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<DATE>2009-02-23</DATE>
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<NAME>John Pas</NAME>
<RESP>MURP</RESP>
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<VID>165674</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>AN EXPOSITION OR, A &s;hort, but full, plaine, and perfect EPITOME of the mo&s;t choice Commentaries Upon the REVELATION Of Saint <HI>JOHN.</HI></P>
<P>E&s;pecially of the mo&s;t learned and judicious Authors, as <HI>Bullinger</HI> of <HI>Helvetia, Francis Iunius, Thomas Brightman, Aug. Marlorate, Aug. de Civitate dei,</HI> but e&s;pecially (among many) the excellent and learned <HI>David Pareus.</HI></P>
<P>With &s;everall remarkable Notes, Ob&s;ervations, and Doctrines very profitable.</P>
<P>As it was for the mo&s;t part delivered by way of Com|mentary in the Pari&s;h-Church of <HI>Sutton-Valence, Kanc.</HI></P>
<P>By <HI>Hezekiah Holland Anglo-hibernus,</HI> Mini&s;ter of the Go&s;pell at <HI>Sutton Valence.</HI></P>
<Q><P>If our Go&s;pel be hid, it is hid (<GAP DESC="foreign">) to them that be lo&s;t, <GAP DESC="foreign">.</P>
<BIBL><HI>2 Cor. 4.3.</HI></BIBL></Q>
<Q><P>Ble&s;&s;ed is he that readeth, and they that heare &mdash; the words of this Pro|phecy.</P>
<BIBL><HI>Rev. 1.3.</HI></BIBL></Q>
<P><HI>London,</HI> Printed by <HI>T. R.</HI> and <HI>E. M.</HI> for <HI>George Calvert</HI> and are to be &s;old at the Sign of the <HI>Half-Moon</HI> in <HI>Watling-&s;treet</HI> neare <HI>Pauls</HI> &s;tump. 1650.</P>
</DIV1>
<DIV1 TYPE="frontispiece">
<PB REF="2">
<P><FIGURE>
<FIGDESC>portrait of Hezekiah Holland</FIGDESC>
<HEAD>The true effigies of Hezekiah Holland Mini&s;ter of the Go&s;pell at Sutton Valence in <HI>Kent.</HI></HEAD>
</FIGURE></P>
<PB REF="2" MS="y">
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</DIV1>
<DIV1 TYPE="dedication">
<PB REF="3">
<PB REF="3">
<HEAD>To my Noble and unparalleld friend the truly Wor&s;hipfull Edward Futz Of <HI>Hill</HI> in <HI>Gloce&s;ter</HI>-&s;hire, <ABBR>E&s;q</ABBR></HEAD>
<OPENER><SALUTE>Much honoured Sir,</SALUTE></OPENER>
<P>_IT is recorded of <HI>Marcus Antonius</HI> the Philo&s;opher (and Emperour of <HI>Rome</HI>) that he cho&s;e rather &s;uch Senatours as were mo&s;t apparreld with vertue, to be husbands for his Daughters, then who could produce a large &s;crowle of their Pedigree, or could boa&s;t of being rich Tenants to fortune, e&s;teeming vertue the be&s;t inheritance. <GAP DESC="foreign">. <HI>Herodian lib. 1. cap. 1.</HI> Though providence hath given you a large porti|on: though your name pleads antiquity (they who &s;eek the original of Printing are acquainted with it) yet I rather make choice of you for <HI>Marke's</HI> rea&s;ons; e&s;pecially con&s;idering how your hands
<PB REF="4">have been alwaies open to me a Pilgrim in <HI>Eng|land;</HI> and indeed, I even blu&s;h to think how long I have continued in your debt, like an ungratefull&mdash;And now have nothing with which to repay your noble courte&s;ies; but &s;ome fewpoor &s;heets of Paper. I know your gallant mind can as well forgive as give: but what acquittance is that to my con&s;ci|ence? I was by you u&s;ed more like a brother then a &s;tranger, more like a Son than a bani&s;hed man, (for &s;uch almo&s;t I was when I happily arrived at yours (as another <HI>Calanders</HI> hou&s;e.) I was told before I had need to &s;ee <HI>England,</HI> That this was a Kingdom of Curte&s;ies for &s;trangers: And truly Mr <HI>Futz</HI> (I feare God and flotter you not) had all Engli&s;h harts been lo&s;t but your own, I might have found <HI>England</HI> epitomi&s;ed in your mo&s;t incompa|rable &s;elf. Pray Sir take this mite in part of pay|ment; as a (<GAP DESC="foreign">) te&s;timony of my thank|fulne&s;&s;e: and the u&s;e of what is behind. It is a leane Commentary upon that excellent Book, which is the contents of all that was to happen from our Lords a&s;cen&s;ion till (and after) the di&s;&s;olution of all things: And therefore mo&s;t worthy reading by the mo&s;t curious eye; herein (I hope) I have not rai&s;ed the &s;en&s;e of Scripture one note higher, then the Spirit fir&s;t tun'd it to; doubtle&s;&s;e I come
<PB REF="4">&s;hort of many things: <HI>bonus Bernardus non vi|dit omnia;</HI> yet I hope many an hone&s;t Chri&s;tian &s;hall by the means of my poore Torch receive &s;ome glimp&s;e of light to walk better and &s;urer in the dark paths of the&s;e my&s;teries: wherein I have &s;trove more to &s;peak to capacity, and to edifie, by much plainne&s;&s;e, then by either affected expre&s;&s;ions, much quotation of Authors, or many Languages to &s;hew my &s;elf to have been bred as a Son of the Mu|&s;es. Sir, <HI>I</HI> doubt not but the&s;e times have given you occa&s;ion to examine (like the wi&s;e <HI>Bereans</HI>) many things, which all of us formerly took upon tru&s;t. Among the re&s;t I recommend to your &s;eri|ous con&s;ideration to weigh,
<LIST>
<ITEM><HI>1.</HI> Whether the &s;even Angels of the &s;even Churches treated on in the three fir&s;t chapters of this book were not ordinary Mini&s;ters, ordained by the Apo&s;tles to &s;ucceed them as Mini&s;ters (not Apo&s;tles, or <HI>comites Apo|&s;tolorum.</HI>)</ITEM>
<ITEM><HI>2.</HI> Whether the&s;e were not &s;even par|ticular private Congregations (for &s;o the Anci|ents &s;eemed to e&s;teeme of them.)</ITEM>
<ITEM><HI>3.</HI> Whether they were to give any account to any but Chri&s;t, (re|member however <HI>John</HI> was then alive.)</ITEM>
<ITEM><HI>4.</HI> Whe|ther every true Church and Mini&s;ter (without looking further then the word) have not a power to ca&s;t out&mdash;as well as they: and will not be as
<PB REF="5">liable to Chri&s;ts cen&s;ure in ca&s;e of neglect (as well as they.)</ITEM>
</LIST>
Thou &s;uffere&s;t that woman <HI>Jezabel Rev. 2.20.</HI>&mdash;though the&s;e were di&s;tinct Cities, of di&s;tinct Customes, Manners, and Laws: yet the Churches acknowledged but one head Chri&s;t, and each re&s;pective Church and Minister had a pecu|liar power under him, without dependency, to give account to no other per&s;on or Church, no though <HI>Romes</HI> Church had then a being; but Ile not make too great a doore to my little hou&s;e. I leave you to read your Book, wherein (if as a dwarfe on a giants &s;houlder) I have &s;een more then &s;ome giants (pardon the expre&s;&s;ion) let Chri&s;t Ie&s;us my Saviour have the glory; and his holy ones the comfort. The Lord encrea&s;e your &s;piritual and temporall ble&s;&s;ings.</P>
<CLOSER><DATELINE><DATE>June <HI>20. 1650.</HI></DATE> <HI>From my Vicaridge hou&s;e in</HI> Sutton-Valence.</DATELINE>
<SALUTE>Sir,</SALUTE> <SIGNED>I am your mo&s;t humble and mo&s;t obliged Servant HEZEKIAH HOLLAND.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="5">
<HEAD>Prolegomena, OR, Certaine adverti&s;ements to the READER.</HEAD>
<P>_WHen I con&s;idered how &s;earching (after &s;e|crets) the nature of man is, and how in this our Age every one is prying into the &s;ecrets of the Revelation, (&s;ome of very ordinary Capacities) having no ea&s;ie guide in briefe, &s;uch as they will read and buy; and in Engli&s;h (for that many of the&s;e pryers can only or be&s;t under&s;tand) except the godly and learned Mr <HI>Dent,</HI> who al&s;o hath not (methinks) hit the marke every where, nor &s;atisfied me and others; I thought fit, having many extraordi|nary helps that way, and having an infinite de&s;ire to &s;a|tisfie my &s;elf and others (if po&s;&s;ible) in the my&s;teries of the Revelation, after the peru&s;all of the mo&s;t choice Commentaries, as <HI>Bullinger</HI> of <HI>Helvetia, Francis Junius, Thomas Brightman, Augu&s;tine, Marlorate,</HI> al&s;o <HI>Augu&s;tine de Civitate dei,</HI> but e&s;pecially (among many) the excel|lent and learned <HI>David Pareus,</HI> to gather a &s;mall, yet full and perfect Epitome of Expo&s;itors on the Revelati|on, or the marrow of the choice&s;t of them to comfort and in&s;truct the meaner &s;ort of godly people (for they
<PB REF="6">will I, nill I, will be walking in this dark path) with and in the mo&s;t heavenly and high my&s;teries of this Book, I hope &s;o plainely that one may runne and read.</P>
<P>The learned &s;ort of people may u&s;e larger and far better Commentaries then this; the common and igno|rant people can neither attaine to buy or read them (con|&s;idering their language and largene&s;&s;e) who may ea&s;ily under&s;tand and purcha&s;e this. Why <HI>Calvin, Luther</HI> and others ab&s;tained from the Interpretation hereof, I di&s;|cu&s;&s;e not; perchance their other weighty occa&s;ions gave them not leave; they no way que&s;tion the Autho|rity of the Book, and many excellent Teachers in all ages have laboured to expound it (though &s;ome have anciently &s;uppo&s;ed this Book to be forged by the Here|tick <HI>Cerinthus,</HI> becau&s;e &s;eemingly favouring the errour of the Millenaries, though it be indeed full of divine te&s;timonies of Chri&s;ts divine nature, and no way fa|vours that Millenary errour, as will appear in the pro|gre&s;&s;e;) if the objections of Hereticks and others had pre&s;ently been beleeved, we &s;hould long &s;ince have had little or nothing entire in the whole Scripture. Among all Commentators <HI>Pareus</HI> (who borrowed much of <HI>Brightman</HI> and <HI>Bullinger</HI> by his own Confe&s;&s;ion: but e&s;pe|cially of <HI>Anonymus</HI> upon whom he &s;eemes &s;ometimes to be but a large Commentary) mo&s;t affects me (yet &s;ome|times I borrow light of a &s;eemingly le&s;&s;e glorious torch then his.) This book is a Prophe&s;ie (as Mr <HI>Goodwin</HI> ob|&s;erves it out of Mr <HI>Mede</HI>) of the de&s;truction of the Ro|mane Empire, either as heatheni&s;h in the whole, or el&s;e Chri&s;tian (yet per&s;ecuting) in both the parts of it, Ea&s;t and We&s;t: The Book is tragi-comedy, which begins with a kingdom given to be won by conque&s;t, <HI>Rev.</HI> 6.&mdash;
<PB REF="6">and ends with the Coronation of a King, and the Mar|riage of his Bride: and all between is but the removing of all &s;uch lets and impediments, namely, of the Ro|man Monarchy, and all other kingdomes which that was broken into, &s;o far as they &s;tand in the way, and po&s;&s;e&s;&s;e the roome of that kingdome which is to be&s;et up. When Chri&s;t fir&s;t began (the whole world then wor&s;hipping Idols) he &s;ets upon conquering the whole Romane Empire, as it was heatheni&s;h, and the wor&s;hip of Satan and Idols in it, and in three hundred yeares he di&s;patcheth that, and throws down all both Idoll wor|&s;hip and Princes that did uphold it; And then when the whole Empire was turned Chri&s;tian, yet the devill (as one ewll &s;aid) did not turne Chri&s;tian: but under the name and profe&s;&s;ion of Chri&s;t he &s;tirreth up the Arrian Chri&s;tian world to pro&s;ecute the Orthodox Chri&s;tians as much as heatheni&s;h <HI>Rome</HI> had done; but Chri&s;t takes further vengeance for this per&s;ecution under both the&s;e, Heatheni&s;h and Arrian <HI>Rome</HI> (it was the cry of the bloud of the Saints &mdash; &s;laine under both that brought on them the vengeance that followed, &s;ee <HI>Chap.</HI> 6. <HI>ver&s;.</HI> 10.11.) The Empire having been afore divided into two parts; the Ea&s;terne (all which now the Turk po&s;&s;e&s;&s;eth) and the We&s;terne; this in Europe: he fals fir&s;t on the We&s;terne Europian part, breaking that by the incur&s;i|on of tho&s;e barbarous nations<NOTE N="*" PLACE="marg">Which the foure fir&s;t Trumpets did &s;ound forth, as M. <HI>Goodwyn</HI> affirms, <HI>Rev.</HI> 8.</NOTE> the <HI>Goths</HI> and <HI>Vandals;</HI> then for the Ea&s;terne part of the Empire (although his revenge was &s;lower, yet) he re&s;erved them for the fore&s;t vengeance that could befall the Chri&s;tian world, the Conque&s;t and Tyranny of the<NOTE N="*" PLACE="marg">The 6. Trum|pet &s;ounded forth this, <HI>ch.</HI> 9.13.</NOTE> <HI>Saracens</HI> fir&s;t, afterwards the Turks; Thus here is an end of the Romane Mo|narchy under the Emperours in the whole, and in the
<PB REF="7">parts of it. The We&s;terne part in Europe was by occa|&s;ion of the <HI>Goths</HI> inva&s;ion broken into &s;even Kingdoms, which though helping the Woman again&s;t the floud of Arrian per&s;ecution, yet (through Satans &s;educing of them) they &s;et up the Bea&s;t or Antichri&s;tian <HI>Rome.</HI> And the&s;e altogether did joine to make us as great a war a|gain&s;t the Saints in <HI>Ch.</HI> 13. as the Heathens and Arrians had done; and &s;o Chri&s;t in a manner was as far off his Kingdome as at fir&s;t. The next counterplot of Je&s;us Chri&s;t is to overcome the&s;e Kingdomes; &s;o you find <HI>Rev.</HI> 17.14. <HI>They &s;hall make war with the Lamb, and the Lamb &s;hall overcome them; for he is Lord of Lords, and King of Kings, and they that are with him are called cho&s;en and faithful.</HI> Thus far he.</P>
<P>Which generall methodicall divi&s;ion I in the general like and allow of, though in particular I have &s;hewed upon <HI>Chapter</HI> eight, that the fir&s;t foure Trumpets did not &s;ignifie the incur&s;ion of tho&s;e Nations, <HI>Goths,</HI> and <HI>Van|dals,</HI> neither indeed came they to help the Woman, but to de&s;troy her, though they embraced her faith when mo&s;t corrupted, of which more in order and place. See <HI>Chap.</HI> 12. I de&s;ire the Reader to remember that though the Revelation may &s;eeme to be one continued Vi&s;ion, yet indeed it is not one, nor revealed at one time, but &s;even, as &s;o many &s;ights exhibited to <HI>John</HI> in the Spirit. <HI>John</HI> was not once only, but oft times ravi&s;hed in the Spirit, neither &s;aw he all in one place, but &s;ome things in <HI>Patmos,</HI> &s;ome things in heaven, &s;ome things at the &s;ea&s;hore, &s;ome things in the Wilderne&s;&s;e. Note the Revelation (&s;ayes <HI>Pareus</HI> out of <HI>Augu&s;tine</HI>) &s;peakes the &s;ame things after a diver&s;e manner; the former Vi&s;i|ons are for the mo&s;t part more ob&s;cure, the latter bring
<PB REF="7">clearer light to the darkne&s;&s;e of the former, if one right|ly ob&s;erve them, (&s;ayes <HI>Pareus;</HI>) for example in the &s;e|cond Vi&s;ion, the <HI>black hor&s;e</HI> denotes the Church made black with here&s;ies after <HI>Constantines</HI> time: the <HI>pale hor&s;e</HI> having death &s;itting on, and drawing hell after him, the Church &s;ick even unto death towards Antichri&s;ts ri&s;ing: In the third Vi&s;ion by the &s;ounding of the third, fourth, and fifth Trumpets, the &s;ame &s;tate of the Church is indeed repre&s;ented: yet more e&s;pecially the declining, corruption, and la&s;tly, the Apo&s;tacy of the Sea of <HI>Rome</HI> &mdash; plainer. Some Vi&s;ions repre&s;ent the foure conditions, or the foure acts of the Church, to wit, of its flouri&s;hing and groaning under Roman Tyrants till peace brought in by <HI>Con&s;tantine.</HI> 2. Of the Church raigning and rioting under Chri&s;tian Emperours till the ri&s;ing of the We&s;terne Antichri&s;t, <HI>Boniface</HI> third Pope of <HI>Rome,</HI> and of the Ea&s;terne in <HI>Mahomet</HI> &s;ix yeares after. 3. Of the Church trodden upon, and oppre&s;&s;ed by Antichri&s;t, e&s;pecially the We&s;terne, till the mea|&s;uring of the Temple, which began to be effected by the Two witne&s;&s;es <HI>John Hu&s;&s;e,</HI> and <HI>Ierome</HI> of <HI>Prague,</HI> who were &s;lain by the Bea&s;t in the Councel of <HI>Con&s;tance, Anno</HI> 1414. and thence untill <HI>Luther,</HI> by who&s;e Mini|&s;try the mea&s;uring of the Temple (hindered through the tyranny of Popes) began to be continued, <HI>Anno</HI> 1517. The fourth of the Church reformed from Po|pery, and of the declining of Papacy, to endure till the end; Some Vi&s;ions repre&s;ent not the entire, but only the two<NOTE N="*" PLACE="marg">The 2, 3, 4, and 7. Vi&s;ions containe the 4. Acts or e|&s;tates of the Church: the 5. and 6. Vi&s;i|ons are more particular: containing the 7. la&s;t plagues, and the judg|ment of the Whore.</NOTE> latter conditions of the Church: Thus the mo&s;t excellent <HI>Pareus.</HI> It is &s;afe&s;t expounding the Revelation by the Revelation, one thing explaining another: yet much of this Book the Lord hath yet
<PB REF="8">re&s;erved in his own power (yet this latter age hath had better help of experience then that of the Fathers, ma|ny things being fulfilled, which they dived not into.) The fourth Actor condition of the Church with its ac|compli&s;hment is &s;ecret: Becau&s;e the &s;eventh Trumpet hath not yet &s;ounded: Neither is the &s;eventh Viall yet poured out into the aire; a great part al&s;o of the third Act is re&s;erved unto po&s;terity which in time &s;hall &s;ee the gathering together the Kings of the earth into <HI>Ar|mageddon,</HI> the burning of the whori&s;h woman, the de|&s;olation of <HI>Babylon,</HI> the event of the Goggi&s;h war&mdash; More then the beginning we have &s;een, and further &s;hall &s;ee.</P>
<CLOSER><SIGNED>E. H.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>The Errata of moment are the&s;e.</HEAD>
<P><HI>CHap.</HI> 1. <HI>page.</HI> 2. <HI>line</HI> 10. <HI>Alca&s;ar</HI> &s;hould be &s;et in the margin again&s;t that line. <HI>l.</HI> 13. <HI>read</HI> (changeable cau&s;es) for unchangeable cau&s;e. <HI>ch</HI> 3. <HI>p.</HI> 30. <HI>l.</HI> 6. after doth <HI>r.</HI> not. <HI>l.</HI> 26. for &s;piritual <HI>r.</HI> &s;pirit. <HI>ch.</HI> 8. <HI>p.</HI> 54. <HI>l.</HI> 31. <HI>r.</HI> Bi&s;hops, &s;ucce&s;&s;ors&mdash;<HI>ch.</HI> 9. <HI>p.</HI> 66. <HI>l.</HI> 30. for eye <HI>r.</HI> u&s;e <HI>ch.</HI> 9. <HI>l. la&s;t</HI> for withdraw <HI>r.</HI> wrath <HI>ch.</HI> 10. <HI>p.</HI> 72. <HI>l la&s;t.</HI> after locu&s;ts <HI>r.</HI> doctrine. <HI>ch.</HI> 11. <HI>p.</HI> 83. <HI>l.</HI> 37. for &s;hew <HI>r.</HI> flew. <HI>ch.</HI> 12. <HI>p.</HI> 88. <HI>l.</HI> 11. for of Chri&s;ts birth, <HI>r.</HI> at Chri&s;ts birth.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="8">
<HEAD>AN EXPOSITION, OR, A &s;hort, but full, plaine, and per|fect Epitome of the mo&s;t choice Commentaries upon the REVELATION Of Saint <HI>JOHN.</HI> E&s;pecially of the mo&s;t learnedly judicious <HI>DAV. PARE&V;S.</HI></HEAD>
<DIV2 N="1" TYPE="chapter">
<DIV3 N="1" TYPE="vision">
<HEAD><HI>CHAP. 1.</HI> Vi&s;ion. 1.</HEAD>
<P><HI>Ver&s;. 1.</HI> The Revelation of Ie&s;us Chri&s;t..</P>
<P>_THE Word <HI>Revelation</HI> or <HI>Apocalyp&s;e</HI> &s;ignifies the unfolding of a &s;ecret. Tis called a Reve|lation for two rea&s;ons. Fir&s;t, becau&s;e we need the knowledge of it. Secondly it &s;hews the divine authority of it; for the title an&s;wer|eth the title of the ancient Prophets; as the vi|&s;ion of <HI>I&s;aiah,</HI> &s;o the Revelation of <HI>John.</HI></P>
<P><HI>Of Je&s;us Chri&s;t which God gave him]</HI> God may be &s;aid to give it to Chri&s;t, as he was man; nay (as God) for the father
<PB N="2" REF="9">is the fountaine of the Godhead. So Chri&s;ts wi&s;edome is from the father by an eternal generation; it &s;hews Chri&s;t to be God, becau&s;e it belongs to God only to reveal &s;ecrets. <HI>I&s;a.</HI> 41.23. now tis Chri&s;t office to reveal to his People the Will of his father.</P>
<P><HI>His &s;ervants]</HI> To wit. Chri&s;t. This proves Chri&s;ts divine nature, becau&s;e all the faithfull are his &s;ervants.</P>
<P><HI>Which mu&s;t &s;hortly come to pa&s;&s;e]</HI> therefore this book doth not treat of things then pa&s;t (as &s;ome would per&s;wade) but things to come.</P>
<P><HI>Mu&s;t come]</HI> &s;hews the unchangeable decree of God. Al&s;o &s;econdary cau&s;es, (as the malice and rage of Satan and his in|&s;truments again&s;t the Church, (though unchangeable cau&s;es) if not hindred by the over-ruling Power of God) bring forth nece&s;&s;arily an effect.</P>
<P><HI>Shortly]</HI> That is, &s;hall begin &s;uddainly to take effect, though the things herein mentioned were not in a very &s;hort time to be all performed: for many hundred years are pa&s;t al|ready, and yet many things are not come to pa&s;&s;e; yet the time is &s;hort in re&s;pect of the age of the world already pa&s;t, or in re&s;pect of eternity,<NOTE PLACE="marg">Alcazar.</NOTE> or God, with whom a thou&s;and years are but as one day.</P>
<P><HI>And &s;ignified it by his Angel]</HI> God gave him the Revela|tion, not to keep for him&s;elf, but to &s;hew it to his &s;ervants; now is expre&s;&s;ed the faithfulne&s;&s;e of Chri&s;t in executing his charge committed to him of God.</P>
<P><HI>And he &s;ent]</HI> This proves Chri&s;ts Divinity in that he com|mands the Angels, and they obey him. This is <HI>Pauls</HI> argument of the Deity of the Son, <HI>Heb.</HI> 1.6.</P>
<P><HI>His &s;ervant John]</HI> Chri&s;t takes notice of, nay doth regi&s;ter the names of his &s;ervants. Poor <HI>Lazarus</HI> is mentioned, when the rich mans name is buried in Oblivion; only <HI>there was a certain rich man.</HI> Happy are his &s;ervants whom he hath graven (unto their comfort be it &s;poken) on the palmes of his hands, not on iron but fle&s;h, not on his back parts, but his hands, not the back of them, but the palmes of his hands.</P>
<P>Ver&s;. 2. <HI>Who bare record of the Word of God]</HI> That is, of
<PB N="3" REF="9">Chri&s;t the Word; note three things.
<LIST>
<ITEM>1. That the Penman was one that writ of Chri&s;t.</ITEM>
<ITEM>2. That 'twas <HI>Iohn,</HI> who in the en|trance of his Go&s;pel, &s;ays: <HI>In the beginning was the Word,</HI> to wit, Chri&s;t.</ITEM>
<ITEM>3. That <HI>Iohn</HI> wrote his Go&s;pel before he wrote the Revelation: who bare Record of the Word.</ITEM>
</LIST></P>
<P><HI>And of the Te&s;timony of Ie&s;us Chri&s;t]</HI> the doctrine of Chri&s;t, the death and martyrdome of Chri&s;t; for <HI>Iohn</HI> &s;tood by and &s;aw him crucified.</P>
<P><HI>And of all things that he &s;aw]</HI> to wit, now in vi&s;ions; al&s;o he alludeth to a place in his Go&s;pel, where he &s;ays, <HI>he that &s;aw it bare record, and his record is true.</HI></P>
<P>Ver&s;. 3. <HI>Ble&s;&s;ed is he that readeth]</HI> becau&s;e by reading comes faith and ob&s;ervance al&s;o, he commendeth the reading of this book to all men.</P>
<P><HI>And which heare]</HI> tho&s;e then that cannot read may be ble&s;|&s;ed, let them procure others to read to them, this and other books of the Scripture (e&s;pecially explained)</P>
<P><HI>And keep the things]</HI> reading and hearing without ob&s;er|vance, will availe little: yet it may be both a means to re|move what may hinder our happine&s;&s;e, and to direct us in the right way of attaining the &s;ame.</P>
<P><HI>Of this Prophecie]</HI> This &s;hews it is from God, for all Pro|phecie is of him, 2 <HI>Pet.</HI> 1.20. it may al&s;o the &s;ooner &s;tirre up our hearts to feek the knowledge of this book: for men do covet to know the things to come. See my little book, called <HI>A glimp&s;e of Chri&s;ts love.</HI> p. 14. concerning a Prophet and Prophecie in part.</P>
<P><HI>For the time is at hand]</HI> The time of the beginning of the performance. The time both of the fury of the adver&s;ary and the deliverance of the Church, this &s;hould &s;tirre up in us a diligent care to read this Prophecie: for the knowledge of good and evill at the doore ought not to be negle|cted.</P>
<P>Ver&s;. 4. <HI>Iohn to the &s;even Churches]</HI> gathered (in <HI>A&s;ia</HI> the le&s;&s;e) by the preaching of the Word, (chiefly by <HI>Paul</HI>) to whom <HI>Iohn</HI> dedicates and &s;ends his book, becau&s;e the fir&s;t Vi|&s;ion directly concerns them.</P>
<P><HI>Grace he to you and Peace]</HI> by <HI>grace</HI> under&s;tand the free
<PB N="4" REF="10">love of God in pardoning &s;in, by <HI>peace</HI> chiefly that of con&s;cience, but al&s;o all temporal ble&s;&s;ings included in that word <HI>peace;</HI> he is to reprove the&s;e to whom he wi&s;heth thus well; it teacheth that reproofe &s;hould be the effect of love, not of malice.</P>
<P><HI>From him which is, which was, and which is to come]</HI> that is from the father, alluding to that name <HI>in Exod.</HI> 3. <HI>I am,</HI> which is becau&s;e the father is from none; <HI>which was,</HI> becau&s;e he was be|fore all time in eternity; <HI>which is to come,</HI> becau&s;e he &s;hall come to judge the world by the Sonne; the Sonne al&s;o <HI>is</HI> one with his father; <HI>was, for in the beginning was the Word; is to come,</HI> to judge immediately the quick and the dead; yet I ra|ther under&s;tand this of the father, becau&s;e by the &s;even &s;pirits before the throne is meant the holy Spirit, as Chri&s;t is expre&s;|&s;ed in the next ver&s;e.</P>
<P><HI>From the &s;even Spirits before the throne]</HI> the holy Spirit is called <HI>&s;even</HI> becau&s;e he is perfect in working; for <HI>&s;even</HI> is u&s;ed for a perfect number in this book. In my quoted book. <HI>pag.</HI> 43. I proved that by Angels excelling in &s;trength arch-angels are meant, <HI>P&s;al.</HI> 103.20. the rather becau&s;e the ordinary Angels are meant in <HI>ver.</HI> 21. <HI>yee his ho&s;t.</HI> Al&s;o I affirmed that by <HI>&s;even &s;pirits,</HI> ch. 3. v. 5. happily the&s;e angels may be meant; but in this ver&s;e the Holy Gho&s;t is meant by <HI>&s;even &s;pirits,</HI> becau&s;e grace is prayed for from them. Al&s;o <HI>Pareus</HI> agrees with me, that in <HI>chap.</HI> 4. <HI>ver.</HI> 5. created angels may be under&s;tood, but not here.</P>
<P>Ver&s;. 5. <HI>And from Ie&s;us Chri&s;t]</HI> Peace cometh by Chri&s;t, <HI>Eph.</HI> 2.15. Chri&s;t here is treated of as the Mediatour, and therefore is put la&s;t; the order is &s;ometimes in the Scripture o|mitted, as 2 <HI>Cor.</HI> 13. <HI>ult.</HI></P>
<P><HI>Who is the faithfull witne&s;&s;e] Faithful,</HI> becau&s;e he confirm|ed the truth, not only by preaching and miracles, but by &s;uf|fering.</P>
<P><HI>Witne&s;&s;e]</HI> becau&s;e by way of Prerogative he is &s;o (though <HI>there be three that bare record in heaven,</HI> 1 Iohn chap. 5.) be|cau&s;e he fir&s;t (al&s;o) and only &s;hed his blood for his own te&s;ti|mony, therefore on earth he is the <HI>witne&s;&s;e.</HI></P>
<P><HI>The fir&s;t begotten of the dead]</HI> becau&s;e Chri&s;t fir&s;t and only
<PB N="5" REF="10">rai&s;ed up him&s;elf by his own power to immortal life; others were rai&s;ed by his power, and became &s;ubject to death a|gain.</P>
<P><HI>And the Prince of the Kings of the earth]</HI> that is as chap|ter 19. ver&s;e 16. <HI>He is King of Kings, and Lord of Lords.</HI></P>
<P><HI>Who loved us and wa&s;hed us from our &s;ins by his own blood;</HI> Ver&s;. 6. <HI>And hath made us Kings and Prie&s;ts unto God and his fa|ther]</HI> He concludeth his dedication with a Thank&s;giving. Fir&s;t, becau&s;e Chri&s;t loved his People, and became man for<NOTE N="*" PLACE="marg">See my Glimps of Chri&s;ts love. <HI>p.</HI> 36, 37.</NOTE> them. Secondly, becau&s;e he died for them; ju&s;tifying them by his blood (nay &s;anctifying them). Thirdly <HI>making us Prie&s;ts and Kings. Prie&s;ts,</HI> to con&s;ecrate our &s;elves as a living &s;acrifice to God through him. <HI>Kings,</HI> not only in a dopting us to be heyrs of his Kingdome above: but through his power making us Conquerours of Sinne and Satan.</P>
<P><HI>To him be glory]</HI> either under&s;tand the glory of his God|head, or that glorious exaltation of his manhood, <HI>at the right hand of his father.</HI></P>
<P><HI>For ever and ever]</HI> &s;hews Chri&s;ts Eternity.</P>
<P><HI>Amen]</HI> That is, be it &s;o.</P>
<P>Ver&s;. 7. <HI>Behold he cometh with clouds]</HI> This may comfort the Saints, though the wicked tyrannize a while, he cometh to judgement. This al&s;o proves again&s;t the Papi&s;t, that the hu|manity of Chri&s;t is not everywhere, becau&s;e he cometh with clouds, and they are not every where.</P>
<P><HI>Every eye &s;hall &s;ee him]</HI> that is, every man: his Crucifiers, Scoffers; al&s;o the righteous; the former to their confu&s;ion, the larter to their comfort; <HI>And they that pierced him,</HI> as in <HI>Zach.</HI> 12.10. to wit, the Souldiers. <HI>Iohn</HI> here, and in his Go&s;pel, applies that of <HI>Zechary</HI> to Chri&s;t, and teaches us two things.
<LIST>
<ITEM>1. That Chri&s;t is God.</ITEM>
<ITEM>2. That <HI>Iohn</HI> writ this Reve|lation.</ITEM>
</LIST></P>
<P><HI>Even &s;o, Amen.]</HI> it &s;hews that there is no doubt but Chri&s;t will come to end the afflictions of the Church, and to puni&s;h the wicked, with who&s;e coming the Saints are well plea&s;ed.</P>
<P>Ver&s;. 8. <HI>I am Alpha and Omega, the beginning and the end]
<PB N="6" REF="11">Alpha</HI> is the fir&s;t letter of the Greek tongue, <HI>Omega</HI> the la&s;t; it &s;hews Chri&s;t is fir&s;t and chief; the ver&s;e proves Chri&s;ts deity. See <HI>I&s;a.</HI> 41.4.</P>
<P>Ver&s;. 9. <HI>I John who am your brother]</HI> tis no vain-glory to name him&s;elf here, otherwi&s;e we might have thought 'twas Chri&s;t &s;poke, al&s;o <HI>Paul</HI> repeats his name twice in one Epi&s;tle. I <HI>Paul with my own hands;</HI> his name being prefixt be|fore.</P>
<P><HI>Brother]</HI> there is a &s;piritual brotherhood among the mem|bers of Chri&s;t. <HI>Iohn</HI> is their brother in three things, named in the text.
<LIST>
<ITEM>1. In tribution,</ITEM>
<ITEM>2. In the &s;piritual Kingdome of Chri&s;t, (which we being Kings and Prie&s;ts ought to main|tain.</ITEM>
<ITEM>3. In &s;ufference.</ITEM>
</LIST></P>
<P><HI>Was in the I&s;le that is called Patmos] Domitian</HI> the Empe|rour fir&s;t ca&s;t him into a Caldron of boyling oyle, but recei|ving no hurt, bani&s;hed him into this I&s;le, where he received this Vi&s;ion. The Emperour being &s;lain, he returned to <HI>Ephe|&s;us,</HI> and mini&s;tred to the &s;even Churches.</P>
<P><HI>For the Word of God] Iohn</HI> &s;heweth the true cau&s;e of his ba|ni&s;hment, and 'tis worth ob&s;ervation, that the Romanes (as they conquered) wor&s;hipped the gods of every nation, (Je&s;us only excepted) it &s;eems the devil was content that they &s;hould wor&s;hip any god but the true.</P>
<P><HI>For the Word of God]</HI> to wit, Chri&s;t.</P>
<P><HI>For the Te&s;timony]</HI> To wit, the doctrine of Je&s;us Chri&s;t.</P>
<P>Ver&s;. 10. <HI>Was in the &s;pirit] Iohn</HI> was in &s;piritual meditati|ons when he &s;aw the Revelation, which he &s;aw not with mor|tal eyes, but being ravi&s;hed in &s;pirit, his mind was carried be|yond it &s;elf.</P>
<P><HI>On the Lords day]</HI> the fir&s;t day of the week, on which Chri&s;t aro&s;e from the dead, which by the example and command of the Apo&s;tles, (1 <HI>Cor.</HI> 16.1.) Chri&s;tians keep and ob&s;erve as holy. Tis not probable Chri&s;t would burden the mind of <HI>Iohn</HI> with all the Vi&s;ion or Revelation at once, e&s;pecially con|&s;idering <HI>ch.</HI> 4. <HI>ver.</HI> 1, 2. and <HI>ch.</HI> 17.3. <HI>Iohn</HI> confe&s;&s;eth he was in the &s;pirit at other time, but doubtles <HI>John</HI> (as all true Prophets) under&s;tood every particular of the Revelation.</P>
<PB N="7" REF="11">
<P><HI>I heard a great voice behind me] great,</HI> either in regard of the great my&s;tery of the vi&s;ion, or in regard 'twas the voice of the great God.</P>
<P><HI>Behind me]</HI> Shews the freene&s;&s;e of Gods love to <HI>Iohn</HI> in the voice, he not expecting any &s;uch voice or Vi&s;ion.</P>
<P><HI>As of a Trumpet]</HI> in re&s;pect of its &s;hrilne&s;&s;e, and being heard afarre off, it notes the terrour and power of his Word.</P>
<P>Ver. 11. <HI>Saying, I am Alpha and Omega]</HI> in the voice three things are contained.
<LIST>
<ITEM>1. The Eternity of Chri&s;t.</ITEM>
<ITEM>2. <HI>Johns</HI> commi&s;&s;ion to write, warranted by divine Authority.</ITEM>
<ITEM>3. To &s;end the Vi&s;ion wtitten to the &s;even Churches.</ITEM>
</LIST>
What Chri&s;t carefully commands <HI>John</HI> to write, it becomes us carefully to read; for though particularly this Vi&s;ion concerne the &s;even Churches, yet all Scripture is written for our in&s;tru|ction.</P>
<P><HI>Ephe&s;us]</HI> Where <HI>Paul</HI> con&s;tituted a Church, to whom he after writ an Epi&s;tle, 'twas in <HI>A&s;ia</HI> the le&s;&s;er.</P>
<P><HI>Smyrna]</HI> a &s;ea-coa&s;t-towne (now called <HI>Smeer</HI>) where <HI>Iohn</HI> or &s;ome other Apo&s;tle con&s;tituted a Church.&mdash;</P>
<P><HI>And to Pergamus]</HI> Here <HI>Paul,</HI> (Acts 20.) rai&s;ed up <HI>Enty|chus</HI> dead, and happily planted a Church.</P>
<P><HI>Thyatira]</HI> of this city was <HI>Lydia</HI> a &s;eller of purple, who was converted to the faith by <HI>Pauls</HI> preaching at <HI>Philippi,</HI> Act. 16.12, 14.</P>
<P><HI>To tho&s;e of Sardis]</HI> the once famous city of <HI>Crae&s;us.</HI></P>
<P><HI>Philadelphia]</HI> a city of <HI>My&s;ia,</HI> of the le&s;&s;er <HI>A&s;ia.</HI></P>
<P><HI>And unto Laodicea]</HI> a city near <HI>Ephe&s;us. Paul</HI> preached here, and commanded his Epi&s;tle written to the Colo&s;&s;ians to be read here, <HI>Col.</HI> 4. <HI>ver.</HI> 16. The Pa&s;tor hereof was an hy|pocrite, neither hot nor cold, with whom Chri&s;t was much di&s;plea&s;ed. Note, though <HI>Paul</HI> had preached the Go&s;pel at <HI>Rome</HI> long before this, yet that Church not remembred: per|chance becau&s;e Chri&s;t fore&s;aw her u&s;urping authority. The Apo&s;tles are ever very &s;ilent of the Virgin <HI>Mary,</HI> the &s;pirit fore&s;eeing the Church of <HI>Romes</HI> idolizing her. But what &s;ay I? Chri&s;t &s;ends not to the Church of <HI>Rome,</HI> truly (with &s;ome dif|ference of time con&s;idered) great part of this book concerns
<PB N="8" REF="12">the whori&s;h or Antichri&s;tian Church of <HI>Rome?</HI> who boa&s;ts her &s;elf to be Chri&s;ts.</P>
<P>Ver&s;. 12. <HI>I turned to &s;ee the voyce]</HI> That is, him that &s;pake.</P>
<P><HI>Seven golden Candle&s;ticks]</HI> Meaning &s;even Churches, <HI>ver&s;.</HI> 20. called, <HI>Candle&s;ticks,</HI> becau&s;e as they hold light in them (to wit) Candles, &s;o the Churches had or ought to have the light of the Go&s;pel in them &mdash; <HI>golden,</HI> notes the choyce|ne&s;&s;e of the light of the Go&s;pel in re&s;pect of any other light.</P>
<P>Ver&s;. 13. <HI>In the mid&s;t</HI> &amp;c.] Chri&s;t is in his Church among his Ordinances, among his members; even where two or three are met together in his name.</P>
<P><HI>Like the Son of Man]</HI> 'Twas Chri&s;t, as appears by <HI>ver&s;.</HI> 8. who is like us in the truth of our nature.</P>
<P><HI>Clothed with a garment down to his foot]</HI> 'Twas the cu&s;tome of the Ea&s;terne countryes to go &s;o: it notes Chri&s;ts righteou&s;|ne&s;&s;e, which was enough for him&s;elf and all his members. Men are (one the other part) corrupt from the head to the &s;ole of the feet. <HI>E&s;ay</HI> 1. <HI>ver&s;.</HI> 6.</P>
<P><HI>A golden girdle]</HI> Alluding to the cu&s;tome of the Ea&s;terne countryes, who becau&s;e they wore long garments, u&s;ed to girt them up, that they might not hinder them; it notes Chri&s;ts care and diligence.</P>
<P><HI>A golden girdle]</HI> Notes Chri&s;ts Maje&s;ty, and divine na|ture, it alludes to <HI>E&s;ay</HI> 11. <HI>ver&s;.</HI> 5. <HI>and righteou&s;ne&s;&s;e &s;hall be his girdle.</HI> About the paps (not the ordinary way) &s;hewes Chri&s;ts love to the Church, becau&s;e the heart (which is the &s;eat of love) is between the brea&s;ts.</P>
<P>Ver&s;. 14. <HI>His head and his haire white as wool and as &s;now]</HI> It notes five things.
<LIST>
<ITEM>1. White haire notes wi&s;edom (it u&s;ually doth accompany them.)</ITEM>
<ITEM>2. It &s;hews Chri&s;t is the ancient of dayes in <HI>Dan.</HI> 7. nay from eternity (as the Father.)</ITEM>
<ITEM>3. It &s;hewes Chri&s;t ought to be reverenced, (gray haries are vene|rable.)</ITEM>
<ITEM>4. <HI>As wool,</HI> notes Chri&s;ts innocency, (&s;uch is the crea|ture from whence wool.)</ITEM>
<ITEM>5. <HI>As &s;now,</HI> notes Chri&s;ts pure na|ture. See <HI>I&s;a.</HI> 1.18.</ITEM>
</LIST></P>
<P><HI>His eyes a flame of fire]</HI> Becau&s;e in his wrath he will con&s;ume
<PB N="9" REF="12">the wicked, (as the fire doth the chaffe) it notes likewi&s;e the &s;earching peircing knowledge of Chri&s;t.</P>
<P>Ver&s;. 15. <HI>His feet like unto fine bra&s;&s;e]</HI> It notes the divine power of Chri&s;t, his &s;trength, con&s;tancy, or his humanity try|ed as in the furnace of &s;ufferings.</P>
<P><HI>His voyce as of many waters]</HI> It notes the efficacy and ter|rour of his voyce. For waters run violently, none can hinder their cour&s;e: Al&s;o they make a terrible noy&s;e, the wicked tremble at the voyce.</P>
<P>Ver&s;. 16. <HI>He had in his right hand &s;even &s;tarres]</HI> Being the Angels or Mini&s;ters of the &s;even Churches, <HI>ver&s;.</HI> 20. This commends the dignity of Teachers (who ought to &s;hine in life and doctrine) they are in Chri&s;ts hand.
<LIST>
<ITEM>1. Becau&s;e he gi|veth them to his Church.</ITEM>
<ITEM>2. Becau&s;e he pre&s;erveth them, ru|leth them with his Word and Spirit.</ITEM>
<ITEM>3. Becau&s;e (as he work|eth by &s;tarres on this lower world) he worketh &s;alvation for his Church through them.</ITEM>
</LIST></P>
<P><HI>Out of his mouth went a &s;harp two-edged &s;word]</HI> It &s;hewes ei|ther the power of his Word (which is of a peircing nature, <HI>Heb.</HI> 4.12.) or as in <HI>chap.</HI> 19. <HI>ver&s;.</HI> 15. it notes his readine&s;&s;e and power to take vengeance.</P>
<P><HI>His countenance was as the Sunne]</HI> it notes either Chri&s;ts di|vine nature, or his humane nature glorified.</P>
<P>Ver&s;. 17. <HI>And when I &s;aw him, I fell down as dead]</HI> It notes the weakne&s;&s;e of man, before the Maje&s;ty of God; how then &s;hall the wicked &s;tand before him?</P>
<P><HI>He laid his right hand upon me]</HI> See Chri&s;ts readine&s;&s;e to help, al&s;o learne by whom all the faithfull are up|held.</P>
<P><HI>Feare not]</HI> For fear might unfit <HI>John</HI> to under&s;tand the Vi|&s;ion; what need the Saints fear, &s;ince Chri&s;t (who is with them) bids not fear?</P>
<P><HI>I am the fir&s;t and the la&s;t]</HI> This teacheth <HI>John</HI> that he &s;aw no fancy, but 'twas Chri&s;t who &s;pake.</P>
<P>Ver&s;. 18. <HI>I am be that liveth, and was dead]</HI> The Jewes and Hereticks &s;coffe at us for tru&s;ting in a crucified God; in the mean time, wo to them that CHRIST dyed not for.</P>
<PB N="10" REF="13">
<P><HI>I have the keyes of hell, and the grave]</HI> by <HI>keyes</HI> power is under&s;tood, &s;o that CHRIST is Lord of hell and grave.</P>
<P><HI>I am alive for evermore]</HI> It notes Chri&s;ts eternity and God-head. Let the Jewes &s;coffe, we are herein comfor|ted.</P>
<P>Ver&s;. 19. <HI>Write the things which]</HI> That is, all the Revela|tion. Tis requi&s;ite for us to read what Chri&s;t &s;o carefully com|mands to be written.</P>
<P>Ver&s;. 20. <HI>The my&s;tery of the &s;even &s;tarres]</HI> The &s;even &s;tarres &s;ignifie the &s;even Angels of the &s;even Churches, (but they were not properly &s;even Angels) &s;o the Rock is &s;aid to be Chri&s;t. That is, &s;ignified Chri&s;t; &s;o the &s;even lean kine (<HI>Gen.</HI> 41. <HI>v.</HI> 27.) are &s;aid to be &s;even years, that is, &s;ignifie &s;even years. So Chri&s;t &s;ayes, the bread is his body, that is, &s;ignifies his body. Now the Mini&s;ters are called Angels, becau&s;e they act by commi&s;&s;ion, becau&s;e they are imployed about the Kingdom of Heaven, be|cau&s;e they &s;hould be &s;omewhat un&s;potted (as they are) be|cau&s;e they aime at mans good. Concerning the candle&s;ticks. See <HI>ver&s;.</HI> 12.</P>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<DIV3 N="1 (cont.)" TYPE="vision">
<HEAD>CHAP. II.</HEAD>
<P><HI>Ver&s;. 1.</HI> &V;nto the Angel of the Church of <HI>Ephe&s;us</HI> write]</P>
<P>JOHN writ to this Church fir&s;t, either becau&s;e it lay next to <HI>Patmos,</HI> or becau&s;e of its eminency and greatne&s;&s;e.</P>
<P><HI>To the Angel]</HI> That is, the Pa&s;tor; it notes both the dig|nity and authority of the calling: for Angels are in commi&s;|&s;ion extraordinary. Some would per&s;wade that <HI>Timothy</HI> was this Angel; if &s;o, it &s;hewes that in many things we all erre.</P>
<P><HI>Write]</HI> No doubt <HI>Chri&s;t</HI> told <HI>John</HI> word for word what he &s;hould write, and it &s;hewes the authority of the book.</P>
<P><HI>The&s;e things &s;aith he]</HI> This an&s;wereth the title of the Pro|phets, who to &s;tirre up attention in the people, u&s;e the ex|pre&s;&s;ion of <HI>thus &s;aith the Lord.</HI></P>
<PB N="11" REF="13">
<P><HI>Who holds</HI> &amp;c.] None can de&s;troy the Mini&s;try or 7. Starres, (unle&s;&s;e their &s;ins cau&s;e God to de&s;troy them.)</P>
<P><HI>Who walketh in the midst of the &s;even golden Candle&s;ticks] John</HI> &s;aw our Saviour in another po&s;ture before. This notes Chri&s;ts activene&s;&s;e, that he is pre&s;ent by his providence in his Church.</P>
<P>Ver&s;. 2. <HI>I know thy Works]</HI> Chri&s;t knowes our good works, and acknowledges them, and rewards them; he knowes our bad actions, to puni&s;h them without repentance: it &s;hewes Chri&s;ts deity being omni&s;cient.</P>
<P><HI>Thy labour and patience]</HI> That is, thy unwearyed paines in Preaching the Word (tis an office of much paines) patience in induring all affliction hee was exerci&s;ed in by Jewes or Heathens for the Word of the Cro&s;&s;e (as our Apo&s;tle there|fore calls it) herein may a Mini&s;ter be comforted, becau&s;e Chri&s;t takes notice of his works.</P>
<P><HI>And can&s;t not bear them that be evill]</HI> It &s;hews the Pa&s;tors zeal in ob&s;erving Church di&s;cipline,<NOTE PLACE="marg">1 <HI>Cor.</HI> 1.18.</NOTE> and executing cen&s;ures a|gain&s;t &s;candalous per&s;ons.</P>
<P><HI>And ha&s;t tryed them which &s;ay they are Apo&s;tles, &amp;c.]</HI> Mean|ing <HI>Ebion</HI> and <HI>Cerinthus</HI> with others who boa&s;ted them&s;elves to be Apo&s;tles, but were indeed enemies oppugning the dei|ty of Chri&s;t. Now tis the Pa&s;tours duty as to defend the pu|rity of doctrine, &s;o to oppo&s;e &s;uch devouring wolves.</P>
<P>Ver&s;. 3. <HI>And ha&s;t borne &amp;c.]</HI> Chri&s;t points at &s;ome parti|cular kind of affliction (as &s;tripes or impri&s;onment) which he had &s;u&s;tained.</P>
<P><HI>And for my names &s;ake ha&s;t laboured &amp;c.]</HI> His unwearied paines is again mentioned: that all might imitate his dili|gence (who is a patterne of a faithfull Pa&s;tour.)</P>
<P>Ver&s;. 4. <HI>But neverthele&s;&s;e I have &s;omewhat again&s;t thee]</HI> The Judge of all hearts &s;ees not perfection in any Saint.</P>
<P><HI>Becau&s;e thou ha&s;t left thy fir&s;t love]</HI> To wit, in not being liberall to poor and ho&s;pi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">able (which is a choyce duty in a Pa|&s;tour or Bi&s;hop). Note, Chri&s;t commends many excellent ver|tues in this Angel, yet is &s;o far from taking notice of his me|rits that he reproves him. This ver&s;e al&s;o teacheth that per|&s;everance
<PB N="12" REF="14">is required in a good Pa&s;tour, and how one vice doth &s;pot the other vertues.</P>
<P>Ver&s;. 5. <HI>Remember from whence thou art fallen]</HI> Here is brief|ly the nature of repentance.
<LIST>
<ITEM>1. To take notice of &s;in com|mitted.</ITEM>
<ITEM>2. To e&s;chew the evil and do the good:</ITEM>
<ITEM>3. To ma|nife&s;t repentance by works of piety, and love to the poor.</ITEM>
</LIST></P>
<P><HI>From whence thou art fallen, &amp;c.]</HI> Shewes his going back from his former zeal in godline&s;&s;e, and love to the poor (per|chance his ambition may be thought on; for covetou&s;ne&s;&s;e and ambition are u&s;uall companions of Church-men) here is how|ever no finall falling from grace. See my book called <HI>A Glimps of Chri&s;ts love. pag.</HI> 28.72.</P>
<P><HI>Or el&s;e I will come quickly]</HI> To puni&s;h thee before thou art aware. Here note two things:
<LIST>
<ITEM>1. Tis equity with God to puni&s;h more for the &s;in of one; e&s;pecially con&s;idering this par|ticular Church might be fallen from her fir&s;t love to the poor,<NOTE PLACE="marg">1 <HI>Cor.</HI> 5.6.</NOTE> as well as Pa&s;tour.</ITEM>
<ITEM>2. That a particular Church (as this) may fall to peices and be de&s;troyed: but not the Church in the generall.</ITEM>
</LIST></P>
<P><HI>Out of his place, except thou repent]</HI> Notes the manner of this Churches de&s;truction, not (but that each member upon repentance might be &s;aved) for 'twas de&s;troyed and vi&s;ibly re|moved by a barbarous nation afterward upon her impeni|tency and &s;ecurity. This teaches, that the abode of the Church in this world is uncertaine; we (nor the Church) have in this world any continuing place.</P>
<P>Ver&s;. 6. <HI>But this thou ha&s;t, that thou hate&s;t, &amp;c.]</HI> This &s;hewes he was not in a de&s;perate condition; you &s;ee the An|gel had vertues which the Lord takes notice of, and com|mends.</P>
<P><HI>The deeds of the Nicholaitans]</HI> Thier here&s;ie was that for|nication and eating things offered to Idols was no &s;in, which al&s;o was that cur&s;ed doctrine of <HI>Balaam.</HI> See <HI>Numb.</HI> 25. compared with <HI>chap.</HI> 31. <HI>ver&s;.</HI> 8.16.&mdash;This here&s;ie was not as as &s;ome &s;uppo&s;e, taught by <HI>Nicholas</HI> one of the 7. Deacons, for he is commended both for piety, and continency, (as al&s;o his &s;on and daughters) by <HI>Clem. Alexandrinus,</HI> but by &s;ome o|ther
<PB N="13" REF="14"><HI>Nicholas;</HI> or fathered upon him by the upholders of this here&s;ie, as a cloak for their wickedne&s;&s;e: We all hold the doctrine of Chri&s;t, and are called by his name, and not after the name of any other teacher.</P>
<P>Ver&s;. 7. <HI>He that hath an ear to hear, let him hear]</HI> This is to &s;tir up attention to ob&s;erve the things formerly written to the teacher of the Church of <HI>Ephe&s;us.</HI></P>
<P><HI>What the Spirit &s;aith to the Churches]</HI> Becau&s;e Chri&s;t &s;peaks by the &s;pirit, as proceeding from him; which proves Chri&s;ts deity to the Churches. The things you &s;ee concerne the Churches and not the Pa&s;tour alone; and indeed tis u&s;ually, like Prie&s;t, like people.</P>
<P><HI>To him that overcometh will I give,</HI> &amp;c.] He is &s;aid to overcome, who manfully to the end fights again&s;t the world, fle&s;h and devil. Here is nothing promi&s;ed to fallers away. Chri&s;t promi&s;es a reward to tho&s;e that overcome (though with his own power.)</P>
<P><HI>To eat of the tree of life</HI> &amp;c.] Alluding to the tree which &s;tood in the mid&s;t of Paradi&s;e, &s;o called afterward: becau&s;e had our fir&s;t Parents eaten of it once, they had lived; or becau&s;e it &s;ignified Chri&s;t who is the truth and the life. So 'tis but thus much; he that overcomes &s;hall be re&s;tored to life by Chri&s;t, to whom he will communicate him&s;elf. 'Tis an argument of Chri&s;ts deity.</P>
<P>Ver&s;. 8. <HI>&V;nto the Angel of the Church in Smyrna]</HI> It was writ to this, next, becau&s;e next to <HI>Ephe&s;us;</HI> to the Angel, to to-wit <HI>Polycarpus Johns</HI> di&s;ciple, who was by him ordained Pa&s;tor of this Church: whom Chri&s;t reproves not, but en|courages to be con&s;tant, foretelling the per&s;ecution of the Jewes rai&s;ed again&s;t him; for they were the chei&s;e agents pre|paring the fire wherein he was afterward burned.</P>
<P><HI>The&s;e things &s;aith the fir&s;t and la&s;t,</HI> &amp;c.] Chri&s;t is fir&s;t and la&s;t according to his divinity, but dyed according to his hu|manity.</P>
<P>Ver&s;. 9. <HI>I know thy workes]</HI> That is, I approve thy works. Chri&s;t &s;ees and takes notice with delight of what&s;oever is good.</P>
<P><HI>Thy tribulation]</HI> Which thou ha&s;t &s;u&s;tained both of Jewes
<PB N="14" REF="15">and Gentiles for my name &s;ake.</P>
<P><HI>And poverty]</HI> Being &s;poyled of thy earthly e&s;tate by the ad|ver&s;aries of the truth; for publike &s;ale was u&s;ually made of the goods of Chri&s;tians.</P>
<P><HI>But thou art rich]</HI> The faithfull are po&s;&s;e&s;&s;ors of heavenly riches; for by faith they inherit Chri&s;t, who is to them all things, and heir of all things.</P>
<P><HI>And the bla&s;phemy of them who &s;ay they are Jewes]</HI> The Jews who per&s;ecuted the Chri&s;tians, bla&s;phemed Chri&s;t; counting him a deceiver, a magician, and ju&s;tly crucifyed; &s;aying, the Chri&s;tians were fooli&s;h men, and worthy of nothing but &s;tripes: But Chri&s;t affirmes them to be a bla&s;phemous con|gregation led by Satan to their de&s;truction.</P>
<P><HI>And are not]</HI> He is not a Jew who is only outwardly one. We &s;ee titles availe nothing when men are degenerated from the truth.</P>
<P>Ver&s;. 10. <HI>Fear none of tho&s;e things which thou &s;halt &s;uffer]</HI> This is a forewarning (and a forearming) again&s;t troubles at hand.</P>
<P><HI>None of tho&s;e things]</HI> Shewing that they mu&s;t not expect one, but many &s;orts of tryals.</P>
<P><HI>Satan &s;hall ca&s;t]</HI> Chri&s;t &s;hewes that Satan is the author of the&s;e mi&s;eries (as torments, bani&s;hments, martyrdoms which the word <HI>pri&s;on</HI> notes.)</P>
<P><HI>Some of you]</HI> Not all, for Chri&s;t bridles him, and re&s;traines him. Hence learn three things:
<LIST>
<ITEM>1. The godly in this world mu&s;t &s;uffer affliction.</ITEM>
<ITEM>2. The deity of Chri&s;t in foretelling afflictions.</ITEM>
<ITEM>3. The devill the cheif author of all per&s;ecution, who hates Chri&s;t and envyes mans &s;alvation (Tyrants are but Satans in&s;truments)</ITEM>
</LIST></P>
<P><HI>That ye may be tryed]</HI> Here is the end of afflictions, that your faith and con&s;tancy may be more approved, and more ap|parent, (for though Chri&s;t know the hearts of his Saints, yet he will have their faith more apparent, that tho&s;e without and tho&s;e within the Church may take notice of it;) this &s;hould teach the Saints to approve them&s;elves to God when tryed, by patient &s;uffering. Satan then though he intend hurt in ca&s;ting &s;ome of them into pri&s;on, yet God (who&s;e &s;erjeant Satan is) intends good</P>
<PB N="15" REF="15">
<P><HI>And ye &s;hall have tribulation ten dayes]</HI> Some comfort Chri&s;t gives them in this expre&s;&s;ion, &s;hewing the &s;hortne&s;&s;e of the continuance of their tribulation. By ten dayes I un|der&s;tand a &s;hort time, and not the ten years per&s;ecutions of the Emperours; which might rather terrify, then comfort them.</P>
<P><HI>Be thou faithfull unto death]</HI> Chri&s;t exhorts him to con|&s;tancy: for he that endures to the end, the &s;ame &s;hall be &s;aved.</P>
<P><HI>I will give thee a crowne of life]</HI> 'Tis a Simile taken from run|ners in a race where there is a crown propo&s;ed as a reward to the conquerours, and it &s;ignifies eternall life. So <HI>Jam.</HI> 1 <HI>v.</HI> 12. This proves Chri&s;ts divine nature, &s;ince he can give eternall life.</P>
<P>Ver&s;. 11. <HI>He that overcometh &s;hall not be hurt of the &s;econd death]</HI> A good reward (out of mercy, not merit) to be par|takers of eternall life. Note, the fir&s;t death is a &s;eparation of the &s;oul (through &s;in) from God, and was the cau&s;e of cor|porall death. The &s;econd is a ca&s;ting &s;oul and body into the everla&s;ting lake of fire. He that is faithfull to the di&s;&s;olution of the body (&s;ayes one on this ver&s;e) need not fear this &s;econd death.</P>
<P>Ver&s;. 12. <HI>To the Angel of the Church of</HI> Pergamus] Who he was, is unknown; only tis probable he was the &s;ucce&s;&s;or of <HI>Antipas,</HI> who was put to death by tho&s;e of <HI>Pergamus.</HI> Some &s;ay he was put into a brazen Bull, and by fire tortured to death. Now Chri&s;t &s;ends this Epi&s;tle to his &s;ucce&s;&s;our, to exhort him to con&s;tancy (who it &s;eems was now in bonds) lea&s;t he &s;hould be drawn a&s;ide for fear of the &s;ame puni&s;h|ment.</P>
<P><HI>Which hath a &s;harp two edged &s;word]</HI> To wit, his divine word.</P>
<P>Ver&s;. 13. <HI>I know thy works]</HI> To teach they had to do with him who &s;earcheth and tryeth the heart and reins.</P>
<P><HI>Where Satans &s;eat is] Pergamus</HI> was the abode of King <HI>Atta|lus;</HI> and the devill reigned in City, Palace, Court and Tem|ples; yet Chri&s;t had a Church there, as he had in <HI>I&s;rael</HI> 7000 that bowed not the knee to <HI>Baal,</HI> though not known to <HI>E|lijah.</HI>
<PB N="16" REF="16">So in the Papacy a Church pre&s;erved.</P>
<P><HI>My faithfull Martyr]</HI> Chri&s;t commends and honours him with this tittle to encourage his &s;ucce&s;&s;our to con&s;tancy, who in the dayes of <HI>Antipas</HI> and yet was faithful; though <HI>Perga|mus</HI> was the mo&s;t Idolatrous city of <HI>A&s;ia,</HI> and mo&s;t per&s;ecu|ting the Saints.</P>
<P>Ver&s;. 14. <HI>But I have a few things again&s;t thee,</HI> &amp;c.] Few in re&s;pect of the evils of ungodly men. Here we &s;ee there is no Church without failings. The Doctrine of <HI>Balaam</HI> and of the <HI>Nicholaitans</HI> they held; whether 'twas the &s;ame or not, few know; but perchance as the doctrine of <HI>Balaam</HI> was forni|cation to be allowed: &s;o that of the <HI>Nicholaitans</HI> was neer it, as the community of wives, or polygamy: however it was a &s;preading here&s;ie. Here learn, 'tis lawfull to call Hereticks and Sectaries after the name of their Author, as Chri&s;t doth the&s;e <HI>Nicholaitans</HI> from <HI>Nicholas.</HI></P>
<P>Ver&s;. 16. <HI>Repent, or el&s;e I will come unto thee quickly,]</HI> It &s;eems the Doctrine was countenanced by the Pa&s;tor and open|ly practi&s;ed to the &s;candal of the godly, the danger of the Church, and the reproach of the name of Chri&s;t by the Heathens: note, that repentance is the be&s;t means to divert a judgement.</P>
<P><HI>And will fight again&s;t them with the &s;word of my mouth.]</HI> Chri&s;ts word is to convince, wound, condemne and ca&s;t off the irrecoverable.</P>
<P><HI>Them]</HI> To wit Pa&s;tor and Church, as <HI>ver&s;.</HI> 5. Chri&s;t will not countenance a generall &s;candalous errour in his Church.</P>
<P>Ver&s;. 17. <HI>To him that overcometh will I give to eat of the hidden Manna]</HI> He alludeth to the Omer of Manna layed up in a pot in the Ark. Chri&s;t is meant by this Manna; who is hid from the wicked, and re&s;erved for the Saints.</P>
<P><HI>And I will give him a white &s;tone,]</HI> To wit, ab&s;olution or remi&s;&s;ion of &s;ins: for the ancients u&s;ed in judgment to ca&s;t white and black &s;tones into a ba<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">on; he that had the white, was innocent and ab&s;olved; he that had the black, was guilty and condemned.</P>
<PB N="17" REF="16">
<P><HI>And in the &s;tone a new name written,]</HI> Tis an allu&s;ion to the fore&s;aid cu&s;tom; for on the &s;tones were written the names of the innocent and guilty, which being given them, the innocent were freed, the guilty condemned.</P>
<P><HI>A new name]</HI> To wit an excellent name, meaning of adop|tion of &s;ons &mdash; becau&s;e in the world to come the adopted have their full inheritance.</P>
<P><HI>Which no man knoweth, &s;aving he that receiveth it]</HI> Becau&s;e the happine&s;&s;e of Gods &s;ons here, but e&s;pecally hereafter, can|not be expre&s;&s;ed. Only they which are &s;o, know what tis to be &s;o. Here is an argument of Chri&s;ts divinity, &s;ince he gives the hidden Manna, the white &s;tone, the new name to them that overcome.</P>
<P>Ver&s;. 18. <HI>And unto the Angel of the Church of</HI> Thyatira,] Chri&s;t (Gods Son by nature) &s;aid the&s;e things. Of other things in this ver&s;e See <HI>chap.</HI> 1. <HI>ver&s;.</HI> 14.15.</P>
<P>Ver&s;. 19. <HI>I know thy works,]</HI> Good and bad, the good are four. Love to God, charity to the poor, faith which was &s;hewed by the &s;incere preaching of the Word, la&s;tly patience in &s;uffe|ring for Chri&s;t.</P>
<P><HI>And the la&s;t to be more then the fir&s;t]</HI> It &s;eems this Pa&s;tour had lately, with much courage undergone &s;ome great tryall, for which Chri&s;t commends him. It &s;hould teach us to encrea&s;e in the works of faith, love and the like.</P>
<P>Ver&s;. 20. <HI>Notwith&s;tanding, I have a few things again&s;t thee]</HI> Not &s;imply few, but in re&s;pect of the &s;innes of the ungodly; Chri&s;t al&s;o like a good Phy&s;ician le&s;&s;ens the di&s;ea&s;e, that the Patient may the &s;ooner admit the cure, and not de&s;paire of amendment.</P>
<P><HI>Becau&s;e thou &s;uffere&s;t that woman</HI> Jezebel, &amp;c.] Called &s;o, becau&s;e equall in craft, power and (happily) malice, to <HI>Je|zebel, Ahabs</HI> wife. It &s;eems &s;he was &s;ome famous &s;trumpet then in the Church, which held the doctrine of the <HI>Nicholaitans;</HI> for under the pretence (of liberty and Chri&s;tian 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 Pa&s;tour: Where note, that cen&s;ures (as they mu&s;t be u&s;ed) &s;o, but upon urgent occa&s;ions, as in <HI>ver&s;.</HI> 2. again&s;t <HI>E|bion</HI>
<PB N="18" REF="17">and <HI>Cerinthus</HI> again&s;t the <HI>Nicholaitans</HI> and <HI>Balaamites,</HI> ver. 14.15. and now again&s;t <HI>Jezebel</HI></P>
<P>Ver&s;. 21. <HI>I gave her time]</HI> it notes Chri&s;ts patience.</P>
<P>Ver&s;. 22. <HI>I will ca&s;t her]</HI> here note a threefold judgement on her &s;elfe; the bed on which &s;he was wanton, &s;hall be a bed of &s;ickne&s;&s;e; for by a bed &s;ickne&s;&s;e is under&s;tood; where ob|&s;erve God puni&s;heth the &s;in by an an&s;werable puni&s;hment, a bed of &s;ickne&s;&s;e for a bed of la&s;civiou&s;ne&s;&s;e. 2. Them that commit adultery with her, meaning her lovers, and that either outwardly by the Magi&s;trate, (for 'twas a breach of the Com|mandement,) or inwardly in con&s;cience. However, &s;ee God hates the defilement of body as well as &s;oule, and that the courrupters of the truth &s;hall be puni&s;hed. 3. In <HI>ver.</HI> 23. her children, meaning tho&s;e born in fornication. Here &s;ee Chri&s;ts long-&s;uffering; for &s;he had long lived in this &s;inne, yet upon repentance may be forgiven; See Gods mercy!</P>
<P><HI>And all the Churches &s;hall know]</HI> Here is the end and u&s;e of Gods judgements to declare his omni&s;cience, that he knows all &s;inne, and his power to puni&s;h &s;inners and wicked men. This &s;hould teach us, &s;eeing other mens judgements, to be|ware and look upon Gods hand upon others.</P>
<P>Ver&s;. 24. <HI>But unto you]</HI> who have not the doctrine of <HI>Bala|am</HI> and <HI>Nicholas.</HI> There was &s;ome wheat among the chaffe.</P>
<P><HI>Depths]</HI> The&s;e hereticks (it &s;eems) called their doctrines deep my&s;teries; Chri&s;t confe&s;&s;ed they were depths, but of Satan.</P>
<P><HI>As they call them]</HI> the hereticks called them depths, and more excellent doctrines then the Apo&s;tles knew, but Chri&s;t &s;ays their Original was from hell and Satan.</P>
<P><HI>No other burthen]</HI> the deceivers impo&s;ed on them the bur|den of the Ceremonial law which Chri&s;t had took off. For by burden is not under&s;tood puni&s;hment, for Chri&s;t doth com|fort, not threaten them.</P>
<P><HI>&V;ntil I come]</HI> to wit, in the clouds at the la&s;t day. So that Chri&s;t is yet bodily ab&s;ent, and not in the Sacra|ments.</P>
<PB N="19" REF="17">
<P>Ver&s;. 26. <HI>Overcometh]</HI> to wit, by faith, through Chri&s;t, (not by his own power.)</P>
<P><HI>My works]</HI> To wit, of faith, commanded in the Go&s;pel. So on the contrary, works of infidelity are called works of the devil.</P>
<P>There only remains two promi&s;es to the overcommers.
<LIST>
<ITEM>1. Power of nations, that is at the la&s;t day to judge with Chri&s;t, the world and Satan; tis taken from <HI>P&s;al.</HI> 2.</ITEM>
<ITEM>2. The morning &s;tarre, that is him&s;elfe; called &s;o becau&s;e of its hea|venly brightne&s;&s;e and glory, <HI>Rev.</HI> 22.16. Chri&s;t will communicate him&s;elf both in power and glory to his mem|bers.</ITEM>
</LIST></P>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<DIV3 N="1 (cont.)" TYPE="vision">
<HEAD>CHAP. III.</HEAD>
<P><HI>Ver&s;. 1.</HI> &V;nto the Angel of the Church in Sardis write]</P>
<P>NOt of <HI>Sardica</HI> where a Synod was held in the eleventh yeare of <HI>Con&s;tantine:</HI> But of <HI>Sardis</HI> the royal City of <HI>Crae&s;us;</HI> the Angel or Pa&s;tor was not <HI>Melito;</HI> for he was not Bi&s;hop of <HI>Sardis</HI> till &s;ixty yeares after in the reign of <HI>Antoni|nus Pius;</HI> al&s;o he was a good Bi&s;hop; but this is reproved for negligence and hypocri&s;ie.</P>
<P><HI>The&s;e things &s;aith he that hath the &s;even &s;pirits of God]</HI> Though Chri&s;t may be &s;aid to have (procured and &s;ent) the holy Gho&s;t (called the &s;even &s;pirits, <HI>Chap.</HI> 1.4.) from the Fa|ther to his Church; yet &s;ince the&s;e &s;even &s;pirits are joyned with the &s;even &s;tars or Mini&s;ters, I rather under&s;tand created Angels; now they are called the &s;even &s;pirits, not in relation to tho&s;e in <HI>Chap.</HI> 1.4. but becau&s;e &s;even choice or principal Angels by way of preheminence. Now in the Preface of this Epi&s;tle Chri&s;t is de&s;cribed holding the &s;even &s;pirits, and the &s;even &s;tars, to note that as he upholds the Mini&s;try, if &s;incere, &s;o he has Angels to defend the righteous, and oppo&s;e and pu|ni&s;h the wicked.</P>
<P><HI>I know thy Works]</HI> Ob&s;erve three things: Fir&s;t, Chri&s;ts
<PB N="20" REF="18">Divinity, &s;eeing the Pa&s;tor and Churches hypocri&s;ie. Se|condly, That all that make &s;hew of holine&s;&s;e are not &s;o; thou ha&s;t a name that thou live&s;t but art dead; &s;ome members of the Church are good, &s;ome bad. Thirdly, The efficacy of the Mini&s;try doth not depend upon the goodne&s;&s;e of the Mini&s;ter; Chri&s;t doth oft quicken and governe his Church by dead Offi|cers. Thus it might be in the Papacy, where Chri&s;t had a Church before <HI>Luther.</HI> See <HI>ver.</HI> 4.</P>
<P>Ver&s;. 2. <HI>Be watchfull]</HI> Shake off the hypocritical drow|&s;ine&s;&s;e into which thou art fallen, and &s;trive to live the life of faith again.</P>
<P><HI>Strengthen the things which remaine]</HI> Meaning tho&s;e dy|ing members in the Church by holy life and doctrine.</P>
<P><HI>That are ready to dye]</HI> Therefore the Pa&s;tor is exhorted to take &s;peedy care of their recovery being not quite dead, where ob&s;erve, how mindful and careful Chri&s;t is of his poore people.</P>
<P><HI>I have not found thy works perfect]</HI> Chri&s;t here reproves not the common frailties of the Saints, but &s;ome notable hy|pocri&s;ie and defect.</P>
<P><HI>Before God]</HI> God looks narrower after truth then men do, though this Pa&s;tor might pa&s;&s;e for currant among men; yet Chri&s;t &s;ees a defect. Here note, Chri&s;t as man hath a god, but as a Son is God and life. This I ob&s;erve becau&s;e &s;ome read, <HI>before my God;</HI> As <HI>Montanus.</HI></P>
<P>Ver&s;. 3. <HI>Remember therefore how thou ha&s;t received, and heard]</HI> Becau&s;e this Bi&s;hop or Pa&s;tor was unmindful of the faith committed to him by the Apo&s;tles, Chri&s;t bids him re|member what he had heard of them; where ob&s;erve, the on|ly way to redre&s;&s;e corruptions of life or doctrine, is to have recour&s;e to the rule of the word. Al&s;o here ob&s;erve again&s;t the Bi&s;hops of <HI>Rome,</HI> that though Chri&s;t made that Promi&s;e to his Church, <HI>the Spirit &s;hall lead you into all truth:</HI> yet not on|ly this Bi&s;hop of <HI>Sardis,</HI> but all of the &s;even Churches but two were hereticks or hypocrites and much defective; and how comes it to pa&s;&s;e that they are &s;o infallible?</P>
<P><HI>And repent]</HI> For&s;ake thine hypocri&s;ie, and carefully per|forme the duty of thy place: which though we cannot do of
<PB N="21" REF="18">our &s;elves, yet they are unexcu&s;able who willingly di&s;obey the commandement. Of this &s;ee my quoted book <HI>page</HI> 46. <HI>lines</HI> 18, 19, 20.</P>
<P><HI>If therefore thou &s;halt not watch]</HI> Chri&s;t adds this commi|nation to his exhortation, and that righteou&s;ly; for if he re|pented not upon &s;o mature gentle praemonition, he de&s;erved a &s;udden judgement to come upon him.</P>
<P><HI>As a thiefe in the night]</HI> Unawares; this doth not countenance or uphold a thiefe, becau&s;e Chri&s;t attributes the title to him&s;elfe, no more then when Chri&s;t bids his &s;er|vants put their talent to u&s;ury; he (perhaps) countenanceth that; yet when Chri&s;t &s;peaks of mu&s;ick in the receiving the Prodigal home in the Go&s;pel (intimating joy, and the peace of con&s;cience following his reconciliation with God through Chri&s;t) which was allowed in the Law, it proves the law|fulne&s;&s;e of it (if lawfully u&s;ed) &s;ince the joyes of a man in Chri&s;t are expre&s;&s;ed by it, as I have noted in my little fore|quoted book, <HI>pag.</HI> 84, &amp; 85.</P>
<P>Ver&s;. 4. <HI>Thou ha&s;t a few names in Sardis]</HI> Meaning, a few true beleevers, though &s;ome were dead (or ready to dye ra|ther) yet Chri&s;t re&s;erved a few to him&s;elf notwith&s;tanding the negligence of the Pa&s;tour. See <HI>ver&s;.</HI> 1. Chri&s;t had &s;even thou&s;and that never bowed the knee to <HI>Baal,</HI> though the ten Tribes of I&s;rael were fallen away; in the Papacy &s;ome who re&s;i&s;ted the abu&s;es of the times unto bloud.</P>
<P><HI>A few]</HI> Gods flock is a little flock; for though many are called, few are cho&s;en. It is not the be&s;t to follow the mul|titude.</P>
<P><HI>Who have not defiled their garments]</HI> Their con&s;tant &s;ince|rity is &s;et forth by this metaphor: By garments is meant, that as their bodies were not polluted by the filthy lu&s;ts of the <HI>Ni|cholaitans,</HI> &s;o their &s;oules were not not &s;tained with that im|pious doctrine. The body is our garment with which we are cloathed; righteou&s;ne&s;&s;e and faith (in Chri&s;t) is the &s;oules garment, which they had kept &s;omewhat undefiled.</P>
<P><HI>They &s;hall walk with me in white]</HI> Alluding to the Gar|ments of Kings and Conquerours which was white, thus in &s;corne Chri&s;t was cloathed in earth; now as he is glorious, &s;o
<PB N="22" REF="19">his Saints &s;hall partake of his glory; note, the Saints righte|ou&s;ne&s;&s;e in earth (though white in &s;ome degrees) is defiled in re&s;pect of this in heaven, therefore they groan till cloa|thed with this.</P>
<P><HI>And they &s;hall walk]</HI> It notes the Maje&s;ty of the Sons of glory; and perchance the curious que&s;tion of &s;ome Philo&s;o|phers and Divines may hence receive light, that the Saints move and walk from place to place in heaven after the re&s;ur|rection.</P>
<P><HI>For they are worthy]</HI> Not in re&s;pect of merits and works, but of free grace; for they are worthy whom Chri&s;t e&s;teems his Sons, and hath made worthy. So Chri&s;t calls them, <HI>Heb.</HI> 2.13. <HI>Behold me and the children God hath given me.</HI></P>
<P>Ver&s;. 5. <HI>I will not blot out his name out of the book of life]</HI> Since the names of the Elect are &s;aid to be written in heaven, that is, they are &s;ure and certain of eternal life, ob&s;erve two things.
<LIST>
<ITEM>1. Believers obtain not &s;alvation by chance, but were elected of God through Chri&s;t from eternity, and known from them that peri&s;h.</ITEM>
<ITEM>2. That the Elect are certain of life; none can pluck them ont of Gods hand; God is &s;aid to have books metaphorically, for he needs none, but doth all things by his foreknowledge, coun&s;ell and judgement; he is &s;aid to have three books in Scripture; one of Providence, wherein he hath &s;et down how every thing &s;hall come to pa&s;&s;e; when the wicked are de&s;troyed, (who are equally written here with the righteous) they may be &s;aid to be blotted out of his book. Gods &s;econd book is of Prede&s;tination and eternal life, out of which none can be blotted His third is of the general judg|ment, of which tis &s;aid <HI>the books were opened. ch.</HI> 20.</ITEM>
</LIST></P>
<P><HI>I will confe&s;&s;e his name]</HI> an honour beyond thought to be called by name (as it were before the Throne and Angels, and to be acknowledged publickly. This might &s;tirre up in us a care to get the fir&s;t white garments of grace, that we may enjoy the&s;e of glory and this glorious acknowledgement. I omit <HI>ver.</HI> 6. being ea&s;ie.</P>
<P>Ver&s;. 7. <HI>&V;nto the Angel of the Church in Philadelphia write]</HI> Some conceive this to be <HI>Quadratus,</HI> a di&s;ciple of the
<PB N="23" REF="19">Apo&s;tles, whom <HI>Eu&s;ebius</HI> mentioneth. <HI>Ignatius</HI> wrote to the&s;e Philadelphians.</P>
<P><HI>That is holy]</HI> becau&s;e he is in him&s;elf holy, and made to us of God &s;anctification.</P>
<P><HI>And true]</HI> con&s;tant in keeping promi&s;e and loving truth, hating fal&s;ehood and hypocri&s;ie. As this is an argument of Chri&s;ts being God out of <HI>I&s;a.</HI> 6. &s;o tis an Argument that the Pope is Antichri&s;t, calling him&s;elf not only holy but holine&s;&s;e; and whereas Chri&s;t cals him&s;elfe but a great high Prie&s;t in <HI>Hebr.</HI> 4. the Pope cals him&s;elf the greate&s;t high-Prie&s;t, &s;hewing him&s;elf not to be Chri&s;ts vicar, but the &s;ucce&s;&s;or of the Pagans Arch-flamens or Prie&s;ts.</P>
<P><HI>Who hath the Key of David]</HI> or of the hou&s;e of <HI>David,</HI> to wit, the Church; by Key, power is noted, for Chri&s;t hath an ab&s;olute power over the Church as Lord and head of it, and hath committed the mini&s;terial power and keyes to the A|po&s;tles and their Succe&s;&s;ours.</P>
<P><HI>He openeth, and no man &s;hutteth]</HI> to wit, the doore of grace, and heaven, and Scripture: men are already blind in the things of God, yet he may for further puni&s;hment darken them more and more.</P>
<P><HI>No man &s;hutteth]</HI> becau&s;e none can hinder his from en|tring in at his opened doore, or can pluck them out of his hand.</P>
<P><HI>He &s;hutteth, and no man openeth]</HI> becau&s;e who&s;oever is not elected and drawn by Chri&s;t can never enter; this proves Chri&s;ts deity; for the Apo&s;tles mini&s;terially doe it, <HI>Matth.</HI> 18 and <HI>Eliakim</HI> as high-Prie&s;t. <HI>I&s;a.</HI> 22.22.&mdash;but Chri&s;t ab&s;olutely.</P>
<P>Ver&s;. 8. <HI>I know thy works]</HI> I approve thy good works. Chri&s;t prai&s;es his good parts to encrea&s;e them; particularly becau&s;e he had kept his word, and not denied his name; in the former he commends the &s;incerity of his doctrine; in the latter his con&s;tant Profe&s;&s;ion of the &s;ame before the adver&s;ary. But lea&s;t this holy teacher &s;hould be lifted up to think he did ought by his owne &s;trength, Chri&s;t tels him he &s;et before him an open door, that is, 'twas by Chri&s;ts power, that the Church over which he was Pa&s;tor, embraced the truth.</P>
<PB N="24" REF="20">
<P><HI>For thou ha&s;t a little &s;trength]</HI> outward help and a&s;&s;i&s;tance, or any what in thy &s;elf without me? &s;o that tis Chri&s;t that opens. Chri&s;t had opened a door in <HI>Sardis,</HI> and gathered a Church, (which though the Pa&s;tor had little outward means or help) he would &s;o defend that none &s;hould &s;hut or over|throw it. Sometimes by an open door is meant an occa&s;ion or opportunity of doing good. Our Apo&s;tle &s;aid there was a door opened to him in <HI>Troas;</HI> &s;o tis Chri&s;t prepares the hearts of the People to receive him tis he that pre&s;erves the People that do receive him. Chri&s;t hath opened a door in ma|ny Kingdomes, though Antichri&s;t did his devoire to &s;hut it.</P>
<P>Ver&s;. 9. <HI>I will make them of the Synagogue of Satan]</HI> this is a tacit an&s;wer to an objection that might be made; for &s;ince both unbelievers of Jews and Gentiles oppo&s;ed, it might be que&s;tioned how this Church could &s;tand, and not be &s;hut? to which Chri&s;t an&s;wers.</P>
<P><HI>I will make them, or give them, &amp;c]</HI> &s;hewing his power above theirs, &s;o comforting the Pa&s;tor; al&s;o it might comfort him thus, that if the&s;e unbelievers did mole&s;t him, Chri&s;t did but u&s;e their innate malice to teach him and the Church patiently to relie on him, and that it &s;hould prove good to them.</P>
<P><HI>Synagogue of Satan]</HI> The Jews called them&s;elves &s;o from <HI>Judah,</HI> which in Hebrew &s;ignifies to prai&s;e, as if they had been the Prai&s;ers of God; but they lyed, being enemies to Chri&s;t, and of the <HI>Synagogue of Satan;</HI> &s;o then hypocrites vain|ly brag of their glorious titles.</P>
<P><HI>I will make, &amp;c]</HI> Here is comfort that the&s;e oppo&s;ing Iews &s;hould in time be converted, and reverence him as their Pa|&s;tor, and wor&s;hip God, both which are noted in the&s;e words, <HI>&s;hall wor&s;hip before thy feet,</HI> as a dog fawning on one. This notes the in&s;ufficiency of man to convert him&s;elf; tis God makes, al&s;o tis not the mini&s;ter. <HI>I will make,</HI> &s;ays Chri&s;t, note al&s;o the mercy of God, tho&s;e of the Synagogue of Satan &s;hall wor&s;hip. Chri&s;t not only comes by per&s;ua&s;ive but effectual means of grace, to gaine man, who is aver&s;e to, and blind in every thing of God naturally, and &s;o gains the will (not
<PB N="25" REF="20">forcing it,) which after works freely through the means of grace.</P>
<P>Ver&s;. 10. <HI>Becau&s;e thou ha&s;t kept the word of my patience]</HI> Chri&s;t out of a fatherly love and mercy promi&s;es a reward to obedience; be cau&s;e he had kept his Word, the reward was, that he would deliver him, either in the approaching per&s;ecu|tion of the Emperour <HI>Trajan,</HI> (See <HI>Plin lib.</HI> 10. <HI>Ep.</HI> 97. that he commanded the accu&s;ed Chri&s;tians to be put to death) or in regard of the per&s;ecutions of Antichri&s;t, which troubled the&s;e and all the world.</P>
<P><HI>From the houre]</HI> this comforts the Pa&s;tor that it was but a &s;hort trial, and therefore the more chearfully to be under|gone.</P>
<P><HI>To try them]</HI> This notes the u&s;e and end of affliction, that 'twas not for de&s;truction, but trial and &s;alvation.</P>
<P><HI>Which dwell upon the earth]</HI> God tries hypocrites as well as his faithful People, the one &s;hew their con&s;tancy and faith in trial, the other their corruption in Apo&s;tacy. Thus the chaffe is winnowed from the wheat.</P>
<P>Ver&s; 11. <HI>I come quickly]</HI> here is another u&s;e of comfort, &s;ince Chri&s;t will come quickly to de&s;troy the wicked, and deli|ver the righteous.</P>
<P><HI>Hold that fa&s;t which thou ha&s;t]</HI> to wit, faith and a good con&s;cience. By faith they had righteou&s;ne&s;&s;e, &s;anctification and adoption, &mdash;and a good con&s;cience helped them for|ward in &s;incerity and patience under the Cro&s;le, which were therefore to be kept.</P>
<P><HI>That no man take away thy Crown]</HI> this notes the dange|rous effect of &s;lothfulne&s;&s;e, &s;uch lo&s;e their Crown. Ob&s;erve three things.
<LIST>
<ITEM>1. The promi&s;es of God ought not to make us &s;ecure, Chri&s;t promi&s;es to deliver them in the houre of temptation, yet they mu&s;t hold fa&s;t what they had. See my book (already quoted) <HI>p.</HI> 79.</ITEM>
<ITEM>2. They only who hold fa&s;t what they received &s;hall be crowned.</ITEM>
<ITEM>3. Each &s;hall have his own Crown, &s;o there are differences of reward in heaven, as well as of puni&s;hments in hell. See the &s;ame book, <HI>pag.</HI> 122.123. all have the like glory, not for the degrees, but quality; they &s;hall &s;hine as the Sunne, there's the quality; &s;ome degrees yet
<PB N="26" REF="21">are no doubt allowable to be affirmed, <HI>for as one &s;tarre differs from another in glory, &s;o al&s;o is the re&s;urrection of the dead,</HI> 1 Cor. 15.41.</ITEM>
</LIST></P>
<P>Ver&s;. 12. <HI>Him that overcometh will I make a pillar in the hou&s;e of my God]</HI> This ver&s;e hath a promi&s;e of a threefold re|ward to the overcomers. 1. That they &s;hall be glorious members of the Church triumphant, under&s;tood by Pillars in the Tem|ple. 2. Their glory &s;hall be unchangable, perpetual, eternal, under&s;tood of the per&s;everance of the Saints in tho&s;e words.</P>
<P><HI>He &s;hall go no more out]</HI> alluding to the brazen pillars thrown out and de&s;troyed with the Temple by the Babyloni|ans. 3. The promi&s;e of the in&s;cription of a threefold name.</P>
<LIST>
<ITEM>1. <HI>I will write upon him the name of my God]</HI> either alluding to <HI>Salomons</HI> pillars which had names, or to the Romanes who u&s;ually write upon their &s;tatues of triumph, the actions of the Conquerours, and the names of the conquered nations. The&s;e names are peri&s;hed, but tho&s;e Chri&s;t writes are in|delible.</ITEM>
<ITEM>2. <HI>The name of the City of God]</HI> as the fir&s;t name &s;ignifies their being &s;ons of God glorified; &s;o the &s;econd, their being members of the Church triumphant.</ITEM>
<ITEM>3. <HI>His new name]</HI> &s;ince his exaltation, Chri&s;t will make his partakers of perfect happine&s;&s;e, being members of his body.</ITEM>
</LIST>
<P>To the godly in <HI>Pergamus</HI> he promi&s;ed <HI>a new name,</HI> but to the&s;e his new name which he received of his Father, <HI>which is above every name,</HI> now as it &s;ignifies Chri&s;ts <HI>glorious exaltation</HI> at his right hand, &s;o he promi&s;es to make them glorious ac|cording to mea&s;ure, being members of &s;uch a head. Concern|ing the Churches or Cities coming down from heaven, who &s;ees not that her Original is from heaven, grounded on Gods Election, al&s;o it receives its birth here from heaven. But la&s;t|ly <HI>John</HI> &s;aw the Vi&s;ion in heaven. <HI>ver.</HI> 13. hath been mention|ed el&s;ewhere. <HI>ver&s;.</HI> 7. <HI>chap.</HI> 2.</P>
<P>Ver&s;. 14. <HI>&V;nto the Angel of the Church of the Laodiceans write]</HI> Whoever this Pa&s;tor was, he was a carnal crafty man,
<PB N="27" REF="21">and though he bore the name of a Mini&s;ter, he was void of God line&s;&s;e. Our Apo&s;tle twice mentioneth the&s;e Laodiceans in his Epi&s;tle to the <HI>Colo&s;&s;ians,</HI> as <HI>chap.</HI> 2.2.4.16. though in <HI>Johns</HI> time 'twas very corrupt. Yet upon Chri&s;ts &s;ending this &s;harp Epi&s;tle, doubtle&s;&s;e it repented of its evils, for <HI>Eu&s;ebius</HI> commendeth this Church as flouri&s;hing in his time.</P>
<P><HI>The&s;e things &s;aith the Amen]</HI> Aman in Hebr. &s;ignifies veri|ty: now Chri&s;t cals him&s;elfe &s;o, becau&s;e he is true both in pro|mi&s;es and threatnings, that by promi&s;e-keeping he might win this hypocrite from &s;inne: or by threatning, and a&s;&s;uredly (without repentance) puni&s;hing he might deterre him. A|gain, Chri&s;t is not yea and nay, that is variable and incon&s;tant, but in Chri&s;t all the promi&s;es are <HI>Yea</HI> and <HI>Amon</HI> (2 <HI>Cor.</HI> 1.19, 20.) Therefore he takes upon him this name here, becau&s;e the hypocrites he was to deal with, being grown &s;ecure, it &s;hould &s;eem begun, to e&s;teem of the faith of Chri&s;t as a thing indif|ferent, and that for the cau&s;e thereof they needed not &s;uffer affliction, or contend with the Oppo&s;ers, thus then the more plainly to taxe their luke-warmne&s;&s;e, he declares his truth and faithfulne&s;&s;e, concerning his being a faithful witne&s;&s;e. See <HI>ch.</HI> 1. <HI>ver.</HI> 5.</P>
<P><HI>The beginning of the Creation of God]</HI> this proves Chri&s;ts deity; for the Sonne with the father and the &s;pirit gave unto all creatures the beginning of their being. Touching the Son all things were made by him. Now Chri&s;t calleth him&s;elf the beginning, that the&s;e poor Laodiceans might return to him the fountain of all good.</P>
<P>Ver&s;. 15. <HI>I know thy works that thou art neither cold nor hot]</HI> Neither were the&s;e Laodiceans enemies to Chri&s;t, nor true friends, but &s;erved Chri&s;t and the world alike, as occa&s;ion &s;erved. They were neutrals, that is, fained hypocrites, wor&s;e in Chri&s;ts e&s;teem then his profe&s;&s;ed enemies.</P>
<P><HI>I would thou wert either hot or cold]</HI> He fir&s;t wi&s;heth they were <HI>hot,</HI> that is, truly zealous in faith and godline&s;&s;e; <HI>or cold,</HI> that is, altogether without faith and godline&s;&s;e: he wi&s;heth not this ab&s;olutely, but comparatively, in&s;omuch as they that &s;eem to be <HI>cold,</HI> &s;eem to be more excu&s;able then tho&s;e that be
<PB N="28" REF="22"><HI>luke-warm;</HI> and more ea&s;ily to be reformed, and better avoid|ed. Certainly tis a wor&s;e thing not to follow the truth we know in &s;incerity, then to be ignorant altogether thereof. Hypocrites, and tho&s;e that have faith only in &s;hew, and think that they &s;ee, but are blind, are greater enemies (yet with pre|tence of Religion) to Chri&s;tians, then tho&s;e who are quite cold. One may be &s;ooner hurt and deceived under the name of a friend then of a foe. A Pagan al&s;o were &s;ooner gained to Chri&s;t then a Jew or Hypocrite. Here you may &s;ee what to think of the members of Antichri&s;t, who joyne Chri&s;t and Belial, Images and Scripture, God and gaine toge|ther.&mdash;</P>
<P>Ver&s;. 16. <HI>I will &s;pue thee out of my mouth]</HI> the metaphor is taken from warme water, which is loath&s;ome to the &s;tomack, it notes the hypocrites creeping into, and being in the Church with a forme of Godline&s;&s;e, but to be ca&s;t out, becau&s;e want|ing the power thereof.</P>
<P>Ver&s;. 17. <HI>For thou &s;ay&s;t I am rich]</HI> either becau&s;e many rich Merchants were in this Church, and therefore they boa&s;t|ed as having all wordly comforts, (though they be weak ar|guments to prove our being in Chri&s;t, to rea&s;on from outward ble&s;&s;ings, or rather becau&s;e hypocrites do imagine they are rich in &s;piritual things, wanting nothing, here is their Pride al|&s;o reproved.</P>
<P><HI>Becau&s;e thou &s;ay&s;t thou art rich, and know&s;t not]</HI> ignorance was the cau&s;e of their pride, they knew not them&s;elves nor their own wants. The be&s;t way to beat down pride, is to exa|mine and know our &s;elves.</P>
<P><HI>Thou art wretched]</HI> Chri&s;t &s;heweth in five things what na|turally we are all, (and what hypocrites are.)</P>
<P><HI>Wretched]</HI> is one oppre&s;&s;ed with calamity and &s;ick|ne&s;&s;e, which mu&s;t here be under&s;tood of the &s;oul.</P>
<P><HI>Mi&s;erable]</HI> deprived of mercy.</P>
<P><HI>Poore]</HI> de&s;titute of true righteou&s;ne&s;&s;e and holi|ne&s;&s;e.</P>
<P><HI>Blind]</HI> ignorant of his mi&s;erable &s;tate, (which is a very great mi&s;ery.)</P>
<P><HI>Naked]</HI> wanting Chri&s;t the wedding garment.</P>
<PB N="29" REF="22">
<P>Ver&s;. 18. <HI>I coun&s;el thee to buy of me gold tried by the fire]</HI> meaning faith or the word: tried in the fire of affliction, <HI>is much more precious then gold that peri&s;heth.</HI> By faith, righteou&s;ne&s;&s;e, forgivene&s;&s;e of &s;ins, and eternal life through Chri&s;t is purcha&s;ed.</P>
<P><HI>Buy of me]</HI> Chri&s;t is the rich Merchant that hath the Mo|nopoly of all good, which we may buy and come by, by Tears and Prayers alone, or as <HI>I&s;a.</HI> 55. <HI>Come and buy,&mdash;without money, without price;</HI> but with that caveat, <HI>O yee that thri&s;t.</HI></P>
<P><HI>That thou may&s;t be made rich]</HI> he that enjoys much gold is in the world accounted rich; but tis not gold, but faith that po&s;&s;e&s;&s;eth Chri&s;t and all his trea&s;ure, which will make us rich in Gods account.</P>
<P><HI>And white raiment that thou may&s;t be clothed]</HI> becau&s;e we are naked, Chri&s;ts garment of righteou&s;nes (which is white &amp; un|polluted) he advi&s;es to buy, there are two white garments men|tioned on <HI>v.</HI> 5. where the heavenly glory is meant as a reward of victory after this life: but here the Robes of Chri&s;ts righte|ou&s;ne&s;&s;e is meant, with which we mu&s;t be cloathed in this life, that &s;o we may be acceptable in the &s;ight of God. 'Tis thought allu&s;ion is had to the Romanes, who when they &s;ought for an office in the Common-wealth, came clothed in white to the place of Election, by their garments te&s;tifying the integrity which becometh Magi&s;trates.</P>
<P><HI>And annoint thine eyes with eye-&s;alve that thou may&s;t &s;ee]</HI> Becau&s;e he was blind, the meaning is, to ask of God the illu|mination of the &s;pirit, by which their darkned hearts may be enlightned.</P>
<P>Ver&s;. 19. <HI>As many as I love I rebuke and cha&s;ten]</HI> here note the difference between the afflictions of the Saints and the wicked, the&s;e are cha&s;ti&s;ed as children, but the wicked are condemned and judged to hell. Of Gods love in affliction &s;ee my book at large, <HI>p.</HI> 64, 65.</P>
<P><HI>Be zealous therefore and repent]</HI> Since the means is yet to be had (as gold, white raiment, eye-&s;alve) which may re&s;tore thee,&mdash;make good u&s;e of them, and &s;hew thy zeal for the time to come, and repent of thy former luke-warmne&s;&s;e.</P>
<PB N="30" REF="23">
<P>Ver&s;. 20. <HI>Behold I &s;tand at the doore and knock]</HI> Formerly Chri&s;t compared him&s;elfe to a Merchant and Phy&s;ician freely &s;elling the Merchandi&s;es and &s;alves of &s;alvation; now to a wayfaring man (but a rich one) who yet &s;tands (to note his care and diligence for to forward our &s;alvation) at the doore: doth pre&s;ently go away, though the doore be not pre&s;ent|ly opened. The doore here is our heart which is naturally &s;hut again&s;t Chri&s;t, yet Chri&s;t knocks more then once or twice, even till it be opened, it notes the a&s;&s;iduity and con&s;tant or continued care Chri&s;t hath of us. Chri&s;t knocks many waies; Fir&s;t, By the preaching of the Law and de&s;truction. Secondly, By the Go&s;pel and free pardon of &s;in. Thirdly, By laying the cro&s;&s;e of affliction. Fourthly, By his &s;pirit. Outwardly we heare Chri&s;t knocking when we attend upon the word preach|ed: Inwardly, when we imbrace the &s;ame.</P>
<P><HI>And open]</HI> Chri&s;t hath the key to open, though he be &s;aid to knock; we open to him when we &s;avingly apply the Promi|&s;es of the Go&s;pel; for then Chri&s;t with all his benefits enter into our hearts.</P>
<P><HI>I will come and &s;up with him]</HI> Here are three mercies pro|mi&s;ed. Fir&s;t, He will come together with the Father and the Spirit and dwell in our hearts, an infinite favour, greater then if Kings &s;hould dwell with us and make our Cottages their Palaces.</P>
<P>Secondly, <HI>Will &s;up with us]</HI> Chri&s;t &s;ups with us when by faith he makes us partakers of his word, &s;piritual Sacraments, when he delighteth in our faith and conver&s;ation.</P>
<P>Thirdly, <HI>And he with me]</HI> Chri&s;t is rich, comes loaden with ble&s;&s;ings to communicate to us the good things of the Go&s;pel. I willingly omit any cavils upon the words. Chri&s;t knocks, it is certainly &s;poken to capacity, we have not a pow|er to open till he bring the key, for we are dead by nature, now what power is there in a dead man, till Chri&s;t doth by his powerful knocking awaken us?</P>
<P>Ver&s;. 21. <HI>To him that overcometh]</HI> He &s;huts up the Epi|&s;tle with an accu&s;tomed conclu&s;ion. It is a promi&s;e upon victo|ry. <HI>I will grant to him to &s;it with me on my Fathers Throne;</HI> but note the condition taken from Chri&s;ts example, <HI>As I
<PB N="31" REF="23">overcame and am &s;et down with my Father.</HI> Chri&s;ts throne is the glorious power of his exaltation, for the word. Throne notes Maje&s;ty and Power, &s;o that Chri&s;t will make his really partakers of that his glory if they overcome, for they &s;hall be coheires with him, &s;o yet as there &s;hall remaine a remark|able difference betwixt Chri&s;t the head and the members.</P>
<P>Ver&s;. 22. Is ea&s;ie by what hath been delivered.</P>
<P>Concerning the Epi&s;tles to the &s;even Churches, that to <HI>Phi|ladelphia</HI> &s;eemes to be the excellente&s;t, next to which that to <HI>Smirna,</HI> the &s;harpe&s;t to <HI>Laodicea.</HI> They all are (almo&s;t) for &s;ub&s;tance alike, I mean, con&s;i&s;ting of three things: Fir&s;t, A de&s;cription of Chri&s;t the Author of the Epi&s;tles. Secondly, The prai&s;e or di&s;prai&s;e of each Angel, being a narration. Thirdly, Good things are promi&s;ed to tho&s;e that overcome, and de&s;truction to tho&s;e that fall away, which may be called in other termes thus: A Preface, a Narration, Exhortation, and Exclamation of Promi&s;es annexed. But I &s;tudy to be briefe.</P>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<DIV3 N="2" TYPE="vision">
<HEAD><HI>CHAP. IV.</HI> Vi&s;ion <HI>2.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> After the&s;e things I &s;aw].</P>
<P>AFter I had &s;een the fir&s;t Vi&s;ion.</P>
<P><HI>Behold a doore opened in heaven].</HI> The heavens appear|ed opened to <HI>John,</HI> wherein as a Theatre he &s;aw this Vi&s;ion. Some by heaven under&s;tand the Church, and the opened doore to be the &s;en&s;e of Scripture interpreted.</P>
<P><HI>The fir&s;t voice which I heard &amp;c.]</HI> Meaning Chri&s;ts voice, who had formerly promi&s;ed to &s;hew to his &s;ervants things that mu&s;t &s;hortly come to pa&s;&s;e, to wit, hidden things of Gods &s;ecret coun&s;el concerning the condition of his Church in this world.</P>
<P>Ver&s;. 2. <HI>And immediately I was in the &s;pirit]</HI> He was in a Trance the &s;econd time and &s;o a&s;cended into heaven by Chri&s;ts Commandement from <HI>Patmos,</HI> where the holy Spirit repre|&s;ented the&s;e things to his under&s;tanding, and revealed the
<PB N="32" REF="24">my&s;teries thereof to him, the&s;e kind of Vi&s;ions are called in|tellectuall.</P>
<P><HI>And behold a throne was &s;et]</HI> Hereby is repre&s;ented the do|minion and judgement of God over all things.</P>
<P>Ver&s;. 3. <HI>And he which &s;ate on the throne]</HI> He is not named, yet doubtle&s;&s;e it was God, for it is called Gods throne, <HI>chap.</HI> 7.15.</P>
<P><HI>Was like a Ja&s;per]</HI> This &s;tone is green and cleare, though there be of other colours; &s;ome &s;ay the Ja&s;per (refre&s;hing the eyes) repre&s;ents Chri&s;ts divinity; and the Sardine, which is red, Chri&s;ts humanity, bloud-red in his pa&s;&s;ion, who came from <HI>Bozra</HI> in red garmens, <HI>E&s;ay</HI> 63.1. The Emrauld and this Ja&s;per are alike much, and repre&s;ent his divine Maje&s;ty. But I &s;eek for no my&s;tery, the preciou&s;ne&s;&s;e of the Stones &s;et forth the condition, and of him on the Throne&mdash;The Rainbow notes his mercy, for in <HI>Gene&s;is</HI> he &s;ets the Rainbow in the cloud promi&s;ing not to de&s;troy the world any more.</P>
<P><HI>It was round about the throne]</HI> Becau&s;e he is cloathed with mercy, let him look which way he will, there is the Rainbow like the delight&s;ome Emrauld, to &s;hew how he delights in Covenant-keeping, in Promi&s;e-keeping, and in mercy. You &s;ee then here was God the Father repre&s;ented &s;itting and reigning in the per&s;on of his Son, &s;o he that formerly appear|ed to <HI>John</HI> walking among the &s;even golden Candle&s;ticks, now appeares &s;itting on a throne, &s;ometimes under one figure Chri&s;t is repre&s;ented, &s;ometimes under ano|ther.</P>
<P>Ver&s;. 4. <HI>And round about the throne</HI> 24. <HI>Seats, and upon the Seats foure and twenty Elders &s;itting]</HI> An honourable Se&s;&s;ion of Elders: hereby are repre&s;ented the company of Patriarks, Prophets, godly Kings and Judges, nay, all the Saints under the Law, who now triumph with Chri&s;t in heaven; but certain here is a finite number put for an indefinite, by the number is noted a perfect Senate. They &s;it on thrones, becau&s;e with Chri&s;t they &s;hall judge the world: They be &s;aid to be Elders becau&s;e of their wi&s;dome.</P>
<P><HI>Cloathed in white raiments]</HI> Here is the Prie&s;tly dignity of Saints &s;hadowed out (as by crownes on their heads, the
<PB N="33" REF="24">Kingly is) white, undefiled robes become Prie&s;ts, al&s;o the purity of Saints in heaven is hereby &s;ignified, their Garments being wa&s;hed in the blood of the Lamb. Crownes note their reigning with Chri&s;t; this is the crown of life and glory.</P>
<P>Ver&s; 5. <HI>Out of the Throne proceeded lightnings, and thun|drings, and voices]</HI> By Lightnings, and thundrings, and voices, to wit of thunder and lightning, for thunder is the voice of the Lord; by it is noted the Maje&s;ty and power of him that &s;its upon the Throne, who &s;ends forth judgements again&s;t the wicked.</P>
<P><HI>And &s;even Lamps of fire burning before the Throne]</HI> To wit, chiefe Angels, who are his eyes and feet, <HI>&amp;c.</HI> by which he executes his plea&s;ure.</P>
<P>Ver&s; 6. <HI>Al&s;o before the throne]</HI> The Sea of gla&s;&s;e like Chry&s;tal is the world; very fraile; a &s;ea, becau&s;e in&s;table and tumultuous: as Chry&s;tal cleare, becau&s;e all the coun&s;els and actions of men are before God and the Throne, he clearly di&s;cerning every thing <HI>Bulling.</HI></P>
<P><HI>And in the mid&s;t of the Throne, and round about the Throne were foure bea&s;ts]</HI> Neare the Throne and clo&s;e by it; as, <HI>I &s;end ye as Lambs in the mid&s;t of Wolves;</HI> So here, the&s;e foure bea&s;ts were neare the Throne; though &s;ome think the foure Evan|geli&s;ts are here meant, as <HI>Matthew</HI> in likene&s;&s;e of a man, be|cau&s;e he begins with the generation of Chri&s;t as man; <HI>Mark</HI> of a Lyon, becau&s;e he begins as roaring the Law, <HI>The voice of one crying in the wilderne&s;&s;e. Luke</HI> of an Oxe, becau&s;e of the &s;acrificing of the Prie&s;t, which he begins with. <HI>John</HI> of an Eagle becau&s;e &s;oaring aloft, <HI>In the beginning was the word&mdash; and the word was God;</HI> &s;uch high divinity <HI>Iohn</HI> begins with, that one of the Ancients &s;aid, had he flown a little higher he had flew quite out of &s;ight, we being not able to comprehend him. But how can this be well under&s;tood of the foure Evangeli&s;ts; &s;ince <HI>Iohn</HI> was yet alive? I under&s;tand the State of the Chri&s;tian Church triumphant, who are of divers forms becau&s;e divers Nations and peoples are now under the Go&s;pel received, but the 24. Elders, or Jewi&s;h Church was more uniforme in the Law; <HI>Foure,</HI> perchance alluding to the foure Evangeli&s;ts, or a finite number put for an indefinite.
<PB N="34" REF="25"><HI>Bea&s;ts,</HI> becau&s;e of their great paines and difficulty to enter into the kingdome of heaven&mdash;</P>
<P><HI>Full of eyes]</HI> As the former notes the paines and labour of Teachers to gaine &s;oules to Chri&s;t: So this latter notes the watchfulne&s;&s;e and &s;ingular wi&s;dom and in&s;ight of Teachers; we &s;hould all be thus quick-&s;ighted to under&s;tand Scrip|ture.</P>
<P>Ver&s;. 7. <HI>The first was like a Lyon &amp;c.]</HI> The Church is de|&s;cribed from her gifts, a Lyon notes fortitude, a Man wi&s;dom, an Oxe labour and indu&s;try, an Eagle &s;harp &s;ight, as in know|ledge.</P>
<P>Ver&s;. 8. <HI>And the foure bea&s;ts had each of them &s;ix wings about him]</HI> Alluding to <HI>E&s;ay</HI> 6. with two they flie, noting their quickne&s;&s;e and readine&s;&s;e to &s;erve God; with two they cover their face, not being able to behold the Maje&s;ty of God, with two they cover their feet, not knowing when Chri&s;t &s;hall come to judgement, or that nothing unbe&s;eeming the Divine Maje&s;ty might appeare about them. Thus the <HI>Seraphims.</HI> In that their wings are full of eyes, it denotes that full and per|fect light or knowledge which the Church enjoyeth with God in heaven.</P>
<P><HI>And they re&s;t not day and night, &s;aying, Holy, Holy, Holy &amp;c]</HI> But ince&s;&s;antly prai&s;e God (for they are never weary.) Now note both Bea&s;ts and Elders prai&s;e God; here is the excellent con&s;ent and harmony of Prophets in the Law, and Apo&s;tles in the Go&s;pel, acknowledging Chri&s;ts holine&s;&s;e, power, and Godhead.</P>
<P>Ver&s;. 10. <HI>The</HI> 24. <HI>Elders fell down before him that &s;ate on the throne &amp;c.]</HI> Ro&s;e from their &s;eat, and fell down before the throne, giving due wor&s;hip and reverence to him that &s;ate thereon.</P>
<P><HI>And ca&s;t their crowns before the Throne]</HI> Attributing their victory and reward to God the Author, <HI>Greg.</HI> The re&s;t is ea&s;ie.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="35" REF="25">
<DIV3 N="2 (cont.)" TYPE="vision">
<HEAD><HI>CHAP. V.</HI> Being a continuation of the &s;econd Vi&s;ion.</HEAD>
<P><HI>Ver&s;. 1.</HI> And I &s;aw in the right hand of him that &s;ate on the Throne a Book]</P>
<P>DOubtle&s;&s;e this Book is the Revelation it &s;elf, which was not a materiall, but a Vi&s;ionall Book, Now as Chri&s;t is &s;aid to receive the Revelation from God (of which before) and to deliver it to <HI>John</HI> by an angel; So here, this Book was in the right hand of him that &s;ate on the Throne, and taken out of his hand by the Lamb, <HI>ver&s;.</HI> 7. Opened and delivered unto the Angel who gave it to <HI>John,</HI> commanding him to eate it, <HI>chap,</HI> 10. Fora&s;much as all things thus agree, no que&s;tion this Book was the Revelation.</P>
<P><HI>In his right hand &amp;c]</HI> Becau&s;e God is the Author of the Revelation, al&s;o becau&s;e he held it forth to Chri&s;t to open and unfold.</P>
<P><HI>Written within and without]</HI> This &s;ignifies the multitude of matters which were exhibited to <HI>John</HI> in the Revelation, no place in the Book was empty.</P>
<P><HI>Sealed with &s;even &s;eales]</HI> Becau&s;e the Book was &s;hut up and kept &s;ecret and kept clo&s;e from the under&s;tanding of men; this is one u&s;e of &s;eales, it notes the ob&s;curity and &s;ecre&s;ie of the Revelation till by Chri&s;t opened.</P>
<P>Ver&s;. 2. <HI>And I &s;aw a &s;trong Angel proclaiming with a loud voice]</HI> Or one of the &s;even Spirits excelling in &s;trength (See my <HI>Glimp&s;e of Chri&s;ts love, pag.</HI> 43, 44.) who cried with a loud voice, becau&s;e with a mighty courage he proclaimed before the whole Company of heaven the que&s;tion about opening the Book.</P>
<P><HI>Who is Worthy to open the Book &amp;c]</HI> Not who can; for not only skill and &s;trength, but worthine&s;&s;e is al&s;o required in the opener of the &s;ecret coun&s;ell of God about things to come. Note this.</P>
<P>Ver&s;. 3. <HI>And no man in heaven &amp;c.]</HI> Silence in heaven, all creatures dumb as unable and unworthy to open the Book, in
<PB N="36" REF="26">earth men and bea&s;ts, under the earth fi&s;hes and &s;ea mon&s;ters, being under the earth according to the &s;en&s;e of the &s;econd Commandement, that is, in the water under the earth. By heaven, earth, &s;eas unablene&s;&s;e to open the Book is under&s;tood but thus much, no creature could.</P>
<P>Ver&s;. 4. <HI>And I wept much becau&s;e no man was found worthy to open &amp;c]</HI> He concluded &s;ure &s;ome worthy matter is in the Book; therefore wept becau&s;e it could not be opened and known; this weeping was not in vaine; for by prayers and teares he hath his de&s;ire granted him. Let this in&s;truct us how to attaine to the knowledge of the my&s;teries of God.</P>
<P>Ver&s;. 5. <HI>Then one of the Elders &s;aid unto me weep not &amp;c.]</HI> Who is unknown; the Papi&s;ts would needs per&s;wade it was <HI>Peter,</HI> but it was one the Jewi&s;h Church, not Chri&s;tian (as is ob&s;erved) perchance he that was next to <HI>Iohn.</HI></P>
<P><HI>Behold the Lyon of the Tribe of Iudah]</HI> Alluding to <HI>Iacobs</HI> ble&s;&s;ing, where <HI>Iudah</HI> is called a Lyons Whelp; it notes Chri&s;ts dignity, &s;trength, and Kingly power; Chri&s;ts mother was of this Tribe.</P>
<P><HI>The root of David] Mary</HI> came of <HI>David.</HI></P>
<P><HI>Hath prevailed]</HI> Being found worthy; ob&s;erve here Chri&s;ts manhood, of the root of <HI>David.</HI> Chri&s;t Godhead, &s;ince he was worthy and overcame, admitting no creature with him into the Society of his function.</P>
<P>Ver&s;. 6. <HI>A Lamb]</HI> Before a Lyon conquering &s;in, hell, death&mdash;now a Lamb noting Chri&s;ts innocency.</P>
<P><HI>In the mid&s;t]</HI> To wit between the Throne and the Elders, as Mediator betwixt God and the Church; al&s;o it notes Chri&s;ts exaltation at the right hand of God.</P>
<P><HI>Stood as it had been &s;laine]</HI> His &s;tanding notes his Re&s;ur|rection, being &s;taine his death; a Lamb &s;laine noting his man|hood; a Lion and a Lamb &s;tanding noting his Godhead, vic|tory, Re&s;urrection.</P>
<P><HI>Having &s;even hornes]</HI> Seven is taken indefinitely for many, or an&s;wering the &s;eaven &s;eales; hornes note power, eyes Divine in&s;ight, &s;o that Chri&s;t wants neither skill nor power to open the &s;even &s;eales of the Book.</P>
<P><HI>His eyes are &s;aid to be the &s;even Spirits of God &s;ent forth into
<PB N="37" REF="26">all the earth]</HI> meaning &s;even choice created Angels, which proves Chri&s;ts divine nature, &s;ince the Angels are his &s;er|vants, who give him account of the &s;ons of men, (who&s;e hearts however he knows without them; and which they know not, whom he u&s;es not for need, but maje&s;ty and com|fort to the godly.&mdash;)</P>
<P>Ver. 7. <HI>And he came &amp; took the book out of the right hand of him that &s;ate upon the throne]</HI> to wit, out of the mid&s;t, and went to the throne, and took the book to open it. Thus that is fulfilled, <HI>chap.</HI> 1. <HI>ver.</HI> 1. God gave the Revelation to Chri&s;t, and he to <HI>Iohn.</HI> Chri&s;t gives it to <HI>John</HI> 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.</P>
<P>Ver&s;. 8. <HI>When he had taken the book]</HI> which was not yet opened; though the Latine ver&s;ion read it &s;o, which <HI>Al|cu&s;ar</HI> would faine excu&s;e. Here is noted the cau&s;e of the hea|venly inhabitants joy, becau&s;e Chri&s;t had received the book, wherein the whole coun&s;ell of God touching the good of the Church, and the de&s;truction of the adver&s;aries to the end of the world is contained.</P>
<P><HI>And fell down before the Lambe]</HI> giving him divine wor|&s;hip, which proves his deity.</P>
<P><HI>Having every one of them harps]</HI> not as if God were plea|&s;ed with mu&s;ick, but becau&s;e it &s;tirred up the affections of Saints to God-ward; with &s;uch in&s;truments the holy Prophets and Kings were wont to prai&s;e God, and to delight them|&s;elves and others; for the &s;ame in&s;trument might prai&s;e God and plea&s;e others.</P>
<P><HI>And golden vials full of odours, which are the Prayers of the Saints]</HI> as perfumes a&s;cend upward, and give forth a &s;weet &s;mell, &s;o Saints in Prayer &s;eek for heavenly things, and are plea&s;ing to God through Chri&s;t. Now as gold excels, &s;o Prayers from a pure heart. Let the viol of our hearts be pure, and the Prayers of thy People be as &s;weet odours in thy &s;ight O Lord.</P>
<P>Ver&s;. 9. <HI>And they &s;ung a new Song]</HI> A mo&s;t excellent Song containing the new benefits of Chri&s;t.</P>
<P><HI>They]</HI> both Churches, &s;ee the con&s;ent of both Covenants,
<PB N="38" REF="27">Know by the way, the Prayers carried by the Elders in vials were their own Prayers only.</P>
<P><HI>Saying, thou art worthy to take the book and to open the Seals thereof]</HI> excluding worth from any other, the worth is the preciou&s;ne&s;&s;e of his blood, which we &s;hould well con|&s;ider.</P>
<P><HI>For thou wert &s;laine]</HI> Chri&s;t by his death hath merited for others, and he only can give &s;alvation.</P>
<P>Ver&s;. 10. <HI>Thou ha&s;t redeemed us to God by thy blood, &amp;c.]</HI> Here the Church applies the price of our redemption to her &s;elf, with the effects. <HI>For he hath made them Kings and Prie&s;ts;</HI> of which already. And we &s;hall reign on earth, not only mor|tifying our earthly de&s;ires, and trampling them under feet, but al&s;o as Chri&s;t our head doth raigne here (not by a &s;ecular power, for his Kingdome is not of this world, and the wea|pons of our warfare are not carnal) for the head reigning, the members reign, but this we under&s;tand not of an earthly but &s;piritual dominion.</P>
<P>Ver&s;. 11. <HI>And round about the throne]</HI> The Angels, who&s;e number is even infinite, (only known to God) joyne with the Church triumphant, (of which they are members) in the prai|&s;ing Chri&s;t, who though they had not a redeemer as man, yet had benefit by Chri&s;ts death. See <HI>Col.</HI> 1.20. compared with 16.) prai&s;e him for mans redemption (and perchance their own gathering together, <HI>Eph.</HI> 1.10. is thought on.)</P>
<P>Ver&s;. 12. <HI>Saying with a loud voice, worthy is the Lamb. &amp;c.]</HI> The&s;e Angels with Songs &s;et forth &s;even divine Titles of the Lamb; yet his ubiquity, (as <HI>Pareus</HI> notes) is not men|tioned.</P>
<P><HI>To receive power,]</HI> becau&s;e he is omnipotent.</P>
<P><HI>And riches]</HI> becau&s;e in him are hid all the trea&s;ures of wi&s;e|dome and knowledge.</P>
<P><HI>And wi&s;edome]</HI> being the eternal wi&s;edome of the fa|ther.</P>
<P><HI>And &s;trength]</HI> becau&s;e he hath overcome the world and Satan.</P>
<P><HI>And glory]</HI> becau&s;e he raigneth gloriou&s;ly.</P>
<P><HI>And ble&s;&s;ing]</HI> he is worthy of ble&s;&s;ing in whom we are all ble&s;t.</P>
<PB N="39" REF="27">
<P>Ver&s;. 13. <HI>And every creature which is in heaven]</HI> all the creatures (nay divel and all) do in &s;ome &s;ort &s;et forth the prai&s;es of God. Now here is another argument of Chri&s;ts deity, &s;ince all the creatures wor&s;hip him with religious wor|&s;hip.</P>
<P>Ver&s;. 14. <HI>And the foure bea&s;ts &s;aid Amen]</HI> here the Bea&s;ts and Elders manife&s;t their joy and con&s;ent to the prai&s;es of Chri&s;t, &s;ung by the Angels (to &s;peak to capacity) by &s;aying <HI>Amen,</HI> that is, &s;o be it; and the Elders by wor&s;hipping Chri&s;t, <HI>who liveth for ever and ever.</HI></P>
<P>What joy and companions in prai&s;e, what holy members hath the Church triumphant in heaven? that tis even heaven to us below to think of it.</P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<DIV3 N="2 (cont.)" TYPE="vision">
<DIV4 N="1" TYPE="act">
<HEAD>CHAP. VI.</HEAD>
<P><HI>J.</HI> Act of the &s;econd Vi&s;ion.</P>
<P><HI>Ver&s;. 1.</HI> And I &s;aw when the Lambe opened one of the Seals, &amp;c.]</P>
<P>NOw the book begins to be opened, for Chri&s;t now re|veals unto <HI>John</HI> the Councels of God, which were yet hidden and &s;hut; he &s;hewed to <HI>John</HI> in types which he made him under&s;tand; but he &s;hews us the types, only concealing the my&s;teries, that we might exerci&s;e our &s;elves in the dili|gent ob&s;ervation of things, both from hi&s;tories and e|vents.</P>
<P><HI>One of the foure bea&s;ts &s;aying come and &s;ee]</HI> the bea&s;ts it &s;eems performed the office of publike Cryers, who&s;e work it is to call Per&s;ons neerer the Throne of Judgement-&s;eat; they in order call <HI>Iohn</HI> who &s;tood afarre off, either for reverence, or that he might more certainly write down what he &s;aw.</P>
<P><HI>As the voice of thunder]</HI> The fir&s;t bea&s;t was like a Lyon, who now called to <HI>Iohn to come and &s;ee,</HI> (requiring hereby great Attention) and hence this Lyon-like voice as of thunder.</P>
<P>Ver&s;. 2. <HI>And I &s;aw and behold a white hor&s;e]</HI> to wit, went out of the book or &s;eale, for indeed as all the my&s;teries were
<PB N="40" REF="28">in the book, &s;o upon opening it they came out, that is, were expounded to <HI>Iohn;</HI> now if the book were &s;o great to contain a hor&s;e and man, how great was he that held the book? how great he that opened it? how great were the my&s;teries and e|vents? The white hor&s;e denotes the Purity of the Primitive Church, compared to that warlike creature, an hor&s;e, becau&s;e the Church militant &s;hould fight again&s;t the world, fle&s;h and divel.</P>
<P>The rider is Chri&s;t, who was &s;wiftly carried on in the Mini|&s;try of the Apo&s;tles and other faithful Teachers in the fir&s;t times. Thus <HI>Paul</HI> bare his name before the Gentiles; the Bowe is the Word, by which he wounds the hearts of the E|lect, that he may heale and re&s;tore them to life: the Crown notes his Regal Crown of triumph, becau&s;e he goes forth <HI>con|quering;</HI> by his death he conquered &s;inne; by his re&s;urrection, death, hell, Satan, and the world, and tyrants. <HI>Iulian</HI> the A|po&s;tate confe&s;&s;ed &s;o much in his bla&s;phemous &s;peech, <HI>thou ha&s;t overcome O Galilaean:</HI> he conquers hereticks, he conquers, converting &s;inners, many ways he conquers; which for brevity &s;ake I omit. Chri&s;t in one re&s;pect opens the book, in another comes forth conquering, the fir&s;t as the chief Prophet God|man, the la&s;t as God and King.</P>
<P>Ver&s;. 3. <HI>And when he had opened the &s;econd Seale, behold a red hor&s;e] John</HI> is called to &s;ee the future condition of the Church under per&s;ecution; behold tis blood-red under many tyrants, tis the &s;ame Church though called another, becau&s;e of its differing colour; the rider I take to be Chri&s;t (not Satan) who is with his People in all mi&s;ery, <HI>He came not to &s;end peace on the earth, but a &s;word and fire,</HI> yet by accident (not in him|&s;elf) becau&s;e of the malice of Tyrants and Hereticks oppo&s;ing truth.</P>
<P>Ver&s; 4. <HI>And that they &s;hould kill one another]</HI> Hereticks un|der a colour and pretence of Chri&s;t, per&s;ecute and kill the &s;er|vants of Chri&s;t; learn hence, the divel can do no more then Chri&s;t will &s;uffer for our good, to wit, the exerci&s;e of faith. Chri&s;t &s;uffers tyrants to afflict his Saints.&mdash;</P>
<P>Ver&s;. 5. <HI>Loe a black hor&s;e, and he that &s;ate on him had a paire of ballances in his hand]</HI> To wit, the Church in her afflicted condition by wicked hereticks, who cloud the light of the truth
<PB N="41" REF="28">with their black here&s;ies, and bring in a deformity upon the Church, who was formerly white. I omit the names of the Hereticks, who in the age following the Apo&s;tles, till the time of <HI>Greg.</HI> the fir&s;t (though they profe&s;&s;ed them&s;elves Chri&s;ti|ans) overthrew Chri&s;tianity; after al&s;o the faith of Chri&s;t was oppre&s;&s;ed, and way made for Antichri&s;t, who &s;hortly after came into the Temple of God; when <HI>Boniface</HI> the third ob|tained the primacy over all Churches from <HI>Phocas</HI> the u&s;urper. Thus the white hor&s;e became black, yet Chri&s;t rides on it, with the ballance of holy Scripture in his hands.</P>
<P><HI>Rides]</HI> For the wor&s;t and gro&s;&s;e&s;t Heretick profe&s;&s;eth Chri&s;t: 2. By his providence rules them, for in greate&s;t con|fu&s;ion of here&s;ies he is not wanting to his Church, as they came not unawares, but for the tryall of his Church, &s;o they are continually examined and confuted by the ballance of his word, he &s;o ordering it, for a ballance is the tryall of ju&s;t or un|ju&s;t weights: &s;o Scripture is a true touch&s;tone to try gold and bra&s;&s;e.&mdash;</P>
<P>Ver&s;. 6. <HI>And I heard a voyce in the mid&s;t of the</HI> 4. <HI>bea&s;ts</HI> &amp;c] 'Twas the Lambs voyce in the mid&s;t of the Throne, and foure bea&s;ts, <HI>Chap.</HI> 5.6. proclaiming a famine of the Go&s;pel, for through the ambition, Luxury covetou&s;ne&s;&s;e and negligence of Bi&s;hops, the Go&s;pel &s;hould be &s;o corrupted; and by Here ticks &s;o adulterated that nothing &s;hould be pure and &s;ound; by wheat in this place, &s;incere teachers are meant, who &s;hould be rare; by barley, the comforts of the Go&s;pel, which &s;hould be &s;carce, though &s;ome under&s;tand a plenty hereby, &s;ince a mea|&s;ure of wheat and three mea&s;ures of barley &s;hould be &s;old for a penny, a mea&s;ure containted a quart, being a mans allow|ance for a day a penny was neer 7 pence with us, if &s;o, then Chri&s;t in the mid&s;t of all here&s;ies had truth<NOTE N="*" PLACE="marg">The penny was wages for the day as Mat <HI>20.13.</HI> now a mea&s;ure (being as much as a man could cat in a day) was to be had for the penny or dayes labour.</NOTE> enough for his people.</P>
<P><HI>See thou hurt not the Oyle and the Wine]</HI> By Wine and Olye &s;ome under&s;tand the Orthodox faith which &s;hould not be to|tally ob&s;cured by heretical blackne&s;&s;e. Now as Wine Cheri&s;hes and Oyle clen&s;es, &s;o &s;ound doctrine doth glad and clean&s;e the con&s;cience. <HI>Alca&s;ar</HI> applies Oyle to the light and true know|ledge of happine&s;&s;e, and wine to &s;pirituall joy which the
<PB N="42" REF="29">Lambs voice promi&s;eth the Elect &s;hall not be deprived of, not|with&s;tanding the dearth of truth by the darkne&s;&s;e of here&s;ie: Which happened partly, when the whole world groaned un|der Arriani&s;me.</P>
<P>Ver&s;. 7, 8. <HI>And I looked; and behold, a pale hor&s;e, &amp;c.]</HI> This fourth bea&s;t having the for me of a flying Eagle, with quick fighted eyes, having &s;pied &s;omething (as it were on high) cals to <HI>John,</HI> for I beleeve hereby may be &s;ignifyed the&s;e plagues coming from above, to revenge the injuries done to the Saints, and to puni&s;h the impenitent. This pale hor&s;e is the &s;ame Church of Chri&s;t in the &s;ucceeding age, though of another colour. <HI>Pale.</HI> becau&s;e it is infirme, weak, &s;ickly, neer unto death and hell: it by accident was occa&s;ioned by <HI>Con&s;tantines</HI> exce&s;&s;ive bounty to the Church, for then Pa&s;tors began to be proud luxurious, idle and fertile in vices. <HI>Jerome</HI> complained in his time, that after Princes became Chri&s;tians, the Church indeed was greater in power and riches, but le&s;&s;e in vertue; the remote cau&s;e was, the guile and malice of that old &s;erpent the devil. Al&s;o now Bi&s;hops by infinite ceremonies, and hu|man traditions increa&s;ed the pale di&s;ea&s;e; Nay Monks (who&s;e (at fir&s;t) &s;olitary, hard life wrought much upon the people) increa&s;ed this palene&s;&s;e for people that de&s;ired pardon for &s;in, were &s;ent to the Monks dennes (not to Chri&s;t) whereby this mortall wound came upon the Church, drawing more to hell then either the blacknes of here&s;ies or &s;word of tyrants, though this might &s;eeme rather to be expre&s;&s;ed under the noti|on of the darkning the Sun, and rolling up the heaven, then by the pale-hor&s;e.</P>
<P><HI>He that &s;ate opon his back was death,</HI> &amp;c.] Though Chri&s;t doubtle&s;&s;e was carried up and down as rider in the Church (for all profe&s;t him) yet &s;ince in works they denied him; death the effect of &s;in is &s;aid to &s;it upon his back, drawing hell, for that waits on death without Chri&s;t) after him. Now though by bea&s;ts, bea&s;tly lu&s;ts raigning in the &s;ouls of the people (through the negligence, &s;lothfulne&s;&s;e and &s;ecurity of Bi&s;hops) wounding and killing many: may be under&s;tood; And by famine, that of the word <HI>Amos</HI> 8.11. By the &s;word, the wounding tongue (which cuts like a &s;harp ra&s;or, <HI>P&s;al.</HI> 52.2.) or fal&s;e wounding
<PB N="43" REF="29">doctrines of Hereticks &s;uffered in the Church: by death, the &s;piritual death, for want of Chri&s;t the life and the Go&s;pel: the food of the &s;oule (for I heare not of a per&s;ecuting &s;word in this age) yet certainly there is a plain allu&s;ion to <HI>Ezech.</HI> 14.21. where the Lord threatens <HI>Jeru&s;alem</HI> for her Apo&s;tacy, with his foure &s;ore, that is, &s;ome cruel puni&s;hments, to which Chri&s;t likens here the cur&s;ed effects of &s;ecurity in teachers and hereticks, wounding doctrines, de&s;troying a fourth part, that is, a great part of the earth under the Romane Em|pire.</P>
</DIV4>
<DIV4 N="2" TYPE="act">
<P>Now follow <HI>Act.</HI> 2. <HI>Vi&s;ion &s;econd.</HI></P>
<P>Ver&s;. 9. <HI>And when he had opened the fir&s;t Seal]</HI> In this &s;e|cond Act are three things contained:
<LIST>
<ITEM>1. What he &s;aw, and the place where:</ITEM>
<ITEM>2. What they &s;aid:</ITEM>
<ITEM>3. The an&s;wer they receceived.</ITEM>
</LIST>
The &s;umme of all is to comfort the godly again&s;t the &s;candall of the cro&s;&s;e, &s;hadowed out e&s;pecially under the red hor&s;e; particularly, lea&s;t <HI>John</HI> &s;hould be daunted much at the effu&s;ion of &s;o much blood of the Martyrs, he &s;ees their &s;ouls &s;afe under the protection of Chri&s;t; Ob&s;erve then the &s;oul is &s;eparable eternall.</P>
<P><HI>I &s;aw under the Altar the &s;ouls of them that were &s;laine for the word of God, and for the te&s;timony which they held]</HI> To wit, of all the Martyrs &s;lain from <HI>Nero</HI> to <HI>Boniface</HI> the third the fir&s;t Antichri&s;t.</P>
<P><HI>&V;nder the Altar]</HI> To wit, Chri&s;t <HI>Heb.</HI> 13.10. We have an Altar, not then in purgatory, but in heaven: <HI>Thou &s;halt be with me this day in Paradi&s;e;</HI> Not under the robbes of <HI>Mary,</HI> but under the &s;afety of Chri&s;t: <HI>the Altar,</HI> not lo&s;t, for they enjoy the pre&s;ence of Chri&s;t and of God as far as created na|tures are able.</P>
<P>Ver&s;. 10. <HI>And they cryed with a loud voyce, &s;aying, how long</HI> &amp;c.] By this is &s;hewed their earne&s;t de&s;ire of the ha&s;tning Gods judgments ('twas no vocall but vi&s;ionall crying) which imports no impatiency (for the glorified Saints are free from &s;uch corruption) their de&s;ire is ju&s;t, that Gods glory may be vindicated, the Church finally delivered. They do not pre|&s;cribe God a time, but clo&s;ely &s;ubmit to the &s;ame, as unknown
<PB N="44" REF="30">to them, only they intimate that to them, it &s;eems ju&s;t and equall that he &s;hould deliver his Church, and no longer &s;uffer the bla&s;phemies of cruall Tyrants.</P>
<P>Ver&s;. 11. <HI>And white Robes were given unto every on of them]</HI> They are an&s;wered in words and deeds, for white robes were given them, this notes the beginning of glory <HI>Mo&s;es</HI> and <HI>E|lias</HI> talking with <HI>Je&s;us,</HI> had &s;uch &s;hining garments; the perfect robe (though this former be without &s;pot) is referred till the day of judgment. Now for the word.</P>
<P><HI>And it was &s;aid unto them, that they &s;hould re&s;t yet for a little &s;ea&s;on]</HI> To wit, by him that &s;ate upon the Throne, or the Al|tar under who&s;e protection they are: Now Chri&s;t is called an Altar, becau&s;e he was &s;acrificed as a Lamb upon the Altar of the Cro&s;&s;e (or his divine nature) which &s;anctified and made the &s;acrifice worthy and able to pacify divine Ju&s;tice. In the an&s;wer note many things.
<LIST>
<ITEM>1. Antichri&s;ts time is &s;hort.</ITEM>
<ITEM>2. God heares alwayes the prayers of his Saints.</ITEM>
<ITEM>3. The cruelties of the wicked are not forgotten; but &s;hall be revenged.</ITEM>
<ITEM>4. The cau&s;e of the forbearance, is fir&s;t to lead men to repentance, that the full number of the Martyres may be accompli&s;hed.</ITEM>
<ITEM>5. A communion between the Saints above and the&s;e below; We ought not therefore to pray to them, being our fellow &s;ervants; Neither (though they love us) do they pray for us, becau&s;e it would derogate from Chri&s;t in who&s;e pre&s;ence they are, as if his interce&s;&s;ion were not &s;atisfactory, or he were a|&s;leep: however we ought not to pray to them, &s;ince they know not our particular wants (though they be in the pre&s;ence of GOD) <HI>For</HI> Abraham <HI>knowes us not,</HI> E|&s;ay 93.</ITEM>
</LIST></P>
</DIV4>
<DIV4 N="3" TYPE="act">
<HEAD>Act <HI>3.</HI> Vi&s;ion &s;econd.</HEAD>
<P>Ver&s;. 12. <HI>I beheld when he had opened the &s;ixth Seal, and loe, there was a great earthquake,</HI> &amp;c.] This Act con&s;i&s;teth of two parts, 1. Treats of the greater and more horrible confu&s;ion of the Chri&s;tian world under Antichri&s;t, <HI>ver&s;.</HI> 2.15. then and in the 7. <HI>Chap.</HI> is treated comfortable things as the &s;eal|ing of the Elect to <HI>ver&s;.</HI> 8. I referre the&s;e Earthquakes to the la&s;t per&s;ecutions under Antichri&s;t, upon <HI>Phocas</HI> the Emperours
<PB N="45" REF="30">proclaiming <HI>Boniface</HI> the 3^d. univer&s;all Bi&s;hop and Prince of Prie&s;ts (or indeed Antichri&s;t) then the Chri&s;tian world be|gan to be horribly &s;haken, for now Chri&s;t the Son of righte|ou&s;ne&s;&s;e began to be ob&s;cured, (that is) the doctrine concer|ning his offices and benefits darkened; the Moon or Church turned into blood; the Starres or Pa&s;tors fall from heavenly offices, the opened Book of Scripture, or the Heaven rolled up and forbidden to be read; the mountains, Kings and Prin|ces (for they are higher then the other people) in Jeopardy. The Ilands brought under Antichri&s;ts yoak and tyranny: Fir&s;t of the earth-quake, &s;ometimes tis taken in a good &s;ence, as <HI>Heb.</HI> 12. <HI>I will &s;hake heaven and earth,</HI> meaning, in reforming the world by Chri&s;t. Note al&s;o that the &s;ignes foretold to be at the la&s;t day (<HI>Math.</HI> 24.) in the Sun and Moon, &s;hall litte|rally come to pa&s;&s;e; when the I&s;les &s;hall fly away, and moun|tains were not found; to wit, at the day of judge|ment.</P>
<P>But here the Earthquake &s;ignifies the &s;haking and oppre&s;|&s;ing the Church by Antichri&s;t, who darkened the Sun, to wit, Chri&s;t, and the true light of the Go&s;pel; and the Hypocriti|call Monkes who wore garments of &s;ackcloth (glorying of perfection) do (as by a true badge) te&s;tifie that they live un|der this darkne&s;&s;e &s;poken of.</P>
<P>But (&s;ay they) the Pope profe&s;&s;eth Chri&s;t again&s;t all Here|ticks.</P>
<P><HI>An&s;w.</HI> Should he openly ca&s;t off the name of Chri&s;t, then he could not have brought under his bondage the Chri&s;tian world? But his coming (as the Apo&s;tle writeth) is withall deceiveablene&s;&s;e in them that peri&s;h. <HI>Chri&s;t</HI> is darkned, and <HI>Mary</HI> adored, free-grace rejected, for polluted works; the Sacraments changed into Idols, the Go&s;pel into Traditions: &s;carce any thing but the name of Chri&s;t remaining.</P>
<P><HI>The Moon became as blood]</HI> The Moon is the Church: Now as the Moon borrowes light of the Sun, &s;o the Church all of Chri&s;t.</P>
<P><HI>Into blood]</HI> The cruell tyranny of Antichri&s;t: makes the Church red with the blood of the Saints, the oft Ma&s;&s;acres prove this in part.</P>
<PB N="46" REF="31">
<P>Ver&s;. 13. <HI>The Starres of Heaven fell into the earth]</HI> Starres do not really fall but fal&s;e ones do, &s;o fal&s;e teachers like un|timely figs fall to the earth; or earthly and worldly affaires; by Antichri&s;t, or the Popes mighty wind, or threatnings, as ex|communication or the like.</P>
<P>Ver&s;. 14. <HI>The heaven departed, as a &s;crowle when it is rolled together]</HI> The light, to wit, departed, alluding to the old cu|&s;tome of rolling up their books, (not binding as now) &s;o be|ing &s;hut, they could not be read, but enough to be expound this place; either the true Church of Chri&s;t &s;hall be hid in the time of Antichri&s;t, or the light of the Scripture &s;hall be darkned, and it forbidden to be read, or in &s;umme &s;hall be &s;hut up.</P>
<P><HI>And every Mountain and I&s;land were moved out of their places]</HI> That is, Kings, for as mountains are higher then the re&s;t of the earth, &s;o Kings are above other People. Kings are interpreted mountains, <HI>Rev.</HI> 17.9, 10. The Empire of <HI>Rome</HI> is the mountain, <HI>chap</HI> 8. <HI>ver.</HI> 8 the Per&s;ian Kingdome is a mountain before <HI>Zerubbabel,</HI> Zach. 4.7. the mountains or Empires were moved by Antichri&s;t; Eccle&s;ia&s;tically, when Kings and Emperours were made to ki&s;&s;e his feet; Civilly when depo&s;ed by him, and &s;ome trampled under foot, (wit|ne&s;&s;e <HI>Alexander</HI> the third, trampling on <HI>Frederick</HI> the fir&s;t,) many of the like nature I omit, and of his boa&s;ting him&s;elfe a|bove Councels.</P>
<P><HI>I&s;lands were moved]</HI> As waters note People, <HI>chap.</HI> 17, 15. &s;o I&s;lands are nations, and &s;ubjects of Princes, now nece&s;&s;i|tated upon pain of &s;alvation to be &s;ubject to the Romi&s;h Bi&s;hop.</P>
</DIV4>
<DIV4 N="4" TYPE="act">
<HEAD>Act. <HI>4.</HI> Vi&s;ion &s;econd.</HEAD>
<P>Ver&s;. 15. <HI>And the Kings of the earth, and the great men, and the rirh men, and the mighty men, &amp;c.]</HI> This Act con&s;i&s;ts of joy here being treated of the final puni&s;hment of the wicked (in the general) at the la&s;t day; here the &s;ervants of Anti|chri&s;t (of all &s;orts,) who have been in&s;truments of his advance|ment and tyranny over the Saints, or who have drawn their &s;words for him again&s;t them, by rea&s;on of Antichri&s;t are brought to mi&s;erable de&s;truction, and de&s;ire to hide at the
<PB N="47" REF="31">la&s;t day from the &s;ight of the Lamb, who formerly made the poore &s;ervants of God thus hide in dens and caves. Now what &s;hall become of the &s;eries of Antichri&s;ts if their in&s;truments be thus puni&s;hed? if the &s;erpent be cur&s;ed, woe to the divel him&s;elf.</P>
<P><HI>The wrath of the Lambe]</HI> Chri&s;t is never &s;aid to have wrath until now. Here is the judgement of the la&s;t day treated of, when Chri&s;t the Lamb &s;hall poure forth his wrath upon the wicked, <HI>Go yee cur&s;ed.</HI> Now this proves Chri&s;ts divine nature, for Antichri&s;t &s;ure and his adherents &s;hall be afraid of none el&s;e but God.</P>
<P>Ver&s;. 17. <HI>For the great day of his wrath is come, and who &s;hall be able to &s;tand]</HI> To wit, the day of judgement; here is the rea&s;on of the wickeds horrour, becau&s;e of the day of judge|ment, becau&s;e of their evil con&s;cience again&s;t God, Chri&s;t, and the &s;pou&s;e of the Lamb, to wit, the Church. Thus the wicked &s;hall not &s;tand in judgement.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<DIV3 N="2 (cont.)" TYPE="vision">
<DIV4 N="4 (cont.)" TYPE="act">
<HEAD>CHAP. VII. <HI>Act.</HI> 4. <HI>Vi&s;ion &s;econd.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> I &s;aw foure Angels &s;tanding on the foure corners of the earth, holding, &amp;c.]</P>
<P>THe&s;e Angels were the wicked in&s;truments of Satan and Antichri&s;t, who by fire and &s;word did endeavour to hin|der the preaching of the Go&s;pel, whether Kings, Emperours, Cardinals, Bi&s;hops, Je&s;uites, Fryars, or the like; Now as good teachers are the Angels, as <HI>ch</HI> 1.20.) &s;o bad in&s;truments, (as tho&s;e Mini&s;ters of Antichri&s;t) are under&s;tood by tho&s;e Angels here.</P>
<P><HI>Foure]</HI> Alluding to the foure corners of the earth; Now by foure corners of the earth all the earth is under&s;tood, &s;o by foure Angels many in&s;truments of Antichri&s;t are to be un|der&s;tood in many parts of the earth; by wind the Go&s;pel is under&s;tood, by which the &s;pirit is conveyed to the hearts of men, <HI>the wind bloweth whether it li&s;teth,</HI> to blow the wind is to &s;ound forth the Go&s;pel; to hinder the blowing of the
<PB N="48" REF="32">wind, is to hinder the preaching of the Go&s;pel; the wind cheri&s;hes, keeps the aire from corrupting, by its means the trees bud (together with the Sunne) tis piercing and vehe|ment; the Go&s;pel comforts, &s;anctifies (by conveying the &s;pi|rit) is the incorruptible &s;eed by which we are regenera|ted. &mdash;Now certainly tho&s;e Angels were wicked ones, for Chri&s;t in the following words &s;ays to them, <HI>Hurt not:</HI> tho&s;e that blowed were &s;uch teachers as preached Chri&s;t &s;incerely, (even for many hundred years ago) as <HI>John Scotus</HI> (my<NOTE N="*" PLACE="marg">In my native Countrey, <HI>Ire|land,</HI> there is a noted place cal|led <HI>Down,</HI> where <HI>Scotus</HI> taught School: called from thence <HI>Scotus dunen&s;is,</HI> or <HI>Duns</HI> by Con|traction: yet &mdash; other places challeng right to <HI>Scotus</HI> his birth.</NOTE> Country-man as is beleeved) <HI>Bereagarius, Bernard, Hierome</HI> of <HI>Prague,</HI> who &s;trongly have blown by their Sermons and Writings, again&s;t the idol of the Ma&s;&s;e and tran&s;ub&s;tantiati|on; and here I might bring in <HI>Luther</HI> and <HI>Melancthon</HI> with o|thers, who began to blow the Go&s;pel of Chri&s;t.</P>
<P><HI>By Earth, Sea, Trees]</HI> I under&s;tand particular Churches, either in midland, wooddy, &amp; hilly countreys, or near &s;ea-coa&s;ts (as I|&s;lands) not the faithful particularly, becau&s;e Chri&s;t forbids the&s;e Churches to be hurt, till the faithful in them were &s;ealed. Now the Bi&s;hops, Cardinals, and the like, who have their Col|ledges and Fraternities fixed (or &s;tandings upon the earth,) forbid the&s;e teachers, by their edicts, excommunications, per|&s;ecutions, forbidding the reading of Scripture, here note two things,
<LIST>
<ITEM>1. Chri&s;t hath Preachers of truth in the mid&s;t of Antichri&s;ts Kingdome.</ITEM>
<ITEM>2. The way Antichri&s;t had to &s;et up his kingdome was by hindring the preaching of the Go&s;pel.</ITEM>
</LIST></P>
<P>Ver&s;. 2. <HI>And I &s;aw another Angel a&s;cending from the Ea&s;t]</HI> This is Chri&s;t, who came from the <HI>Ea&s;t,</HI> from an high, from heaven, though born at <HI>Hieru&s;alem.</HI> He hath the broad &s;eale of heaven with him, by &s;eale I under&s;tand that of Election, as 2 <HI>Tim.</HI> 2.19. <HI>The foundation of God &s;tands &s;ure,</HI> having this Seale, <HI>he knows who are his.</HI> Now in Chri&s;t we are all &s;ealed or cho&s;en before the foundation of the world, allu&s;ion is had to <HI>Ezech.</HI> 9. Chri&s;t &s;ealing here, is ju&s;tifying, regenerating, gi|ving his the Seale (that is the a&s;&s;urance) of Election. Now though all the members of the&s;e Churches were not E|lected, yet were they &s;eperated from the hurt of Anti|chri&s;t.</P>
<P><HI>Aloud voice]</HI> This notes the power of Chri&s;t above Anti-chri&s;t.</P>
<PB N="49" REF="32">
<P><HI>Till]</HI> This notes Chri&s;ts care of his people, forbidding the hurting of the Churches till his Saints were called home &mdash; le&s;t they might be promi&s;cuou&s;ly wrapt in the danger of &s;e|ducement, but afterwards they might hurt them.</P>
<P>Ver&s;. 3. <HI>Till we have &s;ealed the &s;ervants of God &amp;c.]</HI> Meaning his Mini&s;ters with him, not the Angels before men|tioned which hinder the blowing of the wind.</P>
<P><HI>In their foreheads]</HI> alluding unto <HI>Ezech.</HI> 9.4. but the Seale here is internal, imprinted in the elect by Gods eternal pur|po&s;e, together by &s;ealing them in vocation, ju&s;tification, &s;an|ctification; invocation on the name of God hating, Antichri&s;t and Idolatry, &s;o that one may run and read who&s;e &s;ervants they are as plaine as if it were written in their foreheads; hence ob&s;erve twelve things flowing from the&s;e three ver&s;es,
<LIST>
<ITEM>1. Antichri&s;t hates the truth of the Go&s;pel (for 'tis a di&s;cover|ing his nakedne&s;&s;e.)</ITEM>
<ITEM>2. The Go&s;pel &s;anctifies, and ch&eacute;ri&s;hes mans nature.</ITEM>
<ITEM>3. Satan and his in&s;truments are under the power of Chri&s;t (hurt not &s;ayes Chri&s;t.)</ITEM>
<ITEM>4. Chri&s;t is God, for he has the Seale of election.</ITEM>
<ITEM>5. He Takes much care of his people (hurt them not).</ITEM>
<ITEM>6. His Go&s;pel is preached, and he has &s;ealed ones in the Kingdome of Anrichri&s;t.</ITEM>
<ITEM>7. There is a &s;et time of our calling&mdash;untill we have &s;ealed.</ITEM>
<ITEM>8. Chri&s;ts &s;ervants are to be known by their profe&s;&s;ion of him, and obeying him, (in their foreheads).</ITEM>
<ITEM>9. There is an a&s;&s;urance of &s;alvation to be had in this world, under&s;tood by the word &s;ealed; for the u&s;e of a Seale is to confirme (&s;o that the Saints need not feare falling away)</ITEM>
<ITEM>10. There is a certaine number of the Elect.</ITEM>
<ITEM>11. Chri&s;t and his Mini&s;ters do co-work (till we have &s;ealed).</ITEM>
<ITEM>12. All the &s;ealed ones are &s;ervants to God.</ITEM>
</LIST></P>
<P>Ver&s;. 4. <HI>Of all the Tribes of the children of I&s;rael].</HI> That is, of all Nations imitating the true faith of the true I&s;rael, be|cau&s;e God has elected to &s;alvation &s;ome out of every part of the world, &s;ayes <HI>Annonymus</HI> upon the place, or as <HI>ch.</HI> 5.9. <HI>Thou ha&s;t redeemed us out of every Nation, kindred, tongue, people;</HI> here is a certaine number put down for an uncertaine (though there be a &s;et number elected and known to God) the Tribe of <HI>Dan</HI> is left out, not becau&s;e Antichri&s;t was to come out of that Tribe (as the Papi&s;ts affirme, and many of the Fathers,
<PB N="50" REF="33">grounding on <HI>Gen.</HI> 49.17. <HI>Dan is a Serpent in the way</HI>) but becau&s;e that Tribe for&s;ook the fellow&s;hip of their brethren, and became like Gentiles, <HI>Judg.</HI> 18.1.30.</P>
<P>Ver&s;. 9. <HI>After this I beheld, and lo a great multitude which no man could number,]</HI> This &s;hewes this to be a differing act from the former; the &s;ealed ones were in earth, but this great multitude is &s;een in heaven, before the Throne; the &s;ealed ones note the Church militant, this multitude the Saints in heaven ob&s;erve, as in <HI>chap.</HI> 6, 12, 14. Antichri&s;t makes a great earth|quake in the Church, and darkens the Sunne, makes the hea|vens depart as a &s;crowle; &s;o on the other &s;ide, here the Go&s;|pel is preached, though hindred <HI>chap.</HI> 7. <HI>ver.</HI> 1. and the E|lect &s;ealed. And as the Antichri&s;tian adver&s;aries tremble at the la&s;t day; <HI>chap.</HI> 6. <HI>ver&s;.</HI> 2. <HI>la&s;t.</HI> &s;o the Martyrs and &s;ealed ones, <HI>chap.</HI> 7. <HI>ver.</HI> 9. Enjoy eternal felicity; the multitude are tho&s;e under the Altar, <HI>chap.</HI> 9, And the hundred fourty foure thou&s;and &s;ealed ones, <HI>ver.</HI> 4. They had white robes, to note their glory; and palmes in their hands, to note their victory and reward, for the palme was given in token of victory of old</P>
<P>Ver&s;. 10. <HI>And they cryed with a loud voice, &s;aying, &s;alvation to our God]</HI> The Angels, Elders, Bea&s;ts, nay the whole A&s;&s;em|bly of heaven &s;ing joyfully to God and the Lamb: but the Antichri&s;tian adver&s;aries &s;ay to the mountains fall on us; this thank&s;giving of the heavenly inhabitants is indifferent plaine, therefore for brevity &s;ake I omit it.</P>
<P>Ver&s;. 13. <HI>One of the Elders an&s;wered, &s;aying unto me, what are the&s;e which are arrayed in white robes?]</HI> the Papi&s;ts &s;ay <HI>Pe|ter,</HI> I beleeve 'twas the &s;ame that <HI>chap.</HI> 5.5. <HI>&s;aid weep not</HI> one that was next to <HI>John;</HI> who asks who they were in white robes, not as doubting, but to take occa&s;ion to in&s;truct <HI>John,</HI> as the <HI>Bapti&s;t</HI> once &s;ent his di&s;ciples to Chri&s;t to confirme them of the Me&s;&s;ias.</P>
<P>Ver&s;. 14. <HI>They have wa&s;hed their robes in the blood of the Lamb]</HI> hence their whitene&s;&s;e; hence they are before the Throne, or enjoy felicity, not becau&s;e of works or martyr|dome then.</P>
<P><HI>And &s;erve him day and night]</HI> That is, ever: for there is
<PB N="51" REF="33">no night, where all Saints &s;hine as the Sun,&mdash;but tis &s;poken to our capacity.</P>
<P><HI>In his Temple]</HI> To wit, Heaven. The Lamb and the Al|mighty are the Temple of it.</P>
<P><HI>Chri&s;t &s;hall dwell among them]</HI> That is, they &s;hall for ever enjoy the favour and glory of God. Thus much for the po&s;i|tive good they &s;hall enjoy. Now followes what they &s;hall be freed from.</P>
<P>Ver&s;. 16. <HI>They &s;hall hunger no more]</HI> Hunger and thir&s;t and heat are put for all the defects and troubles of this life as tears note the afflictions and &s;orrowes of it, which Chri&s;t will deliver them from; for he will feed them with &s;atiety of joyes in his pre&s;ence; And will lead them to the fountains of living waters of comfort. <HI>For in his pre&s;ence is the fulne&s;&s;e of joy,</HI> as in his ab&s;ence are mi&s;eries for evermore.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<DIV3 N="3" TYPE="vision">
<DIV4 N="1" TYPE="act">
<HEAD>CHAP. VIII. <HI>Act</HI> I. <HI>Vi&s;ion third.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> There was &s;ilence in heaven about the &s;pace of halfe an houre]</P>
<P>THough the 7. Chapter concludes with the day of Judge|ment, and the freedom of Saints from all mi&s;eries, yet this &s;ilence I under&s;tand not of that tranquility which we ex|pect to follow that day, becau&s;e that is to la&s;t for ever, this for half an houre; what then? by it I under&s;tand a &s;hort &s;pace, in which (the former Vi&s;ion being Acted) <HI>John</HI> had permi&s;|&s;ion to de&s;i&s;t from the contemplation of the&s;e high my|&s;teries, and to prepare him&s;elf to contemplate on new Vi|&s;ions.</P>
<P>Ver&s;. 2. <HI>And I &s;aw the &s;even Angels]</HI> The &s;even Angels whom he &s;aw before, <HI>Chap.</HI> 4.5. to whom Chri&s;t that &s;ate on the Throne gave &s;even Trumpets to &s;ound withall.</P>
<P><HI>Who &s;tood before God]</HI> Their office was (as Heralds) to &s;tand in the pre&s;ence of God &s;peedily to performe his commande|ments. Now the&s;e Angels do repre&s;ent the Mini&s;ters of the Go&s;pel; who, as trumpeters by comi&s;&s;ion, were to cry alound,
<PB N="52" REF="34">and proclaime the will of God: Seven is a perfect number, it notes Chri&s;ts &s;ending a compleat or perfect number of Preach|ers, or labourers into his harve&s;t: yet 'tis &s;uppo&s;ed the &s;eventh means the Archangel mentioned, 1 <HI>The&s;&s;.</HI> 4.16. to &s;ound at the la&s;t day.</P>
<P>Ver&s;. 3. <HI>And another Angel came and &s;tood at the Alter]</HI> Chri&s;t (before the&s;e Mini&s;ters begin to preach or &s;ound, &s;teps in to &s;anctify them, by &s;ending them his &s;pirit to enable them to go through with their work) comes forth with a golden cen&s;ure. I follow <HI>Annonymus</HI> upon the place: who by the Altar under&s;tands Chri&s;t, under who&s;e protection the Saints are, <HI>chap.</HI> 6.9. By the fire of the Altar his &s;pirit, which as fire de&s;cended and lighted upon the Apo&s;tles. <HI>Acts</HI> 2. Thus 'twas ca&s;t into the earth; Now as the fire is from the Altar, &s;o it notes the &s;pirit to be God and from Chri&s;t: If I go, I will &s;end you the comforters, &s;ayes Chri&s;t. Here note an allu&s;ion to be had to the Types of the Old-Te&s;tament, where the Prie&s;t went to the Altar, whereon continuall fire was pre&s;erved; <HI>And he took a golden Cen&s;ure, and he put incen&s;e therein,</HI> which being kindled by the fire of the Altar, was re&s;olved into an odori|ferous &s;moke acceptable to God. Now in heaven there is no Altar but Chri&s;t, who as our high-Prie&s;t appears, being God and man, who &s;anctifyes the prayers and endeavours of the Saints with the Cen&s;ure, that is, his mo&s;t precious death and pa&s;&s;ion, which he applies to the Saints; which is expre&s;&s;ed in that he offered up the Incen&s;e with, or to the prayers of the Saints. Thus by prayer Chri&s;t offering up the Incen&s;e of the application of his pa&s;&s;ion unto it, the Saints may get the a&s;&s;u|rance of Chri&s;ts death, and con&s;equently of eternall life: Now upon Chri&s;ts offering him&s;elf up for us, and upon the preach|ing of the Go&s;pel, comprehended under the word voyces; there followed the thundering of Tyrants, the lightnings of Here&s;ies (you &s;ee they be dangerous) and the great earth|quake of Antichri&s;t &s;poken of <HI>chap.</HI> 6.12. where ob&s;erve that this part of the Vi&s;ion agrees with that in <HI>chap.</HI> 6. Chri&s;t at the Altar giving &s;even Trumpets to &s;even Angels, here re&s;embles Chri&s;t on the white hor&s;e there. The thundering here after the voyces, or preaching of the Word, and the fire of the
<PB N="53" REF="34">Altar &s;ent, or Spirit given to the Church, re&s;embles Chri&s;t on the Red hor&s;e. The lightning which burnes, de&s;troyes and makes look pale (as experience te&s;tifyes) re&s;embles CHRIST on the pale and black hor&s;e of &s;ickne&s;&s;e and here&s;ie.</P>
<P>Ver&s;. 6. <HI>The Angels prepared them&s;elves to &s;ound]</HI> To wit, now after that Chri&s;t had &s;ent his &s;pirit, till then the Apo&s;tles were not to departed from <HI>Jeru&s;alem,</HI> nor the&s;e Angels to &s;ound; Thus then the &s;even Seals and Trumpets agree, and perhaps the voyals for Chri&s;t &s;ignifyed the &s;ame thing to <HI>John</HI> under &s;e|verall formes.</P>
<P>Ver&s;. 7. <HI>The fir&s;t Angel&s;ounded, and there followed haile,]</HI> By this expre&s;&s;ion, the contradictions and per&s;ecutions of the enemies of the Go&s;pel are &s;et forth; for as haile is hurtfull to green Corne, &s;o is oppo&s;ition and gain&s;aying unto young be|leevers; fire and blood re&s;emble per&s;ecution and bani&s;hments which happened to the Di&s;ciples when the Go&s;pel began to be preached from Pentico&s;t, and forward as the Acts of the Apo|&s;tles witne&s;&s;e; it has allu&s;ion to the &s;eventh plague of Egypt, and agrees with the fir&s;t Seal; by this means mo&s;t of the Apo|&s;tles and cheif Teachers in the Primitive time, meant by trees, were burnt up or de&s;troyed; And divers (even very many) Saints as green gra&s;&s;e (being weaker then the trees) were con|&s;umed, at lea&s;t bodily. This may teach all &s;incere Teachers to expect at lea&s;t haile, that is, contradiction, its well if not fire and blood; let us be however, like the trees planted by the wa|ter &s;ide. <HI>P&s;al.</HI> 1.</P>
<P>Ver&s;. 8. <HI>And the &s;econd Angel &s;ounded, and as it were a great mountaine burning with fire,</HI> &amp;c.] This Mountain I beleeve not to be immediatly the devil as &s;ome think, but the Roman Empire (for he began not to burne with envy again&s;t the Church now, but was a murderer from the beginning) per|chance &s;tirred up to do this mi&s;cheif by the devil. Now the Kings and Emperours or Empires, are mountaines, is &s;aid <HI>chap.</HI> 6.14. being higher then ordinary; but what high mountaine was in the world now (in this &s;en&s;e) but the Roman Empire? The Sea is the gathering together of waters, and by it either the world or Church is under&s;tood. Now the Roman Empire
<PB N="54" REF="35">violently ru&s;hed in upon both, and in the Church with fiery rage oppre&s;&s;ed many thou&s;and Saints, witne&s;&s;e the many per|&s;ecutions. Thus the Church was the red hor&s;e, red with the blood of Martyrs; Many in the Church bodily were de&s;troyed under&s;tood by creatures dying in the &s;ea.</P>
<P><HI>And the third part of the &s;hips were de&s;troyed]</HI> That is, many Teachers who under Chri&s;t, were able to manage the Sea or Church; (&s;ee the skill that ought to be in the Mini&s;ters of the Go&s;pel,) but their &s;ouls were not lo&s;t, though they were bodi|ly de&s;troyed, &s;ince Chri&s;t was aboard: but here is comfort, not all, but the third part of the &s;ea was blood; al&s;o the Sea quen|cheth fire, &s;o the Church through Chri&s;t &s;hall have the victory at la&s;t. And perchance it might be &s;poken, becau&s;e the Ro|man Empire &s;hould embrace the faith of Chri&s;t as <HI>Con&s;tantine</HI> did. Thus the mountains was &s;wallowed up with the &s;ea, but by this means Antichri&s;t was neerer home.</P>
<P>Ver&s;. 10. <HI>And the third Angel &s;ounded, and there fell a great &s;tar from heaven.]</HI> Here as <HI>Chap.</HI> 6. are denoted all Arch-he|reticks, who for many years after the Apo&s;tles deformed the Church: but e&s;pecially here is &s;ignifyed the Apo&s;tacy of the Bi&s;hops of Rome, as it were falling by degrees; For indeed above thirty Bi&s;hops before <HI>Sylve&s;ter,</HI> for the mo&s;t part &s;hined as &s;tarres in heaven, and &s;uffered martyrdom for Chri&s;t; But after peace brought in by <HI>Con&s;tantine</HI> (tis pitty &s;uch fair wea|ther &s;hould do hurt) the Roman &s;tar like the Babylonian Lu|cifer (or the devil him&s;elf) began to lift up him&s;elf above his fellow Mini&s;ters&mdash;<HI>Sylve&s;ter</HI> is &s;aid to be the fir&s;t that much degenerated, burdening the Church with Heatheni&s;h rites and ordinances.</P>
<P><HI>On the third part of the Rivers]</HI> By Rivers I under&s;tand the Bi&s;hop (&s;ucce&s;&s;or of <HI>Sylve&s;ter</HI> and other Teachers) from whom divine doctrine ought to flow to others: By fountains I under&s;tand the Scriptures: by waters the comforts and do|ctrines of Scripture infected.</P>
<P><HI>The &s;tarre was called Warmewood]</HI> From the effects of it, becau&s;e it did imbitter.&mdash;Thus al&s;o did <HI>Arrius</HI> that Heretick imbitter the Rivers (partly by force, partly by cun|ning) that who drank did indanger their &s;alvation, here is an
<PB N="55" REF="35">allu&s;ion to the waters of <HI>Marah,</HI> this bitterne&s;&s;e continued un|till <HI>Gregory:</HI> Too too long, had it plea&s;ed God otherwi&s;e, yet here is comfort, &s;ince but the third part of either was in|fected.</P>
<P>Ver&s;. 12. <HI>And the fourth Angel &s;ounded, and the third part of the Sunne Was &s;mitten,]</HI> In the &s;ixth Seal there is a totall Ec|clips threatned, the Sun &s;hould be as dark as &s;ack-cloth of haire, that is very dark; but here only the third part of the Sun is &s;mitten, yet the apparitions much agree; or as the pale hor&s;e noted the &s;ickly e&s;tate of the Church, (of which &s;ee the expo|&s;ition) &s;o &s;omewhat of the &s;ame thing is here foretold; the Sun &s;hadows out the cheif Prelates, as Pope &amp; Cardinal, who ought to &s;hine forth in life and doctrine; the Moon which receives her light from the Sun, &s;ignifies other inferiour depen|ding orders, as Prie&s;ts and Curates.&mdash;The &s;tars being le&s;&s;e in light, &s;ignifie the layity (thus <HI>Annonimus</HI> upon the place) all which grew &s;ickly pale and dime in the matters of Chri&s;t, yet here is comfort only the third part, for Antichri&s;t was not yet lifted up into his &s;eat.</P>
<P>Ver&s;. 13. <HI>And I beheld, and heard an Angel flying thorough the mid&s;t of heaven] John</HI> &s;aw this Angel fly in the mid&s;t of heaven, which noted &s;ome notable Mini&s;ter living in the Church or Kingdome of grace, who &s;poke of the mi&s;eries of the Church en&s;uing; 'tis conceived <HI>Gregory</HI> Bi&s;hop of the Church of <HI>Rome</HI> was meant by this Angel, who as a heavenly Herauld foretold of the grievous calamities to befall the Church by Antichri&s;t, witne&s;&s;e his Epi&s;tles to the Emperour <HI>Mauritius.</HI></P>
<P><HI>Woe, Woe, Woe,]</HI> noting the three following Trumpets, or many great mi&s;eries en&s;uing.</P>
<P><HI>To the inhabitants of the earth]</HI> Noting earthly-minded|men, and hypocrites contradi&s;tinct to Saints, who&s;e names be|ing written in heaven were more happy. Note how Muck|wormes and Hypocrites are called inhabitants of the earth, but Saints as they have their Original from, &s;o their conver&s;a|tion in heaven.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<PB N="56" REF="36">
<DIV3 N="3 (cont.)" TYPE="vision">
<DIV4 N="1 (cont.)" TYPE="act">
<HEAD>CHAP. IX. <HI>Act.</HI> 1. continued.</HEAD>
<P>NOw follows the fift and &s;ixt Trumpets, the fift prefigu|ring the di&s;&s;ipation of the We&s;tern Europian Churches by Antichri&s;t. The &s;ixt, the de&s;truction of the Ea&s;t by the means of the fal&s;e Prophet <HI>Mahomet,</HI> and the Turks after him, the&s;e began to blow together as it were, of which hi&s;tories &s;ufficiently te&s;tifie.</P>
<P>Ver&s;. 1. <HI>The fir&s;t Angel &s;ounded, and I &s;aw a &s;tar fall from heaven unto the earth]</HI> who this Angel or Mini&s;ter was, is not certainly known (perchance the &s;aid <HI>Gregory</HI>) upon who&s;e preaching this &s;tarre fell; but the &s;tar notes &s;ome notable Bi|&s;hop, falling from the heavenly truth to earthly traditions and doctrines of divels,&mdash;certainly as Chri&s;t did not &s;igni|fie the divel by this &s;tarre (fallen long &s;ince, of which there|fore <HI>Iohn</HI> needed not to be informed) &s;o certainly 'twas not <HI>Luther</HI> a poor Monk, who had little, and left nothing behind him, except foot&s;teps of Reformation. The &s;tarre notes &s;ome notable Prelate long before him, who began to ruine the We&s;t, as <HI>Mahomet</HI> did the Ea&s;t, and 'twas none but the Pope of <HI>Rome,</HI> (&s;ignified by the &s;tar, <HI>chap.</HI> 8. <HI>ver.</HI> 10. who burning as a Lampe, that is, clearly and gloriou&s;ly (as the Bi&s;hops of <HI>Rome</HI> did at fir&s;t) yet did fail at la&s;t, and together with <HI>Arrius,</HI> (not <HI>Mahomet,</HI> who neither was one of the &s;tars of heaven, that is, of the Mini&s;ters of the Church, nor did ever &s;hine, being a wretched villain always,) imbittered the waters by falfe do|ctrines, traditions, here&s;ies. Now to whom or what Eccle&s;i|a&s;tical per&s;on can this be applied, but to the Anti-chri&s;tian A|po&s;tacy of the Bi&s;hops of <HI>Rome? Gregory,</HI> as all know, makes him to be Antichri&s;t that &s;hould affect the title of Univer&s;al Bi&s;hop. <HI>Boniface</HI> the third his &s;ucce&s;&s;or, three years after his decea&s;e, was declared by <HI>Phocas</HI> the intruder, (as all agree) univer&s;al Pope, chief Prie&s;t, or Bi&s;hop of Bi&s;hops. Behold the Star; though this is not to be applied to <HI>Boniface</HI> alone, who &s;ate not on the chayre &s;carce a yeare, but to his Succe&s;&s;ors the whole Series of Popes.</P>
<P><HI>The Key of the bottomle&s;&s;e pit]</HI> by Key power is meant,
<PB N="57" REF="36">(for he that hath the Key of the hou&s;e hath the power of the hou&s;e.)</P>
<P>Now the Pope &s;ays he hath the power of hell or the bot|tomle&s;&s;e pit, to damn whom he will, and to deliver whom he will; thus he is the Angel of the bottomle&s;&s;e pit, <HI>ver.</HI> 11.</P>
<P>God permitting, the divel tempting, <HI>Phocas</HI> gave him this power, behold the man; Chri&s;t then though he gave the fir&s;t Bi&s;hop of <HI>Rome,</HI> (and all other) the Key, that is, power of binding and loo&s;ing, ca&s;ting forth, and receiving in, according to the word; yet the Pope having thrown away Chri&s;ts Key, he makes u&s;e of Satans u&s;urped 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 Chri&s;t hath the Key properly, as head of the Church and Mediatour; the Pope u&s;urpingly and deceitfully, as Angel of the bottomle&s;&s;e pit, (not of the Church) or &s;inke of hell; al&s;o God &s;uffers the &s;in, by it to puni&s;h another &s;inne, to wit for not receiving the knowledge of the truth, &s;ee 2 <HI>The&s;.</HI> 2.10, 11. and <HI>Rom.</HI> 2.24, 26.</P>
<P>Ver&s;. 2. <HI>And he opened the bottomle&s;&s;e pit, and there aro&s;e a &s;moke out of the pit.]</HI> Hell and the doctrine thereof was &s;hut up by the Prophets and Apo&s;tles who led men to the true fountaines out of the &s;nares of Satan, but the Pope has open|ed it to the de&s;truction of poore &s;ouls; behold the &s;moke of the pit, I mean the Popes black divinity, wor&s;hipping of I|mages, forgivene&s;&s;e of &s;ins by Ma&s;&s;e, Pennance, Almes, Pil|grimages&mdash;of which the Volumes and practice of Papi&s;ts &s;ufficiently te&s;tifie. Now as &s;moak doth hurt the eyes darken the aire, cau&s;e things not to be &s;een as they are, &s;o doth the doctrine of Papi&s;ts.</P>
<P><HI>And the Sun and the Aire was darkned by rea&s;on of the &s;moke of the pit.]</HI> Chri&s;t the Sun of righteou&s;ne&s;&s;e was ob&s;cured for|merly in part by Hereticks; but after the fall of this &s;tar much more (as the times after <HI>Boniface</HI> the third make known) the Aire (&s;ignifying the Church) as receiving light from the Sun (as the Church doth from Chri&s;t) was darkned: and no won|der; for if the doctrine of Chri&s;t be darkned, how &s;hall the Aire or Church have light? Thus 'tis plaine, though the Pa|pi&s;ts
<PB N="58" REF="37">profe&s;&s;e they know God, <HI>yet in works they deny him;</HI> Note, that &s;ome by Aire under&s;tand the Scripture which conveys the light of the Sunne (as the Scripture doth the light of Chri&s;t) which was much darkned by Popi&s;h doctrines and expo&s;iti|ons; If the Aire &s;ignifie the Church, yet Chri&s;t had the &s;ealed ones, and con&s;equently a Church notwith&s;tanding this dark|ne&s;&s;e among the Papi&s;ts.</P>
<P>Ver&s;. 3. <HI>And there came Locu&s;ts out of the &s;moke]</HI> After the falling of the Star; Fir&s;t, the bottomle&s;&s;e pit was opened (there the Angel of the bottomle&s;&s;e pit takes the Keyes, to wit, ab&s;olute authority upon him.) Secondly, there followed &s;moak, to wit, divelli&s;h doctrines. Thirdly, the darkning of the Sunne and Ayre, Chri&s;t and the Church. Fourthly follows the generation of the locu&s;ts; they are &s;mall creatures, having little wings, by which they lift up them&s;elves a little from the earth; and &s;eem rather to leap then to fly, but in &s;ome parts of the world there be &s;ome have bigger bodies. God plagued <HI>Egypt</HI> with an Army as it were of locu&s;ts. <HI>John</HI> the <HI>Bap|ti&s;t</HI> 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 gulfe of the &s;ea of <HI>Rome?</HI> &s;ure not by Chri&s;ts authority or his word; the opening of the pit brought them: &s;o then the Goths army cannot be here under&s;tood, which came not out of the pit; but the Popi&s;h Clergy, who &s;eem to be holy, to fly a little from the earth, but indeed are as the locu&s;ts, gorbellied devourers, and earthly; &s;ome are greater, behold the Bi&s;hops and Cardinals. &mdash;And as the <HI>Bapti&s;t</HI> did eate locu&s;ts, &s;o &s;ome have fed on tho&s;e (as I may &s;o &s;ay) but with this difference, to their de&s;truction. Who as locu&s;ts skip in the Summer, &s;ing and delight in ea&s;e, but the Romi&s;h Clergy where are greater troops then of Locu&s;ts? Where then of Fryers? What creatures de&s;troy more then the Locu&s;ts? Who more then the Romi&s;h Clergy? who devoure widowes hou&s;es, gather infinite riches without labour, build Colledges&amp; palaces; but as the Locu&s;ts, do good neither to God nor man.</P>
<P>If it be objected that the&s;e cannot be under&s;tood of the Ro|mi&s;h Clergy becau&s;e <HI>ver&s;.</HI> 4. the&s;e cannot hurt the &s;ealed ones, but Antichri&s;t and his in&s;truments &s;hall kill the two Witne&s;&s;es, <HI>Chap.</HI> 11. <HI>ver.</HI> 7.</P>
<PB N="59" REF="37">
<P>I an&s;wer, they may kill them, yet not hurt them (in this &s;en&s;e) the outward killing (of which in its place) may befall the Saints, not the inward hurting of the &s;oule, for they are &s;ealed by election, redemption&mdash;</P>
<P><HI>And power was given them as the Scorpions of the earth have power]</HI> The Locu&s;t being a little weak creature, has power on|ly to hurt herbs and flowers, which it de&s;troyes much; but the&s;e Locu&s;ts in the text have a power like a Scorpion; now the Scorpions hide under &s;tones and clifts of wals, and hurt and poy&s;on unawares tho&s;e that pa&s;&s;e by; al&s;o a Scorpion is a little worme and no way terrible to the &s;ight: Thus the Ro|mi&s;h Clergy &s;eem little but have great power from Antichri&s;t and Satan; God permitting to puni&s;h tho&s;e that obey not the truth,) they &s;eem as friends, no way terrible, but de&s;troy both e&s;tates and &s;ouls for their own gains, and as Scorpions lie hid, &s;o Monks and Fryars&mdash;out of Cels, Mona&s;teries and Fryeryes unawares, wound tho&s;e that come to them, by fal&s;e doctrines, confe&s;&s;ions, and the like.</P>
<P>Ver&s; 4. <HI>And 'twas commanded them that they &s;hould not hurt the gra&s;&s;e of the earth]</HI> to wit, by God, who hath a &s;e|cret re&s;training Providence, &s;o that the&s;e locu&s;ts cannot rage and range over all; by gra&s;&s;e under&s;tand the godly; and per|chance the &s;ame may be under&s;tood by green things, though &s;ome under&s;tand the Civil Magi&s;trate; for by green things &s;ome conceive green wood is meant, which is &s;trong (no doubt the Civil Magi&s;trate may deal with wicked men, &s;uch as the lo|cu&s;ts, Antichri&s;t, and tho&s;e that are without). Now Chri&s;t de|fends the&s;e Magi&s;trates who with&s;tand popi&s;h doctrines, from the hurt of the locu&s;ts. By <HI>trees</HI> under&s;tand &s;uch godly Pa&s;tors and Teachers (who are &s;trong and rooted in Chri&s;t Je&s;us) as contradict the wicked devices of Antichri&s;t; none can pluck the&s;e out of the fathers hand; thus God had an unhurted Church in the Papacy before <HI>Luther,</HI> yet not the Papacy; here the &s;eeding perchance of the &s;piritual locu&s;ts is noted, not on gra&s;&s;e, herbs, or the like, but on cates and delicates, but chiefly hence ob&s;erve that the locu&s;ts can hurt only the di&s;obedient, (and that by a ju&s;t power and puni&s;hment from God on them) and the un&s;ealed ones, as <HI>chap</HI> 7. <HI>ver.</HI> 2.</P>
<P>Ver&s;. 5. <HI>And it was given them that they &s;hould not kill]</HI> The
<PB N="60" REF="38">fir&s;t limitation was that the Popi&s;h locu&s;ts &s;hould hurt only the un&s;ealed ones (of which &s;ort Antichri&s;t and the locu&s;ts are) the elect Chri&s;t pre&s;erves from the mortal biting of the locu&s;ts. 2. They &s;hould not kill men: but torment them. 3. The limited time &s;hould be five moneths; the&s;e Eccle&s;ia&s;ti|cal locu&s;ts were not (as the Gothes and Vanda's had,) to kill pre&s;ently, but perchance by a wor&s;e lingring di&s;ea&s;e, to tor|ture and torment the con&s;ciences of men, as by penance, &s;atis|ction, merits of good works, pilgrimages, purgatory, ima|ges,&mdash;by which deceitful doctrines the &s;ouls of men (as on a rack) are continually wracked, not being taught true Ju&s;tification by the blood of Je&s;us. Thus God by the locu&s;ts ju&s;tly puni&s;heth tho&s;e that receive not the knowledge of the truth.</P>
<P><HI>Five moneths]</HI> doubtle&s;&s;e here is a definite and certain num|ber put down for an indefinite and uncertain; by it is meant &mdash; a &s;hort time which God had &s;et the&s;e locu&s;ts, and their biting which they cannot pa&s;&s;e. Now if it be objected, that their biting hath la&s;ted long; know a thou&s;and years with the Lord, are but as one day; God be thanked, long &s;ince many kingdomes feel not the &s;mart of the&s;e locu&s;ts: their biting in my native countrey <HI>Ireland</HI> (and other places) has begun long &s;ince not to be forcible: and &s;ure the five moneths with us in <HI>England</HI> are already <HI>expired:</HI> we fear none of tho&s;e Popi&s;h <HI>lo|cu&s;ts.</HI></P>
<P><HI>And their torment was as the torment of a &s;corpion &amp;c.]</HI> when a &s;corpion biteth a man (to take the &s;en&s;e of the place) the pain at the beginning is not great, but &s;uddainly &s;o increa|&s;eth, that if remedy be not had, it will within few houres kill the wounded per&s;on; &s;o though men regard not at fir&s;t the biting of the &s;piritual locu&s;ts: yet at the houre of death, if not before, all things appear horrible and mortal.</P>
<P>Ver&s;. 6. <HI>And in tho&s;e dayes men &s;hall &s;eek death and &s;hall not finde it]</HI> Here is noted the condition of mad men, &s;hew|ing how this biting &s;hall infatuate, befoole and be&s;ot people; the&s;e little &s;piritual Locu&s;ts have many yeers even befooled many Kings of the earth and (otherwi&s;e) wi&s;e men; &s;ome have layed down the Scepter, and taken them&s;elves to Mona|&s;teries,
<PB N="61" REF="38">per&s;wading them&s;elves (&s;o the&s;e Locu&s;ts have wrought on them) that eternal life was comprehended under a Monks hood; and that a little holy water (as they call it) can purge &s;in, whereby their con&s;ciences have been &s;o troubled (want|ing the true peace and comfort of Chri&s;t) that they de&s;ired ra|ther to die then live, &s;o that they might be out of this torment: but they &s;hall not obtaine death, nor lay violent hands on wayes terrible to men not acquainted with Chri&s;t) yet to &s;hun the former torment, like mad men they &s;eek it.</P>
<P>Ver&s;. 7. <HI>And the &s;hapes of the Locu&s;ts were like unto hor|&s;es prepared unto battel] John</HI> really in the Vi&s;ion (as I may &s;o &s;ay) &s;aw this &s;trange mon&s;ter, as 'tis here de&s;cribed, which &s;ignified the Romi&s;h Clergy; now by the effects and adjuncts we may &s;ee how the&s;e Locu&s;ts are &s;haped like hor&s;es; for the&s;e Locu&s;ts are fatted in their Cloy&s;ters as hor&s;es in a &s;table, and being &s;trengthned by the King of Locu&s;ts the Pope, having the Devil (as a furious rider) on their back, they oppo&s;e the Go&s;pel of Je&s;us, and are ready upon command given, to de|&s;troy either King or Prince (thus they furiou&s;ly ru&s;h upon any as the Hor&s;e into the battle.) Note, that as Chri&s;t in the Pri|mitive times had a godly company of Teachers that carried him on the white hor&s;e, &s;o Satan &amp; Antichri&s;t are in &s;ome &s;en&s;e carryed by the Locu&s;ts or &s;piritual war-hor&s;es.</P>
<P><HI>And crownes on their heads]</HI> Either becau&s;e the Fryers cut and &s;have their haire crown-wi&s;e; or in re&s;pect of the great kingly power the Popi&s;h Clergy u&s;urpe over the con&s;ciences of men, though according to the letter it may be taken; for the King of Locu&s;ts (the Pope) wears a triple crown of pure gold upon his head. O brave <HI>Vicar!</HI> and the Cardinals, Bi&s;hops, Abbots&mdash;&s;hine like Princes, that one may demand, is this thy &s;ons garment?</P>
<P><HI>And their faces were as faces of men]</HI> Meaning the Popi&s;h Clergy; who becau&s;e they do not marry (yet do wor&s;e) as others do, but live retiredly, and &s;eparate them&s;elves from men and the world (as Monks&mdash;) becau&s;e they al&s;o are more wily and &s;ubtile then ordinary men (and for many other rea|&s;ons, which for brevity &s;ake, I omit) they are &s;aid to be but like men.</P>
<PB N="62" REF="39">
<P>Ver&s;. 8. <HI>And they had haire as the haire of women]</HI> They delight to cheri&s;h and &s;often and dre&s;&s;e their haire (and by a &s;ynecdoche, other things practi&s;ed by women, are compre|hended here) thus the Romi&s;h Locu&s;ts are effeminate, u&s;ing much curio&s;ity to &s;have and compo&s;e their haire, to wear gor|geous and &s;ilken apparell (as women.) &mdash;</P>
<P><HI>And their teeth were as the teeth of lyons]</HI> Here is noted their cruelty; though they pretend mercy, piety, religion, many poor &s;ouls have they cru&s;hed by their tortures; witne&s;&s;e the inqui&s;ition of <HI>Spaine;</HI> which though made and pretended for the Moores, yet de&s;troyes Chri&s;ts &s;ervants. Al&s;o by their lyons teeth is under&s;tood their &s;natching all things, devouring widows hou&s;es, laying wa&s;te Orphans fields. By their lyons teeth the Romi&s;h Clergy in their writings and di&s;putations tear the Truth.&mdash;</P>
<P>Ver&s;. 9. <HI>And they had brea&s;t-plates,</HI> &amp;c.] Iron brea&s;t-plates keep off blowes; &s;o the&s;e &s;pirituall Locu&s;ts are not ea&s;ily hurt. For fir&s;t their Prie&s;tly priviledges exempt them from any civill power; &s;o that the Magi&s;trate dare not touch (without endan|gering the Popes cur&s;e). Secondly, they have Kings, Princes and great men to patronize and protect them. Thirdly, they are by &s;everall orders, &s;ocieties, fraternities, vowes, &mdash;&s;o linked together, that as they may hurt any, &s;o none may hurt them.</P>
<P><HI>The &s;ound of their wings was as the &s;ound of chariots]</HI> As Lo|cu&s;ts with beating their little wings together, can make a great noi&s;e; So the Romi&s;h Clergy by their many priviledges (by which as by wings, they are lifted up above the condition of all other men) make a dreadfull &s;ound. The Chariot notes maje&s;ty (and terrour if in a battle, whether they oft carry Princes and Generals); &s;o the&s;e by their priviledges are ter|rible, their &s;ermons &s;pare none, of what rank or quality &s;oever, keep all under with fear of excommunication.</P>
<P>Ver&s;. 10. <HI>And they had tailes like unto Scorpions]</HI> Of the Scorpions &s;triking, &s;ee <HI>ver&s;.</HI> 5. Note the Locu&s;ts had faces like men, &s;eem as friends, and promi&s;e &s;alvation; but in fine wound as Scorpions, through fal&s;e doctrines, purgatory and the like; thus they have a taile (or &s;ting) cau&s;ing &s;orrow at la&s;t.</P>
<PB N="63" REF="39">
<P>Ver&s;. 11. <HI>They had a King over them, which is the Angel of the bottomle&s;&s;e pit]</HI> The literal locu&s;ts have no King, <HI>Prov.</HI> 30. But the&s;e are more wi&s;e and politick, having a King to protect them. His name (from the effect) may be well called <HI>Abad|don</HI> or <HI>Apollyon;</HI> that is, a de&s;troyer (in Hebr. and Greek) for he de&s;troyes the Church. Or the Angel of the bottomle&s;&s;e pit; to wit, the Pope, for he opened and preached the do|ctrine of hell, of which &s;ee <HI>ver&s;.</HI> 1. Now as we have noted on <HI>chap.</HI> 1. <HI>v.</HI> 20. Angels are Mini&s;ters; &s;o the Pope here is an Angel (and &s;o is the devil) but a bad one.</P>
<P>Ver&s;. 12. <HI>One Woe is past]</HI> To wit, to <HI>John,</HI> in the Vi&s;ion; otherwi&s;e this woe of the Locu&s;ts torturing, in many places is not yet pa&s;t. Note how the Locu&s;ts kingdom is a kingdom of woe and mi&s;ery to men.</P>
<P><HI>And behold two more come hereafter]</HI> One upon the ea&s;terne Churches by <HI>Mahomet;</HI> the other upon Antichri&s;t, and the wicked at the &s;ounding of the &s;eventh and la&s;t trumpet.</P>
<P><HI>Hereafter]</HI> to be &s;et down by <HI>John</HI> (for he had &s;een them, though not then writ them) indeed they came together; I mean, the ea&s;tern and we&s;tern Antichri&s;t (as I may &s;ay) by <HI>Mahomet</HI> and the locu&s;ts with their King; though <HI>John</HI> &s;aw one after another in the Vi&s;ion, implyed in the word <HI>hereafter.</HI></P>
<P>Ver&s;. 13. <HI>And the &s;ixth Angel &s;ounded, and I heard a voice from the foure hornes of the golden Altar]</HI> This golden Altar is Chri&s;t, the author of the Revelation; (there is no other Al|tar in heaven) who is both the high Prie&s;t of and &s;acrifice for his Church. (See <HI>chap.</HI> 8.) This voyce is from Chri&s;t, com|manding the four Angels to be loo&s;ed as actors of the future tragedy. In the &s;ounding by the Angel, I know no my&s;tery; <HI>John</HI> by this means is &s;tirred up (and we are) to take notice of the future events.</P>
<P><HI>Which is before God]</HI> As the Altar in the Vi&s;ion &s;eemed to be before God; So Chri&s;t is in the pre&s;ence of God to appear for us, as our interce&s;&s;our. Concerning the four hornes, &s;ee <HI>Exod.</HI> 30.10. they were Types of Chri&s;ts expiation of our &s;innes.</P>
<PB N="64" REF="40">
<P>Ver&s;. 14. <HI>Saying to the &s;ixth Angel which had the trumpet] John</HI> perchance heard Chri&s;ts voice (as from the Altar) com|manding the Angel after he had &s;ounded, to loo&s;e the four Babylonian Angels. By which, Chri&s;ts divine authority com|manding the Angels of heaven, appears.</P>
<P><HI>Loo&s;e the foure Angels which are bound,</HI> &amp;c.] It &s;eemes by di|vine providence hitherto they were bound; but now at Chri&s;ts command let loo&s;e to puni&s;h the Chri&s;tian world for idolatry and wickedne&s;&s;e. Now who more puni&s;hed the Chri&s;tian world then tho&s;e four Nations, <HI>Armenians, Arabians, Sara|cens, Tartarians</HI> (from which la&s;t came the Turk, though now all four are comprehended under the name of <HI>Turkie</HI>). <HI>Euphra|tes</HI> formerly did bound the Roman Empire, &s;eparating the Chri&s;tian world from the barbarous people who inhabited be|yond it (where they were bound) but now loo&s;ed. So the&s;e Angels are four Nations; who at an appointed time brake forth with their ho&s;tile armyes upon the Chri&s;tian world in the raigne of <HI>Heraclius</HI> the Emperour; the occa&s;ion this; the &s;aid Emperour having ended his warres with the <HI>Per&s;ians,</HI> di&s;mi&s;|&s;ed without pay his Saracene &s;ouldiers which he had then in the army, which they not well liking, by the coun&s;ell of the fal&s;e Prophet <HI>Mahomet,</HI> after they had drawen the re&s;t of the <HI>Arabians</HI> into a &s;ociety and war with them, they with their captain <HI>Homar</HI> in &s;hort time brought under the neighbour|ing Provinces of the Romane Empire, e&s;tabli&s;hing the bla&s;|phemies of <HI>Mahomet,</HI> and rooting out Chri&s;tian Religion (which was much corrupted;) to the&s;e Arabians the Turks a people of <HI>Sythia</HI> (now <HI>Tartaria</HI>) joyned, profe&s;&s;ing Maho|matilme; over whom (to be brief) <HI>Ottoman</HI> a Turk, became Emperour, who and his &s;ucce&s;&s;ors &s;ince the yeere 1300. have &s;ubjugated great part of the world; &s;o that <HI>Keckerman</HI> thinks Mahometi&s;me is more and larger profe&s;&s;ed then Chri&s;tianity. But enough; he that de&s;ires more &s;atisfaction in the Turki&s;h original and conque&s;ts, may read <HI>Knowles</HI> his Turki&s;h hi|&s;tory.&mdash;</P>
<P><HI>Foure Angels]</HI> They are called Angels in re&s;pect of their mini&s;try, God &s;tirring them up as his in&s;truments, Officers and Angels (as it were) to puni&s;h the idolatrous world. So then
<PB N="65" REF="40">the&s;e Babyloni&s;h Angels (for <HI>Euphrates</HI> which was the bounds to the&s;e Nations, run through <HI>Babylon</HI>) came not but by per|mi&s;&s;ion and divine Providence.</P>
<P>Ver&s;. 5. <HI>The foure Angels were loo&s;ed]</HI> God &s;pake, and it is done.</P>
<P><HI>They were prepared for an houre, and a day, and a month and a year]</HI> God has &s;et a time to the tyranny of the four Angels, 'tis his mercy to mitigate his judgments. Here is a &s;hort time &s;et them; but to &s;ay how &s;hort or how long, I beleeve none knows, though <HI>Brightman</HI> has taken pains herein. But we hope their &s;trength decayes dayly; of which &s;ee Dr. <HI>Heylins microco&s;mus</HI> in <HI>Armenia.</HI></P>
<P><HI>For to &s;lay the third part of men]</HI> Here their cruelty is noted; they are of a murdering di&s;po&s;ition. True, they obey God in the executing his judgments, and are his &s;ervants (as <HI>Nebu|chadnezzar</HI> was) though they intend not to, nor know they do &s;erve him. They aime at nothing but rapine, murders and the advancement of Mahometi&s;me; &s;o though they came by commi&s;&s;ion from God, and act (as <HI>Pilate</HI>) by Gods leave and coun&s;ell, yet heel pay neither no other wages for their &s;er|vice then hell and de&s;truction, wherewith he has long &s;ince rewarded <HI>Pilate</HI> in part, and deferres the re&s;t untill the day of judgment.</P>
<P>Ver&s;. 16. <HI>And the number of the armie of hor&s;e men were two hundred thou&s;and thou&s;and]</HI> Noeting the Turki&s;h forces to con|&s;i&s;t of hor&s;emen e&s;pecially, of which one Emperour of the Turks can bring forth more to a battle then all Chri&s;tian Prin|ces joyning together. 400000. is common.</P>
<P><HI>And I heard the number of them] John</HI> having named the number of the Turki&s;h hor&s;e (noteing what an innumerable armie the Turks &s;ometimes draw into the field) lea&s;t it might &s;eem incredible, affirmes he heard the number of them; to put all men out of doubt. I well remember that living in the Uni|ver&s;ity of <HI>Ireland,</HI> a gentleman that newly came from <HI>Scan|drown</HI> or <HI>Alexandreta</HI> told me, he &s;aw the Turki&s;h army march by to recover <HI>Badget</HI> or <HI>Babylon,</HI> and that the army was above a week marching by, con&s;i&s;ting of fifteen hundred thou&s;and men, with which he recovered <HI>Bagdet</HI> from the <HI>Per&s;ian.</HI> By
<PB N="66" REF="41">which however I may gue&s;&s;e thus much, that the Turki&s;h for|ces are incredible many.</P>
<P>Ver&s;. 17. <HI>And thus</HI> I <HI>&s;aw the hor&s;es]</HI> To wit, in the Vi&s;ion; otherwi&s;e, neither are hor&s;es in heaven, nor &s;uch a number in one army in earth. <HI>Xerxes</HI> came neare&s;t.</P>
<P><HI>They that &s;ate on them had brea&s;t-plates</HI> &amp;c.] This Nation (of Turks) carries not &s;o much harna&s;&s;es of &s;teel (for they come light into the field, the readyer to a&s;&s;ault, fight or flye (if occa&s;ion be) as &s;trength of nature; for the brea&s;t-plates here mentioned, note the inward courage of the Barbarians; for their brea&s;t-plates were of fire jacinth and brim&s;tone; note|ing their fiery cruell natures; jacinth is in colour like fire, and brim&s;tone is ea&s;ily kindled; &s;o are tho&s;e Barbarians quickly incen&s;ed and provoked to warre, where by fire they make great de&s;olation.&mdash;</P>
<P><HI>And the heads of the hor&s;es, were as the heads of lyons,]</HI> The Lyon is a generous, &s;trong, cruell bea&s;t. It notes the &s;wift|ne&s;&s;e, and valor of the Turki&s;h hor&s;e, in which they mo&s;t con|fide, and hope for victory. The Locu&s;ts teeth were Lyons, but the&s;e hor&s;es heads are &s;uch, becau&s;e the Locu&s;ts deal more &s;e|cret (the teeth being covered with the lips) but the&s;e Barba|rians are more open, breathing nothing but war and de&s;tructi|on profe&s;&s;edly.</P>
<P><HI>And out of their mouthes proceeded fire and &s;moake, and brim|&s;tone]</HI> Out of the mouthes both of hor&s;e and rider; noteing the feircene&s;&s;e of their war-hor&s;es, but chiefly this is to be ap|plyed to the rider. <HI>Brightman</HI> applyes this to the Turks guns out of which come fire, &s;moake&mdash;yet perchance the &s;avage, hydeous cryes of the&s;e Barbarians (which they eye before they begin battle, to terrify the adver&s;ary) may bee under&s;tood by <HI>fire.</HI> So their bla&s;phemies again&s;t Chri&s;t may be meant by &s;moake, which proceeded out of their mouthes, as by <HI>brim&s;tone</HI> may be meant the &s;tinking &s;ulphureous do|ctrine of that wretch <HI>Mahomet,</HI> wherewith millions of &s;ouls are and have been de&s;troyed.</P>
<P>Ver&s;. 18. <HI>By the&s;e were the third part of men killed.]</HI> Great has been the Turks &s;ucce&s;&s;e; many Kingdomes and Nations.
<PB N="67" REF="41">have they devoured; and though the Chri&s;tians have given them many defeats (witne&s;&s;e brave <HI>Scanderbeg, Hunniades</HI> King of <HI>Hungaria,</HI> and the <HI>Venetian,</HI> 1571) yet finally, by multitude they prevailed. They have conquered the third part of our cities, Provinces, Kingdomes, Churches, and Armies. The holy war (of which &s;ee the &s;weet tongued Mr. <HI>Fuller</HI>) de&s;troyed many hundred thou&s;ands of the Turki&s;h men; yet they (through &s;undry accidents) &s;lew many more hun|dred thou&s;ands of Chri&s;tians, and at la&s;t went away vi|ctorious.</P>
<P>Ver&s;. 19. <HI>For their power is in their mouth and in their tailes]</HI> How they kill with their mouth, is &s;aid <HI>ver&s;.</HI> 17. now they kill with their tailes; (the tailes are behind, by which the re|treats of the Turkes are noted) either wounding and killing by deceit, and fraud, by lying in wait for poor Chri&s;tians, or by perfideou&s;ne&s;&s;e (though they oft keep their promi&s;es&mdash;) or by wounding with their arrowes upon a retreat, fighting backward, as the <HI>Parthians</HI> of old, who were mo&s;t feared when they turned their backs. Either then by &s;erpents tailes we may under&s;tand their deceit and fraud, or their &s;hooting headed arrowes (and perchance poy&s;oned) upon their retreat. The retreats of the Turks are cunning and dangerous; compared to heads therefore, and to &s;erpents tailes.</P>
<P>Ver&s;. 20. <HI>And the re&s;t of the men which were not killed by the&s;e plagues]</HI> The &s;ins of the Ea&s;tern Churches (as Idolatry that mother of mi&s;cheif) cau&s;ed this loo&s;ing of the four Angels bound formerly by <HI>Euphrates.</HI> Now if God &s;o puni&s;hed the&s;e, &s;hall he &s;pare <HI>Romes</HI> Idolatry? but &s;hee'l &s;ay, &s;he wor&s;hips not the Image, but the party expre&s;&s;ed by it. <HI>An&s;w.</HI> And truly when <HI>I&s;rael</HI> wor&s;hipped the calfe, <HI>Exod.</HI> 32. and &s;aid, <HI>this is thy God, O I&s;rael, which brought thee out of the land of Egypt, ver&s;.</HI> 4. can I think they were &s;uch calves, as to think this I|dol-calf brought them out of that land? doubtle&s;&s;e they were not &s;uch &s;ots; they &s;aw the powerfull hand of that God on Egypt, on the Sea, and they &s;ee this is the work of their own hands &mdash;but they thought to expre&s;&s;e that God, by this calf or oxe; yet how di&s;plea&s;ed is God with them? nay the learned Jews have a &s;aying, that no puni&s;hment ever happe|ned
<PB N="68" REF="42">to them in which there was not an ounce of the golden Calfe, grounding on <HI>Exod</HI> 32. <HI>ver.</HI> 34. <HI>Neverthele&s;&s;e I will remember to vi&s;it this &s;in upon them.</HI></P>
<P><HI>Yet repented not of the works of their hands]</HI> The end of Gods judgments is not for de&s;truction, but in&s;truction and a|mendment of life.</P>
<P>Ver&s;. 21. <HI>Neither repented they of their murther, &amp;c.]</HI> Here I ob&s;erve, that the Ea&s;tern Churches were addicted to &s;trange &s;ins, as &s;orceries, impurity of life (living many unmarried, I mean of the Clergy) Sacriledge, for the Clergy under &s;peci|ous pretences, <HI>did devoure widowes hou&s;es&mdash;yet repent|ed not.</HI> O <HI>Rome</HI> look to thy own &s;elf, for thy neighbours hou&s;e is fired, and thou lye&s;t impenitent, though guilty of the &s;ame &s;ins; truly you may expect the foure Angels to kill the third part of you, &s;ince you thus provoke God to withdraw.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<DIV3 N="3 (cont.)" TYPE="vision">
<DIV4 N="2 (cont.)" TYPE="act">
<HEAD><HI>CHAP. X.</HI> Act. <HI>2.</HI> Vi&s;ion <HI>3. Ver&s;, 1.</HI> And I &s;aw another mighty Angel come down from heaven]</HEAD>
<P>HEre in this Act are comforts for the godly under &s;o long continued afflictions: as the fifth Seal contained the comforts of the Martyrs under the Altar, in re&s;pect of the evils of the foregoing &s;eales; &s;o this chapter belonging to the &s;ixth Trumpet doth containe con&s;olations again&s;t the evils of the foregoing Trumpets, which I have already mentioned in the preceding chapters.&mdash;</P>
<P>This mighty Angel is Chri&s;t, whom <HI>John</HI> &s;aw in a Vi&s;ion de&s;cending from heaven, not by a local motion, but by the pre&s;ence of his Spirit and &s;pecial help, to relieve the afflicted condition of his Church. Thus Chri&s;t has promi&s;ed to be with his Church to the end.</P>
<P><HI>Clothed with a cloud]</HI> This notes the maje&s;ty of Chri&s;t, for God in old time oft appeared to the people in a cloud. So then Chri&s;t clothed with the cloud of our fle&s;h is not here meant, becau&s;e his birth is not here treated of, but his
<PB N="69" REF="42">coming to a&s;&s;i&s;t by his &s;piritual pre&s;ence, nor his coming in clouds at the la&s;t day is not to be here conceived, but <HI>chap.</HI> 19. <HI>ver&s;.</HI> 11.&mdash;</P>
<P><HI>And the Rainbow on his head]</HI> The Rainbow &s;ignifies mercy, becau&s;e God &s;et it in the cloud as a &s;igne he would not de&s;troy the world by water any more, notwith&s;tanding the &s;in of man. Chri&s;t comes to his poor afflicted Church as a Me&s;&s;enger of peace and mercy (who is our peace, and procured us mercy) a comfortable &s;igne for an afflicted people, promi&s;ing one day to his true &s;ervants eternal re&s;t and peace.</P>
<P><HI>His face was as the Sun]</HI> Noting two things, Chri&s;ts glori|fied condition and his being the Sun of righteou&s;ne&s;&s;e, illumi|nating his Church, di&s;&s;ipating the tempe&s;ts of calamities, pro|mi&s;ing as it were by the clear beams of his countenance to di&s;pel adver&s;ity from his people.</P>
<P><HI>His feet as pillars of fire]</HI> Pillars note &s;trength to uphold, fire notes Chri&s;t refining his Church, for fire con&s;umes chaffe; al&s;o hereby is noted Chri&s;ts con&s;uming his adver&s;aries and ene|mies; &s;o Chri&s;t appears as upholder of his people, refiner of his Church, devourer of his adver&s;aries: Thus Chri&s;t the &s;trong Angel is above the Locu&s;ts and like the Sun looks upon the rage of the four Angels loo&s;ed and the re&s;t of the adver&s;a|ries, ready to &s;upport, refine, con&s;ume.</P>
<P>Ver&s;. 2 <HI>And he had in his hand a little book open]</HI> This is the &s;ame book which was formerly &s;ealed with &s;even &s;eales, which Chri&s;t opened and holds it &s;o in his hand; 'twas le&s;&s;e now, then when the &s;even &s;eales were one, for now many e|vents were revealed to <HI>John</HI> out of it, and the &s;eales taken off.</P>
<P><HI>Que&s;t.</HI> Why doth Chri&s;t open the book and now keep it &s;o?</P>
<P><HI>An&s;w.</HI> Becau&s;e Chri&s;t is the revealer of &s;ecrets, and of the will of his Father, and he keeps the holy Scripture open, &s;o that the Locu&s;ts nor their King (notwith&s;tanding the &s;moak of the bottomle&s;&s;e pit) can darken the truth of Je&s;us totally; nor the armies of th&egrave; Barbarians could root up the faith of Chri&s;t.</P>
<P>Mark then, notwith&s;tanding all oppo&s;ers of the truth the
<PB N="70" REF="43">book is kept open; for Chri&s;t rai&s;ed &s;ome alwayes to defend his truth; furthermore he keeps it open for his two Witne&s;|&s;es in <HI>chap.</HI> 11. to purge by it the dregs of the Locu&s;ts and their King.</P>
<P><HI>And he &s;et his right foot upon the &s;ea, &amp;c.]</HI> Some by Chri&s;ts right foot under&s;tand powerful mini&s;ters, and by the left foot more weak ones; however Chri&s;t &s;ets his feet on &s;ea and land, that is, takes po&s;&s;e&s;&s;ion of the world, as pre&s;erving in all pla|ces &s;ome remnants of a Church to him&s;elfe, notwith&s;tanding the many per&s;ecutions of tyrants, who endeavoured to root out the very name of Chri&s;t; mangre al&s;o the cunning endea|vouring of that old &s;erpent by many hereticks, and by the Bi|&s;hop of <HI>Rome's</HI> falling from heaven to earth, turning the do|ctrine of Chri&s;t into wormwood, and opening the bottomle&s;&s;e pit; this is a great con&s;olation to the Saints that none can put Chri&s;t out of po&s;&s;e&s;&s;ion.</P>
<P>Ver&s;. 3. <HI>And he cryed with aloud voice as when a Lyon roareth]</HI> This lyon-like voice &s;hews the efficacious &s;preading of the Go&s;pel, which &s;hould and doth frighten the oppo&s;ers, who the more they rage the louder the voice is, the more ear|ne&s;tly the name of Chri&s;t was profe&s;&s;ed, and this Chri&s;ts loud voice did foretel, &s;o that the enemies and oppo&s;ers, though they did rage, yet they had a kind of &s;ecret feare in them.</P>
<P><HI>Seven thunders uttered their voices]</HI> The&s;e repre&s;ent &s;even, that is, a perfect company of thundering mini&s;ters or Boaner|ge&s;es of the truth: who &s;hould (upon the books being open, and the voice of Chri&s;t, (as the Lyons roaring,) to wit, in the publi&s;hing the Go&s;pel, notwith&s;tanding all oppo&s;ers) undaun|tedly preach Chri&s;t again&s;t tyrants, hereticks, and Antichri&s;t, to make them unexcu&s;able.</P>
<P>Ver&s;. 4. <HI>I heard a voice from heaven, &s;aying unto me, &amp;c.]</HI> This voice did not ab&s;olutely forbid the writing of what the &s;even thunders uttered, but in re&s;pect of the event, God fore|&s;eeing that the oppo&s;ers would not hear but de&s;pi&s;e their voice, cau&s;ing the &s;ame to be &s;ealed, &s;ecret and hid to them through their own default. Note that &s;ome Copies read <HI>(Af|ter the&s;e things, write what the &s;even thunders uttered)</HI> How|ever
<PB N="71" REF="43">here you &s;ee how true that of <HI>Paul</HI> is, <HI>the Go&s;pel is hid to them that are lo&s;t.</HI></P>
<P>Ver&s;. 5. <HI>And the Angel which I &s;aw &s;tand&mdash;lift up his right hand to heaven]</HI> So they did in old time that did &s;weare; God once &s;wore by him&s;elfe, Chri&s;t here &s;weares by God. &mdash;Chri&s;t forbade not &s;wearing upon a ju&s;t occa&s;ion, an oath &s;o is the end of &s;trife; idle oaths Chri&s;t forbade, as by ones hair, head, <HI>Ieru&s;alem</HI>&mdash;by which none ever &s;wore before a Ma|gi&s;trate; ra&s;h oathes then are forbid, not other.&mdash;Ob|&s;erve Chri&s;ts &s;word as Mediatour and God-man by his fa|ther, who in that re&s;pect is greater then he.</P>
<P>Now in Ver&s;. 6, 7. <HI>And &s;weareth by him that liveth for ever and ever, &amp;c.]</HI> follows what was &s;worn, to wit that time &s;hould be no longer: but the accompli&s;hment of the my&s;tery of God under the &s;eventh Trumpet at the day of judgement, was at hand: but Chri&s;t is not to be under&s;tood, as if he had &s;wore time &s;hould be no more after that day, but &s;hould be &s;wallowed up in eternity; for what needed an oath to con|firme &s;o apparent a truth? Chri&s;ts &s;wearing was to comfort the godly under tyrants, and e&s;pecially Antichri&s;t, who had e&s;tabli&s;hed his kingdome; as it made the Saints feare much more mi&s;ery (for it &s;eemed &s;o firme that it &s;hould not be de|moli&s;hed) now Chri&s;t promi&s;es a time of Reformation tacit|ly; of which in <HI>chap.</HI> 11. al&s;o the ruine of Antichri&s;ts King|dome; and that no more <HI>time</HI> of &s;uch mi&s;ery and &s;adne&s;&s;e &s;hould happen to the Church. So the oath here is for the con|firmation of the promi&s;e, and for the Saints con&s;ola|tion.</P>
<P><HI>The my&s;tery of God &s;hall be fini&s;hed, &amp;c.]</HI> either of the Jews calling a little before the &s;eventh Trumpet, (of who&s;e calling the Prophets &s;peak, and <HI>Paul,</HI> Rom. 11.) or rather the my|&s;tery of the re&s;urrection, (as <HI>Paul</HI> cals it, 1 <HI>Cor.</HI> 15. behold I &s;hew you a my&s;tery) and de&s;truction of the adver&s;aries, of which &s;ee <HI>Zach.</HI> 14 <HI>Mal.</HI> 3. <HI>penult and Mal.</HI> 4. thus the &s;ixt trumpet &s;hall continue (fulfilling) till the la&s;t day; then the &s;eventh by the Arch-angel &s;hall &s;ound, 1. <HI>The&s;&s;al.</HI> 4.16.</P>
<P>Ver&s;. 8. <HI>And the voice which I heard from heaven, &amp;c.]</HI> to
<PB N="72" REF="44">wit, that bade not to write the things uttered by the thunders, <HI>ver.</HI> 4 commands him, 1. To take the book out of the hand of Chri&s;t. 2. To eat it. True, &s;even thundring mini&s;ters in the time of Antichri&s;t, and oppo&s;ers preached undauntedly the truth of Chri&s;t, but without fruit; but now <HI>John</HI> mu&s;t eat the book, by which is &s;ignified that the Go&s;pel is to be preached anew, (though not by <HI>John</HI> him&s;elfe) in the time of Anti|chri&s;t with &s;ucce&s;&s;e; this book then written within and without, <HI>chap</HI> 5.1. is the Go&s;pel as well as the Revelation; that with|out is the known word of God, or the Go&s;pel, which Chri&s;t held open, <HI>ver.</HI> 2. in all the time of the hereticks, tyrants, and the kingdome of the locu&s;ts; that within, the Revelation. This eating the book is a Preparation to the act of the two witne&s;&s;es fighting with Antichri&s;t, (of which in <HI>ch.</HI> 11.) which in &s;ome &s;ort is acting in this age. Hence ob&s;erve that the open book doth manife&s;tly &s;et forth the my&s;teries of God, not the canons or traditions of Papi&s;ts.&mdash;</P>
<P>Ver&s;. 9. <HI>And eat it up, &amp;c.]</HI> So <HI>John</HI> did (however in the vi&s;ion;) to eat it, is to read, preach, meditate, dige&s;t, &mdash;&s;o all mini&s;ters &s;hould be devourers of books, under&s;tand them before they preach.&mdash;Chri&s;t bids <HI>Iohn</HI> eat the book, and then prophecy. We mu&s;t not then pre&s;umptuou&s;ly relie upon the extraordinary revelation of the &s;pirit without reading.</P>
<P>Ver&s;. 10. <HI>And I took the little book, &amp;c.]</HI> 'Twas foretold <HI>Iohn,</HI> it &s;hould be in his belly bitter, yet he readily takes the book. &mdash;So the bitterne&s;&s;e of the events &s;hould not di&s;|hearten us from preaching,&mdash;now the word in it &s;elfe is mo&s;t &s;weet, comfortable, bringing peace; but in the event it brings by accident bitterne&s;&s;e, gripings, hating the world, fighting with &s;inne, nay and per&s;ecutions, bani&s;hments, martyrdomes. This bitterne&s;&s;e to follow in the third act of this vi&s;ion is fore|told <HI>Iohn,</HI> that he might not be thereby troubled, being alrea|dy an exile.</P>
<P>Ver&s;. 11. <HI>And he &s;aid to me, thou mu&s;t prophe&s;ie againe, &amp;c.]</HI> The true pteaching of the Go&s;pel was de&s;troyed by Antichri&s;t, but now to be renewed, purged from the dregs of Antichri&s;t. And the locu&s;ts reformed, meant by <HI>Iohns</HI> prophe&s;ying a|gain.</P>
<PB N="73" REF="44">
<P><HI>Thou mu&s;t prophecie]</HI> hence I beleeve <HI>John</HI> was re&s;tored in time, and performed his office mini&s;tring to the Churches: but this proves not that <HI>Iohn</HI> is alive, and re&s;erved to preach towards the end of the world; for <HI>Iohns</HI> prophe&s;ying again did not &s;o much concern him&s;elf, as other witne&s;&s;es to be rai|&s;ed up to reform religion, as he tels us in <HI>chap.</HI> 11. for &s;ince the &s;even thunders wrought little on the enemy, Chri&s;t rai&s;es up his two Witne&s;&s;es as defenders and maintainers of his truth.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<DIV3 N="3 (cont.)" TYPE="vision">
<DIV4 N="3-4" TYPE="act">
<HEAD><HI>CHAP. XI.</HI> Act. <HI>3.</HI> &amp; <HI>4.</HI> Vi&s;ion. <HI>3.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> And there was given me a rod like a reed].</P>
<P>HEre Reformation is treated of. This rod was a mea&s;u|ring &s;ta&s;te, &s;uch as builders u&s;e to mete ground with when about building, to which the reed was like. Of this rod &s;ee <HI>Ezech.</HI> 40.5. by it is meant the Word of God by which the Temple, that is, the Church of Chri&s;t was to be reformed, and tis the very little book, of which before. Now the Word (as a rod) cha&s;ti&s;eth &s;inners and reforms them. Here ob&s;erve that the Temple or Church was ruined and wa&s;ted; then ob&s;erve that the vi&s;ible Church could erre, &s;ince it wanted this reed. La&s;tly, ob&s;erve the Word is the be&s;t means and rule for Refor|mation.</P>
<P><HI>And the Altar]</HI> The Altar is Chri&s;t, as is &s;aid; now Chri&s;t needed to be reformed; how? becau&s;e under the pretence of the name of Chri&s;t, he was thrown out of doors, and the true doctrine of Chri&s;t (as the Sun was darkned before.) Now by the Altar the whole wor&s;hip of Chri&s;t is to be under&s;tood, which by the corruption of hereticks and Antichri&s;t, needed mea&s;uring, rebuilding or reformation.</P>
<P><HI>And them that wor&s;hip therein]</HI> meaning the true wor&s;hip|pers of God in the mid&s;t of Antichri&s;tian defilements; now to mea&s;ure them is to &s;ever them as cho&s;en members, or to &s;eale them, (as tis &s;aid of them <HI>ch.</HI> 7. for the&s;e are the very &s;ealed ones)</P>
<PB N="74" REF="45">
<P><HI>Therein]</HI> Though none (but the chief Prie&s;t) wor&s;hipped in the Temple, other wor&s;hippers &s;tood in the Court; yet here the true wor&s;hippers (becau&s;e of their coming near to Chri&s;t) are &s;aid to wor&s;hip in the Temple, being indeed the very Temple of the holy &s;pirit. Concerning the Temple, Altar and Courts (to which here is a plain reference,) &s;ee 1 <HI>Kings</HI> 6. <HI>and Ezek.</HI> 40. where the Temple is de&s;cribed.</P>
<P>Ver&s;. 2. <HI>The Court which is within, ca&s;t forth, and mea&s;ure it not]</HI> The inner Court in the time of the Law was holy, and for the Prie&s;ts and &s;acrifice, (the outward was common, and therefore not to be ca&s;t out,) now the Ma&s;le-prie&s;ts have an inner room hallowed, (in allu&s;ion to the old in the law) into which the common People are not to come. <HI>Iohn</HI> mu&s;t not mete this Court, but ca&s;t forth; certainly by the Court the Peo|ple are meant. So tho&s;e &s;eemingly holy Prie&s;ts of <HI>Rome</HI> are not to be mea&s;ured or reformed, but to be declared as ca&s;t out by the word, as none of the Church.</P>
<P><HI>For 'tis given to the Gentiles]</HI> Antichri&s;t and his mini&s;ters are Gentiles, to whom the inner Courts are given to po&s;&s;e&s;&s;e and pollute. Thus tho&s;e &s;eemingly holy Prie&s;ts are Antichri&s;ts &s;ervants, nay are Gentiles, being as idolatrous almo&s;t as they; wor&s;hipping images, &mdash;and are ca&s;t out in the &s;ight of God, and counted as heathens, though they colour and cover their i|dolatry.</P>
<P><HI>It is given]</HI> God hath given this inner Court of Prie&s;ts to Gentili&s;me and Idolatry, by a ju&s;t judge|ment.</P>
<P><HI>And the Holy City &s;hall they tread underfoot fourty two moneths] Ieru&s;alem</HI> (who &s;hould have been holy, and was by the Jews e&s;teemed &s;o&mdash;) was a type of the Chri&s;tian Church, which was by the Romanes burnt and de&s;troyed, which nation now again under Antichri&s;t was to tread under foot Chri&s;ts Church. Nay thus, the man of &s;in (in particular) hath exalted him&s;elf to be the Temple of God, trampling under foot the Church of <HI>Rome,</HI> making him&s;elf king of it.</P>
<P><HI>Fourty and two moneths]</HI> God be thanked, 'twill not la&s;t al|ways. Doubtle&s;&s;e by fourty two moneths a &s;horter time then to the end of the world is meant: el&s;e what needed the limi|tation
<PB N="75" REF="45" MS="y">at all? yet I confe&s;&s;e Antichri&s;t after <HI>Romes</HI> burning, (of which <HI>chap.</HI> 18. &s;hall &s;urvive and not be fully de&s;troyed, nor his fal&s;e Church till Chri&s;ts coming, for he mu&s;t de&s;troy him with the brightne&s;&s;e of his coming, 2 <HI>The&s;.</HI> 2.9, 11. yet his tyrannizing &s;hall end before that; indeed, if I may be al|lowed my judgement, I conceive the fourty two moneths &s;hall expire, when <HI>Rome</HI> &s;hall be litterally burnt, which we expect daily: Though I confe&s;&s;e (to the prai&s;e of God be it &s;poken) Antichri&s;t hath in a great mea&s;ure cea&s;ed to tread underfoot the holy City or Church (in <HI>England, Scotland, Ireland, France, Germany, Sweethland</HI>&mdash;) long &s;ince, and perchance can't la&s;t but to the firing of <HI>Rome,</HI> which if wi&s;e men conjecture aright, will be 216 years hence. Doubtle&s;&s;e here is a definite number of moneths laid down for an indefinite, certain to God, but unknown to us. Learned men re&s;olve the fourty two moneths into years, each moneth containing thirty years, and the whole to ari&s;e to 1260 years. begin then at the time when the Gentiles began to trample underfoot the Church or holy city, (which was when <HI>Boniface</HI> u&s;urped the chayre, <HI>An.</HI> 606.) from what time to this, the Romane Antichri&s;t and his Gentiles have trodden underfoot the Church or holy Ci|ty, the &s;pace of 1044 years, this being the yeare of our Lord, 1650. So there remains 216 years more for the City to be trod down, and &s;o many years remain for the two witne&s;&s;es to preach again&s;t Antichri&s;t.</P>
<P>Ver&s;. 3. <HI>And I will give power to my two Witne&s;&s;es, and they &s;hall prophe&s;ie]</HI> Some have thought Chri&s;t and the &s;pirit or annoynting were the&s;e witne&s;&s;es: but Chri&s;t makes them di|&s;tinct from him&s;elf, &s;aying, <HI>I will give to my two Witne&s;&s;es.</HI> Al&s;o Chri&s;t nor the Spirit can't be killed as the&s;e were; Chri&s;t was to die but once; la&s;tly, the Revelation is an hi&s;tory (though my&s;tical) and in this particular almo&s;t literally fulfilled, as &s;hal appear. Here al&s;o is a plain allu&s;ion to <HI>Zerubbabel,</HI> Zach. 4. ver. la&s;t, who brought literally <HI>I&s;rael</HI> out of captivity (with <HI>Io|&s;hua, Nehem.</HI> 12.1. <HI>Zach.</HI> 3. <HI>and</HI> 4.) And are called annoint|ed ones. Now certainly the fir&s;t Kings, States, and chiefly Mi|ni&s;ters of the Go&s;pel, who endeavoured to bring Gods Peo|ple out of Antichri&s;ts &s;piritual thraldome are here to be under|&s;tood,
<PB N="76" REF="46">being a plain allu&s;ion to the hi&s;tory of <HI>Zerubbabel</HI> and <HI>Jo&s;hua,</HI> as will appear. <HI>John Hu&s;&s;e</HI> and <HI>Hierome</HI> of <HI>Prague,</HI> were the fir&s;t witne&s;&s;es, olive trees and candle&s;ticks of Refor|mation in <HI>Bohemia</HI> and thereabout, who in their &s;ucce&s;&s;ours prophe&s;ied or preached a thou&s;and two hundred and &s;ixty days; Of which anon. Not indeed as if the witne&s;&s;es &s;hould e|ver quite give over preaching before the la&s;t day in their &s;uc|ce&s;&s;ors: but becau&s;e chiefly they &s;hould manife&s;t their te&s;ti|mony, when Antichri&s;t was exalted, and trod down the Church in a mo&s;t violent cruel manner. Certainly notice may be taken, that &s;ince <HI>Hierome</HI> of <HI>Prague, John Hu&s;&s;e,</HI> and o|thers began to witne&s;&s;e the truth of the Go&s;pel again&s;t Anti|chri&s;t, the truth hath increa&s;ed farre and near. Thus whiles Antichri&s;t trod down the Church mo&s;t, they witne&s;&s;ed mo&s;t earne&s;tly, and &s;hall do till the burning of <HI>Rome,</HI> as will appear in this chapter to a diligent Reader. After which as Anti|chri&s;t will with weakned &s;trength &s;urvive, &s;o &s;hall the witne&s;|&s;es powerfully to the end. But mo&s;t notice is to be taken of the fir&s;t fourty two moneths, and the thou&s;and two hun|dred and &s;ixty days, being all one, as &s;hall appear.</P>
<P>Now if any yet object that annointed ones will not agree with Kings or Mini&s;ters of the Go&s;pel; I an&s;wer, that neither <HI>Io&s;hua</HI> nor <HI>Zerubbabel</HI> were as we read of annointed, yet Conductors of <HI>I&s;rael</HI> from <HI>Babylon, Nehem.</HI> 12.1. and called annointed, <HI>Zach.</HI> 4. <HI>la&s;t.</HI> Now certainly every mini&s;ter of Chri&s;t, nay every true Chri&s;tian is annointed with the &s;pirit, 2 <HI>Cor.</HI> 1.21. but enough. Only note, that the fir&s;t witne&s;&s;es had the &s;pirit and power was given them in a peculiar manner to oppo&s;e Antichri&s;t, and therefore are called the o|live trees. By the two witne&s;&s;es therefore we are not to under|&s;tand the two te&s;taments, who though they do te&s;tifie of Chri&s;t, yet can't be &s;aid to be killed <HI>properly,</HI> and re&s;tored to life,&mdash;by two therefore, a &s;ufficient company of witne&s;&s;es we are to under&s;tand, (alluding to <HI>Mo&s;es</HI> and <HI>Aaron</HI>) who al|&s;o by their &s;ucce&s;&s;ors &s;hould preach and maintain the truth of Chri&s;t, after the Court of Prie&s;ts was departed from the Church to Pagani&s;m and idolatry, and Antichri&s;t had troden underfoot the holy city.</P>
<PB N="77" REF="46">
<P><HI>They &s;hall prophecy]</HI> Thus <HI>Iohn</HI> in the two Witne&s;&s;es doth prophecy again.</P>
<P><HI>A thou&s;and two hundred and &s;ixty dayes]</HI> Here is the &s;ame time allowed to the witne&s;&s;es to Prophe&s;ie, and to Antichri&s;t and his Gentiles to tread down; &s;o that the beginning of the treading down the Church, and the Prophecying of the witne&s;|&s;es was at the &s;ame time; for though Chri&s;t rai&s;ed up two faith|full witne&s;&s;es, that is, &s;ome more then ordinary towards the time of the Gentiles treading down and taking full po&s;&s;e&s;&s;ion of the Church; yet he never from the fir&s;t beginning to tread down, left him&s;elf without &s;ome witne&s;&s;es. <HI>Berengarius, Sco|tus, Wickliffe,</HI> nay the very Romi&s;h Bi&s;hops and Emperours have complained of the tyranny of Popes; after <HI>Boniface</HI> the thirds u&s;urping. Thus the witne&s;&s;es time of Prophecying is not yet expired, nor &s;hall be, till the Gentiles give over treading down.&mdash;</P>
<P><HI>Cloathed in &s;ack-cloth]</HI> Either becau&s;e they prophecyed, to gain men to repentance, &s;ackcloth and a&s;hes; or becau&s;e they mourned and were in bitterne&s;&s;e for the mi&s;eries of the Church intimated by &s;ack-cloth: or becau&s;e they were poor and contemptible in the worlds eyes, not clothed with &s;ilk&mdash; as the Romani&s;ts.&mdash;</P>
<P>Ver&s;. 4. <HI>The&s;e are tho&s;e two Olive trees, and the two Candle|&s;ticks,]</HI> To wit, mentioned <HI>Zach.</HI> 4. meaning <HI>Jeho&s;hua</HI> and <HI>Zerubbabel</HI> who brought the people from captivity. Where ob&s;erve, the&s;e two witne&s;&s;es have &s;ome allu&s;ion to the&s;e two, as to <HI>Mo&s;es</HI> and <HI>Aaron,</HI> &s;ufficient witne&s;&s;es again&s;t <HI>Pharaoh;</HI> and &s;o by two witne&s;&s;es a &s;ufficient company are meant, to whom Chri&s;t gave, to wit, power to prophecy, that is, cou|rage and ability to teach his truth and oppo&s;e Antichri&s;t) when the holy city was much trod under by Antichri&s;t and his Gentiles; Chri&s;t rai&s;ed up his two witne&s;&s;es, <HI>John Hu&s;&s;e</HI> and <HI>Ierom</HI> of <HI>Prague</HI> to prophecy again&s;t the&s;e Gentiles; and af|ter their martyrdom. God &s;tirred up <HI>Luther, Melancthon, Zuinglius, Calvin</HI> and others to witne&s;&s;e his truth. But ob&s;erve the dignity of the&s;e witne&s;&s;es; they are Olive trees and Candle|&s;ticks; the Candle&s;tick bears up light, by which darkne&s;&s;e is expelled; &s;o the witne&s;&s;es bear the true light, and bear wit|ne&s;&s;e
<PB N="78" REF="47">of the true light. Then, an Olive is alwayes green, bring|ing forth whole&s;ome fruit; &s;o the Mini&s;try of the witne&s;&s;es is efficacious and lively; and the oyle of the &s;pirit (or the holy anointing) comes upon Gods people by it; perchance hence may be ob&s;erved that Emperours, Kings and Princes (called &s;on of oyle) out of zeal to God, might be witne&s;&s;es, refor|mers of Religion, and nur&s;ing fathers to the Church, <HI>Zerub|babel (Zach.</HI> 4) a Prince is called an Olive (in this &s;en&s;e) and an anoynted one &mdash;then as <HI>Zerubbabel</HI> a civil Magi&s;trate, re|builded the Temple and city: &s;o God rai&s;ed ud faithful Princes and Magi&s;trates as witne&s;&s;es of his Truth in every age of late.</P>
<P><HI>Standing before the god of the earth]</HI> Here the dignity of the witne&s;&s;es is &s;et forth; who though vile in the worlds eyes, yea in &s;ack-cloth, that is, poor, neglected, contemned, yet are acknowledged by the god of the earth, who therefore will regard them prophecying on earth.</P>
<P>Ver&s;. 5. <HI>If any man will hurt them, fire proceedeth out of their mouth,</HI> &amp;c.] This fire is &s;piritually to be under&s;tood; the word is a hammer and a fire in <HI>Jeremy</HI> 23.29. Nay, and his Mini&s;try is compared to fire, <HI>Jer.</HI> 5.14. Behold, I will make my words in thy mouth as fire&mdash;and the people as chaffe. The fire is light and con&s;umes; &s;o the word of the witne&s;&s;es &s;hall detect the dark abominations of tho&s;e that hurt them, oppo&s;ing their prophecy; they &s;hall confound the Idols and Purgatory of Antichri&s;t, and refute his lyes. Thus the two witne&s;&s;es &s;hall &s;piritually devour the Adver&s;aries; though otherwi&s;e they &s;hall &s;lay the witne&s;&s;es. Here is an allu&s;ion to the fire procu|red by <HI>Mo&s;es</HI> and <HI>Elias. Numb.</HI> 16. 2 <HI>Kings chapter</HI> 1. thus the Go&s;pel has prevailed over tho&s;e that laboured to hinder it.</P>
<P><HI>Thus be killed]</HI> The witne&s;&s;es of late ages as <HI>Luther</HI>&mdash; have thus &s;piritually undone and devoured poperie and the bea&s;t; &s;everall Kingdomes of late in &s;ome mea&s;ure being en|lightened, and Antichri&s;t there de&s;troyed by the witne&s;&s;es and faithfull Mini&s;ters of Chri&s;t, notwith&s;tanding all the plots, armes threatnings of the Adver&s;aries. So then, as the wit|ne&s;&s;es have (as it were) weapons; &s;o they are not carnall, but &s;pirituall.</P>
<P>Ver&s;. 6. <HI>The&s;e have power to &s;hut heaven that it rain not,</HI> &amp;c.]
<PB N="79" REF="47">Alluding to the Mini&s;tery of <HI>Elias,</HI> 1 <HI>King.</HI> 17.1. this is not to be taken literally; for then there &s;hould be no rain during Antichri&s;ts kingdom, which according to the letter is fal&s;e. Spiritually the witne&s;&s;es by the power of the keyes &s;hut hea|ven, &s;o that the raine of grace doth not mollifie the hearts of oppo&s;ers and contemners; either the &s;pirituall rain of the Co&s;pel comes not to them or works not upon; they tru&s;ting in merits, pilgrimages, ma&s;&s;es &mdash;thus the word hardens accidentally; though it &s;often the heart of the Elect. Here al&s;o may be thought on the imprecations of the Saints again&s;t the utter enemies of the Church (as Antichri&s;t) which with God is of great force.</P>
<P><HI>They have power over waters to turne them into blood,</HI> &amp;c.] Alluding to <HI>Mo&s;es</HI> and <HI>Aaron,</HI> turning the waters of Egypt into blood. So when the &s;pirituall <HI>Pharaoh</HI> of <HI>Rome</HI> kept the Church in &s;pirituall bondage, God rai&s;ed up witne&s;&s;es as <HI>Mo|fes</HI> and <HI>Aaron</HI> to gain home his people; but upon Antichri&s;ts refu&s;all, the witne&s;&s;es by their &s;ighes, teares, prayers, procured great famines, pe&s;tilences&mdash;(which have been common) upon the adver&s;aries, for the contempt of the word; thus al&s;o the witne&s;&s;es &s;piritually &s;mite the earth with plagues. Where ob&s;erve the rea&s;on and cau&s;e of great puni&s;hment by famine, plague, war, was contempt of the word and witne&s;&s;es; thus the word and witne&s;&s;es accidentally bring mi&s;eries.</P>
<P>Ver&s;. 7. <HI>Moreover when they have fini&s;hed their te&s;timo|nie,</HI> &amp;c.] The preaching of the Go&s;pel is called a prophecy and a te&s;timony of Chri&s;t and the Truth. Which when the witne&s;&s;es &s;hall have fini&s;hed (for before, Antichri&s;t &s;hall not overcome them, and then only them; not their te&s;timony for the Go&s;pel cannot peri&s;h) the bea&s;t ari&s;ing out of the bottom|le&s;&s;e pit (out of which the locu&s;ts came, <HI>chap.</HI> 9. <HI>v.</HI> 3. and Antichri&s;t (or the Pope) too) &s;hall make war with them and kill them; the war here, is by di&s;putations in behalfe of Anti|chri&s;ts Sermons, branding the witne&s;&s;es as hereticks, &s;educers &mdash;by councels condemning the witne&s;&s;es; by excommuni|cations and buls, cur&s;ing and ca&s;ting them out&mdash;by force, by fire and faggot and the like; not by the word of truth (for &s;o the witne&s;&s;es &s;hall kill Antichri&s;t and the Locu&s;ts,) or the
<PB N="80" REF="48">goodne&s;&s;e of the cau&s;e. Thus <HI>Jerom</HI> of <HI>Prague</HI> was overcome, and <HI>Wickcliffes</HI> bones were taken up and burnt; &s;o was <HI>John Hu&s;&s;e</HI> de&s;troyed after he had prophecyed (even literally) 42 moneths; for from the fir&s;t time he began to maintain <HI>Wick|cliffes</HI> opinions, being <HI>Anno.</HI> 1412. to his martyrdom were preci&s;ely (&s;ay his friends) 1260 dayes or two and forty mo|neths. Now though &s;ome famous witne&s;&s;es were put to death &s;uddenly after their fini&s;hing their te&s;timonie, and &s;o the bea&s;ts treading down the holy city to be a time larger then that of the witne&s;&s;es (whereas the text gives both the &s;ame &s;pace of 42. moneths or 1260. dayes) remember that the two witne&s;&s;es (in their &s;ucce&s;&s;ours) revived and prophecyed again, <HI>ver&s;.</HI> 11. So God has not le&s;t him&s;elf without a witne&s;&s;e to this houre, nor will not, till the Pea&s;t cea&s;eth to tread under foot the holy city, or give over tyranni&s;ing at lea&s;t.</P>
<P>Ver&s;. 8. <HI>And their dend bodies &s;hall lye in the &s;treet of the great city,</HI> &amp;c.] This mu&s;t not be quite taken literally (for the bodies of the witne&s;&s;es were burnt and needed no buriall) but as the Church of <HI>Rome</HI> is the great city, con&s;i&s;ting of many Kingdomes, and is &s;piritually called <HI>Sodom,</HI> becau&s;e of her uncleanne&s;&s;e among the Clergie&mdash;and other &s;ins, and as <HI>Rome</HI> is &s;piritually called <HI>Egypt,</HI> in re&s;pect of the &s;pirituall &s;la|very &s;he keeps the people (as <HI>Egypt</HI> did <HI>I&s;rael</HI>) and in re&s;pect of the thou&s;ands of Idols of <HI>Rome</HI> like that mo&s;t Idolatrous <HI>Egypt;</HI> and as <HI>Rome</HI> &s;piritually crucified <HI>Chri&s;t,</HI> (not becau&s;e <HI>Pilate</HI> a Roman and the &s;ouldiers did it; though that is &s;ome|what) but becau&s;e <HI>Chri&s;t</HI> is recrucified at <HI>Rome,</HI> and in the Idol of the Ma&s;&s;e; where they (of <HI>Rome</HI>) &s;ay, they crucifie him daily, as being (&s;ay they) bodily pre&s;ent; but e&s;pecially, be|cau&s;e &s;he &s;piritually crucifies Chri&s;t in his members, and is as wretched and as ready to do it, as <HI>Ieru&s;alem</HI> that literally did it: So &s;piritually their carca&s;es lie unburied; that is, their names are cur&s;ed and expo&s;ed to &s;hame, their books burnt, con|demned and not &s;uffered to be bought, their friends abu&s;ed, and their very hou&s;es made jakes. Thus the great city or Church of <HI>Rome</HI> is in re&s;pect of her Idolatry, tyranny over the people, darkne&s;&s;e in the matters of &s;aving faith; ob&s;ti|nacy
<PB N="81" REF="48">in matters of obedience to the witne&s;&s;es and word, con|tempt of God and his me&s;&s;engers and judgements; notwith|&s;tanding the pure water of life is become puddle to them&mdash; and other judgments meant by the waters turned into blood, called &s;piritually or allegorically <HI>Egypt.</HI></P>
<P>Ver&s;. 9. <HI>And they of the People, tongues&mdash;&s;hall &s;ee their dead bodies, &amp;c.]</HI> To wit all tho&s;e that adhered to Antichri&s;t, &s;hould applaud their King <HI>Abaddon,</HI> and &s;ee with joy the dead bo|dies of the Saints ca&s;t forth as dung into the &s;treet in the fore quoted &s;en&s;e.</P>
<P><HI>Three days and an half]</HI> If the Popi&s;h Councel of <HI>Con&s;tance</HI> (where many of &s;everal nations met) be the kin<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ed and peo|ple that rejoyced over the witne&s;&s;es (as our <HI>Iohn Fox</HI> thinks) then by three days and an half may be under&s;tood three years and an half; (for &s;o long that Councell &s;ate) Now days &s;ome|times &s;ignifie years, as <HI>Ezek.</HI> 4.6. each day for a year. How|ever the witne&s;&s;es &s;hall be expo&s;ed to reproach but for a &s;hort time; this is for the comfort of the Saints, and in the fir&s;t place for <HI>Iohn</HI> that he might not be troubled.</P>
<P>Ver. 10. <HI>And the inhabitants of the earth &s;hall rejoyce over them</HI> &amp;c] Meaning tho&s;e &s;ervants of Antichri&s;t called inhabitants of the earth, as having nothing to do with Heaven; 'Tis bad to do ill, wor&s;e to rejoyce in it. Now behold 'tis come to pa&s;&s;e in a &s;trange manner, that men in killing them &s;hal tink they do God &s;ervice. 'Tis &s;aid, during the Antichri&s;tian councell of <HI>Con&s;tance,</HI> publick &s;hows and fea&s;ts were kept at the burning of Martyrs; And the Romi&s;h locu&s;ts when they condemne a Saint to the fire u&s;e to fea&s;t; gratulate each other, and &s;end pre&s;ents one to another. Well, <HI>Lazarus</HI> &s;aw <HI>Dives</HI> in hell in torment in the Parable. The rea&s;on follows.</P>
<P><HI>Becau&s;e the&s;e two Prophets tormented the inhabitants of the earth]</HI> The word <HI>Prophet</HI> here is taken in a large &s;en&s;e; &s;ome|times in Scripture to prophecy, is to interpret; here 'tis to preach, <HI>&amp;c.</HI> Here remember what <HI>Ahab</HI> &s;aid to <HI>Elijah,</HI> thou trouble&s;t <HI>I&s;rael,</HI> when he was the troubler of <HI>I&s;rael.</HI> Indeed the little book will be bitter in the working, it brings &s;orrow not to be repented of to the Saints, though it torment the con&s;ciences of wicked men accidentally; the Phy&s;ick works
<PB N="82" REF="49">mo&s;t upon the fowle&s;t &s;tomach, where the fault is not in the Phy&s;ick but in the body; &s;o the word will have its proper ef|fect. The locu&s;ts are the wicked tormentors, <HI>ch.</HI> 9. <HI>ver.</HI> 5.</P>
<P>Ver&s;. 1. <HI>But after three days and an half, &amp;c.]</HI> That is, after a litlle while, the &s;pirit entred into them (to wit, in the Vi&s;ion to <HI>Iohn</HI>); The truth is, the &s;ame &s;pirit (being immortal) &s;hall enter (one day) into the bodies again when to be glo|rified; but here 'tis meant, that God would rai&s;e up &s;uch men with the like &s;pirit (as the &s;pirit of <HI>Elias</HI> is &s;aid to be in the Bapti&s;t) to witne&s;&s;e his truth again&s;t Antichri&s;t. Thus God rai&s;ed up <HI>Luther</HI> and <HI>Melancthon</HI> to &s;ucceed the former wit|ne&s;&s;es, in whom they are &s;aid to live, <HI>&amp;c.</HI> But litterally An|tichri&s;t never got the bodies to burn,&mdash;yet the locu&s;ts have expo&s;ed them to what &s;hame they can in writing&mdash;this may comfort the godly; and encourage them not to fear them that can kill the body &mdash;hence 'tis plain; God is not left without a witne&s;&s;e, &s;o that the terme of the witne&s;&s;es pro|phecying is not come to an end: La&s;tly you &s;ee the Locu&s;ts and <HI>Abaddon</HI> their King can kill the witne&s;&s;es, yet not hurt them nor their te&s;timony; God will rai&s;e them up in their &s;ucce&s;&s;ors here,&mdash;and glorifie them hereafter.&mdash;</P>
<P>Ver&s;. 12. <HI>And they heard a great voice from heaven, &amp;c.]</HI> The witne&s;&s;es did; not the enemies.</P>
<P><HI>Great]</HI> Becau&s;e of the power thereof; for it &s;hall bring the witne&s;&s;es to glory.</P>
<P><HI>Saying unto them, come up hither.]</HI> To wit, to Chri&s;t, (who is not bodily everywhere) but in glory. Now <HI>Iohn</HI> &s;aw the witne&s;&s;es a&s;cend (perchance bodily in the Vi&s;ion) teaching how after the death of the Saints their &s;ouls immediatly are in glory; This confirms the doctrine of the witne&s;&s;es, though by the enemy condemned as here&s;ie.</P>
<P><HI>And their enemies beheld them.]</HI> So in the Vi&s;ion. Truly thus have the enemies beheld the witne&s;&s;es whom they &s;lew; rai&s;ed up to life in <HI>Luther, Calvin,</HI>&mdash;and &s;tanding upon their feet (as it were) and con&s;equently beleeve they a&s;cen|ded into glory after death, though they rage again&s;t their &s;ucce&s;&s;ours. Thus, at this re&s;tauration of the witne&s;&s;es to life
<PB N="83" REF="49">in their &s;ucce&s;&s;ours; the Antichri&s;tian adver&s;aries are amazed, &s;eeing their doctrine &s;o glorious.</P>
<P><HI>And fear fell upon the beholders,]</HI> They beheld them dead with delight, but at their a&s;cending to honour they are ama|zed and afraid. The&s;e, as the enemies in the Go&s;pel, raged (at Chri&s;t, to wit, and the di&s;ciples) yet feared them again&s;t whom they raged&mdash;they fear, becau&s;e they feel (though perhaps too late) that they warred again&s;t Chri&s;t and Truth. Therefore, al&s;o they &s;hall fear their kingdom, riches&mdash; and they &s;hall dread the judgment of GOD but not e&s;cape it.</P>
<P>Ver&s;. 13. <HI>And there was a great earthquake the &s;ame houre]</HI> Antichri&s;t rai&s;ed an earthquake again&s;t Chri&s;t. <HI>Chap.</HI> 6. Now Chri&s;t again&s;t Antichri&s;t. By this earthquake I under&s;tand, not only the great &s;tir among them&s;elves about Religion (which much &s;hakes great Britaine at this houre) but <HI>Luthers</HI> preach|ing, and before that the <HI>Bohemians</HI> war; but to &s;ay no more, experience &s;hews, how both multitudes of witne&s;&s;es, the re|volt (by the witne&s;&s;es means) of many Kingdomes from pa|pacy, the many wars made agan&s;t <HI>Spaine</HI> (<HI>Romes</HI> mo&s;t be|loved &s;on) have made a mo&s;t terrible earthquake in that great city (I mean the Church of <HI>Rome</HI>).</P>
<P><HI>The &s;ame houre]</HI> That is, pre&s;ently after the killing of the witne&s;&s;es. I know not one whole Kingdom (God be prai&s;ed for it) except <HI>Spaine</HI> and <HI>Italy</HI> (and herein the <HI>Venetian</HI> begins to hare the Locu&s;ts) that totally adheres to his unholine&s;&s;e the Pope.</P>
<P><HI>Thus the tenth part of the city fell]</HI> In the Vi&s;ion; Nay by <HI>Luthers</HI> Mini&s;tery, great part of the Romi&s;h Religion and ty|ranny or juri&s;diction fell in <HI>Germany,</HI> which was a great part of the Romi&s;h city; and in <HI>England</HI> and other places upon it.</P>
<P><HI>Seven thou&s;and names were &s;laine</HI> &amp;c.] By the fall of the city, names are put for men. Now as <HI>Brightman</HI> has it, the revenues and profits of many pari&s;h Churches (as I may adde) Mona&s;teries and Colledges being lo&s;t; by the ri&s;ing of the Go&s;pel, impoveri&s;hed (and as it were) &s;hew many Prie&s;ts al&s;o by the preaching of the Go&s;pel many Papi&s;ts being more har|dened peri&s;hed.</P>
<PB N="84" REF="50">
<P><HI>And the remnant were affrighted,</HI> &amp;c.] The falling of the great city, builds Chri&s;ts little one; this proved a good fear; many &s;eeing the works of God, turned to the Go&s;pel, of which experience and hi&s;tories &s;peak.</P>
<P>Ver&s;. 14. <HI>The &s;econd Woe is pa&s;t, and behold</HI> &amp;c.] To <HI>Iohn</HI> in the Vi&s;ion. The fir&s;t woe twas under Antichri&s;t from his ri&s;ing to the councell of <HI>Con&s;tance;</HI> when the city began to fall. The &s;econd is yet under both Antichri&s;t, Pope and Turke. The third la&s;ts to the &s;eveth trumpet, to the end, for the wicked.</P>
<P>Ver&s;. 15. <HI>And the &s;eventh Angel &s;ounded]</HI> This is the Archangell mentioned 1 <HI>The&s;.</HI> 4.16. &s;o the &s;eventh trumpet is that which &s;hall &s;ound when the dead &s;hall ri&s;e.</P>
<P><HI>And their were voyces in heaven &s;aying]</HI> To wit, of the 24. elders or heavenly inhabitants rejoycing for the ju&s;t judgment to come&mdash;&s;o the Woe threatned belongs to Anti|chri&s;t and the damned, which Woe Chri&s;t uttered in tho&s;e words, <HI>Go you cur&s;ed</HI> &mdash;and is now to be fulfilled. The former woes did belong to the godly and wicked alike under both Antichri&s;ts, Turk and Pope, this only to the wicked. Now the cau&s;e of the heavenly rejoycing was in part, becau&s;e the kingdomes of the world (which the adver&s;aries had vio|lently taken into their po&s;&s;e&s;&s;ion, and as much as in them lay thru&s;t out Chri&s;t) now returne to Chri&s;t; who (having de|&s;troyed his enemies) &s;hall raigne alone, after which time Chri&s;t &s;hall deliver up his Kingdom, (for now he rules by his word, Spirit, Sacraments, Mini&s;tery, as Mediatour&mdash;but then as God and one with the Father, for ever) of which &s;ee 1 <HI>Cor.</HI> 15. hereafter Antichri&s;t and the wicked &s;hall not rivall with him; but our Lord and Chri&s;t, that is, our Lord Chri&s;t Je&s;us alone with the Father and Spirit.</P>
<P>Ver&s;. 16. <HI>Then tho&s;e foure and twenty Elders which &s;ate before God,</HI> &amp;c.] Of which before, largly <HI>chap.</HI> 4.4. Here all the heavenly ho&s;t &s;hut up the third Vi&s;ion with a &s;ong of tri|umph, humbly falling down (on their faces in the Vi&s;ion; o|therwi&s;e they are not bodily in heaven) giving thanks to him <HI>that is, and was, and is to come, the Almighty</HI> (of which before <HI>chap.</HI> 1.8.) the cau&s;e is.</P>
<PB N="85" REF="50">
<P>Ver&s;. 17. <HI>Becau&s;e thou ha&s;t taken to thee thy great power and ha&s;t raigned] Taken;</HI> that is, doe&s;t exerci&s;e thy great power, de&s;troying all thine enemies, and delivering thy afflicted Spou&s;e; ble&s;&s;ing her with thy &s;elfe, eternally in hea|ven.</P>
<P>Ver&s;. 18. <HI>And the nations were angry,</HI> &amp;c.] The heavenly ho&s;t give this a rea&s;on why they rejoyce in the great judg|ment &mdash;becau&s;e the Nations have &s;ufficiently been angry and raged again&s;t thy Church (and to this purpo&s;e was that <HI>chap.</HI> 6. <HI>ver&s;.</HI> 10. <HI>how long&mdash;?</HI> of which &s;ee the expo|&s;ition.) 'Tis time therefore that thou raigne and be angry with them for ever. By Nations here I under&s;tand all ene|mies what ever; with whom the 24 Elders &mdash; de&s;ire Chri&s;t to be angry; in tho&s;e words, thy wrath is come, or let thy wrath come.</P>
<P><HI>And the time of the dead,</HI> &amp;c.] Or the re&s;urrection to wit, is come. But &s;urely Chri&s;t revealed this to them in heaven, o|therwi&s;e 'tis very &s;ecret.</P>
<P><HI>That they &s;hould be judged]</HI> There the righteous mu&s;t be ac|quitted (however mu&s;t appear before the tribunal) and the wicked be condemned.</P>
<P><HI>That thou &s;houlde&s;t give reward unto thy &s;ervants the Pro|phets,</HI> &amp;c.] To wit, of eternall life; a reward out of free gift not debt; &s;o the Apo&s;tle; the wages of &s;in is death, but the gift of God is eternall life, <HI>Rom.</HI> 6. <HI>ver&s;. la&s;t.</HI> And though God has promi&s;ed, life eternall is not a debt; neither is God a debter, but to him&s;elf; but enough. The 24 Elders &s;eem to make two &s;orts of people of them that were to be judged; &s;ome who were to be de&s;troyed; others to be rewarded; the&s;e three &s;orts.
<LIST>
<ITEM>1 The Prophets (comprehending Patriarches, Apo&s;tles, Evangeli&s;ts)</ITEM>
<ITEM>2. The Saints, to wit, Confe&s;&s;ours, Martyrs, who oppo&s;ed Antichri&s;t.</ITEM>
<ITEM>3. The fearers of Gods name, com|prehending all other &s;ervants of God.</ITEM>
</LIST></P>
<P><HI>Great and &s;mall,</HI> &amp;c.] All have the reward alike, and per|chance a like reward. So St. <HI>Paul</HI> &s;eems to &s;ay; a crown of righteou&s;ne&s;&s;e (&s;ayes he) is laid up for me, and not only for me, but for all tho&s;e that love his appearance. Becau&s;e in another book I have touched this point, &mdash; and in
<PB N="86" REF="51">this page; Ile name the choi&s;e proofes of each &s;ide, and &s;hew the more probable opinion; 'Tis &s;aid, one is the glory of the Sun, another of the moon, 1 <HI>Cor.</HI> 15.41. and &s;o &s;hall be the re&s;urrection; therefore one Saint in heaven is to out&s;hine ano|ther. <HI>An&s;w.</HI> As <HI>Peter Martyr,</HI> fol. 579. there is nothing &s;aid of the glory of heaven; only as one &s;tar out&s;hines another, &s;o the bodies in the re&s;urrection &s;hall much differ in glory from them as they are now &s;owen in corruption. (as <HI>ver&s;.</HI> 42. &s;peaks) note, 'tis not &s;aid, &s;o &s;hall it be after the re&s;urrection; (to wit, in heaven) but &s;o is the re&s;urrection, therefore that place proves nothing. Now to this place I annex that of <HI>Math.</HI> 22.30. on the other part. We our Saviour &s;ayes, wee &s;hall be like the Angels of God in heaven; now the Angels have but one and the &s;ame glory. But &s;econdly, 'tis &s;aid every one mu&s;t receive according as he has done in the body, 2 <HI>Cor.</HI> 5.10. and it &s;hall be more tolerable for <HI>Sodom</HI> in the day of judgment then &mdash; now if there be differences in puni&s;h|ments, why not in rewards of glory?</P>
<P><HI>An&s;w.</HI> Becau&s;e puni&s;hments are for de&s;ert: rewards out of mercy, who has promi&s;ed to give the la&s;t as to the fir&s;t, even every one a penny, <HI>Matth.</HI> 20.13.13. Thirdly, but the An|gels differ in dignity (there be thrones, principalities&mdash;) therefore we &s;hall perchance in glory; for we &s;hall be like them. <HI>An&s;w.</HI> At the day of the re&s;urrection (when we &s;hall be like them) all tho&s;e offices (which were for the u&s;e and &s;er|vice of the Saints and Church) &s;hall be done away (as well as tongues which were for the building the Church, according to 1 <HI>Cor.</HI> 13.10.) &s;o then all &s;hall be alike.</P>
<P><HI>An&s;w.</HI> 2. Archangel, and perchance the&s;e forequoted are different kindes; to which Chri&s;t doth not &s;ay we &s;hall be like; now the Angels differ not. But I rather retain the fir&s;t an&s;wer. Fourthly, in my fathers hou&s;e Chri&s;t &s;ayes are many man&s;ions, <HI>Ioh.</HI> 14.2. <HI>An&s;w.</HI> Many, not divers; for all &s;hall &s;hine as the Sun, <HI>Mat.</HI> 13.43. Now nothing &s;hines more, therefore all &s;hal be ve|ry glorious; yet alike glorious. Thus that in <HI>Dan.</HI> 12.3. doubt|le&s;&s;e is meant, for they that be wi&s;e are teachers in that place who in&s;truct (as the Hebrew has it) and they that turne many to glory are Teachers too, now the &s;ame labourers are
<PB N="87" REF="51">to have the &s;ame (not a differing) reward (every one his pen|ny) therefore <HI>Daniel</HI> &s;ays they &s;hall &s;hine as the firmament or heaven of &s;tars (which is all one) not as the &s;tars (among them&s;elves) but gloriou&s;ly as the &s;tars. Fifthly, there is a greater and a le&s;&s;e in the kingdome of heaven, <HI>Matth.</HI> 5.19. A ruler over ten cities, and a ruler over five, <HI>Luke</HI> 19.19. and tis &s;aid he that &s;ows bountifully &s;hall reap bountifully,&mdash;2 <HI>Cor.</HI> 9.6. therefore there be differences of reward. <HI>An&s;w.</HI> all the&s;e quoted places are to be applyed to the King|dome of grace, not of glory, and therefore prove nothing. The more carefully the Saints imploy their talent here below, the &s;ooner they are preferred in the Church, and the greater the preferment. And the more one &s;ows or gives to the Saints, the more temporal ble&s;&s;ings God gives him, or the more grace; but enough. The more probable opinion is ea|&s;ily di&s;covered. Chri&s;t promi&s;es that all his &s;hall be with him, and con&s;equently partake of the &s;ame glory, and if the twelve Apo&s;tles &s;hall &s;it upon thrones, &s;o the twenty foure Elders do, nay all the Saints &s;hall judge the world, 1 <HI>Cor.</HI> 6.2. and be glorified together, <HI>Rom,</HI> 8.17.</P>
<P>But enough for a digre&s;&s;ion. I hope no tran&s;gre&s;&s;ion. Ver. 19. <HI>And the Temple of God was opened in heaven, &amp;c.]</HI> There is no Temple in heaven, but the Church triumphant is here meant; the opening it is the manife&s;tation of its perfect glo|ry, which &s;hall be after the day of judgement (of which <HI>Iohn</HI> was even now &s;peaking) which is now hid and kept &s;ecret.</P>
<P><HI>And the Ark of the Te&s;tament was &s;een]</HI> Meaning Chri&s;t, (for the Ark in the Temple typified him) who was formerly &s;een in earth, (in forme of a &s;ervant) but now, after the great day in perfect glory.</P>
<P><HI>And there were lightnings, thundrings, voyces, &amp;c.]</HI> Here is a Preparation to the fourth vi&s;ion; and the lightnings&mdash;are the puni&s;hments to befal the wicked at the la&s;t day; God &s;hall raine upon the wicked fire and brim&s;tone, &s;torme and tempe&s;t, <HI>P&s;al.</HI> 11.6. &mdash;the&s;e things &s;ignifie the con&s;piracy of the elements to take vengeance on the wicked, and may come litterally to pa&s;&s;e at the la&s;t day.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="88" REF="52">
<DIV3 N="4" TYPE="vision">
<DIV4 N="1" TYPE="act">
<HEAD><HI>CHAP. XII.</HI> Vi&s;ion <HI>4.</HI> Act. <HI>1.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> And there was &s;een a great &s;igne in heaven].</P>
<P>TO <HI>John</HI> in a vi&s;ion, great in regard of the events.</P>
<P><HI>A &s;igne, to wit a woman clothed with the Sunne</HI>&mdash;] Some read it a wonder, becau&s;e the woman was wonder|fully clothed and delivered. To omit the &s;tory of <HI>Eve</HI> and the &s;erpent, and <HI>Mary</HI> with Chri&s;t per&s;ecuted by <HI>Herod,</HI> (which are here (as it were) repre&s;ented) doubtle&s;&s;e this wo|man is the Church, (for women as the Church are weak, de|pending on their husbands, fruitful&mdash;) &s;he is in heaven, partly becau&s;e &s;he appeared &s;o to <HI>John,</HI> al&s;o the Church hath both her original and conver&s;ation in heaven, This vi&s;ion be|gins (as it were) of Chri&s;ts birth.</P>
<P><HI>Clothed with the Sunne]</HI> Becau&s;e the Church is clothed with Chri&s;t who is the Sunne of righteou&s;ne&s;&s;e; the Church then in the general &s;hall be ever &s;afe, <HI>Mat.</HI> 16. the gates of hell &s;hall not prevail again&s;t her, yet particular Churches; as <HI>Co|rinth, Rome,</HI> &mdash; may erre and fall away as experience &s;hews.</P>
<P><HI>Having the Moon under her feet]</HI> By it is &s;hewed the va|riable condition of the Church here below, &s;ometimes &s;hining in full light, &s;ometimes &s;carcely to be &s;eene; but rather here is noted the Churches de&s;pi&s;ing and trampling underfoot all &s;ub|lunary, vaine and peri&s;hing things, po&s;&s;e&s;&s;ing Chri&s;t &mdash; by faith.</P>
<P><HI>And a crowne of twelve &s;tarres on her head]</HI> She profe&s;&s;eth the faith of the twelve Apo&s;tles (who are compared to bright &s;tarres) which is a crowne (as it were) to her head: thus the Church is a crowned Queen, and the faith an adorning.</P>
<P>Ver&s;. 2. <HI>And &s;he being with child, cryed, &amp;c.]</HI> Alluding to women who beare not without paine, nor bring forth with|out &s;orrow, the Virgin <HI>Mary</HI> not excepted. See my <HI>Glimps of Chri&s;ts love,</HI> page 16.&mdash;The Papi&s;ts cannot tell how to
<PB N="89" REF="52">beleeve that this place any way concerns the Virgin;&mdash;Wel, the Church cannot bring forth her fruit of Chri&s;t without cry|ing, labour, &s;orrow; the propagation of the Church ever was with great troubles, cares, cryes; thus Saint <HI>Paul</HI> travelled in birth with the <HI>Galatians, chap.</HI> 4.19. tyrants make the Chur|ches paine the greater.</P>
<P>Ver&s;. 3. <HI>And there appeared another &s;igne, a great Dragon, having &s;even heads, &amp;c.]</HI> Becau&s;e he is an old Serpent who has devoured other Serpents, and &s;o becomes a Dragon.</P>
<P><HI>Red]</HI> Notes his cruel, bloodthir&s;ty nature, per&s;ecuting the Church. This Dragon is the Devil, <HI>ver.</HI> 9. the crowned heads of the Dragon are Kings, Emperours, Tyrants, as <HI>Herod, Nero, Do|mitian</HI>&mdash;for &s;even is taken for many. By hornes, &s;trength is meant; by them Governours, Captaines&mdash;are meant, as <HI>Pilate, Fe&s;tus</HI>&mdash;Now <HI>ten</HI> notes a great many; the Dragon differs from the Bea&s;t, <HI>chap.</HI> 13. (the de&s;cription of each makes it appeare) yet this Dragon begot that Bea&s;t, and are &s;ome|what alike.</P>
<P>Ver&s;. 4. <HI>And his taile drew the third part of the &s;tarres, &amp;c.]</HI> Now followes the action of the Dragon; he by his taile, that is by cunning flattery and in&s;inuation (for Dogs fawne with their tailes) drew or enticed many teachers of the Church (compared to &s;tarres) to leave their heavenly function, and to fall to humane traditions and earthly cares &mdash; yet I rather by the Dragons tail under&s;tand (under &s;everal tyrants) many &amp; long per&s;ecutions (for the Dragons taile is his &s;trength) wher|by many (at lea&s;t &s;eeming &s;tarres) fell to the wor&s;hip of Sa|tan: Nay, &s;ome faithful teachers too, for a little &s;ea&s;on; here are things noted fir&s;t, yet not many yeers after performed. <HI>E&s;ay</HI> &s;ays, the Prophet that tels lyes is the tayle, <HI>chap.</HI> 9.15. Now perchance by Dragons taile, fal&s;e-teachers and hereticks (as <HI>Arrius</HI>&mdash;) may be noted, who drew many from the faith. Now by this Dragons meanes that &s;tarre <HI>chap.</HI> 8.10. <HI>&amp; chap.</HI> 9.1. fell to the earth, I mean the Romane &s;tarre and <HI>Arrius</HI>&mdash;</P>
<P><HI>And the Dragon &s;tood before the woman which was ready to be delivered, &amp;c.]</HI> Like a hungry Wolfe before the fold to devoure the Sheep: <HI>Peter</HI> cals him a roaring Lyon (intima|ting
<PB N="90" REF="53">his hungring after a prey, 1 <HI>Pet.</HI> 5.8.) Fir&s;t when Chri&s;t was literally born, he fought to devoure him by <HI>Herod</HI> (when the children &s;uffered for him, before he for the children) and ever &s;ince he &s;trives to devour Chri&s;t (the manchild) in his mem|bers, by Tyrants, Hereticks, Antichri&s;t.</P>
<P>This Act an&s;wers to the fir&s;t foure Seals concerning hor|&s;es, <HI>chap.</HI> 6. and to the <HI>Trumpet,</HI> concerning the fire mingled with blood, the burning mountain, the &s;tarre falling; con|taining the time from the birth of Chri&s;t, to the ri&s;ing of Anti|chri&s;t. Now follows comfort in act the &s;econd, being an&s;wer|able to the fifth Seal, of the &s;oules being under the Altar, <HI>chap.</HI> 6, 9. and to the Angel &s;tanding on &s;ea and land, <HI>chap.</HI> 10.2.</P>
<P>Ver&s;. 5. <HI>And &s;he brought forth a manchilde, who was to rule all nations, &amp;c.]</HI> The Sexe notes &s;trength, thus Chri&s;t is the mighty God.</P>
<P><HI>Who doth feed]</HI> that is, rule all nations with an iron rod. as <HI>P&s;al.</HI> 2. that is, with a powerful Scepter; the nations with an iron rod: but his People with his word, or as <HI>P&s;al.</HI> 53. in green pa&s;ture, as a &s;hepheard, not a tyrant. Is the devil a dra|gon? So then remember Chri&s;t is that &s;trong manchild, who by his power and iron rod defends him&s;elf in his members, whiles here below. Note by the womans <HI>bearing</HI> a &s;on, many &s;onnes, nay multitudes of &s;ons are &s;ignified, who fir&s;t be|leeved.</P>
<P><HI>And he was caught up unto God, &amp;c.]</HI> Chri&s;t litterally and the Saints &s;piritually are caught up into heaven, that is de|fended and protected, and after death (as the witne&s;&s;es) are caught up, or a&s;cend to heaven out of the danger of the Dra|gon, his heads or horns.</P>
<P>Ver&s;. 6. <HI>And the woman fled into the wilderne&s;&s;e; &amp;c.]</HI> Here that is &s;aid to be done fir&s;t, which was not done till after|ward; to wit, when the Dragon was ca&s;t to the earth, and the woman had wings, <HI>ver.</HI> 13. To which place I referre the Rea|der for the interpretation of this ver&s;e.</P>
<P>Ver&s;. 7. <HI>And there was warre in heaven; &amp;c.]</HI> After the manchilde was caught up to heaven, and before the &s;cattering of the Church. <HI>John</HI> in the vi&s;ion &s;aw the warre in heaven, and
<PB N="91" REF="53">it &s;ignifies how Chri&s;t a&s;cending, overcame Satan, de&s;troying his Kingdome bringing to the Saints eternal &s;afety. <HI>Bright|man</HI> applies this to <HI>Con&s;tantines</HI> &s;uppre&s;&s;ing the enemies of Chri&s;tianity, which in part may hold. But doubtle&s;&s;e this war began before; Chri&s;t is <HI>Michael</HI> in this place, for the Angels can't be &s;aid to be any other <HI>Michaels:</HI> though perchance <HI>Iohn</HI> &s;aw one Angel as Commander of the re&s;t in the Vi&s;ion. Chri&s;t and Satan fought in the temptation, bloody &s;weat, pa&s;|&s;ion (when our <HI>Michael</HI> overcame (as <HI>Samp&s;on</HI>) by his death) but e&s;pecialy by his re&s;urrection and a&s;cen&s;ion (though the whole my&s;tery of our &s;alvation is here &s;hadowed out) he de|&s;troyed the Dragon; and to this houre in &s;ome &s;en&s;e, the bat|tel from heaven la&s;ts with the Dragon. This Vi&s;ion was to comfort the Church in her mi&s;erable per&s;ecutions, &s;eeing at la&s;t her <HI>Michael</HI> prevailed and &s;he in him; now though in the Vi&s;ion more Angels fought (noting perchance how all his members mu&s;t fight again&s;t Satan) yet Chri&s;t doubtle&s;&s;e trod the Winepre&s;&s;e alone, <HI>I&s;a</HI> 63.3.</P>
<P>Ver&s;. 8. <HI>And prevailed not, &amp;c.]</HI> Chri&s;t &s;its triumphing in heaven (and in his Church in great mea&s;ure at this day) there|fore there is no room for Satan there. <HI>I beheld him as lightning fall from heaven,</HI> &s;ays Chri&s;t; the preaching of the Go&s;pel, and Chri&s;ts death ca&s;t him out and de&s;troyed his Kingdome. Thus Chri&s;t entred the &s;trong mans hou&s;e (or kingdome) and &s;poi|led it, <HI>Matth.</HI> 12.29. perchance here is &s;ome allu&s;ion to Sa|tans fir&s;t ca&s;ting out of heaven.</P>
<P>Ver&s;. 9. <HI>That old Serpent called the devil and Satan, &amp;c.]</HI> he is called old, becau&s;e of a long &s;tanding, even before the fall. A &s;erpent becau&s;e of his craftine&s;&s;e and poy&s;on of &s;in, wherewith he infects the nature of man. A divel, becau&s;e an accu&s;er and &s;landerer of the brethren (for &s;o much the Greek word &s;ignifies;) Satan, becau&s;e an adver&s;ary and hater of mankind.</P>
<P>La&s;tly, <HI>he is called the Seducer of the whole earth, &amp;c.]</HI> for he hath deceived mankind generally; now this &s;hews the great|ne&s;&s;e of the benefit obtained by the victory, &s;ince &s;uch an ene|my and his Angels, (whereof <HI>Baalzebub</HI> is Prince) &s;hould be &s;poyled, (&s;ignified by his being ca&s;t out of heaven in the
<PB N="92" REF="54">Vi&s;ion); How Chri&s;t by his birth and death &s;poyled Satan, &s;ee farther my quoted book. <HI>p,</HI> 48.</P>
<P>Ver&s;. 10. <HI>And I heard a great voice in heaven, &amp;c.]</HI> Here follows the Song of the Church. The great voice notes the multitude of rejoycers, and the greatnes of their joy. The cau&s;e, becau&s;e the accu&s;er is ca&s;t out; neither our &s;in, ill con&s;cience, the law, nor Satan, can ca&s;t tho&s;e out of favour who are in Chri&s;t Je&s;us. I mean, their former &s;inne and ill con&s;cience, of which 1 <HI>John</HI> 3.20, <HI>If our heart condemne us, God is greater then our heart, and knows all things;</HI> if we can truly &s;ay we love the brethren to wit, as the preceding ver&s;es &s;peak. Now con|cerning Satans accu&s;ing, &s;ee <HI>Iob</HI> 1. from <HI>ver&s;.</HI> 7. forward. The&s;e things being ea&s;ie to <HI>ver.</HI> 13 I pa&s;&s;e them for brevity &s;ake, with the&s;e notes,
<LIST>
<ITEM>1. The heavenly ho&s;t call us brethren; the accu&s;er of our brethren, a great dignity.</ITEM>
<ITEM>2. They rejoyce be|cau&s;e we &s;hall not be accu&s;ed; &s;ee their love to us, for Satans accu&s;ation could not hurt them, but us, who have not fini&s;hed our warfare; but now by Chri&s;ts victory there is no condem|nation to them that are in Chri&s;t Je&s;us, <HI>Rom.</HI> 8. Of which very largely &s;ee my Glimp&s;e of Chri&s;ts love, <HI>pag.</HI> 60, 67. Where the particulars, life, death,&mdash;are examined.</ITEM>
<ITEM>3. Chri&s;t manife&s;ted his love, power, &s;alvation&mdash;when he drew us as a lo&s;t prey out of the Dragons jaws. Of which &s;ee the quoted book everywhere.</ITEM>
<ITEM>4. Though Satan cannot prevail with God by his accu&s;ation, yet he &s;tirs up many adver&s;aries in the world again&s;t us; therefore we &s;hould walk very carefully, for Satan is not dead, though overcome.</ITEM>
<ITEM>5. The blood of Chri&s;t is the cau&s;e or means of our victory; by the blood of the Lamb they overcome, (the Lamb and <HI>Michael</HI> you &s;ee are the &s;ame, by who&s;e death, pa&s;&s;ion, re&s;urrection, &mdash;the victory is obtained.)</ITEM>
<ITEM>6. Since Satan cannot prevail with God, but is ca&s;t out of heaven and the Church, hee'l domineer the more o|ver the nations, the inhabitants of the earth, by making them idolatrous, and bringing woes and mi&s;eries on them. <HI>Wo to the inhabiters of the earth.</HI></ITEM>
<ITEM>7. Satans greate&s;t malice is again&s;t the manchild, the Church and Saints (who&s;e happine&s;&s;e he en|vies) but hee'l play at &s;mal game rather then &s;it out, di&s;turb the earth rather then do no hurt.</ITEM>
</LIST>
This Prophecy concerns the
<PB N="93" REF="54">times of Antichri&s;ts ri&s;ing <HI>Anno Dom.</HI> 606. and after, when Satan by Antichri&s;t and his Locu&s;ts troubled &s;ea and land, Prie&s;ts and people of Antichri&s;ts Church, known by the name of Inhabitants of the earth.</P>
<P>Ver&s;. 13 <HI>And when the Dragon &s;aw he was ca&s;t unto the earth, he per&s;ecuted the woman &amp;c]</HI> Here the per&s;ecuting of the woman is renewed by the Dragon, notwith&s;tanding the Church had got <HI>Con&s;tantine</HI> the Emperour (that man-child in &s;ome &s;en&s;e) to profect her: for his exce&s;&s;ive bounty to the Church did much hurt (as I noted <HI>chap.</HI> 6. <HI>v.</HI> 7, 8. about the pale hor&s;e) by which meanes the venome of Pride, Ambition, Coveteou&s;ne&s;&s;e, Luxury &mdash; was breathed into the Clergy, which mini&s;tred occa&s;ion of new per&s;ecution. Now al&s;o <HI>Arrrius</HI> (who&s;e name is enough to tell the mi&s;ery of that age) mo&s;t beyond thought vexed the Church; here the Dra|gon per&s;ecuted the woman, for oft times the Emperours were <HI>Arrians.</HI></P>
<P>Ver&s;. 14. <HI>And to the woman were given two wings of a great Eagle &amp;c.]</HI> The Church after her many battles with hereticks and Tyrants, obtained <HI>Con&s;tantine</HI> to defend her; but by means of that peace brought to the Church by <HI>Con&s;tantine</HI> many &s;ins reigned in the Clergy, and the Church then began to take her flight into the Wilderne&s;&s;e; by that time Antichri&s;t aro&s;e &s;he was gotten thither, <HI>Anno</HI> 606. (for her flight was long, there|fore &s;he is &s;aid to have Eagles wings, which Fowle flies longe&s;t and &s;tronge&s;t) So that Church which formerly was the wo|man cloathed with Chri&s;t, having (as it were) a Crown of Apo&s;tolical faith to adorne her, is now fled into the Wilder|ne&s;&s;e; by it we are not to conceive any local flight, as into <HI>Ara|bia de&s;erta,</HI> or the like: But the wilderne&s;&s;e here is oppo&s;ed to heaven; now when the woman ca&s;t off the graces of Chri&s;t and his robes wherewith &s;he was clad, and put on the whori&s;h attire, &s;he &s;o altered her vi&s;age that &s;he &s;eemed not the &s;ame; thus &s;he became invi&s;ible more and more; true there were many that feared God in every Age, but they as the Church in <HI>Elias</HI> time were contemned and invi&s;ible or unknown, rather keeping private in Families then publike in Congregations; Now (as we &s;ay in our proverbial &s;peech of any thing that is
<PB N="94" REF="55">confu&s;ed (or unweeded or overgrown as a neglected gar|den&mdash;) it is a meere wilderne&s;&s;e; &s;o) the Church by rea&s;on of her &s;piritual confu&s;ion is &s;aid to be a wilderne&s;&s;e, though formerly a cha&s;te Virgin. Note the Popi&s;h Church hath ever been vi&s;ible and flowri&s;hing, but not this woman, therefore that Church is not this woman, for &s;he became by little and little to live (as tho&s;e &s;even thou&s;and in I&s;rael in the time of Idolatry) private and retired, hating the whore and her po|luted Garments, Doctrine, Wor&s;hip, and wayes, (though &s;he were perchance in the literal or local <HI>Rome,</HI> or that &s;piri|tual Wilderne&s;&s;e.)</P>
<P><HI>Eagles wings]</HI> Note the power of her deliverance, for they have &s;trong wings, not as a &s;mall bird&mdash;By wings then I under&s;tand not &s;o much the two Te&s;taments, by which &s;he pre&s;erved her &s;elfe, but an allu&s;ion to that foule who by her &s;trong wings flies far and &s;trongly out of danger; &s;o the Church by faith flies toward heaven or out of danger into &s;ome private retiring place (like <HI>Elijahs</HI>) where &s;he is to be &s;piritually fed, as he was literally.</P>
<P><HI>A time, and times, and halfe a time]</HI> So Antichri&s;t &s;hall triumph not for ever, yet not a very &s;mall time neither, but a time, yea, and times, known to God, not to us. I conceive (as my <HI>Paraeus</HI>) by this time the &s;ame &s;pace is noted as formerly, to wit of 1260. yeares, which time is given to the reigne of An|tichri&s;t. So this Antichri&s;tian Church of <HI>Rome</HI> &s;ucceeded in the roome of this cha&s;te woman, who was fled into the wil|derne&s;&s;e or gotten out of &s;ight by that time he aro&s;e, and abode, and is to abide there till Antichri&s;t leaves off treading down the holy City; God be thanked &s;he hath been in &s;ome mea&s;ure vi&s;ible a good while, and Antichri&s;ts daies are partly expired; when their date is quite out, we doubtle&s;&s;e &s;hall &s;ee the woman much more glorious and vi&s;ible; for the time of Antichri&s;t reigning is her hiding; and as he decrea&s;es, &s;he increa&s;es.</P>
<P>Thus we have heard of <HI>Romes</HI> corruption and invi&s;ibility in re&s;pect of her former lu&s;tre for the fir&s;t three hundred yeares, which was by degrees, as the Eagle flyes, not at once, for the woman was a great while flying into the Wilderne&s;&s;e, even
<PB N="95" REF="55">from a little after <HI>Con&s;tantine</HI> to <HI>Phocas</HI> the u&s;urper who &s;et up Antichri&s;t. None (whether Church, Kingdome, or per|&s;on) is corrupted at once, but by little and little.</P>
<P>Ver&s;. 15. <HI>And the &s;erpent ca&s;t out of his mouth water as a floud &amp;c]</HI> This floud I under&s;tand not to be tho&s;e Nations, <HI>Goths, Vandals, Almans</HI>&mdash;(who as a deluge came about this time to de&s;troy the very name and faith of Chri&s;t, and to carry away the woman: nor by earth do I under&s;tand them (though their earthly religion &s;wallowed up per&s;ecuti|on by embracing&mdash;Chri&s;tianity) for this helped not the woman, but drove her farther into the Wilderne&s;&s;e: for the faith was mo&s;t corrupted by <HI>Arrius</HI> and other damnable he|reticks when they embraced it, &s;o they were for the mo&s;t part Arrians, or Ne&s;torians&mdash;) becau&s;e <HI>John</HI> had treated of the Dragons per&s;ecuting the woman before, therefore here, by the floud I under&s;tand the mo&s;t wretched here&s;ies (now reign|ing) vomiting out of the Dragons mouth, for the Doctrine of the Go&s;pel coming out of Gods mouth is compared to &s;treames of water, <HI>Joh.</HI> 7.38. and &s;o here&s;ies may be well &s;aid to be a floud, con&s;idering their violence and impurity, for a floud wa&s;hes the banks &mdash; and draws all corruption into it. Now in this Age was <HI>Arrius</HI> again&s;t the Son, <HI>Macedonius</HI> again&s;t the Holy Gho&s;t, <HI>Ne&s;torius</HI> again&s;t the truth of Chri&s;ts Per&s;on.</P>
<P>Ver&s;. 16. <HI>Yet the earth opened her mouth and &s;wallowed up the floud, &amp;c]</HI> Alluding to the old hi&s;tory of the earths &s;wal|lowing up <HI>Corah</HI> and his Company, <HI>Num.</HI> 16. or to the earth &s;wallowing up the floud which de&s;troyed the World. In &s;um God u&s;ed &s;ome extraordinary meanes to de&s;troy this floud, by which the Dragon thought to de&s;troy the re&s;t of the wo|mans &s;eed, that is, tho&s;e retired righteous (of which I &s;pake but now) who withdrew them&s;elves from the Idolatry of <HI>Rome.</HI> The&s;e are de&s;cribed to be &s;uch as have the te&s;timony or Go&s;pel of Je&s;us, whereby (and the bloud of the Lamb) they are &s;aid to overcome, <HI>ver&s;.</HI> 11. for the Go&s;pel brings faith that laies hold on Chri&s;t, by which all the Saints over|come. Thus we have &s;een what a furious Creature the devill is again&s;t us, and how he makes u&s;e of his &s;hort time (which
<PB N="96" REF="56">he knows is &s;o, &s;eeing the &s;ignes of the la&s;t times are fulfilled, and fulfilling;) this &s;hould teach us to make good u&s;e of out &s;hort time, which ha&s;tens as the weavers &s;huttle.</P>
<P>Ver&s; 18. <HI>And I &s;tood upon the &s;and of the &s;ea]</HI> To wit, ready to behold the Bea&s;t ari&s;ing out of the &s;ea, as <HI>Chap.</HI> 13. or to denote the dangerous and &s;andy condition of the Age of Antichri&s;ts ari&s;ing, able to de&s;troy (if it were po&s;&s;ible) the very elect. <HI>Mat.</HI> 24.24.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<DIV3 N="4 (cont.)" TYPE="vision">
<DIV4 N="3" TYPE="act">
<HEAD><HI>CHAP. XIII.</HI> Act. <HI>3.</HI> Vi&s;ion <HI>4.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> And I &s;aw a bea&s;t ri&s;e up out of the &s;ea, &amp;c].</P>
<P>THis Vi&s;ion depends on <HI>ver&s;.</HI> 17. of <HI>Chap.</HI> 12. as one with it, the act de&s;cribes the Dragons war there mentioned, and Antichri&s;ts ari&s;ing, mentioned <HI>Chap.</HI> 11.7. by the bea&s;ts a&s;cending out of the bottomle&s;&s;e pit, and agreeing with <HI>Dan.</HI> 7.8, 11. of the little horne &s;peaking bla&s;phemies, meaning <HI>Antiochus</HI> (or Antichri&s;t him&s;elf) of whom <HI>Antiochus</HI> was a Type. Now it is u&s;ual in Scripture to &s;et forth Empires by bea&s;ts, as <HI>Dan.</HI> 7. where the A&s;&s;yrian, Per&s;ian, Grecian, Ro|man Empires are &s;o de&s;cribed ri&s;ing out of the &s;ea, <HI>ver&s;.</HI> 3. that is, out of Nations, Tongues, People over whom they reigne, and from whence they ari&s;e, an&s;werable to <HI>Rev.</HI> 17.15. This bea&s;t ari&s;es out of the &s;ea here, and out of the land, <HI>ver.</HI> 11. yet the &s;ame one according to the la&s;t ver&s;e; here is wi&s;|dome to count the number of the bea&s;t (in the &s;ingular num|ber) and that becau&s;e of Antichri&s;ts double forme, as King and Prie&s;t, having the &s;word of <HI>Paul,</HI> and key of <HI>Peter,</HI> as the whori&s;h Church or queen, <HI>Chap.</HI> 18.7. 17.3. and fal&s;e Pro|phet, <HI>Chap.</HI> 16.13. clothed with the &s;poiles of the Roman Empire, and pretended Vicar&s;hip of Chri&s;t, or as a Tyrant and &s;educer. Let then the Papi&s;ts feigne an Antichri&s;t to them&s;elves to be begotten of a Jewi&s;h woman of the Tribe of <HI>Dan,</HI> by &s;ome evill &s;pirit to reigne three yeares and an halfe, and to fulfill literally all things &s;poken Antichri&s;t, in this
<PB N="97" REF="56">Book, we have found the man &s;itting in the Temple of God, even for God&mdash;</P>
<P><HI>Out of the &s;ea]</HI> To wit the bottomle&s;&s;e pit, out of which the Locu&s;ts came, <HI>chap</HI> 9 3. and <HI>chap.</HI> 11.7. out of which the bea&s;t a&s;cended; yet <HI>John</HI> &s;aw the bea&s;t ari&s;ing out of the &s;ea in the Vi&s;ion, noting the Popes ari&s;ing out of the &s;ink of hell, by the meanes of <HI>Phocas</HI> the intruder; thus the Sea of <HI>Rome</HI> is the &s;ea of the bea&s;t, or perchance that floud of the Dragon is the &s;ea out of which Antichri&s;t aro&s;e. Now though Coun|cils and Bi&s;hops of <HI>Rome</HI> condemned <HI>Arrius</HI>&mdash;yet through the Devils enticements they &s;et up Antichri&s;t as chiefe Prie&s;t and King of Bi&s;hops, (though for a long while the Bi&s;hops of <HI>Con&s;tantinople</HI> and <HI>Alexandria</HI>&mdash; were his Corrivals) Nay to that height by degrees he aro&s;e that he would not be pre&s;ent at any Ea&s;terne Council but by his Legates or Emba&s;|&s;adours, le&s;t the Emperour being pre&s;ent he &s;hould be forced to give him place.</P>
<P><HI>Having &s;even heads and ten hornes, &amp;c]</HI> This Bea&s;t is very like the Dragon, but that the Dragon wore his Crowns on his heads, this on his hornes; by hornes &s;trength is noted, who the&s;e horne be, <HI>Rev.</HI> 17.9, 12. makes known, to wit, ten Kings, and the &s;even heads are &s;even Mountaines of <HI>Rome</HI> (for &s;he was built upon &s;o many) to which chapter I defer the in|terpretation of this place.</P>
<P><HI>Bla&s;phemy]</HI> The Bea&s;t will not weare his hornes him&s;elf, but his ten hornes or Va&s;&s;al-Kings &s;hall; on his own head is bla&s;phemy, not openly written, yet plaine enough, for all his Religion and Doctrines are &s;uch again&s;t God and Chri&s;t.</P>
<P>Ver&s;. 2. <HI>And the bea&s;t which I &s;aw was like unto a Leo|pard &amp;c.</HI> The word in Greek &s;ignifies a &s;he-Leopard, which hath a &s;peckled skin, and very odoriferous, &s;wift, and &s;ub|tile. Thus the Bea&s;t is &s;omething like a mon&s;ter compounded of a Leopard, a Beare and Lyon. The Church of Antichri&s;t is &s;potted as the Leopard, being a mingle-mangle of diver&s;e Here&s;ies, Super&s;titions, Idols, Traditions &mdash; con&s;i&s;ting of &s;everal Orders, Sects, Clergy men; it is very odoriferous, full of the &s;weet &s;mels of honour, riches&mdash;it is very &s;wift,
<PB N="98" REF="57">for after the world was per&s;waded that <HI>Rome</HI> was the &s;eat of <HI>Peter,</HI> that &s;ea of <HI>Rome</HI> quickly &s;wallowed up all &mdash; it is craf|ty, &s;o Antichri&s;t is a fal&s;e Prophet, full of cunning deceits, gaining home much riches by this meanes. Now hee is like a Beare in the feet; her feet are flat, large &mdash; by which the &s;tability and firmene&s;&s;e of Antichri&s;ts Kingdom is noted, this Creature hath &s;harpe nailes, which it fa&s;tens into the ground and &s;o goes more firmly. Now the&s;e feet are the large grants of Emperours, Canons of Councils&mdash;</P>
<P><HI>His mouth as the mouth of a Lyon]</HI> Now thus Antichri&s;t roares in his Buls, Excommunications&mdash;and devoures very much as the Lyon; who knows not the devouring Inqui&s;ition of <HI>Spaine,</HI> and the covetous Clergy, forgiving any &s;in for money?</P>
<P><HI>And the Dragon gave him power]</HI> All the&s;e things will I give thee, &s;aid he to Chri&s;t. Now all lawfull power is from God, but the Bea&s;ts is as his key, <HI>chap.</HI> 9. u&s;urped and unlaw|ful; the Dragons power is his malice, deceit, power to hurt (God permitting.)</P>
<P><HI>And his &s;eat]</HI> Or throne. Satan is the Prince of this world, and the Pope his Vicegerent or Vicar.</P>
<P><HI>And great authority]</HI> Thus Antichri&s;ts coming is after the working of Satan with all power and lying wonders.</P>
<P>Ver&s;. 3. <HI>And I &s;aw one of his heads were wounded to death &amp;c]</HI> Here is the weakning of the bea&s;ts power treated of (under|&s;tood by the Bea&s;ts head being wounded) which <HI>Brightman</HI> doth refer to the Barbarians (<HI>Goths, Vandals, Hunni,</HI> and the like) &s;acking <HI>Rome;</HI> for by the &s;pace of 42. yeare &s;he was by them taken and &s;poiled, no le&s;&s;e then five times, but the wound was healed by <HI>Beli&s;arius</HI> and <HI>Nar&s;es</HI> (two famous Captaines) who drove the Barbarians out of <HI>Italy,</HI> and re|&s;tored the Pope with enlarged dignities and power by com|mand of <HI>Ju&s;tinian</HI> the Emperour; but in this &s;en&s;e the wound of the Bea&s;t is healed even before Antichri&s;ts ri&s;ing which was not till after, to wit, at the reigne of <HI>Phocas</HI> who exalted <HI>Boniface</HI> the third to the Chaire; this wound therefore with my <HI>Pareus</HI> I refer to the great &s;chi&s;me of Popes, <HI>Anno</HI> 1378. wherewith the Papacy was afflicted more then 40. yeares
<PB N="99" REF="57">when almo&s;t Antichri&s;ts kingdome was ruined, (this wound the Dragon (not enduring the Bea&s;ts pride) gave (God per|mitting) as a puni&s;hment;) for two or three Popes &s;trove together for the Popedome, &s;o that all was endangered; now al&s;o <HI>Jerom</HI> of <HI>Prague,</HI> and e&s;pecially <HI>John Hu&s;&s;e</HI> in <HI>Bohemia</HI> began to &s;tir: two witne&s;&s;es of the Go&s;pel, which encrea&s;ed the deadly wound: But the Council of <HI>Con&s;tance</HI> &s;trove to be the bea&s;ts Chirurgion, cau&s;ing the two witne&s;&s;es to be burnt, di&s;placing three Antipopes, confirming <HI>Martin</HI> 5. the Bohe|mian war in behalf of the witne&s;&s;es (which opened the wound wider) is hu&s;ht up upon termes, they being allowed their con&s;cience in many things; now <HI>Luther</HI> and <HI>Melancthons</HI> preaching like a &s;word wounded; but now &s;ome Kings com|mand upon paine of fire and fagot men to obey the Bea&s;t; now many ma&s;&s;acres healed the wound, and many notable Je&s;uites, as <HI>Cajetan, Faber, Staphylus</HI>&mdash;applyed their skil, who by writing, boldne&s;&s;e, and craft, have been (with many others) the Popes be&s;t Phy&s;icians at all times; and our own di&s;&s;entions (&s;aies my <HI>Pareus,</HI>) have been as wine and oyle pow|red into the wound to heale it.</P>
<P><HI>And all the earth wondered after the Bea&s;t]</HI> They wondered after the Bea&s;t, (I meane his followers) before he was woun|ded; but perchance the healing might encrea&s;e admiration; they wondered at the &s;eat of <HI>Peter,</HI> at the keyes (though fal&s;e,) at his power (though from Satan,) and even wor&s;hip|ed the Bea&s;t as God.</P>
<P><HI>The whole earth]</HI> Here ob&s;erve
<LIST>
<ITEM>1 The admirers are men of the earth (not Saints.)</ITEM>
<ITEM>2. The admiration is general (their Catholick Church admires after him, meaning the Ro|mi&s;h.)</ITEM>
</LIST></P>
<P>Ver&s;. 4. <HI>And they wor&s;hipped the Dragon which gave power unto the Bea&s;t &amp;c]</HI> To wonder thus after the Bea&s;t is to wor|&s;hip the Dragon; for religious Wor&s;hip and admiration (in this &s;en&s;e) is to be appropriated only to God, <HI>thou &s;halt wor&s;hip the Lord thy God and him only &mdash; Deut.</HI> 6.13. Now it is to be feared (for it is certaine) the&s;e admirers give divine Wor&s;hip to the Bea&s;t: for they &s;ay, <HI>Who can war with him? Who is like him?</HI> as if they had took up that of the
<PB N="100" REF="58">Prophet, <HI>Who is like the Lord our God? E&s;a</HI> 40.18 or as <HI>Paul, Who hath re&s;i&s;ted his will? Rom.</HI> 9 19. So who can war with the Bea&s;t? Thus he is called Antichri&s;t, that is, again&s;t Chri&s;t, exalting him&s;elf above Kings, nay Angels, being called by &s;ome Je&s;uites, God upon earth. Now though the wor&s;hip|pers excu&s;e them&s;elves when they wor&s;hip Antichri&s;t and his Images, Crucifixes &mdash; and &s;ay they wor&s;hip God &mdash; I an&s;wer as Saint <HI>Paul,</HI> 1 <HI>Cor.</HI> 10.20, the things which the Gen|tiles &s;acrifice, they &s;acrifice to devils, not to God; yet I be|leeve they aime at God in their &s;acrifice. But enough.</P>
<P>Ver&s;. 5. <HI>And to him was given a mouth &s;peaking great things &amp;c.]</HI> By the Dragon; for he gave him this power; now by his &s;peaking great things and bla&s;phemies, great bla&s;phe|mies are under&s;tood as <HI>Antiochus</HI> in <HI>Dan.</HI> 7. did <HI>ver.</HI> 20. who afflicted the Jews, as Antichri&s;t the Chri&s;tians.</P>
<P><HI>To do]</HI> That is to rage and de&s;troy.</P>
<P><HI>Forty and two months]</HI> Then the Bea&s;ts power is not ab&s;o|lute, God hath &s;et him a time; by the 42. months the time of the Bea&s;ts treading down the holy City or Church is &s;ignified, as <HI>chap.</HI> 11. then the Bea&s;t &s;hall rage but 216. yeares more: but la&s;t to the end.</P>
<P>Ver&s;. 6. <HI>And he opened his mouth in bla&s;phemy &amp;c.]</HI> Cal|ling him&s;elf God upon earth, Chri&s;ts Vicar, <HI>Peters</HI> &s;ucce&s;|&s;or highe&s;t Prie&s;t, having the keyes of heaven alone &mdash; forgiving &s;ins, and taking a was (as he teaches) iniquity from the world &mdash; his bla&s;phemies again&s;t God, his Tabernacle, and them that dwell therein; again&s;t God: for he oppo&s;eth and exalteth him&s;elf again&s;t all that is called God (whether they be Judges (as Magi&s;trates) or Angels, for they are cal|led Gods) or that is wor&s;hipped, &s;hewing him&s;elf that he is God&mdash;&s;itting in the Temple, or in&s;teed of a Temple, God and Oracle. Thus he arrogates to him&s;elf the name and wor&s;hip of God; again&s;t his Tabernacle, that is, his Church, above whom he exalts him&s;elf as head and Lord thereof; or again&s;t the fle&s;h of Chri&s;t (that Tabernacle of the Deity) whom he &s;aies he can create with &s;ome few words in the Sa|crifice of the Ma&s;&s;e; al&s;o he utters his bla&s;phemies again&s;t the Office of Chri&s;t, boa&s;ting him&s;elf to be the greate&s;t high
<PB N="101" REF="58">Prie&s;t, when Chri&s;t is called but the great high Prie&s;t.</P>
<P><HI>And them which dwell therein]</HI> His Tabernacle is chiefly his Church again&s;t whom the Bea&s;t bla&s;phemes, not only a|gain&s;t the Church and Saints on earth: but again&s;t the Saints and Angels in heaven; for he exalts him&s;elf above Angels; al&s;o obtrudes fal&s;e wor&s;hip upon the Saints and the Angels (the Inhabitants of heaven) for his own gaine &s;ake, &s;etting them over Towns and Cities, Hor&s;es, Hogs, as <HI>Tutelar</HI> gods, as the Heathens did.</P>
<P>Ver&s;. 7. <HI>And it was given to him to make war with the Saints]</HI> Here is another u&s;urpation of his power; this al&s;o is &s;poken of the little horne, <HI>Dan.</HI> 7.20. that Type of Anti|chri&s;t to which our Go&s;pel-<HI>Daniel</HI> here alludes. This is the war &s;poken of <HI>chap.</HI> 11. with the two witne&s;&s;es that is many (as is &s;aid) alluding to <HI>Mo&s;es</HI> and <HI>Aaron</HI> (who were in&s;tead of a thou&s;and) this war is to la&s;t but 42. months, of which already. Note the Bea&s;ts &s;words (u&s;urped) are two, &s;ecu|lar by Kings and Emperours, but Chiefly Eccle&s;ia&s;tical, by Buls, Excommunications, and hi&s;&s;ing Sermons again&s;t the Saints, condemning them as Schi&s;maticks and Hereticks. Now as here the Bea&s;ts rage la&s;ted 42. months, &s;o the little horne warred with the Saints till the <HI>Ancient of daies</HI> came, and judgement was given the Saints, <HI>Dan.</HI> 7. Now this is the la&s;t judgement. Note the Catholick &s;tate of the Bea&s;ts power, it was over all kindreds, tongues&mdash; the&s;e are the wonderers already &s;poken of <HI>ver&s;.</HI> 3. remember Chri&s;ts flock is a little flock.</P>
<P>Ver&s;. 8. <HI>And all that dwell upon the earth &s;hall wor&s;hip him &amp;c.]</HI> Here is a mo&s;t comfortable re&s;triction; the wor&s;hippers of the bea&s;t are not all (Chri&s;t hath his people) but Inhabitants of the earth, contradi&s;tinct to Saints, who&s;e conver&s;ation is in heaven, &amp; who&s;e names are there written, being elected. Now if none of the Bea&s;ts wor&s;hippers have their names written in heaven, there is no &s;alvation for them in the &s;tate they are in; God be thanked we follow not the Bea&s;t; this is one &s;igne we are written in the Book of life, of the Lamb, becau&s;e we were elected to life through him.</P>
<P><HI>Slaine from the foundation of the world]</HI> To wit, in the
<PB N="102" REF="59">eternal purpo&s;e of God, and by promi&s;e: that the &s;eed of the woman &s;hould brui&s;e the Serpents head. Thus the efficacy of Chri&s;ts death was to the Fathers by faith, before his actuall &s;laying, typified out by the &s;acrifices.</P>
<P>Ver&s;e 9. hath been oft &s;poken of.</P>
<P>Ver&s;. 10. <HI>He that leadeth into captivity &s;hall go into captivi|ty]</HI> this may comfort the Godly; for Antichri&s;t (though he lead his own wor&s;hippers to de&s;truction, and domineer over the bodies of the Saints) yet he &s;hall be led into captivity, by being ca&s;t into the lake of fire, <HI>chap.</HI> 19. in the mean time they need patience to conquer withall.</P>
<P>Ver&s;. 11. <HI>And I beheld another beast coming &amp;c.]</HI> Doubtle&s;&s;e it was the &s;ame Bea&s;t, as is &s;aid, but cal|led another, becau&s;e of another forme, See <HI>ver&s;.</HI> 1.</P>
<P><HI>Out of the earth]</HI> Here the original of the Bea&s;t is treated of, who came out of the bottomle&s;&s;e pit before; now by his coming out of the earth is meant,</P>
<P>Fir&s;t, That this Bea&s;t is not &s;o terrible as the &s;ea mon&s;ter be|fore &s;poken of; land bea&s;ts are more familiar to us.</P>
<P>Secondly, This notes the ignoble and earthly ri&s;e of the Bea&s;t; the Pope was but a poore Frier fir&s;t, the Cardinals once but Deacons imployed about the burial of the dead of the City of <HI>Rome,</HI> though now fellows for Princes; but here perchance is noted how that muckle, tra&s;h, money&mdash;is that about which the Bea&s;t and his wor&s;hippers are mo&s;t im|ployed, and which is the u&s;uall cau&s;e of their ari&s;ing and pre|ferment.</P>
<P><HI>Having two hornes like a Lamb]</HI> You &s;ee the Bea&s;t &s;eemes no way terrible; looks like a Lamb, like Chri&s;t, as if he were his Vicar, and &s;ervant of &s;ervants, yet in &s;peech he is like the Dragon. Remember the Lamb had &s;even hornes <HI>chap</HI> 5.6. this Bea&s;t but two, becau&s;e he hath not the true Lambs &s;trength, nor his meekne&s;&s;e and truth, for he &s;peaks as the Dragon; by which we are to under&s;tand the Bea&s;ts fal&s;e Doctrines, as Ju&s;tification by works, Satisfactions &mdash; al&s;o his bla&s;phemies again&s;t God, the Temple, and Saints, nay, and Scripture, &s;aying it is &s;o far true as it is confirmed by him and his Church &mdash; therefore this Bea&s;t is truly called a fal&s;e
<PB N="103" REF="59">Prophet <HI>chap.</HI> 16.13. teaching doctrines of devils.</P>
<P>Ver&s;. 12. <HI>And he exerci&s;eth all the power of the fir&s;t Bea&s;t before him &amp;c]</HI> Doubtle&s;&s;e here Antichri&s;t as a deceiver &mdash; is de&s;cribed. Now the whole &s;eries of Popes is here meant, who have u&s;urpedly exerci&s;ed the power of the Bea&s;t already mentioned; perchance the Cardinals ari&s;ing may be here no|ted, who as a &s;econd Bea&s;t exerci&s;e the &s;ame mentioned pow|er of the former Bea&s;t, and that before him and by his autho|rity; but the&s;e are better comprehended under the notion of Locu&s;ts: otherwi&s;e this Bea&s;t might have been called another, yet the like (for that begot this) and yet aro&s;e after the other, for the&s;e Cardinals were once &s;carce Pari&s;h Prie&s;ts, and in time are after the Pope; however the &s;eries of the Popes have made (and &s;o have the&s;e Cardinals) the earth or the In|habitants thereof (in the forequoted &s;en&s;e) to wor&s;hip the former wounded (but healed) Bea&s;t: that is, the Pope as a deceiver&mdash;here cau&s;eth him&s;elf to be wor&s;hipped as a &s;ecu|lar Prince: Or the&s;e Cardinals as a &s;econd Bea&s;t (yet in &s;ome &s;en&s;e the &s;ame with the former) cau&s;e the former Bea&s;t (or Pope) to be wor&s;hipped of all the admirers and wonderers: of which already.</P>
<P>Ver&s;. 13. <HI>And doth great things, &s;o that he maketh fire come down from heaven on the earth]</HI> Antichri&s;t &s;hall deceive (if it were po&s;&s;ible) the very Elect. Wonders and miracles have cea&s;ed (the Church being built) and now they belong to An|tichri&s;t, not to the Church of Chri&s;t. Now one of his great &s;igns is:</P>
<P><HI>He maketh fire to come down from heaven]</HI> Whether alluding to <HI>Elias</HI> or Satan in <HI>Job</HI> 1. it matters not;<NOTE PLACE="marg">2 <HI>King</HI> 1.</NOTE> for certainly he would be accounted a man of God, though his working be after Satan. Now the Pope&mdash;does not literally do this, no more then the Di&s;ciples removed mountaines, yet they did very great things, and were the true Di&s;ciples, as the Pope is the Bea&s;t, although he literally bring not fire from heaven, &s;ince he does other great &s;igns belonging to Antichri&s;t; yet the Spirit is likened to fire, and &s;o de&s;cended and lighted upon the Apo&s;tle; now the Pope takes upon him to give the Spirit in con&s;ecration and forgivene&s;&s;e of &s;ins; and as Satan
<PB N="104" REF="60">de&s;troyed <HI>Jobs</HI> &s;heep by fire, <HI>chap.</HI> 1. &s;o this Bea&s;t de&s;troyes Princes by thundering Excommunications.&mdash;</P>
<P><HI>In the &s;ight of men]</HI> That is openly.</P>
<P>Ver&s;. 14. <HI>And deceiveth them that dwell upon the earth by tho&s;e miracles which he had power to do &amp;c]</HI> Thus Antichri&s;t is a &s;educer, but not of Saints, but of the Inhabitants of the earth. Thus God puni&s;hes them that de&s;ire not, nor receive the truth to &s;alvation; the Saints rely on Scripture, and with the <HI>Bereans</HI> examine all things, and &s;o are not deceived; mi|racles mu&s;t not prove the faith nor truth then in this Age. Now follows the grand Idolatry of <HI>Rome;</HI> his wor&s;hippers are commanded to make an Image (or Images, for that is the meaning of it) to the Bea&s;t, not of the bea&s;t, but of the Father, Son, Holy Spirit, <HI>Mary</HI>&mdash; &s;o that the Bea&s;ts kingdom (you &s;ee) is a kingdom of Images or Idols; thus the Pope commanded his Wor&s;hippers to do.</P>
<P>Ver&s;. 15. <HI>And he had power to give life to the Image of the Bea&s;t]</HI> Satan gives the Pope this power; thus though the fir&s;t Bi&s;hop of <HI>Rome</HI> had his power from Chri&s;t (as al&s;o <HI>Aaron</HI> had from God) yet the Pope (now a bea&s;t) hath his u&s;ur|ped power (as al&s;o <HI>Caiphas</HI>) from Satan, by which the one condemned (or helped to forward it) Chri&s;t, the other Chri&s;tians. But how can the Images &s;peak? Why, remember the wor&s;hippers pray to them, &s;acrifice to them, confide in them, beleeve they help them&mdash;thus the Bea&s;t and his Locu&s;ts per&s;wade the wonderers: &s;o in &s;ome &s;en&s;e you &s;ee the Images have life &mdash; (as Bell and the Dragon had) they applying that to the Image which is in the party repre&s;ented in &s;ome &s;en&s;e.</P>
<P><HI>And cau&s;e that as many as will not wor&s;hip the Image be &s;laine]</HI> This the Pope or Antichri&s;t cau&s;eth. <HI>Babylons</HI> Law is univer&s;ally to be ob&s;erved by all Romani&s;ts, <HI>Who&s;oever will not fall down and wor&s;hip the Image, let him&mdash;Dan</HI> 3.5, 6. <HI>Con|&s;tantine</HI> the Pope cau&s;ed <HI>John</HI> the Emperour of the Ea&s;ts Ge|nerall to be &s;laine; and his Ma&s;ter the Emperour to be depo|&s;ed becau&s;e of this: <HI>viz.</HI> refu&s;ing and prohibiting the Image of the Bea&s;t to be wor&s;hipped.</P>
<P>Ver&s;. 16. <HI>And he cau&s;eth all to receive a marke in their right
<PB N="105" REF="60">hand or in their fore-heads.]</HI> Chri&s;t &s;ealed his (as is &s;aid <HI>ch.</HI> 7.) now Antichri&s;t imitates the marke is nothing but the con|fe&s;&s;ion and acknowledgment of the bea&s;t.</P>
<P><HI>In the right hand]</HI> Meaning by oath, for lifting up the hand is meant, or &s;wearing to obey the Pope, and openly profe&s;&s;e his wor&s;hip (meant by having the mark or character in their fore-head, as <HI>chap.</HI> 7. I have noted.) The laity adore the bea&s;t and wor&s;hip the image, but there is a mo&s;t &s;trict tye (of oathes and vowes) laid upon the Clergy.</P>
<P>Ver&s;. 17. <HI>And that none might buy and &s;ell, but he that has the character of the bea&s;t,</HI> &amp;c.] This is to be under&s;tood of a &s;pirituall traffique. Now the Prie&s;ts, Je&s;uits and Bi&s;hops (&s;worne va&s;&s;als of Antichri&s;t) are the only merchants to trade in the &s;ea of <HI>Rome.</HI> None el&s;e may preach, &s;ell the wares of Ma&s;&s;es, ab&s;olutions&mdash;for it is a mony matter. Yet li|terally <HI>Martin</HI> the fifth in a Bull commanded, not &s;o much as any commerce to be had with any that profe&s;&s;ed not them|&s;elves &s;ervants to the Romi&s;h Church; that is, that had not the badge or mark of the bea&s;t.</P>
<P>Ver&s;. 18. <HI>Here is wi&s;edome, let him that hath under&s;tanding count the number of the bea&s;t, for 'tis the number of a man&mdash;]</HI> The character differs from the number of the bea&s;t; the former cheifly belongs to the Clergy by Oathes and &s;peciall Vowes, the latter is more generall to all the laity to acknowledge the Kingdom and Religion of Antichri&s;t; (for the character &s;eems to look at the &s;pirituall merchants &s;pecially) the holy Gho&s;t propounds it as ea&s;ie to find out this name, being but the number of a man, or for a man to reckon; then the find|ing it out, is commended for wi&s;edom to &s;tirre up people to reckon and &s;earch to find it. Now if <HI>John</HI> received the Re|velation in Hebrew, then the number mu&s;t be in Hebrew, and this fits in,
<TABLE>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>&shin;</CELL>
<CELL>&vav;</CELL>
<CELL>&nun;</CELL>
<CELL>&zayin;</CELL>
<CELL>&finalmem;</CELL>
<CELL>&resh;</CELL>
<CELL><HI>Romanus, a Romane.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="total">666.</CELL>
<CELL>300.</CELL>
<CELL>6.</CELL>
<CELL>50.</CELL>
<CELL>70.</CELL>
<CELL>40.</CELL>
<CELL>200.</CELL>
<CELL>&nbsp;</CELL>
</ROW>
</TABLE></P>
<P>For the bea&s;ts &s;eate is <HI>Rome</HI> (of which more in its place.) Put <HI>Iohn</HI> writ in Greek. See then the word
<TABLE>
<ROW>
<CELL>&lgr;</CELL>
<CELL>&agr;</CELL>
<CELL>&tgr;</CELL>
<CELL>&egr;</CELL>
<CELL>&igr;</CELL>
<CELL>&ngr;</CELL>
<CELL>&ogr;</CELL>
<CELL>&sfgr;</CELL>
<CELL>&nbsp;</CELL>
</ROW>
<ROW>
<CELL>30.</CELL>
<CELL>1.</CELL>
<CELL>300.</CELL>
<CELL>5.</CELL>
<CELL>10.</CELL>
<CELL>50.</CELL>
<CELL>70.</CELL>
<CELL>200.</CELL>
<CELL ROLE="total">666.</CELL>
</ROW>
</TABLE>
The former our <HI>Iohn Fox</HI> found out; <HI>Ireneus</HI> 1400 years ago the latter. But &s;ince
<PB N="106" REF="61">the <HI>Latine</HI> tongue was known much in <HI>Iohns</HI> time; perchance the Spirit might &s;hew it to <HI>Iohn</HI> in that tongue of which they &s;o boa&s;t, and have their prayers, m<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;&s;es &mdash; in it. Now the Pope commonly a&s;cribes this name to him&s;elfe,
<TABLE>
<ROW>
<CELL>v</CELL>
<CELL>i</CELL>
<CELL>c</CELL>
<CELL>a</CELL>
<CELL>r</CELL>
<CELL>i</CELL>
<CELL>u</CELL>
<CELL>s</CELL>
<CELL>&nbsp;</CELL>
<CELL>g</CELL>
<CELL>e</CELL>
<CELL>n</CELL>
<CELL>e</CELL>
<CELL>r</CELL>
<CELL>a</CELL>
<CELL>l</CELL>
<CELL>i</CELL>
<CELL>s</CELL>
<CELL>&nbsp;</CELL>
<CELL>D</CELL>
<CELL>e</CELL>
<CELL>i</CELL>
<CELL>&nbsp;</CELL>
<CELL>i</CELL>
<CELL>n</CELL>
<CELL>&nbsp;</CELL>
<CELL>t</CELL>
<CELL>e</CELL>
<CELL>r</CELL>
<CELL>r</CELL>
<CELL>i</CELL>
<CELL>s.</CELL>
</ROW>
<ROW>
<CELL>5.</CELL>
<CELL>1.</CELL>
<CELL>100.</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>1.</CELL>
<CELL>5.</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>50.</CELL>
<CELL>1.</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>600.</CELL>
<CELL>&nbsp;</CELL>
<CELL>1.</CELL>
<CELL>&nbsp;</CELL>
<CELL>1.</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>&nbsp;</CELL>
<CELL>1.</CELL>
<CELL>&nbsp;</CELL>
</ROW>
</TABLE>
Chri&s;ts Vicar generall in earth. 666. The numerall letters of the&s;e names make up 666. I have examined the Papi&s;ts ob|jections again&s;t <HI>Luthers</HI> name out of <HI>Pareus,</HI> but find their ob|jections nothing to the purpo&s;e. This name and the Popes practice according to every pa&s;&s;age in this book concerning him, &s;hew him to be Antichri&s;t, that &s;its pretended head of the Church.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<DIV3 N="4 (cont.)" TYPE="vision">
<DIV4 N="3 (cont.)" TYPE="act">
<HEAD><HI>CHAP. XIV.</HI> Act <HI>3.</HI> continued.</HEAD>
<P><HI>Ver&s;. 1.</HI> And I looked, and loe a Lamb &s;tood on Mount Sion..</P>
<P>CHIRST is the Lamb who &s;tands as a watchman looking to the Churches &s;afety. Mount <HI>Sion</HI> is the Church which cannot be quite removed, but &s;tands fa&s;t for ever; for the gates of hell &s;hall not prevaile again&s;t it; the Mount is high, &s;o the Church is advanced many ways. The 144000. are the &s;ealed ones <HI>chap.</HI> 7. Now Chri&s;t appears after the cruell bea&s;t, to &s;hew he had not, nor &s;hould devour all; Chri&s;t had a Church of &s;ealed ones (though the woman were (as it were) quite fled.) Thus Chri&s;t, as in the time of <HI>Elias,</HI> has his people before <HI>Luther,</HI> on mount <HI>Sion</HI> 144000. This &s;tanding on mount <HI>Sion</HI> belongs to all the time from Antichri&s;t, or the bea&s;ts ri&s;ing. Thus the latter part of the Act is comfort again&s;t the womans flight and the bea&s;ts ari&s;ing.</P>
<P><HI>Having his Fathers name written in their fore heads]</HI> His, to wit, the Lambs. Now as the bea&s;ts followers had their chara|cter, &s;o Chri&s;t's have theirs, openly profe&s;&s;ing true Religion and &s;eparating from Idolatry.</P>
<P>Ver&s;. 2. <HI>And I heard a voice from heaven]</HI> As <HI>chap.</HI> 7. <HI>v.</HI> 9.
<PB N="107" REF="61">where a multitude clothed in white robs &s;ing prai&s;es to God; &s;o now the harpers, &s;ome of the &s;ame com|pany.</P>
<P><HI>As the voice of many waters,]</HI> That is, of many Nations, <HI>Ch.</HI> 17.15. the waters are Nations, Tongues, People; who being redeemed by Chri&s;t, &s;ing prai&s;es to him, (not as if the&s;e were the very Nations, or waters over whom the whore &s;itteth, of who&s;e &s;alvation I doubt.)</P>
<P><HI>As it were the voice of thunder]</HI> Denoting the vehe|mency of the joy and prai&s;es of the ble&s;&s;ed, compared to thunder.</P>
<P><HI>And harpers,</HI> &amp;c.] Where note here is mention made of two companies; the&s;e are a company of martyrs and profe&s;|&s;ours who dyed before Antichri&s;ts ari&s;ing, and &s;ing before the other company.</P>
<P>Ver&s;. 3. <HI>Singing as it were a new &s;ong]</HI> To prai&s;e God, I perceive is great part of the joy of the heavenly inhabitants; a new &s;ong, is an excellent &s;ong. See <HI>chap.</HI> 5.9. expounded. Note that the 144000. are the remnant of the womans &s;eed mentioned <HI>Chap.</HI> 12. who were to make war with the bea&s;t, <HI>Chap.</HI> 13. who were not as yet received into glory (for here &s;ome things are &s;poken of them, as if they were yet on earth, to wit, their docibility.)</P>
<P><HI>Before the throne, and before the four bea&s;ts, and the Elders:]</HI> Then ob&s;erve this voyce was in heaven, the voyce of the Church triumphant, though di&s;tinct from the Elders and bea&s;ts, they being the faithfull of the Jewi&s;h Church and of the Primitive Beleevers (as is ob&s;erved already) the&s;e &s;ing before the bea&s;ts and Elders who were in bli&s;&s;e before them. Note the hundred forty thou&s;and are &s;aid to &s;tand upon mount <HI>Sion;</HI> but when Antichri&s;t aro&s;e; or thereabout.</P>
<P><HI>And no man could learn that &s;ong, but the one hundred forty and four thou&s;and which were brought from the earth.]</HI> Learning belongs to this life, not to heaven; Note the &s;ealed ones are docible, the adopted are taught of God; they know only the my&s;teries of God, or the harpers &s;ong. The new &s;ong then being the &s;erving and celebrating the name of God, is to be learned by Gods children, imperfectly here, perfectly hereafter.
<PB N="108" REF="62">Note the harpers, bea&s;ts and 24 Elders are all before the throne, therefore partakers of the &s;ame glory, and all follow the Lamb, becau&s;e redeemed from the earth, to wit, by the effica|cious blood of the Lamb.</P>
<P>Ver&s;. 4. <HI>The&s;e are they who are not defiled with women, for they are Virgins,</HI> &amp;c] Marriage does not defile (though <HI>Jerome</HI> was again&s;t it, extolling Virginity) being the means to keep men undefiled, and Gods own ordinance; the&s;e harpers were a very great multitude, who are called waters therefore; now 'tis improbable they &s;hould be all reall Virgins; but Virgins are tho&s;e, not polluted, whether in wedlock or &s;ingle life, who e&s;pecially have not been defiled with &s;piritual fornication with the whori&s;h woman, <HI>chap.</HI> 17.2. The&s;e are oppo&s;ed to the in|habitants of the earth who are defiled; but the harpers are holy &mdash;and follow the Lamb, Chri&s;t.</P>
<P><HI>Whether &s;o ever he goes,</HI> &amp;c] The &s;ervants of Antichri&s;t wondred and followed the bea&s;t, <HI>chap.</HI> 13. the&s;e, the Lamb, and &s;erve him night and day.</P>
<P>Hence ob&s;erve (after the re&s;urrection) there will be mo|tion in heaven; and now is, in its kinde.</P>
<P>Secondly, all the Saints are to be where Chri&s;t is according to his prayer, therefore all the Saints follow the Lamb a like &mdash;and pertake of equall glory; of which largly alrea|dy. The&s;e be the fir&s;t fruits to God, that is holy; for &s;o were the fir&s;t fruits in the Law; and bought and redeemed from among men, &s;o are all the Saints as well as the&s;e; there|fore this is but a priviledge common to all the Saints of heaven.</P>
<P>Ver&s;. 5. <HI>And in their mouth was found no guile, for they are without &s;pot before the throne of God.]</HI> To wit, now in heaven: for now they are without fault (having wa&s;hed their robes (by faith) in the blood of the Lamb) before the throne, to wit, Gods Maje&s;ty in heaven; the being before the throne is the cau&s;e of their bli&s;&s;e.</P>
<P>Ver&s;. 6. <HI>And I &s;aw another Angel flee in the mid&s;t of heaven]</HI> An Angel for many Angels, who repre&s;ent Preachers of the Go&s;pel. And now another &s;tate of the Church is to be looked for: This Angel is conceived to be <HI>Wickliffe,</HI> Profe&s;&s;our at
<PB N="109" REF="62"><HI>Oxford</HI> who <HI>Anno</HI> 1371. preached the everla&s;ting Go&s;pel a|gain&s;t Antichri&s;t. He writ many volums; which came to other nations and people to read; to him many witne&s;&s;es were rai&s;ed &s;uddainly.</P>
<P><HI>Mid&s;t of heaven]</HI> &s;hews the imperfection of the doctrine at fir&s;t, not quite heavenly, nor quite earthly; men &s;ee not &s;o clearly at fir&s;t when Reformation begins.</P>
<P><HI>Having an everla&s;ting Go&s;pel,]</HI> Becau&s;e it cannot peri&s;h, but in <HI>Wickliffes</HI> &s;ucce&s;&s;ours continued. So the word &s;owed cannot returne in vaine; in a &s;tate it continues here, and in hea|ven for ever. 'Tis a folly for Antichri&s;t to &s;trive to &s;up|pre&s;&s;e it.</P>
<P><HI>To preach to the inhabitants of the earth,</HI> &amp;c.] Sworne va&s;|&s;als to Antichri&s;t. Therefore at fir&s;t the &s;ucce&s;&s;e could not be imagined to be great, for the task was very hard. The &s;ub|&s;tance of his preaching was, that God might have the glory, not the bea&s;t nor his image <HI>Becau&s;e the houre of his judgement is come,</HI> to wit, of his giving under&s;tanding, grace and judg|ment of the truth: or rather becau&s;e the day of the great judg|ment is at hand, of which anon.</P>
<P>Ver&s;. 8. <HI>And another Angel followed, &s;aying, with a loud voice,</HI> &amp;c.] The re&s;t of <HI>Ver&s;.</HI> 7. being plain, I omit. This is con|ceived to be <HI>Luther</HI> to whom many witne&s;&s;es were joy|ned.</P>
<P><HI>Babylon the great City is fallen, it is fallen,</HI> &amp;c.] That is, &s;hall &s;uddenly fall, and a&s;&s;uredly fall. Now the <HI>Caldean Babylon</HI> is not here meant, but that which then ruled over nations, 2. That which was to be the &s;eat of Antichri&s;t. 3. That de|filed all nations with fornications; but this was <HI>Rome</HI> plainly. Neither did heatheni&s;h. <HI>Rome</HI> ever make merchandi&s;e of &s;ouls; but Popi&s;h <HI>Rome, chap.</HI> 18.13. A mo&s;t plain argu|ment, that not heatheni&s;h, but Popi&s;h <HI>Rome</HI> is here meant; al&s;o this <HI>Rome</HI> (I mean the whole Antichri&s;tian Church) has more kept the people of God in bondage, then heatheni&s;h <HI>Rome.</HI> But I &s;peak to Beleevers; therefore will u&s;e no more arguments here; <HI>is fallen,</HI> twice &s;aid to note the certainty of it.</P>
<P><HI>That great City,]</HI> To wit, <HI>Rome,</HI> or the Church of <HI>Rome;</HI> which in this Angels time began to fall in many places, as <HI>Ger|many, Saxony.</HI></P>
<PB N="110" REF="63">
<P><HI>Becau&s;e &s;he made all nations drink]</HI> You &s;ee <HI>Rome</HI> is the mo|ther of &s;piritual whoredomes.</P>
<P><HI>Of the wine of her fornication,]</HI> So called fir&s;t, becau&s;e Ido|latry is more plea&s;ing to mans corrupt nature, then the true wor&s;hip of God. 2 Becau&s;e one may &s;oon be drunken and o|vercome by it, 'tis a bewitching &s;in.</P>
<P><HI>Of the wrath of her fornication]</HI> So called, becau&s;e it brings Gods judgments and wrath.</P>
<P>Ver&s;. 9. <HI>And the third Angel followed them, &s;aying with a loud voyce,</HI> &amp;c.] To wit the &s;ucce&s;&s;ours of <HI>Luther,</HI> as <HI>Bullinger, Calvin, Zanchius</HI>&mdash;who with a loud voyce, that is couragi|ou&s;ly, forbad the wor&s;hipping of the bea&s;t upon pain of Gods wrath. As</P>
<P>Ver&s;. 10. <HI>The &s;ame &s;hall drink al&s;o]</HI> They that love the wine of Idolatry, mu&s;t pledge in the wine of Gods wrath; without mixture, without allaying with water, that is, with|out mercy.</P>
<P><HI>Of his indignation and anger]</HI> To wit, in the &s;even Vials, of which in order.</P>
<P><HI>And hee &s;hall bee tormented]</HI> This &s;hould dehort from Idolatry. The Ver&s;e being plain for brevity-&s;ake I pa&s;&s;e.</P>
<P>Ver&s;. 11. <HI>And the &s;moake of their torment]</HI> To wit, the &s;moak of the fire of their torment, a&s;cended; it &s;eemes hell is below.</P>
<P><HI>For ever and ever.]</HI> See <HI>Drexelius</HI> of eternity; Concerning the bea&s;t, Image, mark and name, is already &s;poken. Now to <HI>ver&s;.</HI> 13. is ea&s;y and comfortable.</P>
<P>Ver&s;. 13. <HI>Ble&s;&s;ed from henceforth are the dead which dye in the Lord.]</HI> Not only from the houre of death, but from the preaching of the three Angels, for now Reformation teaches purgatory is a lye. Now men beleeve the truth, henceforth men die in the truth, in the Lord, &amp; for the Lord; That is, for his cau&s;e (there is no &s;alvation then to them that are not in Chri&s;t). Hence learn, is there &s;uch torments for Antichri&s;t? Here then is good ground for the Saints patience a while under tryal. Are they ble&s;&s;ed that depart in Chri&s;t? then death's not the end of all. The death of the body under tyrants, hurts not the &s;oul
<PB N="111" REF="63">of the Saints. La&s;tly, it is infinitely more comfortable dying &s;ince the Reformation (by the three Angels &mdash;) then in the days and Church of Popery; ble&s;&s;ed be God; but enough till <HI>ver&s;.</HI> 14.</P>
<P>Ver&s;. 14. <HI>And I looked, and behold a white cloud]</HI> Behold the great day, and Chri&s;t on the cloud. Now the Saints &s;hall (henceforth) be perfectly happie; and the good works of all their former life (which are &s;aid to follow them, not goe be|fore them, as the cau&s;e of glory) &s;hall through mercy and grace crown them for ever. Yet perchance that ver&s;e may be taken thus, <HI>write,</HI> to wit for the Saints comfort, and as a thing remarkable; <HI>from henceforth ble&s;&s;ed are the dead,</HI> to wit, &s;ince Reformation by the three Angels, for now purgatory-lyes are confounded; and men are taught to be pre&s;ently happy after death, and are taught ju&s;tifying faith which brings comfort at death; now men are taught works follow the workers to heaven, not to ju&s;tifie, or &s;ave ab&s;olutely; yet they follow, for Chri&s;t out of mercy and promi&s;es annext to good works, will reward them with glory. This white cloud &s;ignifies Chri&s;ts divine Maje&s;ty: for God becau&s;e of his heavenly pow|er, is often in the <HI>P&s;almes</HI> &s;aid to ride on the clouds. But here Chri&s;t comes according to his promi&s;e, <HI>Math</HI> 26.64. upon the clouds to judge the world; the clouds being his throne. Thus comes in Act fourth containing comforts for the godly, &s;hewing the joyfull change of the Churches afflictions at the day of judgment.</P>
<P><HI>Having a crown of gold upon his head,</HI> &amp;c.] This notes Chri&s;ts Kingly Maje&s;ty.</P>
<P>As <HI>the &s;harp reapers &s;ickle in his hand]</HI> notes his judging and de&s;troying the ungodly (as it were mowing them down) at the la&s;t day; for the &s;ickle is to reap the ungodly.</P>
<P>Ver&s;. 15. <HI>And another Angel came out of the temple]</HI> No|ting the de&s;ire of Angels and Saints at the la&s;t day to &s;ee the de&s;truction of the wicked. Which Angel <HI>John</HI> in the Vi&s;ion &s;aw coming out of the temple, <HI>viz.</HI> heaven.</P>
<P><HI>Thru&s;t in thy &s;ickle and reap,]</HI> Judging is the office of Chri&s;t, yet the Saints and Angels &s;hall come with Chri&s;t, to waite on him, and approve his righteous &s;en|tence.</P>
<PB N="112" REF="64">
<P><HI>Thru&s;t]</HI> De&s;iring Chri&s;t (not commanding) to do his office.</P>
<P><HI>Becau&s;e the time is come,</HI> &amp;c.] To wit the time prefixed in the coun&s;ell of God to judge the world, which the Angels and Saints (noted by the Angel coming out of heaven) knew, be|cau&s;e they &s;aw Chri&s;t on the clouds as on a throne; and the &s;ignes of the la&s;t day, fulfilling, and fulfilled.</P>
<P><HI>To reap]</HI> To gather the good into heaven (the barne) the tares in bundles for the fire.</P>
<P><HI>The harve&s;t is ripe]</HI> The mea&s;ure of the Churches mi&s;eries, and the &s;ins of the wicked was full.</P>
<P><HI>And he that late on the cloud thru&s;t in his &s;ickle on the earth,</HI> &amp;c] Thus Chri&s;t fulfills the de&s;ire of the Saints, and reaps the earth, &s;aying, <HI>come ye ble&s;&s;ed: go ye cur&s;ed;</HI> thus the harve&s;t is the end of the world, <HI>Matth.</HI> 13. The reapers are the Angels; yet Chri&s;t is &s;aid to do what they do, becau&s;e they act by Chri&s;ts authority.</P>
<P>Ver&s;. 17. <HI>And another Angel came out of the temple which is in heaven,</HI> &amp;c.] <HI>Heaven.</HI> Noting how Angels &s;hall be rea|pers and gatherers of the vintage, (the wicked &mdash;) Yet perchance Chri&s;t is here meant, to whom power of the &s;ickle or judging is only committed. Note all over this book &s;everall per&s;ons come in acting as in &s;ome Comedy.</P>
<P>Ver&s;. 18. <HI>And another Angel came out from the Altar, which had power over fire,</HI> &amp;c.] In the Vi&s;ion, that is, out of heaven from God. Yet Chri&s;t is the Altar, from whom, and by who&s;e power the Angels act at the la&s;t day. This Angel (&s;o all the Saints, as is noted <HI>Chap.</HI> 6.10. cry <HI>how long?</HI>) ha&s;tens the judge who is not &s;lack to reap the earth, and gather the &s;owre wild grapes thereof; meaning the wicked; for the good grapes in Scripture and the vine are taken in a good &s;ence; but the grapes of the earth (as the graps of <HI>Gomorrah</HI>) in a bad &s;en&s;e.</P>
<P>But why doth the Angel who has power over fire demand this?</P>
<P><HI>An&s;w.</HI> Becau&s;e God by the Angels will ca&s;t the wicked (or grapes) into hell fire; now the Angels have power over fire thus; to wit, by Chri&s;ts command to burne the grapes, tares,
<PB N="113" REF="64">wicked. Al&s;o perchance over particular elements.</P>
<P>Ver&s; 19. <HI>And the Angel thru&s;t in his &s;ickle &mdash; and ca&s;t the Vine of the earth into the great Wine-pre&s;&s;e]</HI> To wit, into hell. For as clu&s;ters are trodden in the wine-pre&s;&s;e, &s;o the reprobates in the lake of hell.</P>
<P>Ver&s;. 20. <HI>And the Wine-pre&s;&s;e was broken which was without the City]</HI> To wit, Heaven, of which City in 'its place, <HI>chap.</HI> 22.15.</P>
<P><HI>And blood came out of the Wine-pre&s;&s;e]</HI> Alluding to the blood of the grape called &s;o in Scripture; Noting the bloody, that is, horrible puni&s;hments to befal the wicked in hel, that &s;piritual winepre&s;&s;e.</P>
<P><HI>&V;nto the hor&s;es bridles, &amp;c]</HI> Innumerable multitudes of clu&s;ters are to be pre&s;&s;ed of all the wicked from the Creation (which however &s;hall be quickly done) that in the Vi&s;ion the blood flowed a thou&s;and &s;ix hundred furlongs, each furlong being a hundred twenty five paces, able to make a &s;ea of blood. Now Chri&s;t u&s;es no hor&s;es: but the blood in the Vi&s;i|on &s;o &s;treamed out as it would have run a great many miles for length (under&s;tood by furlongs) and reached the bridles of hor&s;es for depth, had there been any. Perchance alluding to Conquerours, who after a battel ride up in the blood of the &s;lain, to view the enemy. Thus the Antichri&s;tian Tyrants rode to &s;ee the Martyrs die. Thus Chri&s;t triumphs over them.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<DIV3 N="1" TYPE="vision">
<HEAD>CHAP.XV. <HI>Vi&s;ion</HI> 5.&mdash;being but a Preparation to the Vi&s;ion.</HEAD>
<P><HI>Ver&s;. 1.</HI> I &s;aw another &s;igne]</P>
<P><HI>JOhn</HI> was informed by many &s;ignes or vi&s;ions, one expound|ing another. The acts of which bring at la&s;t (ever) either joy to the Saints after &s;orrow, by &s;hewing heaven, Angels, Martyrs, and their bli&s;&s;e and protection, or de&s;truction of the adver&s;ary. To this purpo&s;e the Reader may &s;ee this book &s;peak.</P>
<P><HI>In heaven]</HI> So <HI>John</HI> &s;aw them in heaven: which were to
<PB N="114" REF="65">be performed on earth on the Antichri&s;tian Church.</P>
<P><HI>Great]</HI> &s;hadowing out great things.</P>
<P><HI>Admirable]</HI> &s;hadowing forth the admirable judgements of God.</P>
<P><HI>Seven Angels]</HI> meaning a perfect company; the&s;e note mini&s;ters in the Church, by whom God in &s;ome &s;en&s;e poures forth his wrath, as in &s;ome &s;en&s;e he did by the witne&s;&s;es, <HI>chap.</HI> 11.</P>
<P><HI>Having the &s;even plagues]</HI> Of which &s;ee <HI>ver.</HI> 7.</P>
<P><HI>La&s;t plagues]</HI> becau&s;e to be poured out in the la&s;t age when Popery declined much.</P>
<P><HI>Filled up]</HI> The Plagues are to continue in the &s;everal Angels till the judgement day, when the Arch-angel &s;hall &s;ound and the wicked have the full wrath of God on them for ever.</P>
<P>Ver&s;. 2. <HI>And I &s;aw as it were a &s;ea of gla&s;&s;e mingled with fire, &amp;c.]</HI> A &s;ea of gla&s;&s;e, as <HI>ch.</HI> 4.6. the word is noted, brittle as gla&s;&s;e, trouble&s;ome as the &s;ea: full of fiery per&s;ecutions, af|flictions, contentions in which the Saints are involved. Of gla&s;&s;e again, becau&s;e all the actions of men there are apparent before God &amp; the throne But behold many Harpers prai&s;ing God for his judgements or &s;even vials to be poured out ju&s;tly on the wicked! behold a company &s;tanding as Conquerors by faith on the &s;ea or world! They overcame the Bea&s;t his images, mark of &s;ubjection or obedience, and the number of his name; of all which already, <HI>chap.</HI> 13. Here note, the bea&s;t is in the &s;ingular number, therefore but one, though of two formes, <HI>chap.</HI> 13. Ob&s;erve, many Saints had obtained victo|ry over Antichri&s;t already, the &s;even vials not being poured out, which would not be &s;uddainly fini&s;hed when pouring out; therefore the Papi&s;ts lye &s;aying Antichri&s;t &s;hould rage but a|bout foure years. The&s;e harpers are not only to be taken for tho&s;e, <HI>chap</HI> 14.3. who congratulate the 144000. &s;tanding with Chri&s;t on the mount, but are to be taken for the Church militant (as <HI>Brightman</HI> ob&s;erves) rejoycing and &s;inging of Songs of prai&s;e, as <HI>Mo&s;es</HI> did for victory over <HI>Pharaoh:</HI> &s;o the&s;e over the national name of the bea&s;t; for the word in Greek is overcoming as it were now in earth, though it be
<PB N="115" REF="65">repre&s;ented to <HI>Iohn</HI> in heaven; having the harps of God in the Vi&s;ion, meaning excellent harps.</P>
<P>Ver&s;. 3. <HI>And they &s;ang]</HI> &s;o it &s;eemed to <HI>John,</HI> yet there are not tongues, lips, nor voices&mdash;as yet, enough in heaven to make mu&s;ick; but this is &s;poken to our capacity; yet the Saints mo&s;t &s;weetly and joyfully (but as &s;pirits) prai&s;e God in heaven.</P>
<P><HI>The Song of Mo&s;es]</HI> Exod. 15. or like it.</P>
<P><HI>And the Song of the Lambe]</HI> as oft before. Tis a Song compo&s;ed of many places of Scripture together; by which you &s;ee the way to prai&s;e God is out of his la&s;ting Word.</P>
<P>Thus his Word endures for ever in heaven, and prai&s;es out of his Word.</P>
<P><HI>Thou King of Saints]</HI> God in a peculiar manner is their king, and they his &s;ubjects.</P>
<P>Ver&s;, 4. <HI>Who &s;hall not feare thee]</HI> (not Antichri&s;t.)</P>
<P><HI>Being only holy]</HI> The Popes unholine&s;&s;e is here re|proved.</P>
<P><HI>All nations &s;hall]</HI> Some of all nations upon Antichri&s;ts declining.</P>
<P><HI>For thy judgements are manife&s;t]</HI> In weakning his kingdom, by the preaching of the Word, making him odious: This the Harpers worthily pronounce.</P>
<P>Ver&s;. 5. <HI>And after that I looked]</HI> to wit, after the Song as an interlude.</P>
<P><HI>And the Temple of the Tabernacle of the Te&s;timony in hea|ven was opened]</HI> Alluding to the litteral Temple: the mean|ing is <HI>John</HI> &s;aw heaven open, out of which came the&s;e An|gels. There is no my&s;tery in it, but Antichri&s;ts judge|ments proceed from Chri&s;t the High-prie&s;t of the Taber|nacle.</P>
<P>Ver&s;. 6. <HI>And the &s;even Angels came, &mdash; having &s;even plagues, &mdash;clothed in pure white linnen]</HI> White linnen notes their heavenly Purity.</P>
<P><HI>With a golden girdle]</HI> So Chri&s;t had, <HI>chap.</HI> 1.13. noting his Maje&s;ty, and Diligence which his &s;ervants the Angels have, &mdash;ready to execute his plea&s;ure; Or this imports the de|cency
<PB N="116" REF="66">of Angels, who a&s;&s;uming bodies or appearing in bodily formes for our &s;akes come not naked: but clothed as the Prie&s;ts by Gods command in the law.</P>
<P>Ver&s;. 7. <HI>And one of the foure bea&s;ts]</HI> Of the&s;e is &s;poken, <HI>chap.</HI> 4. it matters not which of them gave the &s;even Vials, perchance he that was neare&s;t (not <HI>Peter</HI> as the Papi&s;ts think) Thus much is apparent; the Church de&s;ires Gods judgements to be ha&s;tened upon Antichri&s;t, as <HI>chap.</HI> 6.10. upon tyrants, <HI>O Lord how long?</HI> the bea&s;ts re&s;emble the Go&s;pel Church: now they e&s;pecially de&s;ire it, being greate&s;t &s;ufferers.</P>
<P><HI>Vials]</HI> noting the ve&s;&s;el, holding as much as a man can drink at a draught, but doubtle&s;&s;e the&s;e were great ones: noting Gods great judgements.</P>
<P><HI>'Golden]</HI> Noting the ju&s;tne&s;&s;e of the judgements; though then <HI>John</HI> &s;aw Vials in the Vi&s;ion, they noted the cup of wrath and fury &s;poken of in &s;ome &s;en&s;e <HI>chap.</HI> 14, 10.</P>
<P>Ver&s;. 8. <HI>And the Temple was filled with &s;moak, &amp;c.]</HI> Not a cloud, as 1 <HI>Kings</HI> 8.10, 11. but &s;moak, noting how the Church (of <HI>Rome</HI>) was to be filled with darkne&s;&s;e and confu&s;ion, and con&s;equently wrath of God. Which though formerly it were in the Romi&s;h 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) becau&s;e of darkne&s;&s;e of ignorance and &s;in; nor could enter into the Church to receive light (becau&s;e nothing but blindne&s;&s;e and darkne&s;&s;e) till the &s;even plagues were pa&s;t, that is never: for the &s;eventh Angel is the Archangel at the la&s;t day; thus none of the bea&s;ts wor&s;hippers have light, nor can enter into the Temple of heaven, in the &s;tate they are in for ever. But Chri&s;t we hope will call many of them home, as that great City or Church of <HI>Rome</HI> decays. &mdash; Thus farre the introdu|ction to the fifth Vi&s;ion. The &s;moak comes from Gods glory and power: and the blindne&s;&s;e from God as a righteous judgement.</P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<PB N="117" REF="66">
<DIV3 N="5 (cont.)" TYPE="vision">
<HEAD><HI>CHAP. XVI.</HI> Vi&s;ion <HI>5. Ver&s; 1.</HI> And I heard a voice out of the Temple, &s;aying to the &s;even Angels, go, &amp;c.]</HEAD>
<P>FOrmerly two witne&s;&s;es <HI>chap.</HI> 11. that is a few, were rai|&s;ed up again&s;t Antichri&s;t. Now &s;even, that is, very many, who by their preaching &mdash;&s;hall as the witne&s;&s;es cau&s;e Vials of wrath to be poured upon Antichri&s;t. We have heard of the Bea&s;t again&s;t the witne&s;&s;es <HI>Chap.</HI> 11. the Dragon again&s;t the woman <HI>Chap.</HI> 12. the Bea&s;t again&s;t the Saints by warre <HI>Chap.</HI> 13. &mdash;and &s;uffering none to buy and &s;ell but his &s;piri|tuall Merchants: not followes a &s;trang change; Judgments for the Antichri&s;tian company.</P>
<P><HI>Bea&s;t and Merchants goe]</HI> There is Commi&s;&s;ion:</P>
<P><HI>Pour out]</HI> not drop, aggravating the puni&s;hment.</P>
<P><HI>Pour out his viall upon the earth]</HI> Leave none at all in the ve&s;&s;ell upon the earth, in <HI>ver&s;.</HI> 2. the&s;e Angels note mini|&s;ters.</P>
<P>Ver&s;. 2. <HI>And the fir&s;t went and poured out his Viall upon the earth]</HI> Note the readine&s;&s;e of the Angels in obeying the Lord, who&s;e voice out of the Temple or heaven commanded them even now, <HI>ver.</HI> 1. On the earth, that is, the inhabitants of the earth, or wor&s;hippers of the bea&s;t.</P>
<P><HI>And there fell a grievous noy&s;om &s;ore upon the men which had the mark of the bea&s;t, &amp;c.]</HI> To wit, on Antichri&s;ts mark|ked ones. Tis an allu&s;ion to the fir&s;t Egyptian plague of boils and blaines, <HI>Exod.</HI> 9.9. for here is oft &s;uch puni&s;hments as haile, locu&s;ts, blood.&mdash;</P>
<P>Now though God may puni&s;h the Roman Church with outward di&s;ea&s;es (as the French pox which follows the wan|ton Clergy &mdash;) yet &s;ince outward di&s;ea&s;es are common to all, chiefly with <HI>Brightman</HI>) I under&s;tand the&s;e plagues to be in men, as hatred, envy, malice again&s;t the true light up|on the preaching of the Go&s;pel to the inhabitants of the earth by the fir&s;t Angel; note the Go&s;pel is the &s;avour of life to the Saints, though it be as a Vial and torment to the marked
<PB N="118" REF="67">ones, becau&s;e it hinders their riches, honour, pride, tyranny, &mdash; Now what greater &s;ore then a tormented, vexed mind.</P>
<P>Ver&s;. 3. <HI>And the &s;econd Angel poured out his Vial upon the Sea, and it became as the blood of a dead man]</HI> So in the Vi&s;ion the &s;ea is the Romane Church, or gathering together of Churches; Perchance the Councel of <HI>Trent,</HI> whether all Peo|ple gathered for help, when the fir&s;t Vial was poured out; it la&s;ted many years; many rivers, as Cardinals, Bi&s;hops, Arch|bi&s;hops, &amp;c. run hither and made up the &s;ea (to con&s;ult again&s;t Chri&s;ts true witne&s;&s;es,) however, the &s;ea of <HI>Rome</HI> (or Church) is the &s;ea; the Bi&s;hops and Doctors are the rivers and foun|tains (which make up the &s;ea) or the fountains are Scripture all corrupt (at lea&s;t to them) this is a plain allu&s;ion to that E|gyptian plague when the waters were blood: &s;o here the Church, Bi&s;hops, Doctors, are polluted; &s;o the Scripture the fountain in &s;ome &s;en&s;e of water, is polluted to them, and be|come (by a ju&s;t judgement) but as muddy and puddle to them, being hid to them that be lo&s;t. Hence the Angel of the waters, <HI>ver.</HI> 5. who to wit, poured out his Vial in the Vi&s;ion on the waters, prai&s;es God for the equity of his judge|ment, giving them blood to drink (&s;piritually, for that Scrip|ture was puddle to them, which is pure water in it &s;elf, for that the Doctors &mdash;were be&s;otted, given to delu&s;ions and traditions; So that their People compared to the creatures in the &s;ea, do &s;piritually die, wanting the true waters of com|fort) who &s;hed the blood of the Saints really. Perchance &s;ud|dainly the &s;ea of <HI>Rome</HI> may litterally become blood, by Pro|te&s;tants oppo&s;ing her, and when the Kings &s;hall hate the whore, <HI>chap.</HI> 17, 17, 18. and burn her.</P>
<P><HI>Ver.</HI> 6. <HI>For they are worthy]</HI> Evil works are perfectly evil and de&s;erve puni&s;hment; but good works are always imperfect, (nay if never &s;o good, debts to the Creator; therefore) de|&s;erving no reward, but have it out of free mercy and promi&s;e. But enough to <HI>ver.</HI> 7. which is ea&s;ie. The Angel from out of the Altar was mentioned; <HI>chap.</HI> 14, 18. who &s;aid, thru&s;t in thy &s;ickle: and here prai&s;es God; to which place I referre the Reader; and for brevity &s;ake have done with the&s;e &s;even ver&s;es.</P>
<PB N="119" REF="67">
<P>Ver&s;. 8. <HI>And the fourth Angel poured out his Vial upon the Sunne]</HI> In the Vi&s;ion this may be as well called the Angel of the Sun, as well as the others of fire and water: they are called &s;o becau&s;e of their pouring out their Vials on the Sun, Water, Earth, &mdash; and becau&s;e God perchance by the&s;e ga|thers the Saints at the la&s;t day to him&s;elf, and ca&s;teth the wick|ed into hell fire.</P>
<P>The Sunne notes the holy Scripture, by which our dark minds are enlightned, as the world is by the Sun: God by way of a judgement is &s;aid to give the Sun to the bright Scrip|ture, making it in the latter days much more clear, piercing, &s;corching the con&s;ciences: or becau&s;e the Antichri&s;tian not|with&s;tanding, (&s;hall by a ju&s;t judgement) have &s;trong delu&s;i|ons, <HI>beleeve a lie, and not receive the knowledge of the truth</HI> or repent unto &s;alvation, but continue in unbelief, malice, en|vy, noted by their being &s;corched.</P>
<P>Thus the Vial is poured out upon the Sunne, giving more light, to the envy of the marked ones, who for madne&s;&s;e gnaw|ed and bit them&s;elves, having yet no mind nor grace ro re|cant.</P>
<P>Now had the Vial been litterally poured out on the wa|ters formerly, or now on the Sun, the puni&s;hment had been common to all, not proper to Antichri&s;tians (noted by the men,) as the text intends.</P>
<P>Ver&s;. 9. <HI>And men were &s;corched, &amp;c.]</HI> to wit, the marked ones. Thus the word as a fire burns, though chiefly 'twas in|tended for &s;alvation; no wonder then there appeared before|hand &s;moak in the Temple or heaven, noting the blindne&s;&s;e of Antichri&s;tians &amp; ob&s;tinacy, and Gods wrath upon it, hindring their coming into heaven. Ob&s;erve, men yet repented not; though God &s;end his Word and Judgements to call to repent|ance, 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 &s;corched by this light, as by a fire, yet will not for their Riches Honour, and Ambition-&s;ake take notice of it to amendment of life, to give God the glory, to wit, of the ju&s;tne&s;&s;e of the puni&s;hment inflicted. 2. Of the truth of the Go&s;pel di&s;covered. 3. Or their recovery de&s;ired.</P>
<PB N="120" REF="68">
<P>Ver&s;. 10. <HI>And the fifth Angel poured out his Vial upon the &s;eat of the Bea&s;t, and his Kingdome waxed dark]</HI> Upon the preaching of the Word to Antichri&s;ts Seat and Kingdome (for the noi&s;e of the truth by books and preaching hath reached thither) his Courtiers, &s;ubjects and &s;elf-continuing ob&s;tinate, God by a further judgement darkens them more and more, puni&s;hing one &s;inne by another, as <HI>Rom.</HI> 1.26. which darknes begins every day to be more manife&s;t. Here is an allu&s;ion to the litteral Egyptian darkne&s;&s;e; but this is to be &s;piritually taken, for the darkne&s;&s;e of the mind: the profounde&s;t Do|ctors of <HI>Rome,</HI> are fools in the &s;aving matters of faith by a ju&s;t judgement of God. So that Go&s;pel which naturally brings light to them that &s;it in darkne&s;&s;e and in the &s;hadow of death, by accident brings more darkne&s;&s;e upon the&s;e.</P>
<P><HI>And they gnawed their tongues]</HI> Noting the extream rage of Antichri&s;tians again&s;t God and truth.</P>
<P><HI>For paine]</HI> Or grief, becau&s;e <HI>Rome</HI> is declining, and grown to be a kingdome of darkne&s;&s;e.</P>
<P><HI>Bla&s;phemed the God of heaven]</HI> In that they condemn the Go&s;pel of Chri&s;t for here&s;ie, and the true Preachers for here|ticks.</P>
<P><HI>Repented not]</HI> But taught their marked ones they were in the right and light: though <HI>ver.</HI> 8. <HI>and</HI> 9. they rage and are mad at the Sunne of light, which they cannot darken nor will acknowledge to be true; but who is more blind then tho&s;e that will not &s;ee?</P>
<P><HI>Object.</HI> How can Mini&s;ters inflict plagues, or poure out Vials?</P>
<P><HI>An&s;w.</HI> They communicate in the work of God as Co|workers, they preach the Go&s;pel, upon contempt of which the Lord for them puni&s;heth the ob&s;tinate and contemners, as is noted, <HI>chap.</HI> 11. about the witne&s;&s;es &s;miting the earth largely, <HI>ver.</HI> 5, 6.</P>
<P>Ver&s;. 12. <HI>And the &s;ixth Angel poured out his Vial upon the great river</HI> Euphrates, <HI>and the water thereof was dried up, &amp;c]</HI> This Vial and the former have been pouring out a great while. <HI>Babylon</HI> had two &s;trong fences: the wals which were one of the wonders of the world, very thick and high: Then
<PB N="121" REF="68">&s;econdly the great river run thorough it (as I noted out of <HI>So|linus</HI> in my quoted book. <HI>pag.</HI> 109.) which was greater &s;trength to the city then the wals, being very deep. <HI>Cyrus</HI> and the be|&s;iegers, de&s;pairing of the wals, make many deep ditches: and whiles the Babylonians riot and fea&s;t within &s;ecurely, &s;corn|ing and contemning the be&s;iegers: they brought the river <HI>Eu|phrates</HI> into tho&s;e ditches or channels, and &s;o enter into <HI>Baby|lon</HI> as it were on dry ground and took it. The my&s;tical <HI>Babylon</HI> hath in &s;tead of wals, Emperours, Kings, Princes to defend her; inwardly <HI>Rome</HI> (the my&s;tical <HI>Babylon</HI>) hath tythes, fir&s;t-fruits, Peter-pence, indulgences, and the like, in &s;tead of <HI>Eu|phrates,</HI> which the Kings of the Ea&s;t, (alluding to <HI>Cyrus</HI> and <HI>Darius</HI> Kings of the Medes and Per&s;ians, who are Ea&s;t of <HI>Ba|bylon,</HI> and cau&s;ed the literal <HI>Euphrates</HI> to be diverted) that is, Chri&s;tian Kings, Princes, Mini&s;ters, (People, for they are from Chri&s;t, who is the Angel of the Ea&s;t, <HI>chap.</HI> 7.2. <HI>and the day-&s;pring from on high,</HI> Luke 1.78. <HI>who vi&s;ited us</HI>) who &s;hall divert <HI>Euphrates</HI> of <HI>Rome,</HI> throw down her riches, and be|&s;tow them towards the maintenance of Schools, Go&s;pel-teachers; the&s;e the Mini&s;ters fir&s;t preached again&s;t, as again&s;t Peter-pence, Ab&s;olution-money and the like, and other reve|nues Emperours and Kings have better imployed, diverting them and their cour&s;e from <HI>Rome</HI> (witne&s;&s;e King <HI>Henry</HI> the eighth in <HI>England</HI>&mdash;) &s;o in time <HI>Rome</HI> will be more fea&s;eable when her Riches and Honour cea&s;e more and more. This the &s;ixth Vial means. And <HI>Anonymus</HI> two hundred and &s;eventy years ago, &s;aid, the preaching of the Go&s;pel &s;hould cau&s;e to take away earthly dominion, and temporal po&s;&s;e&s;&s;ions from the Clergy: to wit, of <HI>Rome.</HI> God be thanked no Kingdome in <HI>Chri&s;tendome,</HI> (except <HI>Spaine</HI> and <HI>Italy</HI>) but have more or le&s;&s;e diverted the <HI>Euphrates</HI> of <HI>Rome,</HI> and made way for the Kings of the Ea&s;t, (Mini&s;ters and good Chri&s;tians) to take her.</P>
<P>Ver&s;. 13. <HI>I &s;aw come out of the mouth of the Dragon]</HI> Since the riches and <HI>Euphrates</HI> of <HI>Rome</HI> is drying up, &s;he &s;ends Am|ba&s;&s;adours to the Kings of the earth to help her.</P>
<P><HI>The&s;e come out of the mouth of the Dragon, Bea&s;t and fal&s;e-Prophet]</HI> In the Vi&s;ion which is but one, as is noted. <HI>chap.</HI> 13.
<PB N="122" REF="69">the Dragon furni&s;heth them with lies, the mon&s;ter or &s;ea|bea&s;t (repre&s;enting Antichri&s;t as a &s;ecular Monarch) with ty|ranny, the fal&s;e Prophet or land-bea&s;t (who was like a Lambe in part,) with all deceit of unrighteou&s;ne&s;&s;e.</P>
<P><HI>Three impure &s;pirits]</HI> Meaning the &s;piritual fathers of <HI>Rome's</HI> Church. Three denotes Perfection or a &s;ufficient com|pany, as two witne&s;&s;es do <HI>chap</HI> 11.</P>
<P><HI>Impure &s;pirits]</HI> So are the&s;e locu&s;ts in their original and life;</P>
<P><HI>Like Frogs came out of the mouth of that Dragon, &amp;c.]</HI> In impudent loquacity and filthine&s;&s;e; what more irk&s;om then croaking of Frogs? So the clamours of the&s;e me&s;&s;engers to the Kings of the earth prating any thing to gain their aid for Antichri&s;t; what more impure then frogs both in their origi|nal and living? the &s;ame is true of the Romi&s;h Parats and Fryars; who may well be &s;aid to come out of Antichri&s;ts mouth, being orders of his confirming, having no ground in the Word. Now the&s;e are Antichri&s;ts u&s;ual Legates or E|mi&s;&s;aries.</P>
<P>Ver&s;. 14. <HI>For they are the &s;pirits of divels]</HI> From the Dra|gon who gave Antichri&s;ts place, <HI>chap.</HI> 13. Their craft and &s;ubtilty is from hell; though then they make a faire &s;how of religion, yet they are of the di&s;po&s;ition of the devil their fa|ther.</P>
<P><HI>Working miracles]</HI> No Church &s;o brags of miracles as that of <HI>Rome:</HI> but tis known Antichri&s;ts coming is with &s;ignes and wonders, and with all deceivablene&s;&s;e of unrighteou&s;|ne&s;&s;e.</P>
<P><HI>Who go forth]</HI> as Amba&s;&s;adours.</P>
<P><HI>To the Kings of the earth]</HI> To wit, heathen and idolatrous. It &s;eems towards the end, Antichri&s;t to keep up his fal&s;e tot|tering power, will make league with Indians, or any infidels. Thus the prating frogs, (Je&s;uites) lie mo&s;t uncleanly in ditches and mire (of riches, vanity, and temporal honour) and are &s;ent as the Popes Nuncio's or Emi&s;&s;aries, to gaine the helpe of the Kings of the earth again&s;t the day of the Lord.</P>
<P>Ver&s;. 15. <HI>Ble&s;&s;ed is he that watcheth and keepeth his gar|ments, &amp;c.]</HI> To wit, in this dangerous deceitful time, and
<PB N="123" REF="69">keeps his garments, See <HI>chap.</HI> 3. <HI>ver.</HI> 18. that they be not de|filed with the world and fle&s;h: for Chri&s;t comes unawares as a thief in the night. This then is a cautionary parenthe&s;is, be|cau&s;e the day of the Lord is at hand, again&s;t which we &s;hould watch and be prepared.</P>
<P>Ver. 16. <HI>And gathered them together]</HI> To wit, the unclean &s;pirits &s;hall gather them, that is, the Kings of the earth, by their fal&s;e miracles, lies and prating.</P>
<P><HI>To battel]</HI> to fight again&s;t Antichri&s;ts oppo&s;ers, (truly a great miracle that men &s;hould fight for the bea&s;t of <HI>Rome,</HI> when his other va&s;&s;als &s;hall hate him, as <HI>chap.</HI> 17. <HI>ver.</HI> 16.17.) no wonder if they come to Armageddon or a place of de|&s;truction and ruine, Since they fight again&s;t <HI>Jehovah</HI> for the bea&s;t.</P>
<P><HI>Called in the Hebrew tongue Harmageddon]</HI> This Word and &s;uch like prove this book was delivered to <HI>John</HI> in Syriack or Hebrew.</P>
<P><HI>Megiddo</HI> was the place where that mo&s;t hopeful Prince <HI>Io|&s;iah</HI> was &s;lain, 2 <HI>Chron.</HI> 35.22. by <HI>Necho</HI> King of <HI>Egypt,</HI> where|upon (for twas an infinite lo&s;&s;e) the &s;ad Prophet <HI>Ieremy</HI> com|po&s;ed the book of Lamentations, <HI>ver.</HI> 25. <HI>Harmageddon</HI> in He|brew &s;ignifies a mountain. So <HI>Har-megiddo</HI> is but the hill of <HI>Megiddo.</HI> True, <HI>Megiddo</HI> was the city, but the hill &amp; field where the battel was fought, was after cal'd by that name. So the kings of the earth &s;hall be brought to another place of confu&s;ion, or another <HI>Megiddon.</HI> The alteration of letters are nothing, if the tongues be con&s;idered in which they are writ. Two things are here to be noted.
<LIST>
<ITEM>1. The opportunity or fitne&s;&s;e of the place. Such was the field of <HI>Megiddo.</HI></ITEM>
<ITEM>2. The great la|mentation which here the adver&s;aries &s;hal make becau&s;e of the &s;laughter; therefore one day when Antichri&s;t is almo&s;t ruined by the Word, and &s;everal Kings revolting from him and op|po&s;ing him, he &s;hall be in league with Turk and nations, whom he &s;hall entice to help him and to prop up his ruined &s;tate; but the&s;e &s;hall be oppo&s;ed by other Kings (of the Ea&s;t or Chri&s;tians) to their great ruine, for the great day &s;hall there overtake the wicked.</ITEM>
</LIST></P>
<P>Ver&s;. 17. <HI>And the &s;eventh Vial was poured out into the
<PB N="124" REF="70">aire]</HI> The &s;ix Trumpets &s;ignified Preachers, (I mean the &s;ix Angels of the Trumpets) as the temporal events proved, but the &s;eventh could not be, <HI>chap.</HI> 10. <HI>ver.</HI> 7. then the my&s;tery of God was to be fini&s;hed. So now the &s;ix Angels of the Vi|als may: but the &s;eventh proclaims the day of the Lord the end of all things.</P>
<P><HI>And there came a great voice out of the Temple, &s;aying, it is done]</HI> Upon the &s;ounding of the Trumpet the aire is corrupt|ed, infected with Pe&s;tilence, and &s;mitten with Gods wrath: &s;o that needs the de&s;truction of all creatures and the end of all things mu&s;t follow. To which purpo&s;e a voice from hea|ven and the throne confirms the truth of it, &s;aying, <HI>It is done.</HI> This is the great voice of the Trumpet, 1 <HI>The&s;.</HI> 4.16. the Lord &s;hall de&s;cend with a &s;hout.&mdash;Thus the world's ended, and the grapes of the earth to be pre&s;&s;ed in the lake of hell, and the kings of the earth de&s;troyed at <HI>Megiddo.</HI></P>
<P>Ver&s;. 18. <HI>And there were voyces, lightnings, thunders, and there was a great earthquake, &amp;c.]</HI> The&s;e things &s;hew the hor|rible effects of the la&s;t Vial, when Chri&s;t &s;hall come to take vengeance at the la&s;t day; then may be voyces of the damned, lightnings burning the earth to peeces and the works thereof; thunders from heaven; for all elements &s;hall con&s;pire again&s;t the wicked, and &s;uch an earthquake as never was, for the earth &s;hall be rent to peeces and di&s;&s;olved.</P>
<P>Ver&s;. 19. <HI>And the great City was divided into three parts]</HI> To wit, the Church of <HI>Rome</HI> wherein or in who&s;e &s;treets the witne&s;&s;es lay, <HI>chap.</HI> 11. <HI>ver.</HI> 8.</P>
<P><HI>In three parts]</HI> Three notes perfection, &s;o it was quite de|moli&s;hed and rent by the earthquake: yet I beleeve the literal City &s;hall be de&s;troyed before this day, <HI>chap.</HI> 17.16. But her Dominions and juri&s;diction may in &s;ome mea&s;ure la&s;t to this earthquake or the end.</P>
<P><HI>And the Cities and Nations fell]</HI> To wit, of Turk, Sara|cen, American, and all earthly Kingdoms now at the great Day. Yet perchance the&s;e may come (helping the Whore by the mediation of the three unclean &s;pirits) to &s;ome, nay many private overthrows or Armegeddons before the la&s;t day, for many Kings &s;hall hate her and burn her before, as <HI>chap.</HI> 17.16. Why may not Kings of the earth to their de&s;truction &s;trive
<PB N="125" REF="70">to help her before, by a &s;ecret judgment?</P>
<P><HI>And great</HI> Babylon <HI>came into remembrance before God,</HI> &amp;c.] God thought on her before but now at the appointed day pay|eth the old debt fully. Great <HI>Babylon</HI> and the Cities of the Na|tions are di&s;tinct, you &s;ee; So <HI>Con&s;tantinople</HI> is not meant by <HI>Babylon,</HI> but the Cities of the Nations comprehend that, and all other heathen Kingdomes. That City which tram|pled under foot the holy City and Witne&s;&s;es is remem|bred.</P>
<P>Ver&s;. 20. <HI>And every I&s;land fled away, and the mountains were not found.]</HI> The&s;e things &s;hall literally come to pa&s;&s;e at the la&s;t day, when the great earthquake &s;hall happen, &s;o that the wick|ed &s;hall have no hiding place.</P>
<P>Ver&s;. 21. <HI>And there fell great haile as of a talent weight out of heaven upon the men,]</HI> God plagued <HI>Egypt</HI> and de&s;troyed the <HI>Canaanites</HI> with great haile and hail&s;tones, <HI>Jo&s;h.</HI> 10.11. and by it is noted Gods terrible judgments again&s;t the wicked, and va&s;&s;alls of Antichri&s;t. (noted by men)</P>
<P><HI>A Talent]</HI> Being a hundred pound weight, notes the great|ne&s;&s;e of the judgment. Now I know not but the&s;e things may in &s;ome &s;ort come literally to pa&s;&s;e at the la&s;t day; when Earth Sea, or I&s;lands, Aire or Haile, nay and fire, all the Ele|ments &s;hall con&s;pire again&s;t the cur&s;ed and wicked.</P>
<P><HI>Yet they bla&s;phemed God becau&s;e of the plague of the haile,</HI> &amp;c.] I confe&s;&s;e I was long of the opinion that the judgment-day was not here treated of.
<LIST>
<ITEM>1. Becau&s;e men &s;hall &s;ub&s;cribe to that judgment as being convinced.</ITEM>
<ITEM>2. Becau&s;e they &s;eemed to live impenitently on earth and bla&s;phemou&s;ly, notwith&s;tanding the judgments which &s;hould beget fear and repentance;</ITEM>
</LIST>
But up|on &s;econd and better thoughts I finde, that the cur&s;ed raging of hell-hounds again&s;t God is here expre&s;&s;ed after the great day; who though they &s;hall at the &s;ight of the judge, cry <HI>moun|taines</HI> &mdash; <HI>fall one us,</HI> yet de&s;pairing (and convicted in con|&s;cience of the ju&s;tice of the &s;entence) &s;hall never cea&s;e (with their mouth's however) to pour out bla&s;phemies again&s;t God, as if he were unju&s;t and unmerciful, becau&s;e of the haile or eter|nall torments of hell. Thus ends this Vi&s;ion with the world.</P>
</DIV3>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<PB N="126" REF="71">
<DIV3 N="6" TYPE="vision">
<DIV4 N="1" TYPE="act">
<HEAD><HI>CHAP. XVII.</HI> Vi&s;ion <HI>6.</HI> Act. <HI>1.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> And there came one of the &s;even Angels which had the &s;even Vials, and talked with me, &amp;c.].</P>
<P>EIther that Angel which poured out his Vial upon the &s;eat of the bea&s;t, or the la&s;t who by his Vial rai&s;ed the earth|quake to the de&s;truction of all; and talked with me, &s;aying, come hither; behold the readine&s;&s;e of the&s;e mini&s;tring &s;pirits, to do any good to the Saints, and with what joy they are im|ployed about things for our con&s;olation; what familiarity be|tween them and the Saints, noted in that expre&s;&s;ion, he talked with me, &s;aying, come hither.</P>
<P><HI>And I will &s;hew thee the damnation, &amp;c.]</HI> not any longer nakedly de&s;cribe the bea&s;t, but &s;et forth plainly the bea&s;t and whore before thy eyes (yet in a vi&s;ion).</P>
<P><HI>The judgment]</HI> Not only the temporall upon the city, but eternall, of which anon.</P>
<P><HI>Of the great whore that &s;itteth upon many waters]</HI> Not <HI>Jeza|bel, chap.</HI> 2. but doubtle&s;&s;e <HI>Rome</HI> an in&s;atiable &s;trumpet. Now by whoredom, not common fornication is noted, for &s;he is a City, but &s;pirituall fornication, <HI>viz.</HI> apo&s;tacy from God, perfideou&s;ne&s;&s;e, Idolatry. The true Church is Chri&s;ts Bride and Spou&s;e; he is married to her in faithfulne&s;&s;e, righteou&s;ne&s;&s;e, judgment, <HI>Ho&s;.</HI> 2.19. and her Apo&s;tacy is &s;pirituall fornica|tion and whoredom oft in Scripture. See <HI>Ezekiel</HI> 16.9, 25, 26.</P>
<P>Ver&s;. 2. <HI>With whom the Kings (of the earth to wit) commit|ted fornication.]</HI> She enticeth them, pretending her being the only Catholique Church and Spou&s;e of Chri&s;t, to receive her &s;uper&s;tition and Idol-wor&s;hip; bewitching them as <HI>Dalilah</HI> did <HI>Samp&s;on,</HI> &s;o that they have made them&s;elves and kingdoms tributaries and &s;laves to this whore of <HI>Rome.</HI></P>
<P><HI>Not only Kings but inhabitants of the earth]</HI> Sworne va&s;&s;als of Antichri&s;t, and enemies of the Go&s;pel commit this fornica|tion with a whore. None of the Saints (who&s;e names are
<PB N="127" REF="71">written in heaven) are finally thus overtaken. 'Tis compared to wine,
<LIST>
<ITEM>1, Becau&s;e of its &s;pecious pretences of holine&s;&s;e.</ITEM>
<ITEM>2. Becau&s;e it bewitches and be&s;ots mans corrupt nature, and even makes him drunk of the waters in <HI>ver&s;.</HI> 15. Wine is &s;weet but proves deceitfull: So Idolatry is to mans corrupt na|ture, but brings wrath and judgment at la&s;t.</ITEM>
</LIST></P>
<P>Now the <HI>Act</HI> begins.</P>
<P>Ver&s;. 3. <HI>And he led me away in the Spirit] John</HI> then was not in one continued exta&s;y, but &s;everall times in the Spirit; neither &s;aw he all in one place, but formerly in heaven, now in the wilderne&s;&s;e, the fitte&s;t place to &s;ee a Church that was a wilder|ne&s;&s;e. Formerly <HI>Iohn</HI> &s;aw a cha&s;t matron in heaven clothed with the Sun; now a whori&s;h woman riding upon a bea&s;t in the wilderne&s;&s;e. Behold he talked that of &s;ucce&s;&s;ion of mo&s;t venerable Popes, called a whori&s;h woman in the wilder|ne&s;&s;e!</P>
<P><HI>And I &s;aw a woman &s;itting upon a Scarlet coloured bea&s;t, &amp;c.]</HI> It is much, women u&s;ually are afraid of cruel bea&s;ts, but this woman rides on one. The woman &s;ignifies the Church, as is noted <HI>chap.</HI> 12. <HI>v</HI> 1. the whori&s;h woman notes the adulterous Church, her &s;carlet notes her Kingly, Maje&s;tick power, giving laws to all: for Kings and Emperours weare &s;carlet. The Bea&s;t is the Empire of <HI>Rome,</HI> with who&s;e &s;poils &s;he is adorned. Thus as a whore &s;he is an adulterous Church, having u&s;urped pow|er, as a Bea&s;t or Monarch &s;he hath a temporal &s;word, and com|mand, as is noted, <HI>chap.</HI> 13. yet but one Antichri&s;t.</P>
<P><HI>Full of bla&s;phemies]</HI> Or bla&s;phemous doctrines. See <HI>chap.</HI> 13.6. again&s;t God, his Tabernacle, and them that dwell therein.</P>
<P><HI>Having &s;even heads and ten horns]</HI> So tis the &s;ame brea&s;t or Antichri&s;t, <HI>chap.</HI> 13. who had &s;even heads and ten hornes, <HI>ver.</HI> 1. deceiving the men of the earth as this doth, <HI>ver.</HI> 2. by which I oft noted Antichri&s;tian va&s;&s;als are meant; of the heads and hornes anon.</P>
<P>Ver&s;. 4. <HI>And &s;he was arrayed in purple]</HI> The Bea&s;t was in &s;carlet; &s;o they be alike yet attired, both in &s;carlet and purple. It followes.</P>
<PB N="128" REF="72">
<P><HI>And decked with gold, precious &s;tones and pearles]</HI> Noting the riches and pride of the Roman Church, which are to be &s;een in her Churches, Altars, Idols, Robes, Palaces; or noting how her attire is like a Queen as &s;he boa&s;ts her &s;elf to be, <HI>chap.</HI> 18. <HI>v.</HI> 7. <HI>I &s;it a Queen.</HI> Thus as &s;ome reall whore, &s;he adornes her &s;elf to entice her lovers to fornication. This al&s;o her &s;car|let and wine (one being delight&s;ome, the other plea&s;ing and &s;weet) note; for under mo&s;t &s;pecious pretences of being the Catholique mo&s;t holy Church, Chri&s;ts Spou&s;e and <HI>Peters</HI> &s;eat, &s;he bewitcheth the Kings of the earth, and Inhabitants thereof.</P>
<P><HI>And had a golden cup in her hand]</HI> Read the de&s;cription of the whore in <HI>Prov.</HI> 7. By this cup all <HI>Romes</HI> glorious pretences are meant to entice people; as that her Orders, Sacraments, Mini&s;ters, &s;ucce&s;&s;ion are only right; That &s;he is the Queen of Churches, the Pope the father of fathers, and only cheif &s;hep|herd &mdash;out of this cup (which <HI>John</HI> &s;aw in the Vi&s;ion) &s;he makes the Kings of the earth drink.</P>
<P><HI>Full of abominations,</HI> &amp;c.] Gold without, but filthine&s;&s;e and poy&s;on within; fair in pretences, wicked and adulterous in practice. This is not heatheni&s;h <HI>Rome,</HI> for &s;he enticed none, &mdash;but &s;erved the gods of all nations; but Popi&s;h <HI>Rome</HI> with whom even all Kingdomes have once committed forni|cation.</P>
<P>Ver&s;. 5. <HI>And upon her fore-head a name written]</HI> In the Vi&s;ion; It notes how openly this whori&s;h woman &s;hews her &s;elf to be another <HI>Babylon,</HI> but in a my&s;tery.</P>
<P><HI>A my&s;tery, that great Babylon]</HI> So <HI>Rome</HI> in a my&s;tery is <HI>Egypt, Hieru&s;alem, Sodom, chap.</HI> 11. and now <HI>Babylon,</HI> keeping the inhabitants of the earth in &s;pirituall bondage. Indeed all <HI>Romes</HI> religion is my&s;terious, full of my&s;teries; openly the Pope cals him&s;elf Chri&s;ts Vicar, and the Church of <HI>Rome</HI> Chri&s;ts Spou&s;e; my&s;tically hee's Antichri&s;t, and &s;he the whori&s;h wo|man.</P>
<P><HI>The mother of fornication] Rome</HI> brags of her being the mo|ther of Churches, but indeed &s;he is the mother of Idolatry or &s;pirituall fornication; For all abominations that ever were in the Chri&s;tian world came from <HI>Rome.</HI> You heard before of
<PB N="129" REF="72">a cha&s;t Matron, the mother of the Martyrs and man-child; now of the mother of fornication and whoredoms. Thus as open|ly, (as if it were written in her forehead) yet in a my&s;tery doth <HI>Rome</HI> &s;hew her &s;elf to be the &s;pou&s;e of Antichri&s;t, and the mo|ther of fornication, another <HI>Babylon.</HI> &mdash;</P>
<P>Ver&s;. 6. <HI>I &s;aw the woman drunken with the blood of Saints]</HI> Either full of blood which &s;he had &s;hed (as the book of Mar|tyrs can te&s;tifie.) See <HI>chap.</HI> 11. (of the witne&s;&s;es) &s;o that &s;he even raged and was drunken as one with wine, or becau&s;e as one drunk, &s;he &s;hall not be &s;en&s;ible of many of her judg|ments.</P>
<P><HI>And of the Saints and Martyrs of Je&s;us]</HI> Their blood &s;he &s;hed by warring again&s;t them, <HI>chap.</HI> 13. for whom Chri&s;t out of love &s;hed his; no wonder then a judgment follows for this and her fornication, <HI>chap.</HI> 16.6. The blood of the Saints and Prophets is &s;aid to be &s;hed al&s;o; the word <HI>Prophet</HI> is there to be taken for a teacher; as Prophecy is for teaching, <HI>chap.</HI> 11. the Witne&s;&s;es &s;hall Prophecy, el&s;e Antichri&s;t came not neer the time of Prophets. Severall Ma&s;&s;acres prove this point, and what is &s;aid, <HI>chap.</HI> 11. and 13. of her burning the Witne&s;&s;es and warring with the Saints. Now <HI>Iohn</HI> in the Vi&s;ion &s;ees the woman drunken with blood; becau&s;e by her means, in&s;tigation and doctrine, Kings have raged again&s;t the people of God. Heatheni&s;h <HI>Rome</HI> did thus again&s;t the Saints openly, but Anti|chri&s;t in the my&s;tery only; who&s;e rage agrees with the time &s;poken of; &s;o doth not heatheni&s;h <HI>Rome.</HI></P>
<P><HI>And when I &s;aw her I wondred,</HI> &amp;c.] To &s;ee a whori&s;h wo|man upon a bea&s;t, &s;o &s;trangly attired, <HI>&amp;c.</HI> for otherwi&s;e he had &s;een the bea&s;t before. <HI>c.</HI> 13.</P>
<P>Ver&s;. 7. <HI>And the Angel &s;aid to me, wherefore did&s;t thou mar|vell?</HI> &amp;c.] The Angel ob&s;erving <HI>Iohns</HI> de&s;ire by his counte|nance to know the meaning of his &s;ight, doth of his own accord open to him the my&s;tery, &s;aying, I will tell thee. &mdash;</P>
<P>Ver&s;. 8. <HI>The bea&s;t which thou &s;awe&s;t, was, and is not,]</HI> To the Bea&s;t the Angel a&s;cribes four &s;tates according to times.</P>
<P><HI>Was]</HI> Or has been, <HI>viz.</HI> formerly in Monarchicall power in
<PB N="130" REF="73">Kings, Con&s;uls, Dictators and the like; for thus the Bea&s;t had been when <HI>Rome</HI> was governed by the&s;e, for the Pope by force took this power to him&s;elf by degrees, and now reignes as an Emperour or King; thus &s;omething of the Bea&s;t had been, to wit, the &s;ecular power, which he made more his own after|wards.</P>
<P><HI>And is not]</HI> In the time of the Revelation, when the poor Bi&s;hops of <HI>Rome</HI> dream't not of any Monarchicall power, but &s;uffered martyrdome under it 300 years.</P>
<P><HI>And is to a&s;cend out of the bottomle&s;&s;e pit,]</HI> To wit, when <HI>Boniface</HI> the third invaded the Eccle&s;ia&s;ticall Monarchy, <HI>Anno</HI> 606. See <HI>chap.</HI> 9. <HI>v.</HI> 1. of the bottomle&s;&s;e pit, and <HI>chap.</HI> 11. expounded <HI>ver&s;.</HI> 3. of Antichri&s;ts time of ari&s;ing <HI>Stephen</HI> the &s;econd al&s;o laid hold on the &s;ecular power 649 years from this Prophecy; Thru&s;ting the Greek Emperours out of <HI>Italy,</HI> depriving the <HI>French</HI> King <HI>Helderick</HI> of his Kingdom, admitting <HI>Pipin</HI> (to whom he gave the Kingdom of <HI>France</HI>) to ki&s;&s;e his feet. Thus the Bea&s;t aro&s;e out of the bottomle&s;&s;e pit by degrees.</P>
<P><HI>Out of the bottomle&s;&s;e pit,</HI> &amp;c.] The Bea&s;t may be &s;aid to come from hell, becau&s;e his working is after the working of Satan. Hell is &s;aid to have no bottome, becau&s;e none ever re|turne thence, but are as it were continually &s;inking into mi|&s;ery.</P>
<P><HI>And &s;hall go into perdition]</HI> Here the la&s;t &s;tate of the Bea&s;t is treated of. The Antichri&s;tian Church decrea&s;es dayly and &s;uddainly will arrive at the <HI>Armegeddon</HI> of de&s;tru|ction.</P>
<P><HI>And they that dwell upon the earth &s;hall wonder]</HI> As is ex|pounded <HI>chap.</HI> 13.4&punc; 8. none of the Saints, who were elected before the foundation of the earth in Chri&s;t to glory, whom it is impo&s;&s;ible to deceive, <HI>Matth.</HI> 24.24. the non-elected are in mi&s;erable condition.</P>
<P><HI>Beholding the Bea&s;t which was]</HI> Before <HI>Iohns</HI> time in Kings, Con&s;uls &mdash; who are fallen a &s;leep. <HI>ver&s;.</HI> 10,</P>
<P><HI>And is not]</HI> Becau&s;e Roman Bi&s;hops in <HI>Iohns</HI> time had not u&s;urped (not dream't) of any great power.</P>
<PB N="131" REF="73">
<P><HI>And yet is]</HI> In re&s;pect of the imperiall power of <HI>Cae&s;ars</HI> then (which the Popes &s;hould u&s;urpe) when <HI>Iohn</HI> was alive.</P>
<P>Ver&s;. 9. <HI>Here is the minde having wi&s;dome]</HI> In the things that remaine to be expounded touching the heads and hornes greater my&s;teries lye did then ordinary, which are above mans reach or wi&s;deom; Therefore the Angel &s;omewhat explaines it to <HI>Iohn,</HI> &s;tirring up our attention and de&s;ire, le&s;t we be &s;loth|full in knowing and &s;hunning the Bea&s;t.</P>
<P><HI>The &s;even heads are &s;even mountains]</HI> That is, &s;ignify &s;even mountains; as the Rock was Chri&s;t, that is, &s;ignified Chri&s;t.</P>
<P><HI>On which the woman &s;itteth]</HI> To wit, the whori&s;h woman or great City, <HI>ver&s;.</HI> 18. or <HI>Rome,</HI> &s;eated on &s;even hils (as every man knows) one mountain is called <HI>Capitolinus,</HI> 2 <HI>Palatinus</HI> 3 <HI>Caelius,</HI> 4 <HI>Aventinus,</HI> 5 <HI>Ae&s;quilinus,</HI> 6 <HI>Viminalis,</HI> 7 <HI>Quirinalis</HI> of which &s;ee Mr. <HI>Godwin</HI> in his <HI>Roman Antiquit. Que&s;t.</HI> Why did, not Chri&s;t by the Angel plainly name <HI>Rome?</HI> Becau&s;e men &s;hould the more &s;tudy to find out the my&s;tery; al&s;o if the An|tichri&s;tians had been plainly named, perchance they would have (in rage) burnt the Prophecy, and many more inconveniences would have followed. The Je&s;uits begin to &s;ay this is <HI>Rome,</HI> yet heatheni&s;h <HI>Rome</HI> as under heatheni&s;h Kings and Emperours; but 'tis plain <HI>Iohn</HI> &s;peaks of things to come, of <HI>Rome</HI> as it was to be Antichri&s;ts &s;eat, not the Emperours then,</P>
<P><HI>&V;pon which the woman &s;itteth]</HI> She &s;its upon waters, <HI>ver&s;.</HI> 1. as commanding people, tongues, nations called waters, <HI>ver.</HI> 15. upon the Bea&s;t or Roman Empire, as commanding and ruling the Empire, for &s;itting notes Dominion upon the mountains, as Antichri&s;ts dwelling place and &s;eat; now thus the Pope &s;its even in Antichri&s;ts &s;eat: therefore hee's Antichri&s;t.</P>
<P>Ver&s;. 10. <HI>And there are &s;even Kings]</HI> That is, governments (at <HI>Rome</HI>) where the &s;even mountains were, as is mo&s;t remarkable; to wit, by Kings, Con&s;uls, Dictators, Decemvirs (which la&s;ted but two years) Tribunes, Emperors, Popes. Now no Kingdome can &s;hew &s;uch &s;even mountains and &s;even Kings, but this <HI>Rome</HI> the now &s;eat of Antichri&s;t.</P>
<P><HI>Five are fallen]</HI> To wit, the former five now reckoned.</P>
<PB N="132" REF="74">
<P><HI>One is]</HI> To wit, Emperours, Domitian then raigned who bani&s;hed <HI>Iohn.</HI></P>
<P><HI>One is not yet come]</HI> To wit, the Pope; for though there was a Bi&s;hop of <HI>Rome</HI> then, yet he did not Lord it, or u&s;e a|ny Papal juri&s;diction; thus <HI>Brightman;</HI> but according to him the &s;eventh mu&s;t be Antichri&s;t, being however but part of the eighth, as will appear; the &s;eventh is the Government by <HI>Con&s;tantine</HI> and Chri&s;tian Emperours, for now the face of the Empire began to be new, and another in &s;ome &s;en&s;e; for he left the mountains of <HI>Rome</HI> and went to the Ea&s;t, to wit, <HI>By|zantium,</HI> calling it after his own name, <HI>Con&s;tantinople,</HI> or the City of <HI>Con&s;tantine.</HI> Thus he remained a &s;hort time, to wit, at <HI>Rome;</HI> the ninteenth yeer of his reign, departing thence to <HI>Byzantium;</HI> neither in &s;ome &s;en&s;e did the &s;eventh Govern|ment continue long, being &s;wallowed up by Popes in the We&s;t, and Turks in the Ea&s;t.</P>
<P>Ver&s;. 11. <HI>The Bea&s;t that was, and is not, even he is the eighth]</HI> The &s;eventh was but part of him, <HI>Con&s;tantine</HI> and his &s;ucce&s;|&s;ors removing from <HI>Rome;</HI> the Popes (&s;eeing the Emperours even weary by rea&s;on of warres and incur&s;ion of Barbarians) began to begge, and after to u&s;urpe Kingly authority at <HI>Rome,</HI> which was the old &s;eat of the Empire.</P>
<P><HI>Thus the Bea&s;t that was]</HI> In <HI>Johns</HI> time in Monarchical pow|er of five Kings.</P>
<P><HI>And is not]</HI> Neither an Eccle&s;ia&s;tical nor &s;ecular Monarch in <HI>Johns</HI> time, to wit, in the Pope.</P>
<P><HI>Even he is the eighth]</HI> To wit, regiment con&s;i&s;ting of an Eccle&s;ia&s;tical and Civil Monarchy, as Prie&s;t and <HI>Cae&s;ar.</HI></P>
<P><HI>And is of the &s;even]</HI> Heads, to wit, or Kings, borrowing power of them; he is not one of the &s;even heads; but of them, as exerci&s;ing him&s;elf all the power that had been in the &s;even Kings or Governments (whether Prie&s;tly, as the Romane Emperours had done (for they were called after <HI>Augu&s;tus,</HI> the greate&s;t Prie&s;ts) or Kingly.) Thus the &s;eventh King was not Antichri&s;t, but the Chri&s;tian Emperours, who made way many wayes for him.</P>
<P><HI>And goeth into perdition]</HI> He hath been going apace a good while, ever &s;ince the Witne&s;&s;es began <HI>chap.</HI> 11. to prophecy, and will &s;uddenly arrive at his <HI>Armegeddon.</HI></P>
<PB N="133" REF="74">
<P>Ver&s;e 12. <HI>And the ten horns which thou &s;awest are ten Kings]</HI> Horns are not the heads, but &s;omething of the heads. Now as the&s;e horns grew out of the heads in the text; &s;o tho&s;e Kings (whether more or le&s;&s;e it matters not, for by ten many are under&s;tood) who receive power with the bea&s;t in one houre, and afterwards hate the Whore, are tho&s;e who &s;prang out of the &s;eventh Bea&s;t, or Chri&s;tian Cae&s;ars and Em|perours, in place of whom &s;ucceeded the Emperour and &s;eve|ral kings of the We&s;t, as <HI>Spaine</HI> &mdash;and her King &mdash; The bea&s;t then, though he devoured the &s;eventh head, yet he exerci&s;es all his authority under the name of Chri&s;ts Vicar and general Bi&s;hop, &s;uffering the Emperour to keep the name.</P>
<P><HI>Who have received no kingdome yet]</HI> To wit, when <HI>John</HI> writ the Revelation, but &s;ince.</P>
<P><HI>But receive power]</HI> That is &s;hall receive power.</P>
<P><HI>One houre with the Bea&s;t]</HI> Though God be the doner of Kingdomes, yet the&s;e ten Kings through the wicked means of the Bea&s;t obtained their Kingdomes; for his ra&s;hne&s;&s;e tran&s;lated the Greek Empire unto the French: but God by his &s;ecret ju&s;t working ordered it (as in the tran&s;lation of the ten tribes, 1 <HI>Kings</HI> 12.24.)</P>
<P><HI>With the Bea&s;t or from the Beast]</HI> For here the &s;pirit &s;eems to point at the Popes creating Kings, Emperours, as <HI>Leo</HI> did. The&s;e Kings then raigned by the Popes favour.</P>
<P><HI>As Kings]</HI> Noting their dependency on the Pope, who&s;e va&s;&s;als they are, holding their kingdomes as farmes from him, having the name of Kings though it may be well &s;aid in all the Popi&s;h dominious Antichri&s;t only reigns, whom the&s;e Kings obey rather then reign.</P>
<P><HI>One houre]</HI> That is, as they received the faith by degrees, (for they were Barbarians who received the&s;e Kingdomes, which belonged once to the Chri&s;tian Emperours,) &s;o they raigned accordingly with the Bea&s;t, or the &s;ucce&s;&s;ours of the Bea&s;t: by one houre, a &s;trict time is not noted. <HI>England, France, Spaine, Germany,</HI> &mdash; by degrees raigned with the Pope, and by his leave being once all Papi&s;tical (one houre.)</P>
<P>Ver&s;. 13. <HI>The&s;e have one mind]</HI> All had their kingdomes
<PB N="135" REF="75">in &s;ome &s;en&s;e from the Bea&s;t, offering up their kingdomes to be ruled &s;piritually by him, acknowledging his &s;upremacy, (for the defence of which, our witty (otherwi&s;e) Sir <HI>Thomas Moor</HI> lo&s;t his head in <HI>England</HI>) &amp; 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 We&s;t compared to horns (be|cau&s;e &s;pringing out of the &s;eventh head of Chri&s;tian Empe|rours) either received their power from the Bea&s;t, as tributa|ries really, or acknowledged his &s;uperiority.</P>
<P><HI>Having all one mind]</HI> Nay, and prayed all in one tongue, <HI>viz.</HI> the Latine. Though the&s;e Kings might have private dif|ferences among them&s;elves, yet when the Popes matters were a foot, they wonderfully agreed in the pro&s;ecution of them.</P>
<P><HI>Giving him their power]</HI> Help and Aid to advance Idolatry and Super&s;tition. Here ob&s;erve how the&s;e inhabiters of the earth wondred after the Bea&s;t, as <HI>chapt.</HI> 13. Admiring and Reverencing the Popes, and Idolatry of <HI>Rome.</HI></P>
<P>Ver&s;. 14. <HI>The&s;e &s;hall make warre with the Lamb]</HI> They by con&s;equence make warre with Chri&s;t, who defend the fal&s;e Vicar of Chri&s;t, and his Idol-wor&s;hip. This warre the Kings began with the Lamb, as &s;oon as they received their king|domes, above eight hundred years, and &s;hall be mo&s;t cruelly pro&s;ecuted by the Kings of the earth gathered to <HI>Armageddon,</HI> by the enticement of the three impure &s;pirits, after the &s;piri|tual <HI>Euphrates</HI> of <HI>Rome</HI> is diverted by Chri&s;tian Kings and States; ob&s;erve then, many of the&s;e ten Kings &s;hall give out.</P>
<P><HI>Being overcome by the Lamb]</HI> Convinced by the truth; and hate the whore; the re&s;t &s;hall with the kings of the earth con|tinue the warre again&s;t the Lamb till the la&s;t day.</P>
<P><HI>Yet he &s;hall oveecome them]</HI> Not only finally then, but be|fore (even before the ten Kings gave out) partly by the word, gaining and winning ground; Partly by the couragious &s;uffe|rings of the Martyrs. For the Leader is Lord of Lords,&mdash;they that are Partners in the fight, are 1. Elect. 2. Called. 3. Faith|ful, therefore through Chri&s;t Conquerours.&mdash;</P>
<P>Chri&s;t being God and King of Kings, is &s;ure enough to con|quer
<PB N="134" REF="75">Kings and Kingdomes; the hou&s;e of <HI>Saul</HI> decrea&s;es, and the Kingdome of our <HI>David</HI> increa&s;eth daily.</P>
<P>Ver&s;. 15. <HI>And he &s;aid to me, the Waters which thou &s;awe&s;t where the woman &s;itteth, are People, Nations, Multitudes</HI>&mdash;] That is, they repre&s;ent People, Nations,&mdash;thus the Chaldae|an army, <HI>Jerem.</HI> 47.2. is called the Waters of the North. Wa|ters are raging and uncon&s;tant, &s;o are People and multitudes; <HI>Rome</HI> in <HI>Johns</HI> time had many nations under her, &s;o hath the whore now, and had more when Antichri&s;t was at the highe&s;t.</P>
<P>Ver&s;. 16. <HI>And the ten horns which thou &s;awe&s;t upon the Bea&s;t, &amp;c.]</HI> Meaning ten Kings of the We&s;t, of which already, &s;hall hate the whore. (when God &s;hall put it into their hearts) The occa&s;ion of the&s;e horns of the Bea&s;ts hating the Bea&s;t and Whore, was the Lambs victory, convincing them of the truth. God be thanked all kingdomes (<HI>Spain</HI> and <HI>Italy</HI> excepted,) more or le&s;&s;e, hate the whore and oppo&s;e Idolatry.</P>
<P><HI>Shall make her de&s;olate]</HI> By leaving the great City, and with their Kingdomes and Dominions turn to Chri&s;t.</P>
<P><HI>And make her naked]</HI> Detect her abominations by confe&s;&s;i|on, writing, and keeping back her gold, riches, pearle, &amp;c. that &s;hould adorn her.</P>
<P><HI>And &s;hall eat her fle&s;h]</HI> Her fle&s;h here, is her annuities, rich|es, rents, po&s;&s;e&s;&s;ions, (wherewith &s;he was fatted) which they &s;hall imploy upon their own territories, Churches, and &s;everal better u&s;es.</P>
<P><HI>And &s;hall burn her with fire] Rome,</HI> to wit, the ne&s;t of An|tichri&s;t and whori&s;h Seat; So that the Pope &s;hall flie to &s;ome of the Kings of the earth for &s;helter, (as the Spaniard per|chance, who may be called one of the Kings of the earth, con|tradi&s;tinct to the Kings of the Ea&s;t, and may joyn with the other named Kings of the earth to his de&s;truction) now Antichri&s;t is not thus to be quite ruined though his Palace be, but in the &s;uc|ce&s;&s;ion of Popes &s;hall live &s;ome where or other till Chri&s;ts coming to judgement, 2 <HI>The&s;.</HI> 2.8. who&s;e brightne&s;&s;e &s;hall de&s;troy him, and the remaining Kings of the earth.</P>
<P>Ver&s;. 17. <HI>For God hath put it into the Kings hearts]</HI> They
<PB N="136" REF="76">were ready enough el&s;e to have continued in idolatry with An|tichri&s;t, &s;o that God mu&s;t have the glory. Here <HI>England, Ger|many</HI> in part, <HI>Scotland, Swethland,</HI> and other places recovered from Antichri&s;t, and hating him, may be thought on, once of the ten Kings.</P>
<P><HI>Obj.</HI> What is putting into their heart? and how it is done?</P>
<P><HI>An&s;w.</HI> God moves the heart of them by his divine coope|rating &s;pirit effectually, &s;o that it cannot but act, yet leaves it free, becau&s;e the divine determination hinders not the judge|ment of rea&s;on about choo&s;ing or refu&s;ing; note</P>
<P>God put it into their hearts, fir&s;t to do his will or plea&s;ure in executing his mind for the Bea&s;t, as <HI>chap.</HI> 13. to agree and give their Kingdome to the Bea&s;t, (of which largely, <HI>ver&s;.</HI> 13. of this chapter) fighting with their might for his &s;piritual Em|pire.</P>
<P><HI>&V;ntill the Words of God were fulfilled]</HI> That is, his decree touching the ri&s;ing of Antichri&s;t in this book, and in the A|po&s;tles often. Now he hath altered their minds, convinced their con&s;ciences, and they do his Will in executing his judge|ments upon the Whore, after &s;he was at the height, and the Word of God was fulfilled, that Antichri&s;t &s;hould &s;it in the Temple of God or in the Church for God and oracle, and after the Wor&s;hippers had admired after the Bea&s;t. The Lord put it into more of their hearts to their &s;alvation. Amen.</P>
<P>Ver. 8. <HI>And the woman which thou &s;aw&s;t is that great City, which reigneth over the Kings of the earth]</HI> To wit, <HI>Rome:</HI> for no other city in <HI>Johns</HI> time (mark it) had dominion over the Kings of the earth (to whom they were tributary) but <HI>Rome.</HI> And thus the Church of <HI>Rome</HI> at her height held all and ruled all, either by the &s;word or under pretence of Religion; note God by his revealed Will (grace coworking) put it into the&s;e kings hearts to fulfil his will; formerly God put it into their hearts to do his will in &s;erving the Whore. The action and motion materially is from God always, the forme or ob|liquity of the action is from Satan and mans corrupt nature, in which, and by which God hath a &s;ecret working and end.</P>
<PB N="137" REF="76">
<P>If a man ride well upon a lame hor&s;e, the going or action is good as from the man, the lamene&s;&s;e is from the hor&s;e; &s;o the action in the Kings (when they were for the Whore) is from God, the lamene&s;s and pravity of it (&s;erving the Whore) is from their corruption; by which however God wrought his plea&s;ure.</P>
<P>The &s;umme is, the Angels, or Preachers and Kings &s;hall di|vert <HI>Euphrates</HI> of <HI>Rome</HI> (the Preachers noted by Angels ha|ving made <HI>Rome</HI> weak in part and odious before;) then the three unclean &s;pirits gather the Kings of the earth to helpe her, but her former Va&s;&s;als &s;hall many of them hate her, and burne <HI>Rome;</HI> yet the Pope with the Kings that are left &s;hall be gathered to battle again&s;t Chri&s;t and the&s;e converted ones; but the bloody feild of <HI>Armageddon,</HI> or the day of judgment &s;hall overtake them &mdash;</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<DIV3 N="6 (cont.)" TYPE="vision">
<DIV4 N="2" TYPE="act">
<HEAD>CHAP. XVIII. The &s;ixth Vi&s;ion continued. <HI>Act</HI> 2.</HEAD>
<P><HI>Ver&s;. 1.</HI> After the&s;e things, I &s;aw another Angel come down from heaven]</P>
<P>TO wit, after the &s;ight of the woman upon the Bea&s;t. <HI>another Angel]</HI> for this book is as a Trage-comedy, where &s;everal per&s;ons come in as Actors; here Angels &s;igni|fie no Preachers (as formerly the Angels bid) but are real An|gels (one perchance Chri&s;t) publi&s;hing future events to <HI>John;</HI> they come from heaven, and &s;o do the judgments upon <HI>Baby|lon.</HI></P>
<P><HI>Having great power]</HI> All the Angels are great in power; how great in power is God then, who&s;e &s;ervants the&s;e are? it notes the greatne&s;&s;e of the matter in hand, to wit, great <HI>Romes</HI> overthrow, who is not invincible.</P>
<P><HI>And the earth was lightned with his glory]</HI> This notes that he was a glorious me&s;&s;enger from heaven. 2. That the judge|ment
<PB N="138" REF="77">of <HI>Rome</HI> &s;hall be publike and open.</P>
<P>Ver&s;. 2. <HI>He cryed with a loud voyce, &s;aying.]</HI> It notes,
<LIST>
<ITEM>1. That the inhabitants of the earth, and wor&s;hippers of the Bea&s;t &s;hall not plead ignorance: for &s;o the Go&s;pel hath long cryed down <HI>Rome</HI> and threatned her de&s;truction.</ITEM>
<ITEM>2. It notes the &s;tupidity of <HI>Rome</HI> lying in plea&s;ure, though her judgments were at door.</ITEM>
</LIST></P>
<P><HI>Babylon is fallen, is fallen, &amp;c.]</HI> As in <HI>E&s;ay</HI> 21.9. concern|ing the literal <HI>Babylon,</HI> it notes the certainty of its de&s;tructi|on, therefore 'tis doubled. The Angel <HI>chap.</HI> 14.8. who pro|claimed its ruine, did it as a Preacher, by the Go&s;pel battering that &s;piritual City which about <HI>Luthers</HI> time began to decay and decrea&s;e in honour and greatne&s;&s;e. Here the de&s;truction of the City of <HI>Rome</HI> is foretold by a heavenly Herauld, be|cau&s;e &s;he rejected the former warning, the Go&s;pel-truth; and killed the witne&s;&s;es,&mdash;this <HI>Babylon</HI> is <HI>Rome,</HI> having &s;even heads or governments, &s;itting on &s;even mountains, making drunk the Kings of the earth with her fornication, being the &s;eate of Antichri&s;t, and which in <HI>Johns</HI> time ruled over Na|tions.</P>
<P><HI>And is become the habitation of Devils]</HI> See <HI>E&s;ay</HI> 13.16. to 22. or of Satyrs; it was formerly Satans dwelling place, being a Kingdome of Idolatry and Antichri&s;ts &s;eat; but now this notes its utter de&s;olation as that place of <HI>E&s;ay</HI> &s;hews. This Angels Proclamation belongs to the time a little before <HI>Romes</HI> de&s;truction, and is not yet come.</P>
<P><HI>And the hold of every foule &s;pirit]</HI> Noting the apparitions of Devils to be there after its de&s;truction; not only Fairies and Satyrs.</P>
<P><HI>And cage of every unclean and hateful bird]</HI> As Kites, Owles, Vultures, Ravens&mdash;This notes the utter de&s;olation of <HI>Rome</HI> and her &s;tately Palaces and Temples before the end of all things; for Satyrs and Devils appear in De&s;erts and wild places, and the&s;e birds inhabit ruinous Towns and Ca&s;tles, &s;uch as <HI>Rome</HI> mu&s;t be, and a ju&s;t puni&s;hment upon her Idols and Temples; hell is the Devils hold properly, &s;o that this &s;hall be a fearful place, where the Pope, Cardinals, Bi&s;hops and Clergy &s;inned and fea&s;ted luxuriou&s;ly, now Devils &s;hall dance commonly.</P>
<PB N="139" REF="77">
<P>Ver&s;. 3. <HI>For they have drunk of the wine of the wrath of her fornication, &amp;c.]</HI> All Nations have, that is, many Nati|ons, all Chri&s;tendom and more. Now here &s;piritual fornica|tion is meant, becau&s;e &s;he is a City, <HI>chap.</HI> 17. <HI>ver&s;.</HI> la&s;t, with whom the Kings here mentioned, could not commit literal fornication; 'tis called wine, becau&s;e plea&s;ing to corrupt na|ture (as all &s;in, all here&s;ie is) and enticing, overtaking one as wine unawares; called wrath, becau&s;e it cau&s;eth Gods wrath. So here is the true rea&s;on of <HI>Romes</HI> de&s;olation, her damnable Idolatry, &s;o that the place is ju&s;tly puni&s;hed for the &s;in com|mitted therein.</P>
<P><HI>And the Merchants of the earth]</HI> To wit, Cardinals, Bi|&s;hops and the like, who only have leave to trade in holy wares of Ma&s;&s;es, Indulgences, Pardons, Peter-pence, &s;piritual riches and &s;oules of men, <HI>ver&s;.</HI> 13. (which old <HI>Rome</HI> never traded with.)</P>
<P><HI>Are waxen rich]</HI> By mo&s;t unlawful means (which brings a judgment) as &s;piritual whordom, damnable Idolatry &amp; deceit; thus heaping up riches, living by this means delicately, luxuri|ou&s;ly, di&s;hone&s;tly; for by this means the&s;e &s;piritual Merchants (called Princes of the earth, <HI>ver&s;.</HI> 23.) could buy any tempo|ral merchandi&s;e of common Merchants.</P>
<P>Now certainly all things are vendible at <HI>Rome,</HI> any &s;in to be forgiven for money by the &s;piritual Merchants.</P>
<P>Ver&s;. 4. <HI>And I heard another voice, &s;aying,&mdash;come out of her my people, that ye be not partakers of her &s;ins, &amp;c.]</HI> So <HI>Jerem.</HI> 51.6. <HI>&amp;</HI> 45.
<LIST>
<ITEM>1. Here is commi&s;&s;ion to &s;eparate from <HI>Rome</HI> (in heart and bodily) and any thing that is Antichri&s;tian.</ITEM>
<ITEM>2. God hath and ever had a people in <HI>Babylon</HI> (though at lea&s;t) &s;pirituall captives, yet elected and to be &s;aved.</ITEM>
<ITEM>3. The means of &s;alvation is to be laid hold on, and to flie to the Word and Chri&s;t; to wit, out of <HI>Babylon.</HI></ITEM>
<ITEM>4. If we partake not of the &s;ins of <HI>Babylon,</HI> nor of her puni&s;hments &s;hall we (le&s;t we partake of her &s;ins and of her plagues).</ITEM>
<ITEM>5. Becau&s;e our corrupt natures are ea&s;ily enticed to &s;in, fly out of her.</ITEM>
</LIST>
In|deed travellers (who really are not for <HI>Rome</HI>) mu&s;t uncover the head and bow the knee by force at Ma&s;&s;es&mdash;which is too much connivence, even adoration; therefore be not there,
<PB N="140" REF="78">fly out of <HI>Babylon,</HI> le&s;t God be angry, and ye partake of her plagues.</P>
<P>Ver&s;. 5. <HI>And her &s;ins have reached unto heaven] Abels</HI> blood, and the Sodomites &s;ins called to heaven (in a meta|phor) for vengeance. Sin is of a crying nature, e&s;pecially &s;pi|ritual whoredom, noted by her &s;ins, being of a more wicked and heinous nature then ordinary.</P>
<P><HI>And God hath remembred her iniquities]</HI> Fully to puni&s;h them; otherwi&s;e God remembred <HI>Rome</HI> before, though he for many rea&s;ons forbore her. The Je&s;uites confe&s;&s;e that <HI>Rome</HI> &s;hall be wa&s;ted by ten Kings before the coming of Antichri&s;t; pray examine why &s;he is to be wa&s;ted? becau&s;e of her Idolatry&mdash;therefore Antichri&s;t that cau&s;es men to commit (by coun&s;el from the Dragon) this great abomination is come. O Je&s;uites, &s;ee, the cau&s;e of your Cities ruine is your beloved Idolatry and Fornication.</P>
<P>Ver. 6. <HI>Reward her even as &s;he hath rewarded you]</HI> reward to &s;in is due, which the godly &s;hall in time &s;ee done to <HI>Rome</HI> when &s;he is wa&s;ted; at what time they are bid to reward her (that is, to rejoyce at her puni&s;hment, being Chri&s;ts great ene|my, for they are not to reward her otherwi&s;e; neither need they, for God is &s;aid to have done it in her overthrow by the Angel before the godly are bid to reward her or rejoyce.) The Saints approving Chri&s;ts judgement at the la&s;t day is called their judging the world: So the godly's rejoycing here is called their rewarding <HI>Babylon.</HI></P>
<P><HI>Reward yee]</HI> Ye of the ten Kings who are converted and again&s;t <HI>Rome,</HI> ye Preachers al&s;o teach that &s;he is to be rewar|ded (&s;o private revenge is not here thought on.)</P>
<P><HI>And give her double according to her works &amp;c.]</HI> That is a very &s;ore and &s;ufficient reward of puni&s;hment, for &s;o the word <HI>double</HI> is u&s;ed, <HI>E&s;ay</HI> 40. <HI>ver&s;.</HI> 2. comfort <HI>Jeru&s;alem</HI> (to wit, after her captivity) becau&s;e I have rewarded her double for her &s;in, that is, abundantly, enough; thus <HI>Rome</HI> is to be rewar|ded, yet according to her works; as &s;he hath afflicted the Saints, &s;o &s;he &s;hall be &s;orely afflicted; the Lord remembers his peoples mi&s;eries and tormentors, to return both double, the one of joy, the other of puni&s;hment. O <HI>Ireland</HI> how can&s;t thou e&s;cape?</P>
<PB N="141" REF="78">
<P>Ver&s;. 7. <HI>How much &s;he hath glorified her &s;elf and lived in plea|&s;ure,</HI> &amp;c.] Saying, &s;he was Chri&s;ts only Spou&s;e, the Catholique Church, the Apo&s;tolique Sea, the Pope Chri&s;ts Vicar, con|demning all the Saints for Hereticks; calling her &s;elf the head of all Churches, <HI>a Queen</HI>&mdash;by &s;o much &s;orer puni&s;h|ment &s;he &s;hall be afflicted: as by a law of equality. Now ne|ver was &s;uch a boa&s;ting Church as <HI>Rome.</HI></P>
<P><HI>Saying, I &s;it a Queen]</HI> Not only in her heart; but in her Sermons, writings and actions.</P>
<P><HI>I &s;it]</HI> Noting her pride, and &s;ecurity (as if &s;he were un|moveable.)</P>
<P><HI>A Queen]</HI> Noting her &s;elf-confidence and u&s;urping autho|rity above all Churches. Thus Antichri&s;t exalteth him&s;elf. 2 <HI>The&s;.</HI> 2.4. above all that is called God, whether Angels or Magi&s;trates; for both are &s;o called. Thus (in a parenthe&s;is) the &s;ons of God (or Judges, great men, Magi&s;trates) took the daughters of men being faire (or ravi&s;hed them, taking them by force, being mens &s;ons of power and without con|troul) and gyants were gotten (Apo&s;tates (for &s;o the word in Hebrew may be rendred, <HI>Gen.</HI> 6.2.4.) from God and Re|ligion then aro&s;e: God not ble&s;&s;ing tho&s;e unlawfull cour&s;es of marriages, which occa&s;ioned the flood). Thus Magi&s;trates are called Gods, above whom Antichri&s;t exalteth him&s;elf; as above Emperours, Kings, Churches and Councils, as is noted.</P>
<P><HI>I am no widow]</HI> As by <HI>a Queen</HI> is noted the pride, pompe, riches, &s;tate, power of <HI>Rome:</HI> So by her being no widow&mdash;is meant her being Chri&s;ts &s;uppo&s;ed Spou&s;e (for &s;o &s;he calls her &s;elf) and her extraordinary boa&s;ted of honour, and pomp which abounds at <HI>Rome;</HI> and that per&s;wades them there that God loves them, as <HI>Ephraim</HI> boa&s;ted fooli&s;hly, <HI>Ho&s;.</HI> 12.8. I have found me out much riches&mdash;when indeed Chri&s;ts Church is denominated from her affliction, <HI>E&s;a.</HI> 54.11. <HI>O thou afflicted,</HI> and riches and pompe are more companions of the wicked, <HI>Job</HI> 21. <HI>to ver&s;.</HI> 15.</P>
<P><HI>I &s;hall &s;ee no &s;orrow]</HI> This is <HI>Romes</HI> language. Yet many Kingdomes and people have revolted from this proud harlot; &s;o her &s;orrow increa&s;es, and &s;ome of the ten Kings have long &s;ince begun to hate her.</P>
<PB N="142" REF="79">
<P>Ver&s;. 8. <HI>Therefore &s;hall her plagues come in one day, death and &s;orrow,</HI> &amp;c.] That is, &s;uddainly, &s;wiftly. She delighted in plea&s;ure, behold &s;orrow: She gave her &s;elf to gluttony and luxury, behold famine; She burnt Martyrs, behold fire, burn|ing her &s;eat and Palaces. She &s;aid I &s;hall &s;ee no &s;or|row, behold her de&s;truction in one day.</P>
<P><HI>For &s;trong is the Lord who judgeth her]</HI> Therefore though her territories be large, though the City be very great and &s;trong, yet &s;tronger is the Lord who can and will bring this judgment upon her, by the victorious armie of the converted Kings, who &s;hall throw fire into her and con&s;ume her.</P>
<P>Ver&s;. 9. <HI>And the Kings of the earth &s;hall bewaile her and la|ment for her,</HI> &amp;c.] To wit, who are contradi&s;tinct to Saints and had lived deliciou&s;ly with her in committing fornication, as perchance <HI>Spaine,</HI> the Emperour &mdash; &s;uch of the ten as remaine with the Pope, and are enemies to the truth of the Go&s;pel. They &s;hall lament her:
<LIST>
<ITEM>1 Becau&s;e they cannot com|mit any longer Idolatry at <HI>Rome</HI> (that beloved, but whori&s;h City.)</ITEM>
<ITEM>2 Becau&s;e they cannot riot any longer within the City.</ITEM>
</LIST></P>
<P>Ver&s;, 10. <HI>Standing afarre off for feare of the torment, &s;ay|ing, Ala&s;&s;e &amp;c.]</HI> God &s;hall &s;trike a fear into them, that they &s;hall not dare to approach near to help her, (though they are &s;orry, they cannot &s;in any more with her.)</P>
<P><HI>Afarre off]</HI> as farre perchance as their own countryes; though tis wonder they are &s;o daunted that they &s;end not to help her, (by &s;ome army to re&s;cue her from burning) though they be de&s;troyed, as at <HI>Armageddon</HI> of old <HI>Jo&s;iah</HI> was.</P>
<P>Ver&s;. 11. <HI>And the Merchants of the earth &s;hall weep]</HI> 1. Kings, 2, Merchants &s;hall mourn for her, meaning &s;piritual traders in the Romi&s;h &s;ea, who only can buy and &s;ell, as <HI>chap.</HI> 13.17.</P>
<P><HI>For no man buyeth her merchandi&s;e any more]</HI> To wir, her Pardons, Ab&s;olutions,&mdash;which &s;hall be di&s;covered to be abominable, rotten and fal&s;e, (in the city to be &s;old however no more, being burnt.)</P>
<PB N="143" REF="79">
<P>Ver&s;. 12. <HI>The Merchandi&s;e of gold and &s;ilver, and of preci|ous &s;tones, &amp;c.]</HI> See <HI>Ezek.</HI> 27. where <HI>Tyres</HI> de&s;truction (then a famous mart-town) is foretold; and this Catalogue of wares there mentioned; al&s;o the neighbouring nations who brought their Merchandi&s;e to <HI>Tyre</HI> there mentioned, (to which here is a plain allu&s;ion.) Now by <HI>Romes</HI> ruine the &s;piri|tuall Merchants could not vent their ungodly wares of par|dons, &amp;c. Nor could gaine riches enough to buy Merchandi&s;e as formerly from other nations) as hor&s;es from <HI>France,</HI> Gold and Silver from <HI>Spaine,</HI> Sheep from <HI>England,</HI> Bea&s;ts from <HI>Germany,</HI> &mdash; all nations furni&s;hed <HI>Rome</HI> with &s;ouls being &s;ubject to the Arch-flamen of <HI>Rome.</HI> So here is noted the na|tions (from their Merchandi&s;e) who furni&s;hed <HI>Rome</HI> with wares (as <HI>Brightman</HI> hath ob&s;erved) the &s;pirituall Merchants could not reach to buy the&s;e commodities (<HI>Rome</HI> being de|&s;troyed) nor common Merchants or nations &s;o well vent them (<HI>Rome</HI> being burnt;) for brevity &s;ake I omit the Cata|logue.</P>
<P>Wherein ob&s;erve the heatheni&s;h <HI>Rome</HI> never did traffique for &s;ouls of men, though &s;he did for &s;laves, but here <HI>Rome</HI> deals for both expre&s;ly &s;laves and &s;ouls of men. Sure here Po|pi&s;h <HI>Rome</HI> is meant, mo&s;t ungodly domineering over &s;ouls, by threatning Purgatory, by pardons, ma&s;&s;es, &mdash;the &s;umme is, <HI>Romes</HI> de&s;truction &s;hall hinder the &s;piritual merchandi&s;e of the &s;oules and e&s;tates of all nations (which a long while hath flow|ed to <HI>Rome,</HI>) for which the Romane &s;piritual merchants &s;hall grieve.</P>
<P>Ver&s;, 14. <HI>And the fruits which thy &s;oule lu&s;ted after]</HI> To wit, the cates and delicates, the &s;piritual fathers (or Clergy of <HI>Rome,</HI>) riotou&s;ly filled their tables with.</P>
<P><HI>Are departed from them &amp;c.]</HI> Or peri&s;hed by <HI>Romes</HI> pe|ri&s;hing.</P>
<P>Ver&s;. 15. <HI>The Merchants of the&s;e things which were waxed rich, &amp;c.]</HI> To wit, &s;ouls and other merchandi&s;e, &s;hall lament; namely Merchants, Ship-ma&s;ters, Ma&s;ters-mates, Pilots, Part|ners, and common &s;eamen &s;hall lament: that is, Cardinals (and tho&s;e who are even equall with them) Arch-bi&s;hops, Bi|&s;hops, Abbots, Monks, and all &s;pirituall &s;ea-men that have an
<PB N="144" REF="80">oare in <HI>Peters</HI> boat &s;hall lament, and as the kings mentioned &s;tand afarre off (in regard of help, but near enough in heart if they dur&s;t help) &s;aying alas, alas: pittying the great reve|nues of their Arch-bi&s;hopricks, Cardinal&s;hips, &mdash;now lo&s;t. Hence (as mourners) they ca&s;t du&s;t on their heads, (as in old time they did) becau&s;e of <HI>Romes</HI> de&s;olation; the re&s;t is plain to <HI>ver.</HI> 20. Only ob&s;erve, the cau&s;e of the lamentation, is not their &s;ins and Idolatry (which brought the judgments) but their temporall lo&s;&s;es, and their revenues and ho|nours.</P>
<P>Ver&s;. 20. <HI>Rejoyce over her thou heaven,</HI> &amp;c.] Formerly &s;he &s;hed the blood of Saints, Prophets, Apo&s;tles: Now tho&s;e In|habitants of heaven may rejoyce, becau&s;e their cruell enemy (and Chri&s;ts) is de&s;troyed; This &s;hould teach us to rely up|on Chri&s;t, who will one day de&s;troy our enemies and give us occa&s;ion of rejoycing. <HI>chap</HI> 6.10. The Saints cry. <HI>O Lord, holy, and ju&s;t, how long?</HI> Here they are bid rejoyce &mdash; be|cau&s;e God has avenged them, and &s;uppre&s;&s;ed Antichri&s;t and bla&s;phemy.</P>
<P>Ver&s;. 21. <HI>And a mighty Angel took up a &s;tone like a mill|&s;tone,</HI> &amp;c.] Whether this Angel repre&s;ented Chri&s;t (&s;ince he took up the mil&s;tone, as it had been a feather, and &s;peaks by a &s;imilitude of <HI>Romes</HI> overthrow; for from Chri&s;t come Anti|chri&s;ts judgments) I di&s;pute not; 'twas another Angel that enters the &s;tage as it were, repre&s;enting <HI>Babylons</HI> overthrow, wherein con&s;ider.</P>
<LIST>
<ITEM>1. A mil-&s;tone is not ea&s;ily removed, nor <HI>Babylon</HI> ea&s;ily de|&s;troyed.</ITEM>
<ITEM>2. A mil-&s;tone is ca&s;t downe by force: &s;o <HI>Ba|bylon.</HI></ITEM>
<ITEM>3. The Mil-&s;tone is ca&s;t into the &s;ea; &s;o <HI>Babylon</HI> &s;hall be burnt by fire.</ITEM>
<ITEM>4. The Mil-&s;tone ca&s;t into the &s;ea, is covered, never reco|vered; &s;o <HI>Babylon</HI> &s;hall be utterly de&s;olated, and never built.</ITEM>
</LIST>
<P>Ver&s;. 22. <HI>The voyce of harpers &mdash;&s;hall be heard no more]</HI> At fea&s;ts in thee; nor flute for dancers, not trumpet for civil meetings, nor war; nor crafts-men (whether Phy&s;ician, Law|yer
<PB N="145" REF="80">&mdash;)nor husband-man, nor miller, but it &s;hall be a meer de&s;olation.</P>
<P>Ver&s;. 23. <HI>Nor lights &s;hall &s;hine any more in thee]</HI> Convenient for night &s;ea&s;on.</P>
<P><HI>Nor bridegroom nor bride &s;hall be in thee]</HI> Therefore no pro|creation of children, therefore <HI>Romes</HI> de&s;olation &s;hall be con|&s;ummated.</P>
<P><HI>Becau&s;e thy Merchants were great men of the earth]</HI> To wit, Cardinals, Arch-bi&s;hops &mdash; here is the grand cau&s;e of <HI>Romes</HI> de&s;olation (including other) her Merchants &s;old dam|nable wares; if this were under&s;tood literally, it were a weak rea&s;on; becau&s;e thy Merchants were great men, therefore comes thy de&s;truction: No, but becau&s;e thy great Cardinals, Bi&s;hops &mdash;&s;old cur&s;ed and abominable &s;pirituall wares (of Purgatory, Pardons &mdash;) Therefore <HI>Rome</HI> is to be de&s;troy|ed for her Idolatry, fal&s;e doctrine, riot (the con&s;equent of riches)</P>
<P><HI>For her &s;orceries]</HI> Or fal&s;e doctrines (compared oft to bewitching or enticing wine) have deceived the Chri&s;tian world.</P>
<P>Ver&s;. 24. <HI>And in her was found the blood of Prophets,</HI> &amp;c.] The old <HI>Rome</HI> cau&s;ed Apo&s;tles to be &s;lain: the new Popi&s;h <HI>Rome</HI> Prophets or Teachers (as <HI>chap.</HI> 11.)</P>
<P><HI>In her]</HI> Either becau&s;e the doctrine which cau&s;ed their blood to be &s;hed, was from <HI>Rome;</HI> or becau&s;e &s;he gave com|mi&s;&s;ion to &s;lay the Saints who were &s;lain in other places and kingdomes (as <HI>England</HI>&mdash;) God plagues <HI>Rome</HI> as the Ori|ginall cau&s;e of all this.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<DIV3 N="6 (cont.)" TYPE="vision">
<DIV4 N="3" TYPE="act">
<HEAD><HI>CHAP. XIX.</HI> Vi&s;ion <HI>6.</HI> Act. <HI>3.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> And after the&s;e things, I heard a great voyce of much people in heaven].</P>
<P>THe occa&s;ion of this prai&s;ing God, is from <HI>ver&s;.</HI> 20. <HI>of chap.</HI> 18. Where the heavenly voyce bids the Saints rejoyce as
<PB N="146" REF="81">here they do. Now 'tis u&s;uall in this book (as in a comedy or tragedy) to bring in harpers or mu&s;ick to delight the &s;pe|ctatours Hence it is remarkable after <HI>Romes</HI> de&s;truction, men &s;hall rejoyce on earth for Gods ju&s;t vengeance on her before the day of Judgment. (For though <HI>John</HI> heard the voyce as in heaven; yet it noted al&s;o joy on earth among the Saints.)</P>
<P><HI>After the&s;e things]</HI> After the &s;carlet coloured City was burnt (for &s;o both women <HI>chap</HI> 17.3, 4. and City are arayed <HI>chap.</HI> 18.16.) and the Merchants riches partly burnt, partly made uncapable of &s;ale: After the common Merchants of Nations had bewailed the City, for now they cannot trade with the &s;piritual Merchants of <HI>Rome</HI> with gold, pearle &mdash; for Ma&s;&s;es, pardons &mdash;nor could the &s;pirituall Merchants (being impoveri&s;hed) reach the price of fine linnen, pearle&mdash; after the&s;e things (as in the la&s;t five Vi&s;ions) a chore of &s;ingers appear, prai&s;ing God; Becau&s;e Antichri&s;ts bla&s;phemy, Ido|latry &mdash;is de&s;troyed in part, &s;o the cau&s;e of the rejoycing is good.</P>
<P>To <HI>ver&s;.</HI> 10. <HI>and</HI> 11. things being indifferent plain, and to be under&s;tood by the reading, with adding &s;ome few notes, I'le pa&s;&s;e them by.</P>
<P>From <HI>ver&s;.</HI> 1. <HI>Allelujah</HI> (that is, prai&s;e the Lord) being an Hebrew word, by which all the quire of Heaven (both of Old and New-Te&s;tament) prai&s;e the Lord. Note the &s;weet concord of both Churches under the Law and Go&s;pel now in Heaven. Al&s;o perchance, hence may be noted that the Hebr. tongue (u&s;ed in Paradi&s;e, and by our Saviour on earth, mixt with the Syriack) after the re&s;urrection &s;hall be the tongue to celebrate God in Heaven; perchance here may be thought on the Jews <HI>Hallelujahs</HI> (who&s;e tongue this is) after their fuller conver&s;ion according to <HI>Rom.</HI> 11.</P>
<P><HI>Ver&s;.</HI> 2. It becomes us all to take notice, and prai&s;e God for the equity of his judgments upon his and our enemies, as Antichri&s;ts.&mdash;</P>
<P><HI>Ver&s;.</HI> 3. Hell is below: for the &s;moake a&s;cended, here is noted al&s;o the eternity of <HI>Romes</HI> judgment, for ever and ever.</P>
<PB N="147" REF="81">
<P><HI>Ver&s;.</HI> 4. After the former rejoycings, the 24. Elders or Jew|i&s;h Church, and the four Bea&s;ts alluding to the Apo&s;tles, &s;ee <HI>chap.</HI> 4. &s;ucceed in the pray&s;ing God, &s;aying Amen. So that none but he who &s;ate upon the throne is wor&s;hipped (not one wor&s;hips another) and he for ever by &s;ucce&s;&s;ion of companies, which is to be noted.</P>
<P><HI>Ver&s;.</HI> 5. Another voyce inviting to more pray&s;es is heard out of the throne (by which is noted its being from heaven) and it was not the voyce of him that &s;ate on the throne, be|cau&s;e the voyce invites to prai&s;e him: al&s;o the two companies had cea&s;ed their &s;ong, &s;o this was Chri&s;ts voice who as Medi|atour cals God his God, &s;aying, prai&s;e our God; it &s;eemes they had a&s;cribed to God &s;alvation&mdash; that is, the power of &s;aving, acknowledging &s;alvation to be from him &mdash; but greater motives for prai&s;e remaine, then their deliverance from Antichri&s;t, and his judgment and their &s;alvation, to wit the Lambs marriage&mdash; which all his &s;ervants, of more or le&s;&s;e faith, children or men, that feare him (&s;o the Catholique Church is here comprehended) mu&s;t prai&s;e him for.</P>
<P>I hence ob&s;erve, it is our duty to prai&s;e God and take no|tice of his love&mdash;that his will ought to be done by us in earth as 'tis in heaven.</P>
<P><HI>Ver&s;.</HI> 6. Now follow the prai&s;es, by all the people of God in heaven and earth as it were, compared to waters becau&s;e of multitude: (<HI>chap.</HI> 17.15. and noy&s;e, and to thunder, filling heaven and earth ith ecchoes; thus <HI>John</HI> heard it, noting the exceeding joy and pray&s;es of both Churches Militant and Triumphant, &s;ee <HI>chap.</HI> 14.2. where the like noy&s;e of prai&s;e is heard. Now this Song belongs to the time a little before Chri&s;ts coming to judgment, as will appear.</P>
<P><HI>Becau&s;e the Lord hath reigned]</HI> that is, by &s;ubduing the ene|mies, as Antichri&s;t&mdash;had declared powerfully him&s;elf to be God&mdash;</P>
<P>Ver&s;. 7. <HI>For the marriage of the Lamb is come, &amp;c.]</HI> The betrothing between Chri&s;t and his Church is in this world by faith and the word preached; the word wooes the Church for Chri&s;t, faith imperfectly embraces him, the con&s;ummation of the marriage is at the la&s;t day, when Chri&s;t and the Church
<PB N="148" REF="82">&s;hall for ever be together, enjoying one another perfectly: there &s;he &s;hall as a wife enjoy him; here only as a Virgin be|troathed. &mdash;</P>
<P>She hath made her &s;elfe ready, to wit for glory: but to her it was given to be clothed in white linnen, <HI>ver.</HI> 8 to wit, by Chri&s;t: by whom and with whom (as with fine linnen,) &s;he is clothed: being her &s;elf naked, <HI>Ezek.</HI> 16.8.</P>
<P><HI>It was given]</HI> Noting her natural nakedne&s;&s;e of grace and righteou&s;ne&s;&s;e: but through Chri&s;ts endeavours as a Bride to trim her &s;elf: but is much (nay mo&s;t) helped by Chri&s;t to be dre&s;&s;ed (as Brides are by others) for here both dre&s;&s;ings are meant: of grace, but e&s;pecially of glory: &s;o &s;he mu&s;t needs be a mo&s;t glorious &s;pou&s;e being dre&s;&s;ed with Chri&s;t.</P>
<P>Ver&s;. 9. <HI>Write]</HI> As a mo&s;t remarkable, comfortable note: Ble&s;&s;ed are they that are called (internally and effectually) to the marriage of the Lamb, begun here and perfected hereaf|ter. Sure <HI>eye hath not &s;een, nor eare heard, nor hath it entred into mans heart to conceive</HI> the joy, banquet, attire, and graces of this marriage and friends truly invited.</P>
<P>Now again&s;t the Papi&s;ts (if they be ble&s;&s;ed that are invi|ted) a&s;&s;urance of heaven is to be had here; for this is one of the true &s;ayings of God, to wit, that tis given to the Bride to be <HI>clothed in fine linnen</HI> (therefore there is no Predi&s;po&s;ition in her) and that they are ble&s;&s;ed who are (in this world) invi|ted, having heaven in part upon earth.</P>
<P>Ver&s;. 10. <HI>And I fell at his feet to wor&s;hip him, &amp;c.]</HI> The Angel's who talked with him. <HI>Abraham</HI> civilly wor&s;hipped Angels as Travellers, <HI>Gen.</HI> 18. and was blamele&s;&s;e: which may per&s;wade that this wor&s;hip offered by <HI>John</HI> was religious, becau&s;e forbidden. Now <HI>John</HI> had &s;een Angels before now, and heard them &s;peak, yet never offered to wor&s;hip till now: either being now over-joyed about the comforts of the Lamb and his &s;pou&s;e: for which di&s;cour&s;e (for this Angel had fami|liarly talked with him a great while) by way of thanks he would have wor&s;hipped him: or perchance &s;uppo&s;ing he had been Chri&s;t.</P>
<P>To be brief, <HI>Iohns</HI> weakne&s;&s;e is here &s;hewed, and the An|gels faithfulne&s;&s;e: &s;ince <HI>Iohn</HI> confe&s;&s;es in writing his errour, as
<PB N="149" REF="82"><HI>Mo&s;es</HI> &s;hews his original, <HI>Matthew</HI> his calling impartially, it &s;hews that the&s;e men were in&s;pired by God who were the Writers of the&s;e books. And &s;ince the Angel refu&s;es the wor|&s;hip (for two rea&s;ons.
<LIST>
<ITEM>1. Becau&s;e he was <HI>Iohns</HI> fellow &s;er|vant.</ITEM>
<ITEM>2. Becau&s;e God was only to be wor&s;hipped) therefore no wor&s;hip (neither <HI>douleia</HI> nor <HI>latreia:</HI> for they are indif|ferently u&s;ed for the &s;ame wor&s;hip) is due to Saints or An|gels: So that as the Angels refu&s;e it, &s;o the Saints would blu&s;h, did they know the &s;everal honours and adorations offered to their pictures and idols.</ITEM>
</LIST></P>
<P><HI>For the Te&s;timony of Je&s;us is the &s;pirit of Prophecy]</HI> The An|gel confirms that he was fellow-&s;ervant with them that had the &s;pirit of Prophe&s;ie or the Te&s;timony of Je&s;us, becau&s;e he al&s;o had that Te&s;timony, revealing to <HI>John</HI> by the &s;pirit the&s;e fu|ture events in this book.</P>
</DIV4>
<DIV4 N="4" TYPE="act">
<HEAD>Act. <HI>4.</HI> of this Vi&s;ion.</HEAD>
<P>Ver&s;. 11. <HI>And I &s;aw heaven opened, and behold a white hor&s;e, &amp;c.]</HI> Behold the Judge and la&s;t day. Now the rea&s;on why this is here in&s;erted, is becau&s;e the de&s;truction of the city of <HI>Rome</HI> had been &s;poken of: but not of the whole Churches ruine, and Antichri&s;ts utter de&s;olation, who yet might lurke at &s;ome other place, with &s;ome of the Kings of the earth his Confederates, therefore here the final de&s;truction and <HI>Arma|geddon</HI> of all is brought in.</P>
<P>Thus ended <HI>ch.</HI> 11. and <HI>vi&s;ion</HI> 3. from <HI>ver&s;.</HI> 15. where the &s;eventh Angel &s;ounded:</P>
<P>Thus ended <HI>chap.</HI> 14. <HI>vi&s;ion</HI> 4. touching the harve&s;t and vintage.</P>
<P>Thus ended <HI>ch.</HI> 16. from <HI>ver.</HI> 16, 17. of <HI>vi&s;ion</HI> 5. where the Angel &s;aid <HI>it is done.</HI></P>
<P>Thus the Prediction of Chri&s;t is come to pa&s;&s;e (in the Vi&s;ion to <HI>John</HI>) <HI>Matth.</HI> 25.31.&mdash; Chri&s;t and his Angels coming to judge the world, hence the heaven was opened, and Chri&s;t in likene&s;&s;e of a Captain, and troop of Hor&s;e, coming thence to judge the world. Chri&s;t hath a white hor&s;e, noting his ex|cellent, pure, divine nature: not as if hor&s;es or men, or &s;words were really here u&s;ed; but under the Allegory of a General
<PB N="150" REF="83">and an Army, the brightne&s;&s;e of Chri&s;ts coming to judgement is &s;ignified, which &s;ome Expo&s;itors on this book not well no|ting have erred.</P>
<P><HI>Behold a white hor&s;e, and he that &s;ate on him was]</HI> Came out of heaven opened. One day doubtle&s;&s;e we &s;hall &s;ee the heavens opened, and Chri&s;ts coming&mdash;Now Chri&s;t in the primitive times came riding upon a white hor&s;e, <HI>chap.</HI> 6. mean|ing the pure Apo&s;tolique Church conquering Heatheni&s;me: but here it notes his divine maje&s;ty and glory, to be avenged on all his adver&s;aries.</P>
<P><HI>Called faithful and true, warring and judging in righteou&s;ne&s;&s;e]</HI> This is for the comfort of all Gods People, &s;ince the Judge cannot, will not do wrong: nay the adver&s;aties &s;hall confe&s;&s;e the ju&s;tne&s;&s;e of the &s;entence pronounced again&s;t them: and the Saints &s;hall be &s;ure of pay and reward (who have fought again&s;t &s;in for him) for the General is faithful and true: and therefore his officers calling to offices is mo&s;t right and true.</P>
<P>Ver&s;. 12. <HI>His eyes a flame of fire]</HI> As <HI>chap.</HI> 1.14 Fire gives light and con&s;umes (and it noted the vigilancy of Chri&s;t for his Church there) &s;o Chri&s;t &s;ees into all &s;ecrets, and will burn up the ungodly as &s;tubble, being fervent and victorious, as fire u&s;ually is.</P>
<P><HI>And on his head many Crowns]</HI> Noting his royal Maje&s;ty, Dignity and Power above Antichri&s;t, who had ten Crowns, <HI>ch.</HI> 13.1 and two horns, <HI>ver.</HI> 11. but the Lamb more, even &s;even, <HI>chap.</HI> 5.6. and here many Crowns.</P>
<P><HI>And he had a name written, that no man knew but him&s;elf]</HI> This name is after expre&s;&s;ed the Word of God, &mdash;now as <HI>ch.</HI> 2.17. the new name given to the overcommers is known to none but them that have it: becau&s;e none know the happine&s;&s;e of adoption &mdash; but the truly adopted: &s;o none know Chri&s;ts name, but he to whom the father &s;anctifiedly &s;hall re|veal it even to &s;alvation.</P>
<P>Ver&s;. 13. <HI>He was clothed in a ve&s;ture dipt in blood]</HI> Thus he came in the Prophet from the &s;piritual <HI>Bozra</HI> or <HI>Edom,</HI> to wit, hell: conquering by death all his enemies, <HI>E&s;ay</HI> 63.3. who&s;e blood as it were &s;eemed, to be upon his garments; but more on <HI>ver&s;.</HI> 15. of this.</P>
<PB N="151" REF="83">
<P><HI>And his name called THE WORD OF GOD]</HI> We know his name, and they to whom it is revealed. Now this <HI>Iohn</HI> in his Go&s;pel cals him the Word, <HI>chap.</HI> 1. A word be&s;t expre&s;&s;es a man: &s;o Chri&s;t is the image of the father: and his &s;poke&s;|man to the Church or his Word.</P>
<P>Ver&s;. 14. <HI>And the armes. &amp;c.]</HI> To wit, which came for honour &s;ake out of heaven to attend him.</P>
<P><HI>Clothed in white linnen, &amp;c.]</HI> Not armed: for Chri&s;t was &s;trong enough; Here is noted the Purity and Splendor of the Army attired, as if they were indeed going to a marriage in the &s;ame livery as Chri&s;t, having white hor&s;es, being innocent, pure, glorious. Of this army, &s;ee <HI>Mat.</HI> 24.30.25, 31.&mdash;con|cerning the holy Angels.&mdash;</P>
<P>Ver&s; 15. <HI>Out of his mouth goeth a &s;harp &s;word]</HI> As <HI>chap.</HI> 1.16. where it noted the power of his word (as a two edged &s;word, <HI>Heb.</HI> 4.12.) wounding &s;in in his people, and wound|ing the enemies of his people; but here it notes how by the word of his mouth and divine power he will at la&s;t de&s;troy his enemies, &s;aying, <HI>Go ye cur&s;ed.</HI>&mdash;</P>
<P><HI>That with it he &s;hould &s;mite the Nations]</HI> He comes mean|ly armed (for his power is inward needing no outward de|fence;) Now Chri&s;t formerly (as <HI>P&s;al.</HI> 2.) ruled the Nations with an Iron rod of judgment, pu&s;hing them as he thought good, but now will confound Antichri&s;t and his Gentiles or Nations (for he imitates them in Idolatry) as by a rod of I|ron:</P>
<P><HI>For he treadeth the witne&s;&s;es of Gods wrath]</HI> See the Expo&s;i|tion <HI>chap.</HI> 14. <HI>ver.</HI> 20. No wonder that his garments &s;eeme bloody; See al&s;o <HI>E&s;ay</HI> 63.5. for here Chri&s;t conquering his enemies as &s;ome General (dipt in his blood) is pre&s;ented in a Simile; here then is not intended Chri&s;ts pa&s;&s;ion, as in <HI>E&s;ay</HI> 63. but concerning Antichri&s;t and all his enemies at the la&s;t day.</P>
<P>Ver&s;. 16. <HI>And he hath on his ve&s;ture and on his thigh a name written, &amp;c.]</HI> In the Vi&s;ion <HI>John</HI> &s;o &s;aw Chr&s;t, noting Chri&s;ts being Monarch of heaven and earth in that he is King of Kings&mdash;this proves Chri&s;ts Divine nature, and encourageth his people to tru&s;t in him, and not feare the adver&s;aries, &s;ince
<PB N="152" REF="84">he is above all, and will &s;uddenly manife&s;t his power in their de&s;truction. This name was written on his ve&s;ture, becau&s;e all one day &s;hall openly acknowledge it; and on his thigh, be|cau&s;e he was eternally begot by the Father (for the thigh in Scripture notes generation, <HI>Gen.</HI> 46.26.)</P>
<P>Ver&s;. 17. <HI>I &s;aw an Angel &s;tanding in the Sun, who cried with a loud voyce, &s;aying, &amp;c.]</HI> That is in &s;ome clear, high place to be &s;een and heard of all, who as an Herauld or Trumpeter went before the Army, calling to the fowles to devoure the &s;laine as it were after a battel; yet I take this to be the Arch|angel &s;ounding at the la&s;t day, 2 <HI>The&s;.</HI> 4.16.</P>
<P><HI>Come and gather your &s;elves together to the Supper]</HI> allu|ding to <HI>Ezek</HI> 39.17. where the fowles are invited to de|voure conquered <HI>God</HI> and <HI>Magog</HI> (perchance Turk and Pope) but literally this &s;hall not come to pa&s;&s;e at the la&s;t day; for fowles and elements (wherein they are) &s;hall then be con|&s;umed; but under this &s;imilitude the horror of the la&s;t day is &s;et forth; for Raven, Vultures&mdash;u&s;ually devoure corp&s;es af|ter a battel.</P>
<P><HI>The Supper of the great God]</HI> becau&s;e provided by him, <HI>who is King of Kings and Lord of Lords</HI> &mdash;</P>
<P>Ver&s;. 18. <HI>That yee may eate the fle&s;h of Kings, &amp;c.]</HI> Who by the unclean &s;pirits, <HI>chap.</HI> 16.14. were to be gathered to <HI>Ar|mageddon.</HI> Both the Kings of the earth (&s;uppo&s;e Per&s;ians, Tar|tarians, Indians&mdash;and tho&s;e of the ten Kings who for&s;ooke not the Whore) who &s;hall be a fea&s;t for birds (indeed for hell, for the Lord &s;hall overtake the&s;e his enemies combining a|gain&s;t him, and utterly de&s;troy them for ever) I meane the judgment day &s;hall overtake them, for they &s;hall warre again&s;t him, and la&s;t in &s;ome &s;ort till then.</P>
<P><HI>And the fle&s;h of hor&s;es, and of them that &s;it on them, &amp;c.]</HI> So it is after a battel; but here at the la&s;t day, though all &s;hall be de&s;troyed, yet only the Bea&s;t and the Kings&mdash;&s;hall be ca&s;t into hell: (not the hor&s;es) together with their Armies, which being plain in <HI>ver&s;.</HI> 19. I pa&s;&s;e.</P>
<P>Ver&s;. 20. <HI>And the Bea&s;t was taken alive &amp;c.</HI>) The Bea&s;t and fal&s;e Prophet here are one, as the Bea&s;ts, <HI>chap.</HI> 13. <HI>v.</HI> 1. <HI>&amp;</HI> 11. are one; for the fal&s;e Prophet is but Antichri&s;t, as a De|ceiver
<PB N="153" REF="84">(together with the Cardinals and Clergy of <HI>Rome</HI>) as <HI>chap.</HI> 13. <HI>v.</HI> 11. &mdash; who hath two hornes as a Lamb, and doth wonders in the &s;ight of the Bea&s;t as this doth here; and the Bea&s;t is Antichri&s;t as a &s;ecular Prince, as I have noted, <HI>chap.</HI> 13. and are but one Bea&s;t called by <HI>John, chap.</HI> 13. <HI>ver&s;.</HI> la&s;t. They &s;hall be ca&s;t alive into hell, either becau&s;e being taken alive at the la&s;t day, they &s;hall only be made incorruptible, changed and ca&s;t into hell-fire (and never dye a temporal death) or becau&s;e they &s;hall alwayes live in hell in torment and never die (a living death or dying life) however; by a double puni&s;h|ment he &s;hall be plagued (as a &s;ecular wicked Prince, and as a fal&s;e deceiving Prophet) the Lord having long &s;ince begun to de&s;troy Antichri&s;t by the preaching of the word, as by the &s;pi|rit of his mouth, 2 <HI>The&s;.</HI> 2.8. now finally ca&s;ts him into the lake of fire and his friends: thus the brightne&s;&s;e of Chri&s;ts coming &s;hall de&s;troy Antichri&s;t.
<LIST>
<ITEM>1. By preaching.</ITEM>
<ITEM>2. By this &s;piritual (not proper) &s;laughter or de&s;truction in hell.</ITEM>
</LIST></P>
<P>Ver&s;. 21. <HI>And the remnant were &s;laine with the &s;word of him that &s;itteth upon the hor&s;e, &amp;c.]</HI> Alluding to <HI>Ezek.</HI> 39.15. <HI>Go ye cur&s;ed.</HI> Now as literally <HI>Gog</HI> and <HI>Magog</HI> were &s;laine, and birds eat their fle&s;h; &s;o &s;hall allegorically this be fulfilled in the de&s;truction of Antichri&s;t, after &s;uch a manner as the la&s;t judgment requires; for the Devil &s;hall have enough, and hell &s;hall be even filled with reprobates by rea&s;on of this <HI>Arma|geddon.</HI></P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<DIV3 N="7" TYPE="vision">
<DIV4 N="1" TYPE="act">
<HEAD><HI>CHAP. XX.</HI> Preface to Vi&s;ion <HI>7.</HI> or la&s;t. Act. <HI>1.</HI></HEAD>
<P><HI>Ver&s;. 1.</HI> And I &s;aw an Angel come down from heaven, ha|ving the Key of the bottomle&s;&s;e pit, and a great chaine in his hand.]</P>
<P>THis Vi&s;ion is in &s;ome &s;en&s;e the recapitulation of all the former, and concludes the marriage of the Lamb and hi|&s;tory
<PB N="154" REF="85">of the Church from Chri&s;ts incarnation to the la&s;t day, or the con&s;ummation of all things; the Angel is Chri&s;t, who came down from heaven being incarnate for us, being the wo|mans &s;eed, and to brui&s;e the Serpents head; having the Key, that is, power of hell and death (<HI>chap.</HI> 1.18.) or the bottom|le&s;&s;e bit, and that by right, not as Antichri&s;t who u&s;urps it.</P>
<P><HI>And I &s;aw]</HI> Noting the order of the Vi&s;ion, not the or|der of the events; for after the day of judgment (now men|tioned <HI>chap</HI> 19.) there &s;hall follow no binding and loo&s;ing Satan; &s;o that here is not a continuation of hi&s;tory and times ob&s;erved.</P>
<P><HI>A great chaine in his hand]</HI> Noting Chri&s;ts omnipotency and power above and over Satan; a chaine of providence &s;hewing how Chri&s;t by his Birth, Pa&s;&s;ion, Burial, Re&s;urrection, A&s;cention, &s;ending the &s;pirit (cheifly preaching by the Di&s;ci|ples) bound up and hindred Satans tempting the world to I|dolatry, of which &s;ee my <HI>Glimps of Chri&s;ts love, page</HI> 48. and <HI>margin.</HI></P>
<P>Ver&s;. 2. <HI>And he laid hold on the Dragon, &amp;c.]</HI> In the Vi&s;i|on, this is the battle betwixt <HI>Michael</HI> and the Dragon, <HI>chap.</HI> 12. <HI>v.</HI> 9. there he is bound from accu&s;ing the brethren, and ca&s;t out of heaven, and Church, and packt into the earth, wilderne&s;&s;e, heathens, and dry places; here, le&s;t he &s;educe the Nations keeping them from beleeving, being but almo&s;t the &s;ame with the former. So Satan was not &s;o bound the thou|&s;and yeers ab&s;olutely (for he tyrannized by the Romane Em|perours over the Saints, in the red hor&s;e, <HI>chap.</HI> 6. and over|&s;pread the face of the Church with Here&s;ie in the black hor&s;e, <HI>chap.</HI> &s;ame <HI>v.</HI> 5.) but in re&s;pect of &s;educing the Nations: Now &s;ince the thou&s;and yeers began, many Nations have beleeved, which Satan could not hinder: Thus Chri&s;t beheld Satan fall like lightning, <HI>Luke</HI> 10.18. thus the Prince of this world was judged, <HI>John</HI> 16.11. when Chri&s;t in earth.</P>
<P><HI>And he bound him a thou&s;and yeers]</HI> Though from Chri&s;ts Nativity Satans Kingdome began to be ruined, yet his death and re&s;urrection did him mo&s;t hurt; but the Jewes much hindred the calling of the Gentiles with any great efficacy, till the ruine of the Temple, from which time chiefly the thou|&s;and
<PB N="155" REF="85">yeers of Satans binding are reckoned being <HI>Anno</HI> 73 (ac|cording to my <HI>Pareus,</HI> who conceives them to be ended, <HI>anno</HI> 1073. when <HI>Gregory</HI> the &s;eventh a Monke and a Magi|cian, poy&s;oning <HI>Alexander</HI> the &s;econd, invaded his chaire at <HI>Rome,</HI> and &s;o the divel began to be let loo&s;e by him, who gave him&s;elfe to all manner of loo&s;ene&s;&s;e&mdash;) yet from the Angels de&s;cent or Chri&s;ts incarnation, Satan began to be bound: for then temples, idols, oracles, were for&s;aken fell down and were &s;ilent as hi&s;tories te&s;tifie. See Ma&s;ter <HI>Smiths</HI> arrow again&s;t Athei&s;ts.</P>
<P>Thus however, Satans loo&s;ing hath been 577 years or there|about.</P>
<P>Ver&s;. 3. <HI>And ca&s;t him into the bottomle&s;&s;e pit, and &s;et a &s;ea upon him that he &s;hould deceive the People no more]</HI> Into hell, and confirmed him there as with his &s;eal: now though truly, Satan had been ca&s;t into hell from his fall (according to <HI>Peter</HI> and <HI>Jude</HI>) yet he had more liberty to range abroad, then after Chri&s;ts incarnation for a thou&s;and years, after which he was.</P>
<P><HI>To be let loo&s;e a little &s;ea&s;on]</HI> No doubt from the expiration of a thou&s;and years, after the Angels de&s;cent, to the end of the world Satan &s;hall be loo&s;ed; called <HI>A little &s;ea&s;on,</HI> either in re&s;pect of God with whom a thou&s;and years are but as one day, or in re&s;pect of years pa&s;t &s;ince the Creation, or of eter|nity, or in re&s;pect of the Scripture wont, who cals the Genera|tion &s;ince Chri&s;t the la&s;t houre. Now Satan is to be let loo&s;e to manife&s;t his rage again&s;t the Church to increa&s;e his future torment. 2. For the triall of the Saints. 3. Ju&s;tly, (I mean in re&s;pect of Gods puni&s;hment upon the nations) to &s;educe them that will not beleeve the truth unto &s;alvation.</P>
</DIV4>
<DIV4 N="2" TYPE="act">
<HEAD><HI>Act.</HI> 2.</HEAD>
<P>Ver&s;. 4. <HI>And I &s;aw thrones, and they that &s;ate upon them, and judgement was given unto them, &amp;c.]</HI> The former act an&s;wer|ed to <HI>ch.</HI> 6. about Chri&s;ts riding on the white hor&s;e, and to <HI>ch.</HI> 12. about the womans travelling, (for when Satan was bound this was done) and as &s;ome in this fourth ver&s;e appear beheaded (being part of <HI>Act.</HI> 1.) &s;o <HI>ch.</HI> 6. there was a red hor&s;e (of
<PB N="156" REF="86">which &s;ee the Commentary) this al&s;o belongs to the three former trumpets, <HI>chap.</HI> 8, 7. about fire and blood mingled, <HI>viz.</HI> per&s;ecution and death; the burning mountain, and the &s;tarre falling; as in this ver&s;e &s;ome wor&s;hipped not the Bea&s;t: &s;o it belongs to <HI>chap.</HI> 13, about the Bea&s;ts raging.&mdash;The &s;e|cond act is comfort about the &s;afety of the &s;ouls (<HI>chap</HI> 6. un|der the altar of Chri&s;ts Protection) here upon thrones. By which the cohaerence and parallel of this Church with the pre|ceding may be under&s;tood.</P>
<P><HI>I &s;aw]</HI> Souls are not to be &s;een; but <HI>Iohn</HI> &s;aw them vi&s;io|nally, perchance after the forme of a body (for they were &s;it|ting upon thrones,) Thrones note judiciary and royal digni|ty. Sitting notes the &s;ouls re&s;ting from their labours for ever.</P>
<P><HI>And Iudgement was given]</HI> To the &s;ouls. Noting (not the day of Judgement, of which after) The Royal dignity given them, fitting for the Kingdome, of which anon. So the P&s;alm, <HI>Give thy judgements to the King,</HI> P&s;al. 72.</P>
<P><HI>The &s;ouls of them that were beheaded]</HI> Not them that were beheaded (as if in bodies, as the Millenaries fooli&s;hly dream) but their &s;ouls as <HI>Augu&s;tine</HI> ob&s;ervs.</P>
<P><HI>For the witne&s;&s;e of Ie&s;us]</HI> Meaning the Go&s;pel: for the Ro|mane tyrants for three hundred years, cruelly killed tho&s;e that were &s;ervants to Chri&s;t. Chiefly meaning tho&s;e under the Al|tar, <HI>chap.</HI> 6.</P>
<P><HI>And for the Word of God, &amp;c.]</HI> Meaning Chri&s;t who is the e&s;&s;ential word, <HI>Iohn</HI> 1.</P>
<P><HI>And them that wor&s;hipped not the Bea&s;t]</HI> The former were Martyrs, the&s;e are Profe&s;&s;ours, who in all the time of Pope|ry adhered to Chri&s;t, being the &s;ealed ones, now in heaven, and the 144000. <HI>chap.</HI> 14. glorified, of which &s;ome perchance might e&s;cape without beheading; See <HI>chap.</HI> 13, of the Bea&s;ts &s;laying tho&s;e that wor&s;hipped not his image &mdash;after 606 years of the thou&s;and, the Bea&s;t aro&s;e, trampling underfoot the Saints, whom <HI>Iohn</HI> al&s;o &s;aw happy, reigning with Chri&s;t from the very time of Satans binding (for his binding and the Saints reigning with Chri&s;t began together, being the &s;ame thou&s;and years) from what time however many Saints bodily peri&s;hed by Romane tyrants.</P>
<PB N="157" REF="86">
<P><HI>That wor&s;hipped not the bea&s;t]</HI> This &s;hews they were &s;uch as were &s;lain partly under Antichri&s;t who raigned in part of the thou&s;and years. Al&s;o this proves the Papi&s;ts fiction of Anti|chri&s;t raigning four years towards the very end of the world to be a lye, &s;ince he killed &s;ome of the&s;e (now on thrones) in the thou&s;and years mentioned, and it proves his raigne to be longer (for the thou&s;and years are pa&s;t, and yet Antichri&s;t raignes.)</P>
<P><HI>And they lived and raigned with Chri&s;t a thou&s;and years]</HI> I &s;ee no difficulty in this place if well perpended; which the <HI>Millenaries</HI> wre&s;ted to prove the Saints bodily raigning with Chri&s;t a thou&s;and years before the generall re&s;urrection. The &s;ouls never die; the &s;ouls of Saints, whether Profe&s;&s;ours or Martyrs (from Chri&s;ts binding Satan; and perchance here <HI>Stephen</HI> and <HI>John</HI> the <HI>Bapti&s;t</HI> with tho&s;e primitive Profe&s;&s;ours, as <HI>Symeon, Anna, Zachariah, Magdalen</HI>&mdash;may be thought on) live gloriou&s;ly and raigne with Chri&s;t in heaven. So all that either were &s;lain for the Word, or however were not va&s;|&s;als or marked ones of Antichri&s;t, of which <HI>chap.</HI> 13. lived, and as they dyed (by degrees) raigned with Chri&s;t a thou&s;and years, or &s;ome part of the thou&s;and; for there is no nece&s;&s;i|ty to beleeve that they raigned at once: But as 'tis &s;aid of the ten Kings they received power with the Bea&s;t one houre, <HI>chap.</HI> 17.12. That is, by degrees as they were converted to the faith; &s;o the&s;e raigned with Chri&s;t according as in the thou|&s;and years they were gathered to Chri&s;t; as if many travellers come to their Inne, &s;ome at one houre, &s;ome at another, he that comes a five a clock, comes but that day, and &s;o doth he that comes at twelve at noone; he that was received into glo|ry &s;ome few years before Antichri&s;ts raigning was but there in the thou&s;and years; &s;o was he that was received into glory &s;ome few years before Satans loo&s;ing; The&s;e then raigned in the Kingdom of grace, fir&s;t with Chr&s;t, and now in glory; to wit, in &s;oul, not in body, of which in order.</P>
<P>Ver&s;. 5. <HI>But the re&s;t of the dead lived not again, till the thou|&s;and years were pa&s;t]</HI> All naturally (who even were borne in the thou&s;and years of Satans binding) are dead in &s;in, but Chri&s;t quickened tho&s;e who belonged to him in the thou&s;and years
<PB N="158" REF="87">and after death received them to raigne with him. But Satan was not &s;o ab&s;olutely bound, but that he hindred many from beleeving, or living the &s;pirituall life of grace, and after of glory in the thou&s;and years. The re&s;t of the &s;ons of men dead in &s;in, were not quickened when the&s;e mentioned before were, who did raigne with Chri&s;t and &s;hall for ever (when the thou|&s;and years are pa&s;t.)</P>
<P><HI>Que&s;t.</HI> Why was the thou&s;and years mentioned?</P>
<P><HI>An&s;w.</HI> To &s;hew what great events &s;hould happen in &s;o &s;hort a time (<HI>Pagani&s;me</HI> and <HI>Iudai&s;me</HI> being much de&s;troyed) that the name of Chri&s;t &s;hould be &s;pread over great part of the world.</P>
<P><HI>Till the thou&s;and years]</HI> Not as if any of the&s;e dead &s;hould live a &s;pirituall life afterward: but to note,</P>
<LIST>
<ITEM>1. How in &s;uch a beleeving age many &s;hould not beleeve or be quickened.</ITEM>
<ITEM>2. That after the thou&s;and years many &s;hould live again (we, God be thanked, are quickened though the thou&s;and years be pa&s;t; and &s;hall raigne with Chri&s;t a thou&s;and years e|ven to all eternity after death.)</ITEM>
<ITEM>3. That the common re&s;urrection belongs to them and all at the la&s;t day: but not the fir&s;t, to wit, this of regeneration and grace which belongs to the Elect only.&mdash;</ITEM>
</LIST>
<P><HI>This is the fir&s;t re&s;urrection]</HI> To grace &s;ayes <HI>Aug.</HI> not to glory. Which again&s;t the Millenaries may be many wayes proved.</P>
<LIST>
<ITEM>1. Becau&s;e, were this a corporall re&s;urrection, 'twere not the fir&s;t, for many in Old and New-Te&s;tament were ri&s;en before.</ITEM>
<ITEM>2. At the la&s;t day &s;ome &s;hall ri&s;e to glory, &s;ome to &s;hame; but all together almo&s;t (the Saints &s;omewhat fir&s;t, the dead in Chri&s;t &s;hall ri&s;e fir&s;t) not one a thou&s;and years before the other, but one for glory (pre&s;ently) the other for &s;hame, 1 <HI>Cor.</HI> 15. but that is to be common to all, not to the Saints only; there|for this mu&s;t be &s;ome other re&s;urrection.</ITEM>
<ITEM>3. The fir&s;t death was to the &s;oul a &s;eparation by &s;in from God and eternall life: therefore the fir&s;t re&s;urrection mu&s;t be to grace.</ITEM>
</LIST>
<PB N="159" REF="87">
<P>Ver. 6. <HI>Ble&s;&s;ed and holy is he who has part in the fir&s;t re&s;urre|ction; on him the &s;econd death hath no power, &amp;c.]</HI> Here is per|&s;everance to eternall life proved. They have part of the fir&s;t re&s;urrection who by faith and repentance turne to Chri&s;t, from the death of &s;in to the life of grace, and are holy in part, ha|ving by faith purified them&s;elves, and layd hold on Chri&s;t. Now their ble&s;&s;edne&s;&s;e who have part in the fir&s;t re&s;urrection is &s;et forth in three wayes.</P>
<LIST>
<ITEM>1. The &s;econd death &s;hall have no power of them, that is eternall death, the fir&s;t is that of the body which pa&s;&s;es on all. See my <HI>Glimps of Chri&s;ts love</HI> concerning temporal death and its benefit now through Chri&s;t, <HI>pag.</HI> 61.&amp;c. and the impo&s;&s;ibi|lity of falling, <HI>pag.</HI> 57. <HI>to</HI> 60. <HI>and</HI> 75. &amp;c.</ITEM>
<ITEM>2. They &s;hall be Prie&s;ts unto God here, <HI>chap.</HI> 1.6. and for ever hereafter: But all the Saints &s;hall be &s;o as well as the&s;e Martyrs and confe&s;&s;ours, having part of the fir&s;t re&s;urrection, and living the life of faith; therefore that re&s;urrection is but a &s;pirituall one, of which all the elect &s;hall partake.</ITEM>
<ITEM>3. Shall raigne a thou&s;and years; not the thou&s;and pa&s;t, but another thou&s;and even for ever and ever. Thus the <HI>Millena|rian</HI> or <HI>Papian</HI> errour is confuted, which &s;ome in the primitive times not being able to an&s;wer, denyed the authority of the book. This <HI>Act</HI> will be plainer if the reader conferre it with the 144000. <HI>chap.</HI> 14. &s;tanding on Mount <HI>Syon,</HI> and with them in <HI>chap.</HI> 7. who were &s;ealed, and with the harpers <HI>chap.</HI> 15.2. upon the &s;ea of gla&s;&s;e who were pre&s;erved and &s;ealed, or as it is here quickened by grace and faith in the mid&s;t of Tyrants, Hereticks and Antichri&s;t raging again&s;t them and the Go&s;pel.</ITEM>
</LIST>
</DIV4>
<DIV4 N="3" TYPE="act">
<HEAD><HI>Act</HI> 3.</HEAD>
<P>Ver&s;. 7. <HI>And when the thou&s;and years are expired, Satan &s;hall be loo&s;ed]</HI> Here follows the Churches calamities under both Antichri&s;t, Turk and Pope, to la&s;t till the end of 1260 years; for &s;o long (though with dimini&s;hed forces and power) the holy City may be encamped and trod under by them.</P>
<P><HI>After tho&s;e thou&s;and years]</HI> To wit, of the Martyrs and con|fe&s;&s;ours
<PB N="160" REF="88">living and raigning with Chri&s;t, being the &s;ame which is pa&s;t and Satan let loo&s;e: So <HI>Papias</HI> his <HI>Millenarian</HI> dream is ended.</P>
<P><HI>Out of his pri&s;on]</HI> Either hell or de&s;erts whether he was ba|ni&s;hed and frightened the nations. He has been let loo&s;e neer 600 years, and was bound about <HI>Jeru&s;alems</HI> &s;acking by <HI>Titus,</HI> and the <HI>Jews</HI> di&s;per&s;ing, who formerly hindred the Gentles imbracing the faith of Chri&s;t.</P>
<P>Ver&s;. 8.9. <HI>And he &s;hall go out to deceive the Nations]</HI> For|merly Satan was ca&s;t out of heaven: now though loo&s;ed, yet in a great mea&s;ure is re&s;trained from hurting the Church, but may deceive the Nations, <HI>Gog</HI> and <HI>Magog.</HI> Now what is this but the loo&s;ing the four Angels or Nations bound up by the means of the great River <HI>Euphrates?</HI> (from Chri&s;tendom now, or the Roman Empire as formerly) See <HI>chap.</HI> 9.14 and the expo&s;ition upon it; &s;o that I need &s;eek no other meaning of <HI>Gog</HI> and <HI>Magog;</HI> for according as this Vi&s;ion agrees with the former: So the four Angels in <HI>Euphrates</HI> formerly were <HI>Arabians, Tartarians</HI> &mdash;and here they are under&s;tood by <HI>Gog</HI> and <HI>Magog.</HI> Here is an allu&s;ion to <HI>Ezek.</HI> 38. <HI>and</HI> 39. about <HI>Gog</HI> and <HI>Magog,</HI> all the open and &s;ecret enemies of Gods people, who after the captitive and before the <HI>Me&s;&s;ias</HI> comming were to oppo&s;e the Jews, to wit in the latter dayes, <HI>Chap.</HI> 38.8. Meaning after the captivity (not towards the end of the world (as the Papi&s;ts affirme) &s;uppo&s;ing this to be the army of their Antichri&s;t.) Now the&s;e nations (&s;ayes <HI>Iu|nius</HI> and <HI>Tremelius</HI>) were tho&s;e of the le&s;&s;er <HI>A&s;ia</HI> and <HI>Syria</HI> (called <HI>Gog</HI> from <HI>Giges</HI> King of the <HI>Lydians</HI>) who under the cruell <HI>Antiochus, Nicanor</HI> &mdash;oppre&s;&s;ed Gods people, but by the valour of the <HI>Macchabees</HI> were oft miraculou&s;ly di&s;|comfited, of which &s;ee the Hi&s;torie. (For the things are ac|compli&s;hed partly.) Yet doubtle&s;&s;e tho&s;e <HI>chapters</HI> of <HI>Ezekiel,</HI> allegorically &s;eem to aime at a &s;laughter from heaven. So then <HI>Iohn</HI> alluding to that (as he oft does to the Prophets) fore|tells of &s;ome grievous wa&s;ters of the holy land, or Church, or Chri&s;tendom by &s;ome cruell enemies under the name of <HI>Gog</HI> &amp; <HI>Magog,</HI> who &s;hall have many overthrows (as the former had by the <HI>Macchabees</HI>) but &s;hall finally be de&s;troyed by fire from
<PB N="161" REF="88">heaven at the la&s;t day; where ob&s;erve, that Turk and Pope (though <HI>Rome</HI> &s;hall be burnt before) &s;hall remain warring a|gain&s;t Chri&s;t till the la&s;t day.</P>
<P><HI>To deceive the Nations]</HI> But how? by the &s;pirit of Devils, or three unclean &s;pirits, <HI>chap.</HI> 16. who came out of the mouth of the Dragon to gather the Kings of the earth to <HI>Armaged|don, ver.</HI> 13.16. So Satan deceives the Nations, making them Heathens again (for many had embraced the faith) and <HI>Gog</HI> and <HI>Magog</HI> in hope of overcoming the holy City, Church, or Chri&s;tendome (which in relation to <HI>Jeru&s;alem,</HI> a type of the Church, is called holy, becau&s;e it ought &s;o to be; and in re|&s;pect of the Nations and their Idolatry, is &s;o) 'tis plain, Sa|tan hath been let loo&s;e; for not only the &s;ecret and my&s;terious enemies (Antichri&s;t and his wor&s;hippers) have wa&s;ted the Church; but the four Angels, or <HI>Gog</HI> and <HI>Magog</HI> (with their innumerable army, as <HI>chap.</HI> 9.16.) have furiou&s;ly raged and conquered what they li&s;ted, &s;o that the name of Mahometi&s;m is larger then that of Chri&s;tianity; but Satan deceives <HI>Gog</HI> and <HI>Magog,</HI> and under hope of victory, &s;hall lead them to <HI>Ar|mageddon.</HI></P>
<P><HI>Which are in the foure quarters of the earth, &amp;c.] Magog</HI> &s;on to <HI>Japhet, Gen</HI> 10. from him came the Scythians (now Tartars) from them the Turks, to whom the Arabians, Arme|nians, Saracens are joyned, wa&s;ting for a long time farre and neer; <HI>Gog</HI> meanes the people of le&s;&s;er <HI>A&s;ia</HI> (called from <HI>Gi|ges</HI>) to whom the Macedonians and Egyptians of old joyned again&s;t I&s;rael; the&s;e as from the four quarters of the earth (now under the name of Turk and Pope, <HI>Gog</HI> and <HI>Magog</HI>) de&s;troy the holy City, the one openly thir&s;ting after the Em|pire of the world, the other more cunningly and Eccle&s;ia&s;ti|cally traducing the Church, drawing them to Idolatry. Now Satan deceives the Nations, and <HI>Gog</HI> and <HI>Magog</HI> (Turke and Pope) as Leaders of the&s;e &s;educed Nations.</P>
<P><HI>And they a&s;cended, &amp;c.]</HI> Noting the ba&s;e original of the&s;e Nations and their &s;udden ri&s;ing to honour.</P>
<P><HI>On the breadth of the earth]</HI> For their conque&s;ts are large, of which &s;ee <HI>Knolls</HI> Turki&s;h Hi&s;tory.</P>
<P><HI>And they compa&s;&s;ed the Camp of the Saints about]</HI> Chri&s;ten|dom&mdash;</P>
<PB N="166" REF="89">
<P><HI>And the beloved City]</HI> The Church, alluding to <HI>Jeru&s;alem;</HI> &s;ee how Chri&s;t loves his Church; the word <HI>compa&s;&s;ing</HI> notes the many irruptions into Chri&s;tendom, and cruel attempts a|gain&s;t the Churches therein: How the Gogi&s;h war began I ju&s;t named, <HI>chap.</HI> 9.3, 4. Perchance we encrea&s;ed their fury when <HI>Gregory</HI> the &s;eventh, <HI>alias Hildebrand</HI> &s;ollicited Empe|rours and Kings to regaine the Holy Land by force of armes; and after him <HI>&V;rbanus</HI> &s;econd, Pope of <HI>Rome</HI> (who indeed prevailed) &s;o that mighty forces and va&s;t &s;ummes of money was &s;ent, and great were their conque&s;ts for awhile (the Chri|&s;tians &s;ubduing Saracen and Turk) but through di&s;cord among Chri&s;tians, they won all, and have followed hard upon Chri|&s;tendom (by a war which &s;prung out of this, and of which per|chance the Chri&s;tians were partly occa&s;ioners) &s;ee the &s;weet tongued Ma&s;ter <HI>Fuller</HI> his <HI>Holy Warre</HI> on this &s;ubject mo&s;t &s;a|tisfactorily. The &s;umme is, tho&s;e thou&s;and yeers of Satans binding and the Saints reigning (being the &s;ame) is pa&s;t, in which time the Pope as his Vicar took up his power in <HI>Anno</HI> 606. in <HI>Boniface</HI> the third; but Satan being let loo&s;e <HI>Ann.</HI> 1073. <HI>Gregory</HI> 7. raged with both &s;words, &s;piritual and civil, depo|&s;ing the Emperour <HI>Henry,</HI> forbidding marriage of Prie&s;ts, advancing Idolatry.</P>
<P>Now comes in the grand Idol of Tran&s;ub&s;tantiation (and Purgatory) called by <HI>Pareus</HI> the god of forces out of <HI>Dan.</HI> 11.38. becau&s;e by the meanes of it and Purgatory, the Popes became rich, and all their forces were employed to confirme this Idol, it being al&s;o the &s;trength and nerve of Popery. In the fir&s;t Millenary the flouri&s;hing Churches of the Ea&s;t indeed became adulterate, but Mahometi&s;me (though it al&s;o began in the thou&s;and yeers) hath infinitely more &s;pread after Satans loo&s;ing, by which meanes the Nations have been much decei|ved. Now the judgment upon Satan, <HI>Gog</HI> and Antichri&s;t, fol|low in the la&s;t act.</P>
<P><HI>And fire came down from heaven and devoured them]</HI> The fir&s;t <HI>Gog</HI> and his Army fell partly upon the mountains of <HI>I&s;rael</HI> by the <HI>Macchabes:</HI> here followes the la&s;t de&s;truction of <HI>Gog</HI> and <HI>Magog,</HI> &s;ome notable judgments &s;hall overtake them be|fore, or to be &s;ure however at the day of judgment; the&s;e
<PB N="167" REF="89">judgments are &s;et out by fire, a mercile&s;&s;e Element (&s;o <HI>P&s;al.</HI> 11.6. God &s;hal rain upon his enemies fire &amp; brim&s;tone) alluding to <HI>Ezek.</HI> 38.22. where <HI>Gog's</HI> de&s;truction is &s;et forth, perchance as relating to the la&s;t day of vengeance, and that by fire. Thus the old <HI>Goggi&s;h</HI> war and the new &s;omwhat agree.</P>
<P>This fire from heaven is the &s;harp &s;word, which proceeded out of Chri&s;ts mouth, <HI>Chap.</HI> 19.21. to devour or &s;lay the Ad|ver&s;ary.</P>
<P>Ver&s;. 10. <HI>And the divel that deceived them, was ca&s;t into the lake of fire, &amp;c]</HI> Ma&s;ter and &s;ervants are tormented for ever; but doubtle&s;&s;e Satans puni&s;hment &s;hall be greate&s;t, as the &s;e|ducer of them, to wit, of the nations upon whom the whore &s;itteth, <HI>chap.</HI> 17, 15. who through Satan deceives them, and <HI>Gog and Magog,</HI> with all their forces, Princes and retinue un|der the Turk and Kings of the earth, which I the rather men|tion, becau&s;e here is mention made, not only of Satan and them (as of <HI>Gog</HI> and <HI>Magog</HI>) whom he deceived; but of the Bea&s;t and fal&s;e Prophet &s;uffering in the lake, whom he al&s;o de|ceived; the Nations then or inhabitants of the earth are de|ceived chiefly by Antichri&s;t and Satan after the thou&s;and yeers; and <HI>Gog</HI> and <HI>Magog</HI> with their adherents di|&s;tinctly from them; thus we have an Ea&s;tern and We&s;tern An|tichri&s;t.</P>
<P>Ver&s;. 11. <HI>And I &s;aw a white throne]</HI> Here is the de&s;cription of the day of judgment (which I ob&s;erved in this Congrega|tion was after every Vi&s;ion after &s;ome &s;ort expre&s;&s;ed except in the fir&s;t, which being a peculiar Vi&s;ion, omits it) and after follows the joyful marriage of Chri&s;t and the Church, with the de&s;cription of the heavenly Palace or new <HI>Jeru&s;alem,</HI> which Ma&s;ter <HI>Brightman</HI> mi&s;taking, applys it to this life.</P>
<P><HI>A great white throne, and one that &s;ate on it]</HI> Great, be|cau&s;e &s;et up for the general judgment of all; white, be|cau&s;e of its cele&s;tial &s;plendor and maje&s;ty; it is the white cloud mentioned, <HI>chap.</HI> 14.14. he that &s;ate on it was Chri&s;t, to whom God hath committed all judgment, <HI>John</HI> 5.22.</P>
<P><HI>From who&s;e face the earth and heaven fled away,</HI> &amp;c.] Being
<PB N="168" REF="90">not able to endure his Maje&s;ty, yet they &s;hall not depart as a &s;crowle till the judgment be pa&s;t.</P>
<P><HI>And there place was found nowhere]</HI> Mo&s;t &s;ay the renovation of all things &s;hall be; and that only the fa&s;hion of the world, that is, the outward forme and corruptible qualities &s;hall be de&s;troyed, and &s;o the earth &s;hall be found no more as it was, but &s;hall be made mo&s;t beautifull and glorious, being to be de|livered into the glorious Liberty (as far as 'tis capable) of the &s;ons of God, <HI>Rom</HI> 8. being to be freed from corruption and bondage. But few &s;hew good rea&s;ons for this renovation (except that the Saints might contemplate on the creation re|newed; which they in heaven &s;hall know to perfection, though this be altogether con&s;umed) now &s;ince all the &s;ons of men &s;hall be in heaven or hell, to what purpo&s;e &s;hall the renovation be? It is &s;ome may &s;ay for the Saints &s;omtimes to vi&s;ite, de|light in and live, but their man&s;ions are prepared in heaven; The&s;e &s;hall be changed (if <HI>Philo&s;ophy</HI> could bear that interpre|tation) into nothing, having &s;erved the creatures for the creators plea&s;ure, as they were created out of nothing, or &s;hall 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 Hea|vens 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) con&s;ummated: Sea &s;hall be no more, <HI>c.</HI> 21.1. We &s;carce hear of 'its renovation or u&s;e? why then &s;hould Heaven and Earth be renewed without their fellow E|lement? But I referre the reader till anon to the mo&s;t learned di&s;cour&s;e of D^r. <HI>Hackwill</HI> upon this &s;ubject towards the end of his mo&s;t delight&s;ome book of Gods pre&s;erving the world and governing of it.</P>
<P>Ver&s;. 12. <HI>And I &s;aw the dead &s;mall and great]</HI> Meaning tho&s;e who had died from <HI>Adam</HI> to the la&s;t day (but now rai&s;ed up by the power of Chri&s;t) but tho&s;e who are found alive at the la&s;t day &s;hall be judged al&s;o, being le&s;&s;e in number then the &s;aid dead (who now are quickened through Chri&s;t.)</P>
<P><HI>Small and great]</HI> Great men and beggars, men and children. It &s;eems <HI>John</HI> &s;aw children in the &s;tature of children, though
<PB N="169" REF="90">then made capable of under&s;tanding their &s;entence; but mo&s;t beleeve we &s;hall be of a full &s;tature, to which the Apo&s;tle al|ludes, till we come to a full man the &s;tature and fulne&s;&s;e of Chri&s;t. <HI>Ephe&s;.</HI> 4.13. For as in Paradi&s;e (the type of heaven) <HI>Adam</HI> was created perfect in &s;tature and of a ripe choyce age: So 'tis thought, it &s;hall be in heaven. Such was Chri&s;t, &s;o the young man appeared in Chri&s;ts grave, as typing out the re&s;ur|rection, <HI>Mar.</HI> 16.5. but enough.</P>
<P><HI>And I &s;aw the dead]</HI> Yea and living to be judged, who &s;hall be changed in a moment (and I beleeve the fal&s;e Prophet or Bea&s;t &s;hall be &s;o found, and after changing be ca&s;t alive into the pit, as <HI>chap.</HI> 19.20.)</P>
<P><HI>Standing before]</HI> That is, brought to judgment. The guil|ty &s;tanding ready to be condemned (who are already con|demned) and the Saints &s;tanding in Chri&s;ts pre&s;ence to be ab&s;olved (who were formerly in &s;oul, in bli&s;&s;e, and ab&s;olved) but here perfect mi&s;ery and joy is expected.</P>
<P><HI>And the Books were opened]</HI> alluding to humane courts, not as if God wanted books. The Reprobates own con&s;cience will be an open book again&s;t them; God forgets not their im|pieties. Perchance the Scripture may be produced again&s;t tho&s;e who knew them and di&s;obeyed them according to that &s;aying: The words which I &s;pake &s;hall judge&mdash;at the la&s;t day, <HI>John</HI> 12.48. then Hereticks will an&s;wer for abu&s;ing the book of God.</P>
<P><HI>And another Book was opened]</HI> The book of all tho&s;e that were elected and redeemed to life through Chri&s;t Je&s;us.</P>
<P><HI>And the dead were judged]</HI> Sentence was pronoun|ced.</P>
<P><HI>According to the things that were written]</HI> Gods Word as it is the rule of our life &s;o it &s;hall bee of our judge|ment.</P>
<P><HI>According to their works]</HI> Good or bad, but the ju&s;t are not judged or &s;aved becau&s;e of their works. Good or bad works are known to all, and by them, as open te&s;timonies, &s;hall all be judged. The good works of Saints Chri&s;t wrought in them, yet hee'l reward them for what he has wrought O ble&s;&s;ed Je|&s;us?
<PB N="170" REF="91">work thy work in us. &mdash;</P>
<P>Ver&s;. 13. <HI>And the &s;ea gave up her dead which were in her,</HI> &amp;c.] Sentence being pronounced, all the Elements give up their dead; the Water tho&s;e that were drowned; the Earth tho&s;e that were buried (whether Saints bodyes or Reprobates; but the Saints &s;o long before the re&s;t, that they might meet Chri&s;t and the re&s;t of their brethren in the Aire, and come to &s;ee and approve Chri&s;ts judgment of the wicked) by Hell: I under&s;tand how the damned &s;hal appear to receive their final &s;entence, who are called dead, becau&s;e they were dead in &s;in, and once bo|dily dead. By death, I under&s;tand the grave (or the earth as before) the effect of death. All that were burnt, eaten by birds of the Aire, or fi&s;hes of the Sea, &s;hall appear; the Angels &s;hall gather the a&s;hes of the Elect from the four corners of the earth. &mdash;</P>
<P>Ver&s;. 14. <HI>And death and hell were ca&s;t into the lake of fire,]</HI> That is, the devil, who brought death and cau&s;ed de&s;truction, or enticeth to hell. Thus death &s;hall be &s;wallowed up in vi|ctory, 1 <HI>Cor.</HI> 15.54. in <HI>ver&s;.</HI> 10. by an anticipation of time the devil was &s;aid to be ca&s;t into the lake of hell, which indeed was but now fulfilled.</P>
<P><HI>This is the &s;econd death]</HI> Or eternall death. The fir&s;t was a temporall death (if it may be called one) or rather a &s;epara|ting man by &s;in from God.</P>
<P><HI>Ver&s;.</HI> 15. Is ea&s;ie. All but the elect are damned, being not written in the book of life; If any man demand why &s;o oft this book &s;peaks of the la&s;t judgment. 'Tis an&s;wered, becau&s;e the Saints my be comforted, and patiently endure per&s;ecution for a while. This <HI>Act</HI> an&s;wers the harve&s;t and vintage, <HI>chap.</HI> 14. latter end. And to the &s;eventh Viall of the haile, <HI>chap.</HI> 16.21. and to <HI>chap.</HI> 19.20. concerning the armyes of the Kings of the earth, together with the Bea&s;t and the Kings ca&s;ting into the lake of Hell.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<PB N="171" REF="91">
<DIV3 N="7 (cont.)" TYPE="vision">
<DIV4 N="3 (cont.)" TYPE="act">
<HEAD><HI>CHAP. XXI.</HI> Being the &s;eventh Vi&s;ion continued.</HEAD>
<P>AFter the Renovation (if not de&s;truction) of the world, the heavenly glory is &s;hewed to <HI>John</HI> under a twofold &s;imile.</P>
<P>Fir&s;t, As a glorious bride adorned;</P>
<P>Secondly, As a mo&s;t excellent choyce City which is &s;et forth by things which are mo&s;t rare, and precious to man; to give a glimps of the Saints glory in the glorious heaven.</P>
<P>Ver&s;. 1. <HI>And I &s;aw a new Heaven]</HI> The devils and the repro|bates being ca&s;t into hell being mentioned: Now follows the de&s;cription of the Saints glory.</P>
<P><HI>And I &s;aw] Iohn</HI> (as <HI>Mo&s;es</HI> &s;aw the promi&s;ed land) &s;ees heaven before death, into which <HI>Paul</HI> was wrap'd and heard un&s;peakable things.</P>
<P><HI>A new heaven] E&s;ay</HI> foretold of a new heaven and earth, <HI>chap.</HI> 65.17. which began to be accompli&s;hed after the &s;ha|king heaven and earth, <HI>Heb.</HI> 12.26. by a Reformation by Chri&s;t and the Apo&s;tles, when all things became new, men became new creatures: here the new heaven may &s;ignifie the Churches glory in heaven with Chri&s;t; and the earth, the bodies of the Saints mo&s;t glorious. Ma&s;ter <HI>Brightman</HI> ap|plies the latter to the glorious condition of the Church after the Jews Conver&s;ion, which cannot hold though we expect their Conver&s;ion (but do not beleeve it to be tyed to <HI>Judaea</HI> as he &s;uppo&s;es,) who in &s;ome mea&s;ure are daily gained to the faith. The Millenaries apply this to their golden age (of who&s;e opinion in part, <HI>Augu&s;tine</HI> confe&s;&s;eth he once was,) but our Saviour tels us of no &s;uch brave time in earth towards the end: but &s;ays, when the Sonne of man comes &s;hall he find faith in earth? and though <HI>Rome</HI> &s;hall be burnt, yet both Antichri&s;t and <HI>Gog</HI> &s;hall rage to the end. Concerning the new heaven and earth (though I almo&s;t &s;tagger in the point) I will follow the mo&s;t common opinion (notwith&s;tanding what el&s;e|where I have &s;aid in this book concerning the di&s;&s;olution of
<PB N="172" REF="92">all things) and by a new heaven and new earth, (prophe&s;ied by <HI>E&s;ay,</HI> and in &s;ome &s;en&s;e fulfilled by the renewing of the Church,) I under&s;tand the renewed condition of heaven and earth, literally to be fulfilled according to <HI>E&s;ay,</HI> and <HI>Peter</HI> 2.3, 13. The &s;ub&s;tance whereof &s;hall not be utterly aboli&s;hed, but the corruptible qualities: and it &s;hall be pure, bright, glo|rious. Thus the fir&s;t heaven and earth were pa&s;&s;ed away, being not vani&s;hed quite for &s;ub&s;tance but quality: being to be re|newed and purified by fire.</P>
<P><HI>A new heaven and a new earth, &amp;c.] John</HI> &s;aw not the ve|ry glory of heaven (which eye hath not &s;een) but types and &s;imilies of it.</P>
<P><HI>And the &s;ea was no more]</HI> According ro corrupt qualities, and rolling with waves, as now, but made &s;olid, and in a globe, &mdash;though I know no u&s;e of the&s;e things, unle&s;&s;e to remaine as monuments of the great works of God, and of his Power, and to be renewed (as having in their nature and cour&s;e faith|fully &s;erved their Creator,) as a reward for their &s;ervice, be|ing delivered from bondage into the liberty of the &s;onnes of God (according to their capacity.) And perchance the hea|vens may not as now compa&s;&s;e the earth or move, there being no u&s;e of it. But the brightne&s;&s;e and lu&s;tre thereof &s;hall be much augmented (as of the Sun and Moon.)</P>
<P>Ver&s;. 2. <HI>And I &s;aw the holy City]</HI> Here is the glory of the renewed Church &s;hewed to <HI>Iohn</HI> (after he had &s;een the re|newed world,) and indeed this renovation of the Church, &s;eems di&s;tinct from that of heaven and earth renewed, there|fore one cannot be well the other: or the new heaven and new earth the glorified condition of the Church: for tis &s;aid <HI>And I &s;aw,</HI> as di&s;tinct from the former. Let the Reader per|pend this; al&s;o <HI>Iohn</HI> &s;eems to in&s;ert his name to confirm it, &s;aying,</P>
<P><HI>I Iohn &s;aw the Holy City, &mdash; Ieru&s;alem]</HI> Meaning the Church which the Scripture cals <HI>Ieru&s;alem.</HI></P>
<P><HI>A City]</HI> Becau&s;e of its choyce and rare building; &s;uch was <HI>Ieru&s;alem</HI> built by <HI>Salomon;</HI> more rare is this which is not built of common &s;tones (but as <HI>E&s;ay</HI> 54.13. which I may apply in &s;ome &s;en&s;e here) the Citizens are Saints: (who know one an|other as Citizens do.)</P>
<PB N="173" REF="92">
<P><HI>She is called holy]</HI> Becau&s;e glorious in heaven and perfect|ly holy (&s;o appearing to <HI>Iohn</HI> in the Vi&s;ion;) &s;he in &s;ome &s;ort is holy here below; for Chri&s;t &s;anctifies her, wa&s;hing her by wa|ter, regenerates her by faith and the &s;pirit. The old <HI>Ieru&s;alem</HI> was polluted; this is new, (newly glorified in heaven in the Vi&s;ion) perfect, holy.</P>
<P><HI>Coming down from heaven]</HI> So <HI>chap.</HI> 3.12. noting her ori|ginal to be from God (this mu&s;t not be under&s;tood of local motion) her abode is heaven, <HI>as chap.</HI> 12. <HI>ver&s;.</HI> 1. a woman in heaven, but here is noted her heavenly grace and maje&s;ty, (called <HI>Galat.</HI> 4.26. <HI>Ieru&s;alem above</HI>) God from heaven hath cho&s;en her.</P>
<P><HI>Prepared as a Bride trimed for her hu&s;band]</HI> Not preparing as in this world, in deed <HI>ch.</HI> 12. <HI>&s;he was on earth</HI> (though her o|riginal was from heaven,) but here &s;he is actually prepared, <HI>chap</HI> 19.7. &s;he on earth had (through Chri&s;t) made her &s;elfe ready: but now &s;he is actually adorned: So her militant con|dition on earth is not here meant, as <HI>Brightman</HI> thought. The mo&s;t learned <HI>Pareus</HI> ob&s;erves, &s;he is not prepared for the Bridegroom, as before the marriage-fea&s;t, (for that is pa&s;t) but for her husband, the fea&s;t being ended, and &s;he mar|ried. &mdash;</P>
<P>Ver&s;. 3. <HI>And I heard a great voice out of heaven, &amp;c.]</HI> We have partly heard what <HI>Iohn</HI> &s;aw; now follows what he heard. Two voices he heard; The fir&s;t comes from heaven, &s;hewing joyful news to the Bride; The &s;econd is his that &s;ate upon the Throne, <HI>ver.</HI> 5.</P>
<P><HI>Behold the Tabernacle of God is with men]</HI> Meaning that the Bridegroom and the Bride &s;hall live in heaven for ever toge|ther. Gods dwelling is with men, &s;ince men being glorified, live in heaven. Now it had been no news to have &s;aid Chri&s;t lives with men on earth becau&s;e he lived in the fle&s;h with them, and after by his &s;pirit; but now having ended the wedding-fea&s;t, he and his Spou&s;e live gloriou&s;ly in heaven. This the voice notes.</P>
<P><HI>And he will dwel with them]</HI> As in one hou&s;e together. This is happine&s;&s;e indeed, to enjoy God the fountain of hap|pine&s;&s;e. His ab&s;ence mu&s;t needs be torment, <HI>chap.</HI> 7.15. The
<PB N="174" REF="93">Saints did enjoy God; but God is &s;aid there but to dwel among them, becau&s;e they did not perfectly enjoy him: but now he doth dwell with them as a Bridegroome with the Bride after the wedding, perfectly, by his glorious pre|&s;ence.</P>
<P><HI>And they &s;hall be his People]</HI> Here is the Communion of Saints, mo&s;t perfect in earth they were by his inchoated grace; Now they are his in part, partaking of him in mea|&s;ure: but then they &s;hall be as he is, perfectly glo|rious.</P>
<P>Ver&s;. 4. <HI>And God will wipe away all tears from their eyes, &amp;c]</HI> No tears are in heaven to be wiped away, but it notes how free from all &s;orrow or cau&s;e of &s;orrow heaven is; no trouble&s;ome thought of kindred doth po&s;&s;e&s;&s;e them there. This life is a vale of mi&s;ery. There is no death, but life; no mour|ning but mirth, joy, plea&s;ure; No cry, but peace and tran|quillity; No paine or labour, but ea&s;e, re&s;t, delight.</P>
<P><HI>For former things are pa&s;&s;ed away]</HI> Meaning the mi&s;erable &s;tate of this life, and a new heaven &s;hall &s;ucceed, or a &s;tate of happine&s;&s;e, read <HI>chap.</HI> 7.16. to this purpo&s;e expounded. This proves that this belongs not to this life, for here the Church was ever, and &s;hall be (more or le&s;&s;e) afflicted.</P>
<P>Ver&s;. 5. <HI>And he that &s;ate upon the Throne, &s;aid, &amp;c]</HI> Mean|ing Chri&s;t, as <HI>chap.</HI> 4. or God. Chri&s;t cals him&s;elf <HI>Alpha</HI> and <HI>Omega,</HI> chap. 1.18. as this doth, <HI>ver.</HI> 6. whoever it were (Chri&s;t or God the father) he commands <HI>Iohn</HI> for the con&s;o|lation of the Saints beforehand to write, how he makes all things new, becau&s;e the world to them is trouble&s;ome, full of cau&s;es of tears and &s;orrow,&mdash;therefore this was to be writ and laid up for the Churches comfort, that a mo&s;t &s;trange &s;hould happen, a new world they &s;hould enjoy. Ob&s;erve Gods love in two things here,
<LIST>
<ITEM>1. He makes all new for the Saints &s;ake, (not his own, who from eternity lived with them, and could to all eternity.)</ITEM>
<ITEM>2. He for their &s;akes commands this to be written (being mo&s;t true) that they might not want con&s;olation.</ITEM>
</LIST></P>
<P>Ver&s;. 6. <HI>And he &s;aid unto me it is done]</HI> The thing is as true and certain as if it were done, <HI>viz.</HI> That all things &s;hall
<PB N="175" REF="93">be new, and all tears wiped away, and God would dwell for ever with men in heaven. Thus the certainty of our &s;alvation is &s;et forth, <HI>John</HI> 5.24. he that beleeveth is pa&s;&s;ed from death to life, that is, &s;hall &s;urely pa&s;&s;e to life. It is an a&s;&s;everation full of weight.</P>
<P><HI>I am Alpha and Omega, &amp;c]</HI> As <HI>chap.</HI> 1. <HI>ver.</HI> 8.</P>
<P><HI>I will give unto him that is athir&s;t]</HI> So <HI>John</HI> 7.37. and 38. Chri&s;t cals, which proves this to be Chri&s;ts voyce, who &s;ate upon the Throne.</P>
<P><HI>I will give of the fountain of life freely]</HI> The water of life notes joy, comfort, refre&s;hment&mdash;Chri&s;t gives without our de&s;erving, freely, eternal life. The fountain notes the la&s;tingne&s;&s;e of their joy, and the abundance of it (being ne|ver to be dryed up) the Angel de&s;ervingly prai&s;ed God (a|mong other great works) for creating the fountaines of wa|ters, <HI>chap.</HI> 14.7. which are &s;trangely conveyed from the &s;ea through the crannyes of the earth for mans u&s;e; But much more thanks need we rerurn him for giving us him&s;elf, the fountain of joy (<HI>Ier.</HI> 2.13.) but note the qualification, 'tis given only to them that fir&s;t thir&s;t after it.</P>
<P><HI>He that overcometh &s;hall inherit all things]</HI> This being a Pro|phecy, &s;peaks of things as to come, (but the Church now in the Vi&s;ion, was in glory inheriting all things as heire of all) Now every Saint is an heire of heaven, <HI>Gal.</HI> 4 7. certainly they are rich who are heires of God and the promi&s;es, and he is very covetous whom God cannot content and &s;uffice. But here is a fighting noted again&s;t the world, Satan and the Bea&s;t, which the Church by faith overcame.&mdash;</P>
<P><HI>And I will be his God, and he &s;hall be my Son]</HI> Now we are adopted, but then actually &s;hall enjoy the benefits of Sonnes. See 1 <HI>Ioh.</HI> 3.2. we &s;hall be like him.</P>
<P>Ver&s;. 8. <HI>But the fearfull and unbeleeving &mdash;&s;hall have their part in the lake,]</HI> Being not written in the book of life, <HI>Ch.</HI> 20.15. or as <HI>c.</HI> 13.8. meaning cheifly the wor&s;hippers of the Bea&s;t; who are afraid to di&s;obey the Bea&s;t or oppo&s;e his wor|&s;hip (as the valiant Champions of Je&s;us alwayes have done). Note a &s;ervant of Chri&s;t is a man of valour having the Spirit of Chri&s;t.</P>
<PB N="176" REF="94">
<P><HI>Fearfull]</HI> Not having faith in Chri&s;t for remi&s;&s;ion of &s;ins, nor a&s;&s;urance of &s;alvation in this life, as the wor&s;hippers of the Bea&s;t teach none have, &s;tanding ever in fear of hell and purgatory.</P>
<P><HI>&V;nbeleevers]</HI> Such are all &s;trangers from God, and in par|ticular the enemies of true a&s;&s;urance and ju&s;tifying faith (as all popelings.)</P>
<P><HI>Abominable]</HI> Hating God, or hated of God.</P>
<P><HI>Murderers]</HI> Here among others comes in the inqui&s;itors of <HI>Spaine,</HI> the burners of Hereticks (as they call the Saints.)</P>
<P><HI>Whoremongers]</HI> All in general who are impenitent and not written in the Book of life: Here comes in the <HI>Romi&s;h</HI> Locu&s;ts, who under pretence of vowed cha&s;tity, live mo&s;t di&s;ho|ne&s;tly.</P>
<P><HI>Sorcerers]</HI> None greater then the Roman Clergy have been, as hi&s;tories tell.</P>
<P><HI>Idolaters]</HI> What thinks <HI>Rome</HI> of this? what think covetous men? what Epicures who&s;e belly is their god.</P>
<P><HI>All lyars]</HI> Framers of lyes and enemies of the Truth. Let Antichri&s;t and his wor&s;hippers, and all Hereticks think of this, and be confounded.</P>
<P><HI>Shall have their part in the lake which burneth with fire and brim&s;tone,</HI> &amp;c.] See <HI>P&s;al.</HI> 11.6. of the wickeds portion. They that are ca&s;t into this lake, have not their names written in the book of life, <HI>chap.</HI> 20.15. therefore the lake is hell. Now though things are &s;poken here, as yet to come (being a Pro|phecy) yet in the order of the Vi&s;ion, the wicked were before in hell, <HI>chap.</HI> 20.10, 14, 15. and the Saints in glory.</P>
<P>Ver&s;. 9. <HI>And there came unto me one of the &s;even Angels]</HI> What <HI>Iohn</HI> heard and &s;aw generally is now ended. Here fol|lowes perchance a kind of a &s;pecial Vi&s;ion, or the glory of hea|ven more opened, then hitherto.</P>
<P><HI>I will &s;hew thee the Bride, the Lambs wife,]</HI> Here is noted the familiarity of the Angel with <HI>Iohn</HI> by which we may gue&s;&s;e they de&s;ire none of his wor&s;hip.</P>
<P><HI>I will &s;hew thee]</HI> Formerly <HI>Iohn</HI> &s;aw her in the Wilderne&s;&s;e,
<PB N="177" REF="94">now he &s;hall Vi&s;ionally &s;ee her in glory.</P>
<P>Ver&s;. 10. <HI>And he carried me away in the Spirit]</HI> It &s;hould &s;eem to be indeed another Vi&s;ion.</P>
<P><HI>To a great high mountaine] Iohn</HI> had hitherto been in the wilderne&s;&s;e, as <HI>chap.</HI> 17. where this Angel &s;hewed him the Whore&mdash;and perchance having turned a&s;ide, now re|turnes to him to &s;hew him the Lambs wife; Another like &s;ight farre then the former, in the Wilderne&s;&s;e <HI>Iohn</HI> &s;aw a &s;trange Whore: From this high mountain, high my&s;teries of the Church gloryfied. &mdash;</P>
<P><HI>And &s;he &s;hewed me a great City]</HI> The Angel promi&s;ed to &s;hew <HI>Iohn</HI> the Lambs wife, and now pre&s;ents him with this &s;ight; for indeed the Church in glory is both the Lambs wife and City of God. A Bride, becau&s;e of her marriage and or|naments. A City, becau&s;e of her mo&s;t magnificent building, comely order, invincible &s;trength to la&s;t for ever. Her Maker and Founder was God, <HI>Heb.</HI> 11.10. this City only has foun|dation.</P>
<P><HI>A great City]</HI> In re&s;pect of her largene&s;&s;e; full of Saints and Angels. So the glorious condition of the Church &s;eemed to <HI>Iohn</HI> like a fair City; which argues, that what&s;oever one may require to make up a compleat City, is found beyond thought in the Church triumphant; honour, riches, multitude, learning or knowledge, order, all things &mdash;convenient for that &s;tate, &s;ee <HI>chap.</HI> 18.22. what <HI>Babylon</HI> &s;hall want, as mu&s;ick, trumpets, harpes &mdash;which this City &s;hall abound with.</P>
<P><HI>The holy Ieru&s;alem]</HI> The old was unclean, this perfect|ly holy, being (according to the order of the Vi&s;ion) in per|fect bli&s;&s;e. Called <HI>Ieru&s;alem,</HI> becau&s;e of her everla&s;ting peace (for &s;o the word in Hebrew &s;ignifies) under which is comprehended all manner of happine&s;&s;e.</P>
<P><HI>Coming down from God out of heaven]</HI> So in the Vi&s;ion. Noting her de&s;cent and Original from God, who is her hu&s;|band, who elected her through Chri&s;t.</P>
<P>Ver&s;. 11. <HI>Having the glory of God, and her &s;hining was like unto a &s;tone mo&s;t precious,</HI> &amp;c.] As if her &s;ituation and aire were commended; She enjoyes that unacce&s;&s;ible light of Gods
<PB N="178" REF="95">Maje&s;ty and pre&s;ence. And her light (far beyond Sun and Moon) was like to precious &s;tone; even a Ja&s;per, excellent in vertue (good again&s;t poy&s;on) like a Chri&s;t all that is mo&s;t bright, and no wonder, &s;ince God was the light of it, <HI>ver&s;.</HI> 23. By the&s;e &s;tones the bright maje&s;tique light of heaven is &s;et forth excelling and comforting or driving away ill (if po&s;&s;ible any &s;hould be there) and hence the precious &s;tones and gemmes are mentioned, by which not only the choycene&s;&s;e of the City is &s;et forth (becau&s;e mo&s;t plea&s;ing and precious to men) but the imcomparable vertues in them, &s;hew the mo&s;t incompa|rablene&s;&s;e of God to the Church, who is all to them, and the Author of the&s;e vertues in the &s;tones (of which &s;omewhat anon) and mu&s;t have them in a mo&s;t plentiful mea&s;ure in him|&s;elf.</P>
<P>Ver&s;. 12. <HI>And had a wall]</HI> alluding to a City. Now the wall is the &s;afeguard and protection of God. The &s;afeguard of heaven depends upon the wall of Gods omnipotency.</P>
<P><HI>Great]</HI> Being thick and broad, therefore &s;trong.</P>
<P><HI>High]</HI> Therefore not to be &s;caled.</P>
<P><HI>Had twelve gates]</HI> Meaning the doctrine of the Go&s;pel or twelve Apo&s;tles by which heaven is opened to us.</P>
<P><HI>At the gates twelve Angels]</HI> Gallant Porters, meaning the Fathers, Prophets and Apo&s;tles, who by preaching &s;hewed us the way to the City.</P>
<P><HI>And names writen thereon]</HI> The names of the twelve Tribes of <HI>I&s;rael,</HI> noting the gathering of the &s;piritual I&s;rael thither (and perchance the literal &s;eed).</P>
<P>Ver&s;. 13 <HI>On the Ea&s;t three Gates, &amp;c.]</HI> I &s;eek no my&s;tery here, but look on the allu&s;ion to <HI>Ezek.</HI> 48.30. where &s;uch a City is de&s;cribed, by which is meant the Church of the New Te&s;tament, gathered from Ea&s;t, We&s;t, North, South; that is, from all corners of the world. Such is the repre&s;ented Church above.</P>
<P>Ver&s;. 14. <HI>And the wall of the City]</HI> The foundation is Chri&s;t, 'tis &s;aid to be twelve, becau&s;e the twelve Apo&s;tles by their preaching laid the foundation Chri&s;t, for honour &s;ake the names of the twelve are written upon the foundation, becau&s;e &s;o fully laid by them; becau&s;e they (if there be differences of
<PB N="179" REF="95">glory, as Chri&s;ts right hand and left hand &s;eeem to prove) &s;hall excel others in the Kingdom of glory; doubtle&s;&s;e the laborious Saint <HI>Paul</HI> is to be reckoned among them.</P>
<P><HI>The Apo&s;tles of the Lamb]</HI> Chri&s;t, for &s;o in their Epi&s;tles they &s;tile them&s;elves.</P>
<P>Ver&s;. 15. <HI>And he that talked with me]</HI> One of the Angels of the &s;even Vials, <HI>ver.</HI> 9. and <HI>chap.</HI> 17. 1. who &s;aid <HI>come and I will &s;hew thee.</HI></P>
<P><HI>Had a golden Reed to mea&s;ure the City]</HI> Not as <HI>chap.</HI> 11. <HI>v.</HI> 1. concerning reformation, but only to acquaint <HI>John</HI> with the largene&s;&s;e and figure of this City to de&s;cribe the &s;ame to us. So 'tis <HI>Ezek.</HI> 40.3, 4, 5. where the Lord (and now Chri&s;t by the Angel talking with <HI>John</HI> (perchance who poured his Vial on the aire as) <HI>chap.</HI> 16.17.) &s;etting the Prophet on a high Mountain (as the Angel doth <HI>John</HI> here, <HI>ver.</HI> 10.) &s;heweth him a City and Chri&s;t mea&s;uring it.</P>
<P><HI>A golden Reed]</HI> Becau&s;e to mea&s;ure &s;o precious and glo|rious a City.</P>
<P>Ver&s;. 16. <HI>And the City lyeth foure &s;quare, &amp;c.]</HI> Which form is mo&s;t &s;olid and perfect, the Longitude and Latitude being equal, con&s;i&s;ting equally of elect, this notes the firme|ne&s;&s;e of the City, the largenes of the City is &s;hewed in <HI>v.</HI> 16, 17. to confirme what multitudes of Saint and Angels (as Citi|zens) are there, being larger then the old <HI>Jeru&s;alem</HI> (but af|ter that form) nay larger then the literal <HI>Babylon,</HI> which was one of the greate&s;t Cities of the world, being <HI>66.</HI> miles com|pa&s;&s;e, who&s;e wals were one of the worlds wonders; yet the wals of this are &s;tronger and higher, being not to be vanqui&s;h|ed or conquered, as <HI>Babylon</HI> and the old <HI>Jeru&s;alem</HI> were: I &s;eek no my&s;tery here.</P>
<P><HI>According to the mea&s;ure of a man]</HI> Which mea&s;ure the An|gel u&s;ed, as he might &s;ay, the City is &s;o large according to the common mea&s;ure of men, which the Angel u&s;ed. <HI>John</HI> &s;aw the City out of heaven when it was mea&s;ured, yet not in earth, and it was only mea&s;ured to &s;hew every way the largne&s;&s;e and maje&s;ty of that my&s;tical City above.</P>
<P>Ver&s;. 18. <HI>And the building of the wall was of Ia&s;per] Baby|lons</HI> walls were choyce, yet but of Brick, Sand, Pitch; but this
<PB N="180" REF="96">wall is of Ja&s;per, a precious &s;tone; I &s;ee no more here, but the mo&s;t happy, everla&s;ting life of Saints &s;et forth.</P>
<P><HI>The City was pure gold]</HI> This metal we chiefly-e&s;teem; ther|fore the Holy Gho&s;t &s;ets forth the glorious condition of the Church or City by it; pure Gold is without dro&s;&s;e, if tryed in the fire, it comes forth without any &s;uch; &s;hewing the mo&s;t pure e&s;tate of the Church above.</P>
<P><HI>Like to Chry&s;tall]</HI> Or clear Gla&s;&s;e, the matter is &s;olid Gold, the form bright as Gla&s;&s;e or Chry&s;tal &s;o it is as a golden City &s;hining in glory; not really, but to &s;tirre us up to &s;eek after this heavenly <HI>Ieru&s;alem,</HI> which farre exceeds all the&s;e preci|cious things to which it is (as it were) compared.</P>
<P>Ver&s;. 19. <HI>And the foundation of the wall]</HI> The matter of the wall and City is mentioned; the foundation is very preci|ous, being of precious &s;tones; &s;tones are for foundations, pre|ous &s;tones; for this (being Chri&s;t laid by the twelve Apo&s;tles who&s;e names were upon the foundations) the foundations were all of whole Pearles or Gemmes, which were Pillars of the wall (as it were;) thus the foundations were garni&s;hed with pearles or precious &s;tones.</P>
<P><HI>The fir&s;t was a Ia&s;per]</HI> Clear and green, which the Papi&s;ts &s;ay &s;ignifies <HI>Peter,</HI> who did &s;hew a lively flouri&s;hing love to|wards Chri&s;t indeed <HI>Peter</HI> being fir&s;t converted, is u&s;ually fir&s;t named, but the &s;ame order of mentioning the Apo&s;tles by the Evangeli&s;ts, is not ob&s;erved alwayes, and 'tis conceived all loved him and dyed for him as well as <HI>Peter</HI> (<HI>Iohn</HI> only ex|cepted perchance, who was the beloved Di&s;ciple &amp; writ mo&s;t of love) therefore this of the Papi&s;ts proves little; neither is it &s;aid the Apo&s;tles were the foundations, but their names were written upon them; doubtle&s;&s;e the preciou&s;ne&s;&s;e of the &s;tones &s;et-forth the preciou&s;ne&s;&s;e of Chri&s;t the foundation, and the Go&s;pel preached by the the twelve; &s;o the &s;tones &s;et forth the choycene&s;&s;e of him that &s;ate upon the throne, <HI>ch.</HI> 4.3. which is a plain &s;en&s;e.</P>
<P><HI>The &s;econd a Saphire]</HI> being skie-coloured it a&s;wageth lu&s;t; 'tis wonder (&s;aies my <HI>Pareus</HI>) that Writers apply not this to <HI>Iohn,</HI> who only lived unmarried; the Papi&s;ts apply it to <HI>An|drew;</HI> but &s;ince the order of reckoning the Apo&s;tles is not al|wayes
<PB N="181" REF="96">the &s;ame, we hence can certainly gather little. But this ob&s;erve, if the twelve had their names upon the foundations (then had <HI>John</HI> before his death) and why may not the Bea&s;t like a flying Eagle re&s;emble <HI>John. chap.</HI> 4.7. who though alive had written his Go&s;pel, where he &s;ores aloft (like an Eagle) about Chri&s;ts Divinity? See the expo&s;ition on that <HI>chap.</HI> 4 7. I &s;ee little hindring.</P>
<P><HI>The third a Chalcedony]</HI> A kinde of a Carbuncle, of a pur|ple colour, good again&s;t black choler, that is, &s;adne&s;&s;e and fear. Now the foundation Chri&s;t, and the Doctrine of the twelve Apo&s;tles, both teach love as in the fir&s;t &s;tone, cha&s;tity in the &s;econd, and expel all ba&s;e fear as in the third &s;tone.</P>
<P><HI>The fourth an Emerauld]</HI> A mo&s;t plea&s;ant green colour, re|fre&s;hing the &s;ight, good again&s;t poy&s;on and the falling &s;ick|ne&s;&s;e. Now the foundation Chri&s;t is mo&s;t plea&s;ing and cor|dial.</P>
<P><HI>The fifth a Sardonix]</HI> Re&s;embling in part a mans nayle and the colour, 'tis good again&s;t pride; &s;o is the foundation Chri&s;t and the twelve Apo&s;tles doctrine.</P>
<P><HI>The &s;ixth a Sardius]</HI> Of a dark red colour, it emboldens, &s;harpens the wit.</P>
<P><HI>The &s;eventh a Chry&s;olite, &amp;c.]</HI> Being good again&s;t &s;hort|ne&s;&s;e of breath, the Papi&s;ts apply them to the Apo&s;tles; but for brevity &s;ake I omit them; Chri&s;t compleatly comprehends whats in them to perfection, who is the true foundation of the heavenly <HI>Ieru&s;alem;</HI> the Apo&s;tles have their names writ|ten upon the foundation, becau&s;e they confirmed the founda|tion Chri&s;t with their blood.</P>
<P>Ver&s;. 21. <HI>And the twelve Gates were twelve Pearles, &amp;c.]</HI> Chri&s;t is the only Gate, he is the way, door and life, but be|cau&s;e by the mini&s;try of the twelve Apo&s;tles we come to Chri&s;t, hence the City is &s;aid to have twelve Gates; now the Doctrine of the Apo&s;tles leading to Chri&s;t, is more precious then Gold or Pearles, who in heaven &s;hall &s;hine (with the brightne&s;&s;e of Chri&s;t) like glorious Pearles.</P>
<P><HI>And the &s;treet of the City was pure Gold]</HI> Now followes the inward beauty of the City; there are many &s;treets in a Ci|ty, and a Market-place or place of meeting, I &s;ee nothing el&s;e
<PB N="182" REF="97">here: but the whole cour&s;e of the Saints in heaven is mo&s;t un|corrupt and pure, their walking or motion and meetings (com|prehended by &s;treets) are righteous and pure as Gold; our meetings below are full of corruption, and the pure&s;t Church and members &s;inful, therefore the &s;tate of this life is not here meant.</P>
<P><HI>Tran&s;parent Gla&s;&s;e]</HI> Is the Cities unutterable brightne&s;&s;e.</P>
<P>Ver&s;. 22. <HI>And I &s;aw no Temple in the &s;ame] Solomons</HI> gli|&s;tering Temple was a type of Chri&s;ts &s;piritual Church; heaven &s;hall need none; preaching and all outward exerci&s;es of Reli|gion &s;hall cea&s;e; in this world our weakne&s;&s;e needs the&s;e helps, then God will not be &s;erved with external wor&s;hip; Chri&s;t &s;hall give up his mini&s;terial Kingdom (by which he now governs the Church) 1 <HI>Cor.</HI> 15.24. and God according to the E&s;&s;ence in three per&s;ons, &s;hall be all in all; each one then &s;hall be taught of God, <HI>Ier.</HI> 31.34. <HI>None need &s;ay, know the Lord;</HI> all imperfection &s;hall be laid a&s;ide, 1 <HI>Cor.</HI> 13.10. and tongues (which were only to build up the Church) faith and hope which were to lay hold on Chri&s;t, which now in the Vi&s;ion they enjoy, only charity remains. So when I &s;peak of meet|ings or motion, <HI>ver.</HI> 21. I mean no &s;uch as the&s;e; but conceive they may move&mdash; and not alwayes in heaven &s;it, &s;tand &s;til or re&s;t in one place, which were improbable.</P>
<P><HI>For the Lord Almighty&mdash;is the Temple of it]</HI> Here the Saints prai&s;e him in Temples, there they &s;hall immediatly re|joyce in him, and keep a perpetual Sabbath to him, &s;erving him day and night before the throne&mdash;&s;o they &s;hall rejoyce in God as in a Temple, God in heaven is in&s;teed of a Tem|ple, <HI>chap.</HI> 11.19, the Temple of God was open in heaven, meaning the triumphant Church who were Gods Temple in earth, now he is the Saints Temple in heaven.</P>
<P>Ver&s;. 23. <HI>The City hath no need of Sunne nor Moon to &s;hine in it, &amp;c.</HI> Tis not &s;aid the Sunne and Moon were not; for as <HI>E|&s;ay</HI> hath it, The Moon &s;hall &s;hine as the Sunne, and the light of the Sunne &s;hall be &s;even fold, (for a recompence for their unwearied former pains) <HI>chap.</HI> 30, 26. &s;peaking of the reno|vation of all things. But God and the Lamb (as equal in light and glory) &s;hall be the light of the City, and &s;hall ob&s;cure the
<PB N="183" REF="97">other lights, which &s;hall remain glorified as monuments of Gods mercy, power and wi&s;edome: but the city &s;hall not need them, having the father of lights there, where al&s;o every Saint &s;hall &s;hine as the Sunne for ever. O glorious City! But ob&s;erve, that <HI>E&s;ay</HI> is partly to be under&s;tood of the great light of knowledge and grace under Chri&s;ts &s;piritual King|dom (in re&s;pect of the dark clouds of the Law) where the Sun of light is prophecyed never to &s;et fully till the &s;econd com|ming of Chri&s;t, <HI>ch.</HI> 60.20. but not onely of this &s;piritual King|dom; nay, <HI>ver&s;.</HI> 19. &s;peaks as the place now in hand, as if there &s;hould be no u&s;e of Sun nor Moon hereafter.</P>
<P>Ver&s;. 24. <HI>And the nations that were &s;aved, &s;hall walk in the light of it]</HI> Thus much for the building and glory, now of the Citizens &s;omewhat. They &s;hall enjoy the glorious pre&s;ence of God, who is the light of the city. <HI>Iohn</HI> having &s;poken of the city could not conveniently but mention citizens, who are indeed the very city or part of it; the Patriarchs, Prophets and Jewi&s;h nation (or the elect of them) are the re&s;t. But this mu&s;t be taken according to the order of the vi&s;ion; and city fir&s;t, and then inhabitants.</P>
<P><HI>And Kings of the earth do bring their glory thither]</HI> Not the Kings of the earth, who &s;tand for the Bea&s;t, of which often. But Kings converted in the time of the Go&s;pel, of which &s;ee <HI>E&s;ay</HI> 60. at large. To which pa&s;&s;age here is an allu&s;ion, though it were in the time of the &s;piritual Kingdome of Chri&s;t, partly fulfilled: now the&s;e Kings brought their power and honour to Chri&s;ts &s;piritual Kingdome, when they were converted, and upheld the &s;ame, and they bring their honour to the city a|bove, when their abode is forever above, being con&s;umma|ted in glory, prai&s;ing, honouring, &amp; lauding God and Chri&s;t for their &s;alvation for ever and ever.</P>
<P>So the&s;e Kings are not &s;uch as bring now again their earthly honour to the Church militant, for they are &s;aved (as well as the nations,) not to be &s;aved, implying their being in joy and &s;afety.</P>
<P><HI>Kings of the earth]</HI> Some of the ten converted ones: who (when in heaven) are not Kings but fellow-citizens, <HI>Ver.</HI> 26. is much the &s;ame.</P>
<PB N="184" REF="98">
<P>Ver&s;. 25. <HI>And the gates of it &s;hall not be &s;hut by day, &amp;c]</HI> No|ting the &s;ecurity and peace, and freedome from all dangers for we &s;hut gates day and night in time of Warre or Siege, but there &s;hall be no danger: now if in the day time the gates &s;hall not be &s;hut, then never, for there is no night, being the glory of God &s;hall expel darkne&s;&s;e by everla&s;ting light. This is an allu&s;ion to <HI>E&s;ay</HI> 60. thy gates &s;hall be open continually, (&s;peaking of the Church militant under the Go&s;pel) to admit members, to wit, into the Church, Gentiles and Kings, and never &s;hut as excluding none: and here tis applyed to &s;ignifie the &s;ecurity and happine&s;&s;e of the Church triumphant.</P>
<P>Ver&s;. 27. <HI>There &s;hall in no wi&s;e enter in any thing that is de|filed]</HI> See <HI>ver&s;.</HI> 8. <HI>Expo&s;.</HI> on it. <HI>Paul</HI> long &s;ince 1 <HI>Cor.</HI> 6.9. foretold as much. Now Chri&s;t will judge according to the Go&s;pel. The&s;e places prove nothing again&s;t the Saints, who have been overtaken in &s;ome &s;in, and have wa&s;hed them&s;elves by faith in the blood of the Lamb, but tis under&s;tood of them who make a trade of &s;inne.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<DIV3 N="7 (cont.)" TYPE="vision">
<DIV4 N="3 (cont.)" TYPE="act">
<HEAD><HI>CHAP. XXII.</HI> The &s;ame Vi&s;ion partly continued.</HEAD>
<P><HI>Ver&s;. 1.</HI> And he &s;hewed me a pure river of water of life, clear as Chry&s;tall, &amp;c.]</P>
<P>THe&s;e two la&s;t chapters concerning the Saints felicity, an|&s;wer to <HI>chap.</HI> 7, 15. where the redeemed, clothed in white robes prai&s;e God before the throne day and night, that is, for ever.</P>
<P>The pure river alludes to <HI>Ezek</HI> 47. or rather to Paradi&s;e watered by the river, that came out of <HI>Eden, Gen.</HI> 2.10. but that river drew corruption, this is pure, and water of life, ha|ving no mixture of filth, that came out of <HI>Eden,</HI> this out of the Throne. What more plea&s;ant then a water? behold not a fountain, but a great river, not rounding the wals of the city, but running through the &s;treets.</P>
<P>Let us entertain no earthly thought, for God by this &s;hews
<PB N="185" REF="98">us glorious things, in <HI>Ezek.</HI> 47. waters i&s;&s;uing out of the hou&s;e of God or Temple, is the doctrine of the Go&s;pel flow|ing from Chri&s;t. But in this place, as al&s;o <HI>chap.</HI> 7. la&s;t, the li|ving fountains of water are to note the fulne&s;&s;e of knowledge of God, which the faithful &s;hall have by the immediate Vi&s;ion of God and the Lamb; as al&s;o un&s;peakable purity and joy. Now the comforts of the Go&s;pel in this life, and its doctrine, is compared to water, <HI>Iohn</HI> 7.37. Others &s;ay, the river is the Holy Gho&s;t, proceeding from the Throne or God, con&s;tant|ly refre&s;hing the city of God.</P>
<P>Ver&s; 2. <HI>And in the mid&s;t of the &s;treet of it, and of either &s;ide]</HI> Here follow the abundance of all things nece&s;&s;ary for the Ci|tizens.</P>
<P><HI>Was there a tree of life]</HI> Conferring and pre&s;erving life, al|luding to the tree in Paradi&s;e, but that was not to be touched, and this is common for all the Citizens: There was but one, (the which that in Paradi&s;e typed) See <HI>Rev.</HI> 2.7. where I ex|pounded it to be Chri&s;t, who is the bread of life. Now the tree (though but one) with its boughs and roots, reached both &s;ides the river, (though the river was very broad) noting how &s;ufficient Chri&s;t is for all the Citizens, <HI>Ezek.</HI> 47.7. (to which here as an allu&s;ion) &s;peaks of many trees, yet 'twas but the &s;ame Chri&s;t conveyed many ways to the Saints, therefore cal|led many trees (as the foundations were &s;aid to be twelve) but here is but one Chri&s;t whom all enjoy alike.</P>
<P><HI>Of the river, &amp;c.]</HI> The tree is in the mid&s;t of the &s;treet, becau&s;e barred from none; by the River, becau&s;e always fruit|ful, never decaying.</P>
<P><HI>Bearing twelve manner of fruits]</HI> I dare not &s;ay, here is meant the Apo&s;tles doctrine, who though they preached one Chri&s;t, yet drew comforts from him &s;everal ways. Nor will I mention the twelve articles of the faith, all comforting; But the tree notes Chri&s;t, who monthly, that is, continually, is bringing forth the fruits of joy and comfort to refre&s;h the city of God; the earne&s;t whereof the Saints have in this world &s;e|veral ways. So Chri&s;t in heaven (alluding to the twelve moneths of an year) brings forth twelve (nay thou&s;ands of) fruits of joy and comfort.&mdash;</P>
<PB N="186" REF="99">
<P><HI>The leaves were for the healing the Nations]</HI> Alluding to <HI>Ezek.</HI> 47. So that nothing of Chri&s;t but is mo&s;t &s;weet and good (not as if there were need of any Phy&s;ick in heaven, but to keep the Allegory of the tree;) ordinary trees loo&s;e their leaves: Nothing of CHRIST but is profi|table.</P>
<P><HI>The Nations] Chap.</HI> 21.26. who brought their glory to Chri&s;t as the Kings did, by being converted and upholding his Kingdom, and by being at la&s;t glorified by Chri&s;t, and per|fectly cured.</P>
<P>Ver&s;. 3. <HI>And there &s;hall be no more cur&s;e,</HI> &amp;c.] What ever might hinder happine&s;&s;e &s;hall be removed (as <HI>chap.</HI> 7.15. all tears &s;hall be wiped away.) By <HI>cur&s;e</HI> we may under&s;tand, not only that of the law (which is nulled) but the Anathema's of Antichri&s;t; al&s;o &s;in, &s;orrow, torment, death which are de|&s;troyed. Here may be intimated the cur&s;e of delivering over to Satan in this life, becau&s;e of &s;in in the Church; but there above is purity, and therefore no cur&s;e, as <HI>Beza</HI> has it. There &s;hall be no cur&s;e, becau&s;e the throne of God &s;hall be there, and con&s;equently bli&s;&s;e: There &s;hall be no cur&s;e, becau&s;e his &s;er|vants there obey and &s;erve him (de&s;erving no cur&s;e; but ob|taining honour unutterable) &s;uch are Angels and Saints. Since the Queen of the South wondred to &s;ee <HI>Solomons</HI> attendants, &s;ure in heaven is matter of admiration.</P>
<P>Ver&s;. 4. <HI>And they &s;hall &s;ee his face]</HI> That is, &s;hall be in the pre&s;ence of God, and &s;hall &s;ee Chri&s;ts humane nature glo|ryfied and comprehend God to content and &s;atisfaction (as far as created natures are capable.) See my <HI>Glimps of Chri&s;ts love.</HI></P>
<P><HI>And his name &s;hall be in their fore-heads]</HI> Either alluding to the Bea&s;ts marked ones, <HI>chap.</HI> 13. by which is noted his pro|perty of them, and &s;o Gods owning the Saints may be here meant; or his name is his nature which they &s;hall pertake of in heaven. See <HI>chap.</HI> 3.12. expounded to this purpo&s;e. <HI>I will write upon him my Name.</HI>&mdash;The Bea&s;t marked his, that they might only &s;erve and wor&s;hip him; Gods then are al&s;o marked, that is con&s;ecrated to openly prai&s;e him and &s;erve him for ever.</P>
<PB N="187" REF="99">
<P>Ver&s;. 5. <HI>And there &s;hall be no night,</HI> &amp;c.] Darkne&s;&s;e is but &s;ad, therefore no night of darkne&s;&s;e or &s;orrow &s;hall be there. The glory of God there hinders all night or darkne&s;&s;e; &s;o there needs no Sun, being there is no night, &s;ee <HI>chap.</HI> 21.23. where this <HI>ver&s;e</HI> is fuller explained.</P>
<P><HI>And they &s;hall raigne for ever and ever]</HI> As Kings and Prie&s;ts, as <HI>chap.</HI> 20. <HI>v.</HI> 5, 6. expounded the thou&s;and years of Sa|tans binding; the primitive Saints lived with Chri&s;t in heaven after the expiration of them; all others that were regenera|ted (or partakers of the fir&s;t re&s;urrection) after death reigned with Chri&s;t forever.</P>
<P>Ver&s;. 6. <HI>And he &s;aid to me, the&s;e &s;ayings are faithfull and true,</HI> &amp;c.] Hitherto the Prophecy; which one of the &s;even Angels who poured out the Vials and talked with <HI>Iohn, ch.</HI> 17. commends to <HI>Iohn</HI> to recommend to us. So not only the two la&s;t <HI>Chapters</HI> concerning the glorious Bride or City (wherein, by mo&s;t choyce things as gold, pearle &mdash;the glory of the Saints above is (as it were) &s;hadowed out) but all the book is com|mended. And indeed it is the true &s;umme of all things to happen to the la&s;t day, nay for ever: What ever may be &s;aid of any book of holy writ, may be &s;aid of this; being an Epi|tome of holy Scripture in &s;ome &s;ence, &s;o that herein is enough for &s;alvation, if well under&s;tood and practi&s;ed.</P>
<P><HI>Faithfull]</HI> To which we may give credit.</P>
<P><HI>True]</HI> Which &s;hall in time and order be accom|pli&s;hed.</P>
<P><HI>And the Lord God of the holy Prophets &s;ent his Angel]</HI> Chri&s;t the revealer of the Prophe&s;ie, is the Lord God of the Prophets who &s;ent his Angel, <HI>ver&s;.</HI> 16. I Je&s;us &s;ent my Angel, which proves two things.</P>
<LIST>
<ITEM>1. That the Angel was not Chri&s;t, but his me&s;&s;enger (though in the Old-Te&s;tament Chri&s;t appeared oft as an Angel, to wit, of the Covenant.)</ITEM>
<ITEM>2. That Chri&s;t is God being Lord of the Angels, &s;ee <HI>chap.</HI> 1. <HI>v.</HI> 1. expounded.</ITEM>
</LIST>
<P><HI>His Angel]</HI> Meaning him&s;elf who &s;pake to <HI>John.</HI> See <HI>ch.</HI> 1. <HI>v.</HI> 1. about the re&s;t of this <HI>ver&s;.</HI></P>
<P>Ver&s;. 7. <HI>Behold I come quickly]</HI> The voice is Chri&s;ts, per|chance
<PB N="188" REF="100">repre&s;ented by the Angel; Chri&s;t is the Lord of the Prophets, who confirmes the words of the Angel, &s;aying, the things mu&s;t &s;hortly be done; for he comes quickly. Time runs away apace and deceives men who live in &s;ecurity and carel&s;ene&s;&s;e; Chri&s;t will come before &s;uch are aware to judgment.</P>
<P><HI>Ble&s;&s;ed is he that keepeth the&s;e &s;ayings,</HI> &amp;c.] See <HI>chap.</HI> 1. <HI>v.</HI> 3. expounded.</P>
<P>Ver&s;. 8. <HI>And I</HI> John <HI>&s;aw the&s;e things,</HI> &amp;c.] Vi&s;ionally, and heard them, therefore a good witne&s;&s;e. This is the very &s;tile of <HI>John</HI> in his Go&s;pel; he that &s;aw it bears record, and his record is true. <HI>chap.</HI> 19.35.</P>
<P><HI>And when I had heard and &s;een, I fell down to wor&s;hip before the Angel]</HI> He ingeniou&s;ly confe&s;&s;eth his errour again. Per|chance he committed his errour twi&s;e; If &s;o (as it is probable, for 'twas upon the joyfull news of the Bride and her marriage that <HI>John</HI> was formerly taken in the errour about wor&s;hipping the Angel, (<HI>chap.</HI> 19.10. See the expo&s;ition) which now in the Vi&s;ion was pa&s;t) it &s;hews the pronenes of the be&s;t men to &s;in more then once after reproof (as <HI>John</HI> had, <HI>chap.</HI> 19.10.) without Gods &s;peciall a&s;&s;i&s;ting hand; al&s;o it notes our natures being prone to Idolatry, no wonder the world ever has been &s;o prone to that &s;in in all ages.</P>
<P>Ver&s;. 9. <HI>See thou do it not &mdash;wor&s;hip God]</HI> As <HI>chap.</HI> 19.10. The words here differ from them in <HI>chap.</HI> 19. which proves 'twas not the former errour, but a &s;econd, upon <HI>Johns</HI> taking leave of the Angel. Now <HI>Iohn</HI> wor&s;hipped not, but compo|&s;ed him&s;elf to wor&s;hip by falling down: So the very ge&s;tures of Papi&s;ts before Idols is &s;infull and forbidden, let them wor|&s;hip whom&s;oever under the Idol or Image. The Papi&s;ts &s;ay the Angel out of mode&s;ty commanded <HI>Iohn</HI> to forbear, be|cau&s;e al&s;o in Chri&s;ts &s;ight; but the Angels reproving <HI>Iohn,</HI> proves the contrary.</P>
<P><HI>Of them who keep the &s;ayings of this book]</HI> The Angel con|firmes that it was not lawfull for <HI>Iohn</HI> to wor&s;hip his fellow-&s;ervant (for &s;uch are the Angels to Saints) but God only. Now the Angels fellow-&s;ervants are tho&s;e who hate the Whore and Bea&s;t&mdash;and flye out of <HI>Babylon</HI> &mdash;keeping the &s;ayings
<PB N="189" REF="100">of the Book, wor&s;hipping neither the Bea&s;t nor his Images (of which his Kingdom is full) &s;o the Angels rea&s;ons again&s;t <HI>Iohns</HI> wor&s;hipping are &s;ea&s;onable. All wor&s;hip is due to <HI>Ieho|vah</HI> alone.</P>
<P>Ver&s;. 10. <HI>And hee &s;aid to me, &s;eal not the &s;ayings of the Pro|phecy,</HI> &amp;c.] This the Angel &s;aith; but <HI>chap.</HI> 10.4. God com|manded the things uttered by the &s;even thunders to be &s;ealed, which &s;eemes to be taken out of <HI>Dan.</HI> 8.26. where the Pro|phet is commanded to &s;hut up the Vi&s;ion (or &s;eal it) becau&s;e it was not to be accompli&s;hed for many dayes; The Angel commands this not to be kept &s;ecret or &s;ealed, becau&s;e all might read it, and beware of the Bea&s;t; al&s;o becau&s;e the time was at hand when <HI>Iohn</HI> writ (and Antichri&s;t has been now long re|vealed;) God commanded the things uttered by the &s;even thunders to be concealed (not ab&s;olutely, but in re&s;pect of the event) becau&s;e Antichri&s;t would not take notice of them, and therefore they were as good be kept &s;ecret, &s;ee <HI>chap.</HI> 10.4. expounded. And indeed it is worth noting, Chri&s;ts Angel &s;ayes, &s;eal not, but let Scripture be read; but Chri&s;ts preten|ded Vicar &s;ayes, &s;eal all Scripture, let none be read (but by the Clergy) oppo&s;ing Chri&s;t.</P>
<P>Ver&s;. 11, <HI>He that is unju&s;t, let him be unju&s;t &s;till,</HI> &amp;c.] Here is a kind of tacit Objection an&s;wered; for &s;ome may &s;ay, the Prophecy being open and to be read, Tyrants and Antichri&s;ts will (through Satans in&s;tigation) rage the more, knowing their time is &s;hort; or knowing the &s;hort time comprehends hun|dreds of years, they may &s;ay as the wicked &s;ervant, our ma&s;ter deferres his coming, and will rage the more in the mean time. Therefore 'twere better the Prophecy were concealed. To which is an&s;wered, <HI>he that is filthy, let him be filthy &s;till</HI>&mdash; in hope to &s;cape unpuni&s;hed &mdash;which words are not a permi&s;&s;ion or approving of filthine&s;&s;e; but a threatning a &s;e|cret judgment; for reprobates &s;hall be given up to a reprobate &s;en&s;e; if after admoni&s;hing &mdash;<HI>&s;uch will be filthy, let them be filthy &s;till.</HI></P>
<P><HI>He that is righteous, will be righteous &s;till,]</HI> As <HI>Dan,</HI> 12.10. many &s;hall be pure: but the wicked &s;hall do wickedly; to
<PB N="190" REF="101">which our Go&s;pel <HI>Daniel</HI> here alludes. All the righteous will believe, and do righteou&s;ly (though the day of judgement be not very near;) the Word in them is the incorruptible &s;eed; now for their &s;akes the Prophecy is chiefly, therefore &s;eale it not. Here ob&s;erve how the &s;ame word cau&s;es divers effects accidentally, <HI>tis the &s;avour of life to the Elect, to the re&s;t the &s;avour of death,</HI> as our Apo&s;tle 2 <HI>Cor.</HI> 2.15, 16. bravely.</P>
<P><HI>Righteous &s;till]</HI> Continuing in righteou&s;ne&s;&s;e, and encrea|&s;ing in righteou&s;ne&s;&s;e. Here the Papi&s;ts &s;ay, &s;econd Ju&s;tificati|on by works is proved; for they who were ju&s;tified fir&s;t by Chri&s;t, may be more ju&s;tified by works, as charity &mdash;but tis fal&s;e; no works ju&s;tifie; and Scripture which commands charity, never &s;peaks of its ju&s;tifying. Chri&s;t ju&s;tifies alone, but our good works declare us to be in Chri&s;t, and ju&s;tified. So <HI>James</HI> may be under&s;tood, <HI>ch.</HI> 2. <HI>ver.</HI> 24.</P>
<P><HI>Quae&s;t.</HI> How is a man that is ju&s;tified, ju&s;tified &s;till or more? (for the words in Greek bare that interpretation.)</P>
<P><HI>An&s;w.</HI> We are ju&s;tified but once, but &s;anctified oft more and more (both which Sanctification and Ju&s;tification are here expre&s;&s;ed) but though we are but once ju&s;tified, (as was <HI>David,</HI>) yet after &s;inning and falling from God, when by re|pentance we return to the God of our Iu&s;tification, we have the benefit of Ju&s;tification renewed, as <HI>P&s;al.</HI> 51.7. <HI>David</HI> had; as that mo&s;t pathetique P&s;alme proves every where; but enough.</P>
<P>Ver&s;. 12. <HI>Behold I come quickly, and my reward is with me]</HI> This is Chri&s;ts voice, perchance repre&s;ented by the Angel, yet it might be Chri&s;t di&s;tinct from the Angel; for tis no un|u&s;ual thing in this book as in &s;ome Comedy or Tragedy, to have &s;everal Per&s;ons brought in &s;peaking of Chri&s;ts coming quickly. See <HI>ver.</HI> 7, <HI>and ch.</HI> 1. <HI>ver.</HI> 1.</P>
<P><HI>My reward]</HI> Becau&s;e Chri&s;t freely gives it. Now the re|ward is eternal life, and that is the gift of God, <HI>Rom.</HI> 6. <HI>ver. la&s;t.</HI> Damnation is properly a reward, &s;o is not eternal life, but improperly, being out of free grace and promi&s;e.</P>
<P><HI>To render to every one according to his works]</HI> The good
<PB N="191" REF="101">mans reward (out of mercy and promi&s;e) &s;hall be good; the wicked mans &s;hall be evil (to him, but ju&s;t as from God) out of de&s;ert. 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 promi&s;e out of free love, not de|&s;ert.</P>
<P>Ver&s;. 13. <HI>I am Alpha and Omega, the fir&s;t and the la&s;t, &amp;c]</HI> This proves it to be Chri&s;ts voice, who <HI>chap.</HI> 1. <HI>ver.</HI> 8. cals him&s;elf &s;o. Now <HI>Alpha</HI> is the fir&s;t letter, and <HI>Omega</HI> the la&s;t among the Greeks. So Chri&s;t is fir&s;t, even eternal with his father, and la&s;t, as God to eternity. See <HI>chap.</HI> 1.8. ex|pounded. Chri&s;t though the Son, is as &s;oon as the Father, as light and heat are in the Sunne, and fire, (yet the Sunne and fire are cau&s;es of them;) he that plea&s;es may read the learned refutation of <HI>Engedinus</HI> the heretick again&s;t Chri&s;t being <HI>Al|pha</HI> and <HI>Omega</HI> by my <HI>Pareus</HI> upon this ver&s;e.</P>
<P>Ver&s;. 14. <HI>Ble&s;&s;ed are they that do his Commandements]</HI> It &s;eems as if &s;poken by an Angel of Chri&s;t, who&s;e command|ments are mentioned: but it may be referred to the Com|mandements of the book, or &s;ayings of the Prophecy, <HI>ver.</HI> 7. and then tis Chri&s;ts voyce. Now the &s;ayings of Chri&s;t or Com|mandements, are touching the not wor&s;hipping the Bea&s;t, nor his image, as <HI>chap.</HI> 13. flying out of <HI>Babylon,</HI> chap. 18. and for&s;aking any thing of <HI>Rome;</HI> if they be ble&s;&s;ed that keep them, what becomes of them that break them, wor&s;hipping the Bea&s;t? The Lord remember all his People, and them in <HI>Ire|land,</HI> to call them from Popery to &s;alvation through Chri&s;t Ie&s;us.</P>
<P><HI>That they may have right to the tree of life]</HI> To wit, Chri&s;t. Now that we have, in being his &s;piritual members and &s;pou&s;e, who have right to their head and husband: The &s;ervants of the Bea&s;t have no right to Chri&s;t, being neither elected nor redeemed in general.</P>
<P>Ver&s;. 15. <HI>For without are dogs and &s;orcerers]</HI> Out of hea|ven, to wit, being not written in the Lambs book, <HI>chap.</HI> 21, 27. Now though all wicked men and reprobates are here meant:
<PB N="192" REF="102">yet in a mo&s;t peculiar manner the &s;ervants of the Bea&s;t: By which you perceive how God hates all <HI>Idolaters and Ido|latry,]</HI></P>
<P><HI>Dogs]</HI> Are unclean, and tearers or devourers. <HI>Matth.</HI> 7.6. <HI>Give not that which is holy unto dogs. Julian</HI> the Apo&s;tate was &s;uch a dog, who receiving &s;ome knowledge of Chri&s;t, tore the Go&s;pel, and rent it with arguments out of its &s;elfe, but wre&s;t|ed. Now who are greater tearers of the Scripture then Pa|pi&s;ts wre&s;ting it to de&s;truction? who greater lyars again&s;t Chri&s;t and truth? who teach more fal&s;e doctrines then they?</P>
<P>Ver&s;. 16. I <HI>Ie&s;us have &s;ent my Angel to te&s;tifie unto you the&s;e things, &amp;c]</HI> He is the Per&s;on &s;peaking, the Author of the Revelation, the <HI>Alpha</HI> and <HI>Omega,</HI> the Lord of the Pro|phets, the Commander of the Angels, the doner of eternal life, and therefore God Omnipotent. Note, Chri&s;t gives him&s;elf that name, which long before was given him by the Angel, <HI>Matth.</HI> 1.20, 21. This name we &s;hould chiefly acknow|ledge him by, this is the only name of comfort; &s;o he &s;ays thus muth; <HI>I Je&s;us,</HI> or your Saviour, <HI>have &s;ent my Angel,</HI> put|ting us in mind of his love and mercies towards us.</P>
<P><HI>To you]</HI> Of or in the &s;even Churches, <HI>chap.</HI> 1.11. But the&s;e things concern all the People and Churches of Chri&s;t; though particularly the &s;even Churches in <HI>A&s;ia,</HI> long &s;ince ruined. Fir&s;t, this is comfort to us, that our Je&s;us is the Angels Com|mander, therefore we &s;hall not want their a&s;&s;i&s;tance. Secondly that we &s;hould carefully read what Chri&s;t commanded his Angel to te&s;tifie, and <HI>John</HI> to write. How ill did they who que&s;tion the authority of this book?</P>
<P>I <HI>am the root and off-&s;pring of David]</HI> The root beareth the tree: &s;o Chri&s;t as God upheld and &s;aved <HI>David,</HI> but accord|ing to the fle&s;h he was the off-&s;pring or &s;onne of <HI>David,</HI> and by con&s;equent the true Me&s;&s;ias.</P>
<P><HI>The bright and morning &s;tarre]</HI> The meaning is, that as <HI>Ve|nus</HI> out&s;hines all the &s;tars: &s;o Chri&s;ts glory excels all the glory of Saints and Angels; thus Chri&s;t re&s;embles his glory to the heavenly brightne&s;&s;e and lu&s;tre of the morning &s;tarre. <HI>Ba|laam
<PB N="193" REF="102">Numb.</HI> 24.17. and <HI>Peter</HI> 2 <HI>Pet.</HI> 2.1. <HI>v.</HI> 19. cals Chri&s;t a &s;tar. Chri&s;t expels the darknes of &s;in and ignorance, and brings the light of knowledge and grace: and at the morning of the re|&s;urrection will drive away the darkne&s;&s;e of this life, and &s;hew him&s;elf mo&s;t gloriou&s;ly to all the Saints.</P>
<P>Thus Chri&s;t promi&s;ed him&s;elf to the overcommers, <HI>chap.</HI> 2.28. as is expounded, he being the morning &s;tarre.</P>
<P>Ver&s;. 17. <HI>And the Spirit and the Bride, &s;ay come]</HI> That is, the Spirit in every Saint, &s;ayes come. Every Saint having the Spirit, longs after Chri&s;t; &s;o <HI>David, P&s;al.</HI> 42.2. <HI>As the heart pants after the water brookes,</HI> (that hot, and therefore dry or thir&s;ty creature) <HI>&s;o doth my &s;oule after thee O God?</HI> And the Bride or Church longs after Chri&s;t to be fully gloryfied by him, and to live ever with her husband; the Church Militant, <HI>Cant.</HI> 8. <HI>ver&s;.</HI> la&s;t, cals for Chri&s;t, &s;aying, be like the Roe (that nimble creature) and come in ha&s;te; The coming of Chri&s;t is fearfull to the wicked, but the regenerate long for him.</P>
<P><HI>Let him that heareth &s;ay, come]</HI> As the Bride doth. Truly the reading and hearing this book will make every &s;piritual man &s;ay, <HI>come Lord Je&s;us;</HI> &s;uch &s;weetne&s;&s;e is here.</P>
<P><HI>Let him that is a thir&s;t come]</HI> That is the qualification re|quired in the commers; come to me for redemption, &s;alva|tion, glory; if athir&s;t, for a thir&s;ty man is fit to drink of the fountain of water of life. Now he that is athir&s;t, is he that has the Spirit crying to Chri&s;t to come, to perfect him and the Church in glory.</P>
<P><HI>And who&s;oever will]</HI> Being qualified and a thir&s;t; none el&s;e can come, the&s;e the father draweth.&mdash;</P>
<P><HI>Let him take the water of life freely.]</HI> Being a thir&s;t, and draw|en by the Father. The invitation is generall, <HI>I&s;a.</HI> 55.1. Hoe all &mdash;but note the qualification, that thir&s;t, come ye to the waters &mdash;but note, God worketh in us to will and do, <HI>Phil.</HI> 2.13. who&s;oever commeth then, God draweth.</P>
<P>Ver&s;. 18. <HI>For I te&s;tifie]</HI> This depends upon <HI>ver&s;.</HI> 7. ble&s;&s;ed are they that keep the words of this Prophecy; now he threa|tens tho&s;e who any way corrupt or abu&s;e it. Sure Antichri&s;ti|an
<PB N="194" REF="103">fal&s;ifyers of the truth are here meant.</P>
<P><HI>For I al&s;o te&s;tify or te&s;tifie together &s;ayes the Greek]</HI> Becau&s;e the Angel had &s;poken, now Chri&s;t confirmes the Angels te&s;ti|mony, witne&s;&s;ing al&s;o with the Angel.</P>
<P><HI>&V;nto every man that heareth]</HI> Not the Pope excepted.</P>
<P><HI>If any man &s;hall adde]</HI> By fal&s;e interpretations (as 2 <HI>Peter</HI> 3.16.) adulterating the Text. Let the Papi&s;ts take heed how they mingle traditions and lyes with the Text.</P>
<P><HI>&V;nto him God &s;hall adde the plagues]</HI> To wit, not only the &s;even la&s;t plagues; but to be ca&s;t into the lake of fire and brim|&s;tone for ever with the dragon and fal&s;e Prophet, <HI>chap.</HI> 19 20. O <HI>Arrius</HI> and <HI>Engedinus</HI>&mdash;where are ye? O Pope|lings and Hereticks, take heed.</P>
<P>Ver&s;. 19 <HI>If any man &s;hall take away from the words of this Prophecy, God &s;hall take away his part out of the Book of life,</HI> &amp;c.] To the adders he will adde plagues; to the takers away he &s;ayes, hee'll take away his part out of the book of life; That is, what part he &s;eemes to have; or will utterly condemne him one day. Indeed they may be &s;aid to take away from the Book that deprave it, allow not of it, &s;leight it or the like. The overcommers were promi&s;ed choyce rewards in the &s;even Churches; the&s;e deprayers &s;hall have no &s;hare with them, nor with the glorious Bride in heaven. Some have denyed Saint <HI>James</HI> his Epi&s;tle, &s;ome this book through mi&s;take not malice (being otherwi&s;e true Chri&s;tians) and are not to be compre|hended here. <HI>Luther</HI> doubted of <HI>James,</HI> many ancient Chri|&s;tians (through weakne&s;&s;e) of the authority of this mo&s;t Di|vine book; on whom I dare not doubt but God had mercy. But note, not only the integrity, but perfection of Scripture is hence proved; &s;ince nothing is to be added, away then with tra|ditions; the written word is perfect and only to be followed to &s;alvation. <HI>Deut.</HI> 4.2. <HI>Mo&s;es</HI> gives the &s;ame command, let no man adde &mdash; by which it is plain, the holy Scriptures of the Old-Te&s;tament were full enough and perfect to &s;alvation Now our Saviour (not <HI>John</HI>) takes this pa&s;&s;age from <HI>Mo&s;es,</HI> and other things in this book are taken from the Prophets everywhere; To note the perfect agreement of the New-Te&s;tament and
<PB N="195" REF="103">Old, and al&s;o to &s;hew how this Book (&s;ayes my <HI>Pareus</HI>) is a &s;umme of holy Scripture: Well, we mu&s;t not depend upon Revelations, but the written Word. By this Chri&s;t proved him&s;elf and his death to his di&s;ciples, <HI>Luke</HI> 24.27. &s;ee my <HI>Glimps of Chri&s;ts Love,</HI> pag. 57.</P>
<P>Ver&s;. 20. <HI>He that te&s;tifieth the&s;e things, &s;aith, &s;urely I come quickly,</HI> &amp;c.] They be the words of Chri&s;t, not of <HI>Iohn;</HI> who te&s;tified and revealed this Prophecy to <HI>Iohn,</HI> being the true and faithfull Witne&s;&s;e, <HI>chap.</HI> 3.14. who promi&s;es to come quickly, to confute tho&s;e who make a mock of his coming to judgment, 2 <HI>Pet,</HI> 3.2, 3, 4. and to &s;tirre us to patience and watchfulne&s;&s;e. And truly if when <HI>Iohn</HI> writ this book, Chri&s;t promi&s;ed to ha&s;te, then now he is even at the door; many Jews are daily converted, the Go&s;pel much &s;pread, Antichri&s;t manife|&s;ted and &s;piritually killed by the Witne&s;&s;es, for&s;aken by the Kings of the earth (or many of them) nay and Chri&s;t has powerfully reigned by the Reformation of many Kingdomes in matters of Religion; We expect to hear of <HI>Romes</HI> literall de&s;olation; but the utter ruine of Turke and Pope we expect not till the &s;eventh Viall be poured out into the aire, or the &s;eventh Angel &s;ound at the la&s;t day; other things are mo&s;t fulfilled, and we hope God for the Elect &s;ake will ha&s;ten his coming.</P>
<P><HI>Surely I come]</HI> 'Tis an a&s;&s;everation confirming his pro|mi&s;ed coming to comfort the godly, and to &s;tir them up to watchfulne&s;&s;e and patience in well doing and ill &s;uffe|ring.</P>
<P>Ver&s;. 21. <HI>Even &s;o come Lord Je&s;us]</HI> Sayes <HI>Iohn</HI> after all the mo&s;t joyfull glorious things in the Prophecy (the Bea&s;t and Dragon in the Vi&s;ion ca&s;t into the lake of hell) longing for the con&s;ummation of glory. Indeed Chri&s;t is the good <HI>Ahi|maaz,</HI> 2 <HI>Sam.</HI> 18.27. that brings true and good tydings here in this life, but cheifly hereafter; of perfect redemption (which all the creation groanes for) and perfect glory for the Elect. Or <HI>Iohn</HI> may be under&s;tood to de&s;ire Chri&s;t to ha&s;ten Anti|chri&s;ts de&s;truction, to ha&s;ten comforts to <HI>Syon;</HI> and la&s;tly to come to judgment to condemne the Dragon and Bea&s;t, and
<PB N="196" REF="104">deliver the Saints, redeeming their bodies out of their graves, con&s;ummating them in glory. Thus the Spirit in all the Saints teaches to long after Chri&s;t, and &s;ay <HI>come Lord Je&s;us, come quickly,</HI> even &s;o <HI>Amen.</HI></P>
<CLOSER><DATELINE><HI>Hanc epitomen praecipuorum Commentariorum &s;upra Reve|lationem JOHANNIS, un&agrave;cum annotatiunculis quibu&s;dam, feliciter peregi</HI> <DATE>30 Martii 1650. Ann <HI>aetat.</HI> meae. 31.</DATE></DATELINE></CLOSER>
<CLOSER><HI>Trinitati gloria &s;empiterna,</HI> Amen.</CLOSER>
</DIV4>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
