast; also because the time was at hand when john writ (and Antichrist has been now long revealed;) God commanded the things uttered by the seven thunders to be concealed (not absolutely, but in respect of the event) because Antichrist would not take notice of them, and therefore they were as good be kept secret, see chap. 10.4. expounded. And indeed it is worth noting, Christ's Angel says, seal not, but let Scripture be read; but Christ's pretended Vicar says, seal all Scripture, let none be read (but by the Clergy) opposing Christ.  
Vers. 11, He that is unjust, let him be unjust still, etc.] Here is a kind of tacit Objection answered; for some may say, the Prophecy being open and to be read, Tyrants and Antichrists will (through Satan's instigation) rage's the more, knowing their time is short; or knowing the short time comprehends hundreds of years, they may say as the wicked servant, our master defers his coming, and will rage's the more in the mean time. Therefore 'twere better the Prophecy were concealed. To which is answered, he that is filthy, let him be filthy still— in hope to scape unpunished— which words are not a permission or approving of filthiness; but a threatening a secret judgement; for reprobates shall be given up to a reprobate sense; if after admonishing— such will be filthy, let them be filthy still.  
He that is righteous, will be righteous still,] As Dan, 12.10. many shall be pure: but the wicked shall do wickedly; to which our Gospel Daniel here alludes. All the righteous will believe, and do righteously (though the day of judgement be not very near;) the Word in them is the incorruptible seed; now for their sakes the Prophecy is chief, therefore seal it not. Here observe how the same word causes divers effects accidentally, 'tis the savour of life to the Elect, to the rest the savour of death, as our Apostle 2 Cor. 2.15, 16. bravely.  
Righteous still] Continuing in righteousness, and increasing in righteousness. Here the Papists say, second Justification by works is proved; for they who were justified first by Christ, may be more justified by works, as charity— but 'tis false; no works justify; and Scripture which commands charity, never speaks of its justifying. Christ justifies alone, but our good works declare us to be in Christ, and justified. So James may be understood, ch. 2. ver. 24.  
Quaest. How is a man that is justified, justified still or more? (for the words in Greek bore that interpretation.)  
Answ. We are justified but once, but sanctified oft more and more (both which Sanctification and Justification are here expressed) but though we are but once justified, (as was David,) yet after sinning and falling from God, when by repentance we return to the God of our justification, we have the benefit of Justification renewed, as Psal. 51.7. David had; as that most pathetic Psalm proves every where; but enough.  
Vers. 12. Behold I come quickly, and my reward is with me] This is Christ's voice, perchance represented by the Angel, yet it might be Christ distinct from the Angel; for 'tis no unusual thing in this book as in some Comedy or Tragedy, to have several Persons brought in speaking of Christ's coming quickly. See ver. 7, and ch. 1. ver. 1.  
My reward] Because Christ freely gives it. Now the reward is eternal life, and that is the gift of God, Rom. 6. ver. last. Damnation is properly a reward, so is not eternal life, but improperly, being out of free grace and promise.  
To render to every one according to his works] The good man's reward (out of mercy and promise) shall be good; the wicked man's shall be evil (to him, but just as from God) out of desert. The wicked man is rewarded for his works, being perfectly evil: the good man according to his works, which are due debts to the Creator, but imperfectly good, to which God hath annexed a promise out of free love, not desert.  
Vers. 13. I am Alpha and Omega, the first and the last, &c] This proves it to be Christ's voice, who chap. 1. ver. 8. calls himself so. Now Alpha is the first letter, and Omega the last among the Greeks. So Christ is first, even eternal with his father, and last, as God to eternity. See chap. 1.8. expounded. Christ though the Son, is as soon as the Father, as light and heat are in the Sun, and fire, (yet the Sun and fire are causes of them;) he that pleases may read the learned refutation of Engedinus the heretic against Christ being Alpha and Omega by my Pareus upon this verse.  
Vers. 14. Blessed are they that do his Commandments] It seems as if spoken by an Angel of Christ, whose commandments are mentioned: but it may be referred to the Commandments of the book, or say of the Prophecy, ver. 7. and then 'tis Christ's voice. Now the say of Christ or Commandments, are touching the not worshipping the Beast, nor his image, as chap. 13. flying out of Babylon, chap. 18. and forsaking any thing of Rome; if they be blessed that keep them, what becomes of them that break them, worshipping the Beast? The Lord remember all his People, and them in Ireland, to call them from Popery to salvation through Christ jesus.  
That they may have right to the tree of life] To wit, Christ. Now that we have, in being his spiritual members and spouse, who have right to their head and husband: The servants of the Beast have no right to Christ, being neither elected nor redeemed in general.  
Vers. 15. For without are dogs and sorcerers] Out of heaven, to wit, being not written in the Lamb's book, chap. 21, 27. Now though all wicked men and reprobates are here meant: yet in a most peculiar manner the servants of the Beast: By which you perceive how God hates all Idolaters and Idolatry,]  
Dog's] Aretina unclean, and tearers or devourers. Matth. 7.6. Give not that which is holy unto dogs. Julian the Apostate was such a dog, who receiving some knowledge of Christ, tore the Gospel, and rend it with arguments out of its self, but wrested. Now who are greater tearers of the Scripture then Papists wresting it to destruction? who greater liars against Christ and truth? who teach more false doctrines than they?  
Vers. 16. I jesus have sent my Angel to testify unto you these things, &c] He is the Person speaking, the Author of the Revelation, the Alpha and Omega, the Lord of the Prophets, the Commander of the Angels, the donor of eternal life, and therefore God Omnipotent. Note, Christ gives himself that name, which long before was given him by the Angel, Matth. 1.20, 21. This name we should chief acknowledge him by, this is the only name of comfort; so he says thus muth; I Jesus, or your Saviour, have sent my Angel, putting us in mind of his love and mercies towards us.  
To you] Of or in the seven Churches, chap. 1.11. But these things concern all the People and Churches of Christ; though particularly the seven Churches in Asia, long since ruined. First, this is comfort to us, that our Jesus is the Angel's Commander, therefore we shall not want their assistance. Secondly that we should carefully read what Christ commanded his Angel to testify, and John to write. How ill did they who question the authority of this book?  
I am the root and offspring of David] The root beareth the tree: so Christ as God upheld and saved David, but according to the flesh he was the offspring or son of David, and by consequent the true Messiah.  
The bright and morning star] The meaning is, that as Venus outshines all the stars: so Christ's glory excels all the glory of Saints and Angels; thus Christ resembles his glory to the heavenly brightness and lustre of the morning star. Balaam Numb. 24.17. and Peter 2 Pet. 2.1. v. 19 calls Christ a star. Christ expels the darkness of sin and ignorance, and brings the light of knowledge and grace: and at the morning of the resurrection will drive away the darkness of this life, and show himself most gloriously to all the Saints.  
Thus Christ promised himself to the overcommers, chap. 2.28. as is expounded, he being the morning star.  
Vers. 17. And the Spirit and the Bride, say come] That is, the Spirit in every Saint, says come. Every Saint having the Spirit, longs after Christ; so David, Psal. 42.2. As the heart pants after the water brooks, (that hot, and therefore dry or thirsty creature) so doth my soul after thee O God? And the Bride or Church longs after Christ to be fully glorified by him, and to live ever with her husband; the Church Militant, Cant. 8. vers. last, calls for Christ, saying, be like the Roe (that nimble creature) and come in haste; The coming of Christ is fearful to the wicked, but the regenerate long for him.  
Let him that heareth say, come] As the Bride doth. Truly the reading and hearing this book will make every spiritual man say, come Lord Jesus; such sweetness is here.  
Let him that is a thirst come] That is the qualification required in the comers; come to me for redemption, salvation, glory; if athirst, for a thirsty man is fit to drink of the fountain of water of life. Now he that is athirst, is he that has the Spirit crying to Christ to come, to perfect him and the Church in glory.  
And whosoever will] Being qualified and a thirst; none else can come, these the father draweth.—  
Let him take the water of life freely.] Being a thirst, and drawn by the Father. The invitation is general, Isa. 55.1. Ho all— but note the qualification, that thirst, come ye to the waters— but note, God worketh in us to will and do, Phil. 2.13. whosoever cometh then, God draweth.  
Vers. 18. For I testify] This depends upon vers. 7. blessed are they that keep the words of this Prophecy; now he threatens those who any way corrupt or abuse it. Sure Antichristian falsifyers of the truth are here meant.  
For I also testify or testify together says the Greek] Because the Angel had spoken, now Christ confirms the Angel's testimony, witnessing also with the Angel.  
Unto every man that heareth] Not the Pope excepted.  
If any man shall add] By false interpretations (as 2 Peter 3.16.) adulterating the Text. Let the Papists take heed how they mingle traditions and lies with the Text.  
Unto him God shall add the plagues] To wit, not only the seven last plagues; but to be cast into the lake of fire and brimstone for ever with the dragon and false Prophet, chap. 19 20. O Arrius and Engedinus— where are ye? O Popelings and Heretics, take heed.  
Vers. 19 If any man shall take away from the words of this Prophecy, God shall take away his part out of the Book of life, etc.] To the adders he will add plagues; to the takers away he says, he'll take away his part out of the book of life; That is, what part he seems to have; or will utterly condemn him one day. Indeed they may be said to take away from the Book that deprave it, allow not of it, slight it or the like. The overcommers were promised choice rewards in the seven Churches; these deprayers shall have no share with them, nor with the glorious Bride in heaven. Some have denied Saint James his Epistle, some this book through mistake not malice (being otherwise true Christians) and are not to be comprehended here. Luther doubted of James, many ancient Christians (through weakness) of the authority of this most Divine book; on whom I dare not doubt but God had mercy. But note, not only the integrity, but perfection of Scripture is hence proved; since nothing is to be added, away then with traditions; the written word is perfect and only to be followed to salvation. Deut. 4.2. Moses gives the same command, let no man add— by which it is plain, the holy Scriptures of the Old-Testament were full enough and perfect to salvation Now our Saviour (not John) takes this passage from Moses, and other things in this book are taken from the Prophets everywhere; To note the perfect agreement of the New-Testament and Old, and also to show how this Book (says my Pareus) is a sum of holy Scripture: Well, we must not depend upon Revelations, but the written Word. By this Christ proved himself and his death to his disciples, Luke 24.27. see my Glimpse of Christ's Love, pag. 57  
Vers. 20. He that testifieth these things, saith, surely I come quickly, etc.] They be the words of Christ, not of john; who testified and revealed this Prophecy to john, being the true and faithful Witness, chap. 3.14. who promises to come quickly, to confute those who make a mock of his coming to judgement, 2 Pet, 3.2, 3, 4. and to stir us to patience and watchfulness. And truly if when john writ this book, Christ promised to haste, than now he is even at the door; many Jews are daily converted, the Gospel much spread, Antichrist manifested and spiritually killed by the Witnesses, forsaken by the Kings of the earth (or many of them) nay and Christ has powerfully reigned by the Reformation of many Kingdoms in matters of Religion; We expect to hear of Rome's literal desolation; but the utter ruin of Turk and Pope we expect not till the seventh Vial be poured out into the air, or the seventh Angel sound at the last day; other things are most fulfilled, and we hope God for the Elect sake will hasten his coming.  
Surely I come] 'Tis an asseveration confirming his promised coming to comfort the godly, and to stir them up to watchfulness and patience in well doing and ill suffering.  
Vers. 21. Even so come Lord Jesus] Says john after all the most joyful glorious things in the Prophecy (the Beast and Dragon in the Vision cast into the lake of hell) longing for the consummation of glory. Indeed Christ is the good Ahimaaz, 2 Sam. 18.27. that brings true and good tidings here in this life, but chiefly hereafter; of perfect redemption (which all the creation groans for) and perfect glory for the Elect. Or john may be understood to desire Christ to hasten Antichrists destruction, to hasten comforts to Zion; and lastly to come to judgement to condemn the Dragon and Beast, and deliver the Saints, redeeming their bodies out of their graves, consummating them in glory. Thus the Spirit in all the Saints teaches to long after Christ, and say come Lord Jesus, come quickly, even so Amen.  
Hanc epitomen praecipuorum Commentariorum supra Revelationem JOHANNIS, unàcum annotatiunculis quibusdam, feliciter peregi 30 Martii 1650. Ann aetat. meae. 31.  
Trinitati gloria sempiterna, Amen.     
FINIS.