# verses

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<n>He comforts the elect with a most sure hope of victory: but yet so, that he teaches them that they fight not with their own power, but with the virtue and power of God.</n>Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.


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<n>He brings a reason why the world receives these teachers more willingly than the true: that is, because they speak nothing but that which is worldly: which is another note also to know the doctrine of antichrist by.</n>They are of the world: therefore speak they of the world, and the world heareth them.


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<n>He testifies to them that his doctrine and the doctrine of his companions, is the assured word of God which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.</n>We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the <n>True prophets, against whom are false prophets, that is, those who err and lead others into error.</n> spirit of truth, and the spirit of error.


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<n>He returns to the commending of brotherly love and charity.</n>Beloved, let us love one another: <n>The first reason: because it is a very divine thing, and therefore very fitting for the sons of God: so that whoever is missing it cannot be said to know God correctly.</n> for love is of God; and every one that loveth is born of God, and knoweth God.


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He that loveth not knoweth not God; <n>A confirmation: for it is the nature of God to love men, of which we have a most manifest proof above all other, in that of his only free and infinite good will towards us his enemies, he delivered to death, not a common man, but his own Son, indeed his only begotten Son, to the end that we being reconciled through his blood might be partakers in his everlasting glory.</n> for God is love.


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Herein was that loue of God made manifest amongst vs, because God sent that his onely begotten sonne into this world, that we might liue through him.


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Herein is that loue, not that we loued God, but that he loued vs, and sent his Sonne to be a reconciliation for our sinnes.


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<n>An other reason by comparison: if God so loved us, shall not we his children love one another?</n>Beloved, if God so loved us, we ought also to love one another.


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<n>A third reason: Because God is invisible, therefore by this effect of his Spirit, that is, by charity, he is understood to be not out of us, but united with us and in us, in whom he is so effectually working.</n>No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is <n>Is surely in us indeed, and in truth.</n> perfected in us.


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<n>He underlays this charity with another foundation, that is, faith in Jesus, which joins us indeed with him, even as charity witnesses that we are joined with him. Furthermore he testifies of Christ, as who had seen him with his eyes.</n>And we have seen and do testify that the Father sent the Son [to be] the Saviour of the world.


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Whosoever shall <n>With such a confession as comes from true faith, and is accompanied with love, so that there is an agreement of all things.</n> confess that Jesus is the Son of God, God dwelleth in him, and he in God.


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And we have known and believed the love that God hath to us. <n>A fourth reason: God is the fountain and wellspring of charity indeed charity itself: therefore whoever abides in it, has God with him.</n> God is love; and he that dwelleth in love dwelleth in God, and God in him.


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<n>Again (as before) he commends love, seeing that by our agreement with God in this thing, we have a sure testimony of our adoption, it comes to pass by this that without fear we look for that latter day of judgment, so that trembling and torment of conscience is cast out by this love.</n>Herein is our love made perfect, that we may have boldness in the day of judgment: because <n>This signifies a likeness, not an equality.</n> as he is, so are we in this world.


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There is no <n>If we understand by love, that we are in God, and God in us, that we are sons, and that we know God, and that everlasting life is in us: he concludes correctly, that we may well gather peace and quietness by this.</n> fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.


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<n>Lest any man should think that that peace of conscience proceeds from our love as the cause, he goes back to the fountain, that is, to the free love with which God loves us although we deserved and do deserve his wrath. From this springs another double charity, which both are tokens and witnesses of that first, that is, that we love God who loved us first, and then for his sake our neighbours also.</n>We love him, because he first loved us.


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<n>As he showed that the love of our neighbour cannot be separate from the love with which God loves us because this last gives rise to the other: so he denies that the other kind of love with which we love God, can be separate from the love of our neighbour: of which it follows, that they who say they worship God, and yet do not regard their neighbours lie shamelessly.</n>If a man say, I love God, and hateth his brother, he is a liar: <n>The first reason taken from comparison: why we cannot hate our neighbour and love God, that is, because he that cannot love his brother whom he sees, how can he love God whom he cannot see?</n> for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?


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<n>A second reason, why God cannot be hated and our neighbour loved, because this same lawmaker commanded us both to love him and our neighbour.</n>And this commandment have we from him, That he who loveth God love his brother also.


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Whosoever <n>He advances in the same argument, showing how both those loves come to us, from that love with which God loves us, that is, by Jesus our mediator laid hold on by faith, in whom we are made the children of God, and do love the Father from whom we are begotten, and also our brothers who are begotten with us.</n> believeth that Jesus is the <n>Is the true Messiah.</n> Christ is born of God: and every one that loveth him that begat loveth <n>By one, he means all the faithful.</n> him also that is begotten of him.


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<n>The love of our neighbour depends on the love with which we love God, that this last must go before the first: of which it follows, that that is not to be called love, when men agree together to do evil, neither that, when as in loving our neighbours, we do not respect God's commandments.</n>By this we know that we love the children of God, when we love God, and keep his <n>There is no love where there is no true doctrine.</n> commandments.


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<n>The reason: to love God, is to keep his commandments, which being so, and seeing that both the loves are commanded by the same lawmaker, (as he taught before) it follows also, that we do not love our neighbours, when we break God's commandments.</n>For this is the love of God, that we keep his commandments: <n>Because experience teaches us that there is no ability in our flesh, neither will to perform God's commandments, therefore lest the apostle should seem, by so often putting them in mind of the keeping of the commandments of God, to require things that are impossible, he pronounces that the commandments of God are not in any way grievous or burdensome, that we can be oppressed with the burden of them.</n> and his commandments are not <n>To those who are regenerate, that is to say, born again, who are led by the Spirit of God, and are through grace delivered from the curse of the law.</n> grievous.


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<n>A reason: Because by regeneration we have received strength to overcome the world, that is to say, whatever strives against the commandments of God.</n>For whatsoever is born of God overcometh the world: <n>He declares what that strength is, that is, faith.</n> and this is the victory that <n>He uses the time that is past, to give us to understand, that although we are in the battle, yet undoubtedly we shall be conquerors, and are most certain of the victory.</n> overcometh the world, [even] our <n>Which is the instrumental cause, and as a means and hand by which we lay hold on him, who indeed performs this, that is, has and does overcome the world, even Christ Jesus.</n> faith.


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<n>Moreover he declares two things, the one, what true faith is, that is, that which rests on Jesus Christ the Son of God alone: on which follows the other, that is, that this strength is not proper to faith, but by faith as an instrument is drawn from Jesus Christ the Son of God.</n>Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?


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<n>He proves the excellency of Christ, in whom only all things are given us by six witnesses, three heavenly, and three earthly, who wholly and completely agree together. The heavenly witnesses are, the Father who sent the Son, the Word itself, which became flesh, and the Holy Spirit. The earthly witnesses are water, (that is our sanctification) blood, (that is, our justification) the Spirit, (that is, acknowledging of God the Father in Christ by faith) through the testimony of the Holy Spirit.</n>This is he that came by water and blood, [even] Jesus Christ; <n>He warns us not to separate water from blood (that is sanctification from justification, or righteousness, begun from righteousness imputed) for we do not stand on sanctification, but so far as it is a witness of Christ's righteousness imputed to us: and although this imputation of Christ's righteousness is never separated from sanctification, yet it is the only matter of our salvation.</n> not by water only, but by water and blood. And it is the <n>Our spirit which is the third witness, testifies that the holy Sprit is truth, that is to say, that that is true which he tells us, that is, that we are the sons of God.</n> Spirit that beareth witness, because the Spirit is truth.


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For there are three that bear record in heaven, the Father, the <n>See (Joh_8:13-14)</n> Word, and the Holy Ghost: and these three are <n>Agree in one.</n> one.


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And there are three, which beare record in the earth, the spirit, and the water and the blood: and these three agree in one.


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<n>He shows by an argument of comparison, of what great weight the heavenly testimony is, that the Father has given of the Son, to whom agrees both the Son himself and the Holy Spirit.</n>If we receive the witness of men, the witness of God is greater: for <n>I conclude correctly: for the testimony which I said is given in heaven, comes from God, who sets forth his Son.</n> this is the witness of God which he hath testified of his Son.


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<n>He proves the sureness of the earthly witness by every man's conscience having that testimony in itself, whose conscience he says cannot be deceived because it agrees with the heavenly testimony which the Father gives of the Son: for otherwise the Father must be a liar, if the conscience which agrees and assents to the Father, should lie.</n>He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.


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<n>Now at length he shows what this testimony is that is confirmed with so many witnesses: that is, that life or everlasting happiness is the gift of God, which is the Son, and proceeds from him to us, who by faith are joined with him, so that without him, life is nowhere to be found.</n>And this is the record, that God hath given to us eternal life, and this life is in his Son.


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He that hath that Sonne, hath that life: and he that hath not that Sonne of God, hath not that life.


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<n>The conclusion of the epistle, in which he shows first of all, that even they who already believe, need this doctrine, that they may grow more and more in faith: that is to say, that they may be daily more and more certain of their salvation in Christ, through faith.</n>These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.


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<n>Because we do not yet in effect obtain that which we hope for, the apostle combines invocation or prayer with faith, which he will have proceed from faith, and moreover to be conceived in such a way, that nothing is asked but that which is agreeable to the will of God: and such prayers cannot be useless.</n>And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:


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And if we know that he heareth vs, whatsoeuer we aske, we know that we haue the petitions, that we haue desired of him.


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<n>We have to make prayers not only for ourselves, but also for our brothers who sin, that their sins be not to death: and yet he excepts that sin which is never forgiven, or the sin against the Holy Spirit, that is to say, a universal and wilful falling away from the known truth of the gospel.</n>If any man see his brother sin a sin [which is] not unto death, <n>This is as if he said, let him ask the Lord to forgive him, and he will forgive him being so asked.</n> he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.


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<n>The taking away of an objection: indeed all iniquity is comprehended under the name of sin: but yet we must not despair therefore, because every sin is not deadly, and without hope of remedy.</n>All unrighteousness is sin: and there is a sin not unto death.


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<n>A reason why not all, or rather why no sin is mortal to some: that is, because they are born of God, that is to say, made the sons of God in Christ, and being ended with his Spirit, they do not serve sin, nor are they mortally wounded by Satan.</n>We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.


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<n>Every man must particularly apply to himself the general promises, that we may certainly persuade ourselves, that whereas all the world is by nature lost, we are freely made the sons of God, by the sending of Jesus Christ his son to us, of whom we are enlightened with the knowledge of the true God and everlasting life.</n>[And] we know that we are of God, and the whole world lieth in wickedness.


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And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, [even] in his Son Jesus Christ. This is the true <n>The divinity of Christ is most clearly proved by this passage.</n> God, and eternal life.


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<n>He expresses a plain precept of taking heed of idols: which he contrasts with the only true God, that with this seal he might seal up all the former doctrine.</n>Little children, keep yourselves from idols. Amen.


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The elder unto the <n>This is not a proper name, but is to be taken as it sounds that is to say, the worthy and noble lady.</n> elect <n>Excellent and honourable woman.</n> lady and her children, <n>The bond of Christian union is the true and constant profession of the truth.</n> whom I love in the truth; and not I only, but also all they that have known the truth;


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Grace be with you, mercy, [and] peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in <n>With true knowledge which always has love united with it, and following it.</n> truth and love.


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<n>This true profession consists both in love towards one another which the Lord has commanded, and also especially in wholesome and sound doctrine, which also is delivered to us: for the commandment of God is a sound and sure foundation both of the rule of conduct and of doctrine, and these cannot be separated from one another,</n>I rejoiced greatly that I found of thy children walking in <n>According as the truth directs them.</n> truth, as we have received a commandment from the Father.


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And nowe beseeche I thee, Lady, (not as writing a newe commandement vnto thee, but that same which we had from the beginning) that we loue one another.


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And this is that loue, that we should walke after his commandements. This commandement is, that as ye haue heard from the beginning, ye should walke in it.


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<n>Antichrists fighting against the person and office of Christ had already crept into the Church, in the time of the apostles.</n>For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.


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<n>He that makes shipwreck of doctrine, loses all.</n> <n>Beware, and take good heed.</n>Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.


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Whosoeuer transgresseth, and abideth not in the doctrine of Christ, hath not God. He that continueth in the doctrine of Christ, he hath both the Father and the Sonne.


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<n>We should have nothing to do with those who defend perverse doctrine.</n>If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed:


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Although I had many things to write vnto you, yet I woulde not write with paper &amp; ynke: but I trust to come vnto you, &amp; speake mouth to mouth, that our ioy may be full.


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The <n>An example of a Christian greeting.</n> elder unto the wellbeloved Gaius, whom I love in the truth.


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For I reioyced greatly when the brethren came, and testified of the trueth that is in thee, how thou walkest in the trueth.


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Beloved, thou doest <n>As becomes a believer and a Christian.</n> faithfully whatsoever thou doest to the brethren, and to strangers;


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Which have borne witness of thy charity before the church: whom if thou <n>He commends to Gaius, either those same men whom he had entertained before returning to him, about the affairs of the Church, or else some other who had similar business.</n> bring forward on their journey after a godly sort, thou shalt do well:


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We therefore ought to receive such, that we might be <n>That we ourselves may help the preaching of the truth.</n> fellowhelpers to the truth.


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<n>Ambition and covetousness, two pestilent sins (especially in those who have any church responsibilities) are condemned in Diotrephes.</n>I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.


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Wherefore if I come, I will call to your remembrance his deedes which he doeth, pratling against vs with malicious wordes, and not therewith content, neither he himselfe receiueth the brethren, but forbiddeth them that woulde, and thrusteth them out of the Church.


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Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not <n>Has not known God.</n> seen God.


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Demetrius hath good report of al men, and of the trueth it selfe: yea, and wee our selues beare recorde, and ye know that our record is true.


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For I trust I shal shortly see thee, &amp; we shal speake mouth to mouth. Peace be with thee. The friends salute thee. Greete the friends by name.


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Jude, the servant of Jesus Christ, and <n>This is to distinguish between him and Judas Iscariot.</n> brother of James, to them that are sanctified <n>By God the Father.</n> by God the Father, and preserved in Jesus Christ, [and] called:


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<n>The goal of this epistle, is to affirm the godly as opposed to certain wicked men both in true doctrine and good conduct.</n>Beloved, when I gave all diligence to write unto you of the <n>Of those things that pertain to the salvation of all of us.</n> common salvation, it was needful for me to write unto you, and exhort [you] that ye should <n>That you should defend the faith with all the strength you can muster, both by true doctrine and good example of life.</n> earnestly contend for the faith which was <n>Which was once given, that it may never be changed.</n> once delivered unto the saints.


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<n>It is by God's providence and not by chance, that many wicked men creep into the Church.</n>For there are certain men crept in unawares, who were before of old ordained to this condemnation, <n>He condemns this first in them, that they take opportunity or occasion to wax wanton, by the grace of God: which cannot be, but the chief empire of Christ must be cancelled, in that such men give themselves up to Satan, whom they call Libertines.</n> ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.


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<n>He presents the horrible punishment of those who have abused the grace of God to follow their own lusts.</n>I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.


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<n>The fall of the angels was most severely punished, how much more then will the Lord punish wicked and faithless men?</n>And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.


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Even as Sodom and Gomorrha, and the cities about them in like manner, <n>Following the steps of Sodom and Gomorrah.</n> giving themselves over to fornication, and going after <n>Thus he sets forth their horrible and wicked perversions.</n> strange flesh, are set forth for an example, suffering the vengeance of eternal fire.


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Likewise also these <n>Who are so stupid and void of reason as if all their fears and wits were asleep.</n> [filthy] dreamers defile the flesh, <n>Another most destructive doctrine of theirs, in that they take away the authority of the government and slander them.</n> despise <n>It is a greater matter to despise government than the governors, that is to say, the matter itself than the persons.</n> dominion, and speak evil of dignities.


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<n>An argument of comparison: Michael one of the chiefest angels, was content to deliver Satan, although a most accursed enemy, to the judgment of God to be punished: and these perverse men are not ashamed to speak evil of the powers who are ordained of God.</n>Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.


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<n>The conclusion: These men are doubly at fault, that is, both for their rash folly in condemning some, and for their impudent and shameless contempt of that knowledge, which when they had gotten, yet nonetheless they lived as brute beasts, serving their bellies.</n>But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.


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<n>He foretells their destruction, because they resemble or proclaim Cain's shameless malice, Balaam's filthy covetousness, and to be short, Core's seditious and ambitious head.</n>Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.


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<n>He rebukes most sharply with many other notes and marks, both their dishonesty or filthiness, and their sauciness, but especially, their vain bravery of words and vain pride, joining with it a grave and heavy threatening from an ancient prophecy of Enoch concerning the judgment to come.</n>These are spots in your <n>The feasts of charity were certain banquets, which the brethren who were members of the Church kept altogether, as Tertullian sets them forth in his apology, chap. 39.</n> feasts of charity, when they feast with you, feeding themselves without <n>Impudently, without all reverence either to God or man.</n> fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;


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Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the <n>Most gross darkness.</n> blackness of darkness for ever.


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And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord <n>The present time, for the time to come.</n> cometh with ten thousands of his saints,


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To giue iudgement against al men, and to rebuke all the vngodly among them of all their wicked deeds, which they haue vngodly committed, and of all their cruel speakings, which wicked sinners haue spoken against him.


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These are murmurers, complainers, walking after their owne lustes: Whose mouthes speake proud things, hauing mens persons in admiration, because of aduantage.


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<n>The rising up of such monsters was spoken of before, that we should not be troubled at the newness of the matter.</n>But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;


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How that they told you that there should be mockers in ye last time, which should walke after their owne vngodly lustes.


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<n>It is the habit of antichrists to separate themselves from the godly, because they are not governed by the Spirit of God: and contrariwise it is the habit of Christians to edify one another through godly prayers, both in faith and also in love, until the mercy of Christ appears to their full salvation.</n>These be they who separate themselves, sensual, having not the Spirit.


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And keepe your selues in the loue of God, looking for the mercie of our Lorde Iesus Christ, vnto eternall life.


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<n>Among those who wander and go astray, the godly have to use this choice, that they handle some of them gently, and that others being even in the very flame, they endeavour to save with severe and sharp instruction of the present danger: yet so, that they do in such sort abhor the wicked and dishonest, that they avoid even the least thought of them.</n>And of some have compassion, making a difference:


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And others save with <n>By fearing them and holding them back with godly severity.</n> fear, pulling [them] out of the fire; hating even the <n>An amplification, taken from the forbidden things of the law which did defile.</n> garment spotted by the flesh.


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<n>He commends them to the grace of God, declaring sufficiently that it is God only that can give us that constancy which he requires of us.</n>Now unto him that is able to keep you from falling, and to present [you] faultless before the presence of his glory with exceeding joy,


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That is, to God only wise, our Sauiour, be glorie, and maiestie, and dominion, and power, both nowe and for euer, Amen.


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The <n>This chapter has two principal parts, the title or inscription, which stands in place of an introduction: and a narration going before the whole prophecy of this book. The inscription is double, general and particular. In (Rev_1:1) the general inscription contains the kind of prophecy, the author, end, matter, instruments, and manner of communication the same, in (Rev_1:2) the most religious faithfulness of the apostle as public witness and the use of communicating the same, taken from the promise of God, and from the circumstance of the time, (Rev_1:3)</n><n>An opening of secret and hidden things.</n> Revelation of <n>Which the Son opened to us out of his Father's bosom by angels.</n> Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:<n>[1 AD] The dragon watches the Church of the Jews, which was ready to travail: She brings forth, flees and hides herself, while Christ was yet on the earth. [34 AD] The dragon persecutes Christ ascending to heaven, he fights and is thrown down: and after persecutes the Church of the Jews. [67 AD] The Church of the Jews is received into the wilderness for three years and a half. [70 AD] When the Church of the Jews was overthrown, the dragon invaded the catholic church: all this is in the twelfth chapter. The dragon is bound for a thousand years in chapter twenty. The dragon raises up the beast with seven heads, and the beast with two heads, which make havock of the catholic church and her prophets for 1260 years after the passion of Christ in (Rev_13:11). [97 AD] The seven churches are admonished of things present, somewhat before the end of Domitian his reign, and are forewarned of the persecution to come under Trajan for ten years, chapter 2,3. God by word and signs provokes the world, and seals the godly in chapter 6 and 7. He shows examples of his wrath on all creatures, mankind excepted in chapter 8. [1073 AD] The dragon is let loose after a thousand years, and Gregory the seventh, being Pope, rages against Henry the third, then Emperor in chapter 20. [1217 AD] The dragon vexes the world for 150 years to Gregory the ninth, who wrote the Decretals, and most cruelly persecuted the Emperor Fredrick the second. [1295 AD] The dragon kills the prophets after 1260 years, when Boniface the eighth was Pope, who was the author of the sixth book of the Decretals: he excommunicated Philip the French King. [1300 AD] Boniface celebrates the Jubile. [1301 AD] About this time was a great earthquake, which overthrew many houses in Rome. [1305 AD] Prophecy ceases for three years and a half, until Benedict the second succeeded after Boniface the eighth. Prophecy is revived in chapter 11. The dragon and the two beasts question prophecy in chapter 13. Christ defends his Church in word and deed, chapter 14, and with threats and arms, chapter 16. Christ gives his Church victory over the harlot, chapter 17 and 18. Over the two beasts, chapter 19. Over the dragon and death, chapter 20. The Church is fully glorified in heaven with eternal glory, in Christ Jesus, chapter 21 and 22.</n>


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Who bare record of ye word of God, &amp; of the testimonie of Iesus Christ, and of all things that he saw.


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Blessed is he that readeth, and they that heare the wordes of this prophecie, and keepe those things which are written therein: for the time is at hand.


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<n>This is the particular or singular inscription, in which salutation is written to certain churches by name, who represent the catholic church: and the certainty and truth of this is declared, from the author of it, in (Rev_1:8).</n>John to the seven churches which are in Asia: Grace [be] unto you, and peace, <n>That is, from God the Father, eternal, immortal, immutable: wholly unchangeable, John declares in a form of speech which is undeclined. For there is no incongruity in this place, where, of necessity the words must be adapted to the mystery, not the mystery corrupted or impaired by the words.</n> from him <n>These three, Is, Was, and Shall be, signify the word Jehovah, which is the proper name for God.</n> which is, and which was, and which is to come; and from <n>That is, from the Holy Spirit who proceeds from the Father and the Son. This Spirit is one in person according to his subsistence: but in communication of his power, and in demonstration of his divine works in those seven churches, perfectly manifests himself as if there were many spirits, every one perfectly working in his own church. Which is why in (Rev_5:6) they are called the seven horns and seven eyes of the Lamb, as if to say, as his most absolute power and wisdom. In (Rev_3:1) Christ is said to have those seven spirits of God, and in (Rev_4:5) it is said that seven lamps burn before his throne, which also are those seven spirits of God. That this place ought to be so understood, it is thus proved. For first, grace and peace is asked by prayer from this Spirit, which is a divine work, and an action incommunicable in respect to God. Secondly, he is placed between the Father and the Son, as set in the same degree of dignity and operation with them, besides, he is before the throne, as of the same substance with the Father and the Son: as the seven eyes and seven horns of the Lamb. Moreover, these spirits are never said to adore God, as all other things are. Finally, this is the power by which the Lamb opened the book, and loosed the seven seals of it, when no one could be found among all creatures by whom the book might be opened (Rev_5:1-10); Of these things long ago Master John Luide of Oxford wrote to me. Now the Holy Spirit is named before Christ because a long speech about Christ follows.</n> the <n>These are the seven spirits, which are later called the horns and eyes of the Lamb in (Rev_5:6) and are now acting as a guard waiting on God.</n> seven Spirits which are before his throne;


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And from Jesus Christ, <n>A most ample and honourable commendation of Christ, first from his offices of the priesthood and kingdom: secondly from his benefits, as his love toward us, and washing us with his blood, in this verse, and communication of his kingdom and priesthood with us: thirdly, from his eternal glory and power, which is always to be celebrated by us; (Rev_1:6) Finally, from the accomplishment of all things once to be effected by him, at his second coming, at which time he shall openly destroy the wicked, and comfort the godly in the truth; (Rev_1:7).</n> [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,


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And made vs Kings and Priests vnto God euen his Father, to him I say be glory, and dominion for euermore, Amen.


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Behold, he cometh with clouds; and every <n>All men.</n> eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.


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<n>A confirmation of the greeting earlier, taken from the words of God himself: in which he affirms his operation in every single creature, the immutable eternity that is in himself, and his omnipotence in all things: and concludes in the unity of his own essence, that Trinity of persons which was spoken of before.</n>I am <n>I am he before whom there was nothing, indeed, by whom everything that is made, was made: and I shall remain though everything else should perish.</n> Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.


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<n>The narration, opening the way to the declaring of the authority and calling of John the evangelist in this singular revelation, and to procure faith and credit to this prophecy. This is the second part of this chapter, consisting of a proposition, and an exposition. The proposition shows, in (Rev_1:9) first who was called to this revelation, in what place, and how occupied. Then at what time, and by what means, namely, by the Spirit and the word, and that on the Lord's day, which ever since the resurrection of Christ, was consecrated for Christians: that is to say, to be a day of rest, as in (Rev_1:10) Thirdly, who is the author that calls him, and what is the sum of his calling.</n>I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is <n>Patmos is one of the islands of Sporas, where John was banished according to some historians.</n> called Patmos, for the word of God, and for the testimony of Jesus Christ.


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I was in the <n>This is a holy trance expressed, with which the prophets were entranced, and being carried out of the world, conversed with God: and so Ezekiel says often, that he was carried from place to place by the Spirit, and that the Spirit of the Lord came on him.</n> Spirit on the <n>He calls it the Lord's day, which Paul calls the first day of the week; (1Co_16:2).</n> Lord's day, and heard behind me a great voice, as of a trumpet,


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Saying, I am Alpha and Omega, that first and that last: &amp; that which thou seest, write in a booke, and send it vnto the seuen Churches which are in Asia, vnto Ephesus, and vnto Smyrna, and vnto Pergamus, and vnto Thyatira, and vnto Sardis, and vnto Philadelphia, and vnto Laodicea.


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<n>The exposition, declaring the third and last point of the proposition (for the other points are evident of themselves) in which is he first speaks of the author of his calling (till verse 17), and secondly, of the calling itself (Rev_1:17-20). First of all the occasion is noted in this verse, in that John turned himself towards the vision, and after he sets down the description of the author, in the following verses, (Rev_1:13-16).</n>And I turned to <n>To see him whose voice I had heard.</n> see the voice that spake with me. <n>The description of the Author, who is Christ: by the candlesticks that stand about him, that is, the churches that stand before him, and depend upon his direction. In (Rev_1:13) he is described by his properties, that he is provided with wisdom and dexterity for the achieving of great things, and in (Rev_1:14) with ancient gravity and most excellent sight of the eye. In (Rev_1:15) he is described with strength invincible and with a mighty word, and in (Rev_1:16) by his ruling of the ministry of his servants in the Church by the sword of his word, and enlightening all things with his countenance, and mightily providing for everyone by his divine providence.</n> And being turned, I saw seven golden candlesticks;


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And in the middes of the seuen candlestickes, one like vnto the Sonne of man, clothed with a garment downe to the feete, and girded about the pappes with a golden girdle.


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His head, &amp; heares were white as white wooll, and as snowe, and his eyes were as a flame of fire,


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And his feete like vnto fine brasse, burning as in a fornace: and his voyce as the sounde of many waters.


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And he had in his right hand seuen starres: and out of his mouth went a sharpe two edged sword: and his face shone as the sunne shineth in his strength.


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<n>A religious fear, that goes before the calling of the saints, and their full confirmation to take on them the vocation of God.</n>And when I saw him, I fell at his feet as dead. <n>A divine confirmation of this calling, partly by sign, and partly by word of power.</n> And he laid his right hand upon me, saying unto me, Fear not; <n>A most elegant description of this calling contained in three things, which are necessary to a just vocation: first the authority of him who calls, for he is the beginning and end of all things, in this verse, for he is eternal and omnipotent (Rev_1:8). Secondly the sum of his prophetic calling and revelation (Rev_1:9). Lastly a declaration of those persons to whom this prophecy is by the commandment of God directed in the description of it (Rev_1:20).</n> I am the first and the last:


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And am aliue, but I was dead: and beholde, I am aliue for euermore, Amen: and I haue the keyes of hell and of death.


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<n>The sum of this prophecy, that the apostle must write whatever he sees, adding nothing, nor taking away anything (Rev_1:2). Here there are two parts: one is a narration of those things which are, that is, which then were at that time, contained in the second and third chapter: the other part is of those things which were to come, contained in the rest of this book.</n>Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;


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<n>That is, the thing which was mystical signified by the particulars of the vision before going.</n>The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the <n>By angels he means the ministers of the Church.</n> angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.


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Unto <n>The former part of this book is comprised in a narration of those things which then were, as John taught us, in (Rev_1:19) it belongs wholly to instruction, and in these two next chapters, contains seven places, according to the number and condition of those churches which were named before in (Rev_1:11) shown in (Rev_1:12) and distributed most aptly into their pastors and flocks, (Rev_1:10) which verse of that chapter is a passage to the first part. Every one of these seven passages has three principal parts, an introduction taken from the person of the reprehension of that which is evil: an instruction, containing either an exhortation alone, or a dissuasion opposite to it, and a conclusion stirring to attention, by divine promises. This first passage is to the pastors of the church of Ephesus.</n> the angel of the church of Ephesus write; <n>The introduction in which are contained the special prayers of Christ Jesus the author of this prophecy out of (Rev_1:6, Rev_1:13).</n> These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;


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<n>The proposition first condemning the pastor of this church (Rev_2:2,3) then reproving him (Rev_2:4) after informing him, and threatening that he will move the church to another place (Rev_2:5). This threat of divine vengeance Christ mitigates by a type of correction, calling to mind the particular virtue and piety of the Church, which God never leaves without recompense (Rev_2:6). Concerning the Nicolaitans, see (Rev_2:15).</n>I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:


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And thou wast burdened, &amp; hast patiece, and for my Names sake hast laboured, &amp; hast not fainted.


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Nevertheless I have [somewhat] <n>To deal with you for.</n> against thee, because thou hast left thy first love.


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Remember therefore from whence thou art fallen, and repent, and doe the first workes: or els I will come against thee shortly, &amp; will remooue thy candlesticke out of his place, except thou amend.


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<n>The conclusion containing a commandment of attention, and a promise of everlasting life, shown in a figure; (Gen_2:9).</n>He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in <n>That is, in paradise after the manner of the Hebrew phrase.</n> the midst of the <n>Thus Christ speaks as he is mediator.</n> paradise of God.


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<n>The second passage is to the pastors of the church of the Smyrnians. The introduction is taken out of (Rev_1:17-18).</n>And unto the angel of the church in <n>Smyrna was one of the cities of Ionia in Asia.</n> Smyrna write; These things saith the first and the last, which was dead, and is alive;


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<n>The proposition of praise is in this verse, and of exhortation joined with a promise, is in (Rev_2:10).</n>I know thy works, and tribulation, and poverty, (but thou art rich) and [I know] the blasphemy of them which say they are Jews, and are not, but [are] the synagogue of Satan.


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Fear none of those things which thou shalt suffer: behold, the devil shall cast [some] of you into prison, that ye may be tried; and ye shall have <n>That is, of ten years. For so commonly both in this book and in Daniel, years are signified by days: that God by this might declare, that the space of time is appointed by him and the same very short. Now because John wrote this book in the end of Domitian the Emperor's reign, as Justinus and Ireneus do witness, it is altogether necessary that this should be referred to that persecution which was done by the authority of the emperor Trajan: who began to make havock of the Christian church in the tenth year of his reign, as the historians do write: and his bloody persecution continued until Adrian the emperor had succeeded in his stead: The space of which time is precisely ten years, which are here mentioned.</n> tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.


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<n>The conclusion, as in (Rev_2:7).</n>He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt <n>See (Rev_10:6).</n> of the second death.


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<n>The third passage is to the pastors of Pergamos. The introduction is taken from (Rev_1:16).</n>And to the angel of the church in <n>Pergamos was the name of a famous city of old in Asia, where the kings of the Attalians were always resident.</n> Pergamos write; These things saith he which hath the sharp sword with two edges;


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<n>The proposition of praise is in this verse, of reprehension in the two following, and of exhortation joined with a conditional threat (Rev_2:16). Now this Antipas was the angel or minister of the church of Pergamos, as Aretas writes.</n>I know thy works, and where thou dwellest, [even] where Satan's seat [is]: and thou holdest fast my name, and hast not denied my faith, even in <n>The faith of those at Pergamos is so much the more highly commended, because they remained constant even in the very heat of persecution.</n> those days wherein Antipas [was] my faithful martyr, who was slain among you, where Satan dwelleth.


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But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to <n>That which is here spoken of things offered to idols, is meant of the same type which Paul speaks of in (1Co_10:14).</n> eat things sacrificed unto idols, and to commit fornication.


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So hast thou also them that hold the doctrine of the <n>Which follow the footsteps of Balaam, and such as are abandoned to all filthiness, as he showed in the verse before, and is here signified by a note of similarity, and thus also must (Rev_2:6) be understood. For this matter especially Ireneus must be consulted as well.</n> Nicolaitans, which thing I hate.


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Repent thy selfe, or els I will come vnto thee shortly, and will fight against them with the sworde of my mouth.


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<n>The conclusion, by way of exhortation as before, and of promise.</n>He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat <n>The bread of life, invisible, spiritual, and heavenly, which is kept secretly with God, from before all eternity.</n> of the hidden <n>He alludes to (Psa_105:40; Joh. 6:26-59).</n> manna, and will give him a <n>Arethas writes that such a stone was given to wrestlers at games, or else that such stones did in old time witness the leaving of a man.</n><n>Which is a sign and witness of forgiveness and remission of sins, of righteousness and true holiness, and of purity uncorrupted after the sin nature is destroyed.</n> white stone, and in the stone a new <n>A sign and testimony of newness of life in righteousness and true holiness, by putting on the new man, whom no one inwardly knows, but the spirit of man which is in him, which is not praised by men, but by God; (Rom_2:28).</n> name written, which no man knoweth saving he that receiveth [it].


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And unto <n>The fourth passage is to the pastors of Thyatira. The introduction is taken from (Rev_1:14-15).</n> the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet [are] like fine brass;


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I know <n>The note of praise is in this verse, and in (Rev_2:20) reprehension, for they tolerated with them the doctrine of unrighteousness and ungodliness. In (Rev_2:21), though they were called back to God, they did not repent. To this he adds even stronger threats and in (Rev_3:2-5) he gives a conditional promise and an exhortation to hold fast the truth</n> thy works, and charity, and <n>So he calls those offices of charity which are done to the saints.</n> service, and faith, and thy patience, and thy works; and the last [to be] more than the first.


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Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit <n>Often in the scripture, by fornication they mean idolatry.</n> fornication, and to eat things sacrificed unto idols.


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Beholde, I will cast her into a bed, and them that commit fornication with her, into great affliction, except they repent them of their workes.


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And I will kill her children with death: and all the Churches shall know that I am he which searche the reines and heartes: and I will giue vnto euery one of you according vnto your workes.


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But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the <n>He points out the bragging of certain men, who boasted of their deep, that is, plentiful and common knowledge, which nonetheless is devilish.</n> depths of Satan, as they speak; I will <n>I will speak no worse thing against you, being content to have showed you what I require to be in you.</n> put upon you none other burden.


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<n>The conclusion, in which Christ assures to his servants the communion of his kingdom and glory, in this verse, and that following: and commands a holy attention in the last verse (Rev_2:29).</n>And he that overcometh, and keepeth my works unto the end, to him will I give <n>That is, I will make him a king, by communion with me, and my fellow heir, as it is promised; (Mat_19:28, Mat_25:34) (Rom_8:17; 1Co_6:3; Eph_2:6; 2Ti_2:12).</n> power over the nations:


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<n>The brightness of greatest glory and honour nearest approaching to the light of Christ, who is the Son of righteousness, and our head; (Mat_4:14, Mat_4:16).</n>And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.


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And unto the angel of the church in <n>Sardis is the name of a most flourishing and famous city, where the kings of Lydia kept their courts.</n> Sardis <n>The fifth passage is to the pastors of Sardis. The introduction is taken from (Rev_1:4, Rev_1:16).</n> write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a <n>You are said to live, but are dead indeed.</n> name that thou livest, and art dead.


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Be watchful, and strengthen the things which remain, that are <n>Other things, whose state is such, that they are now going, and unless they are confirmed, will perish without delay.</n> ready to die: for I have not found thy works perfect before God.


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Remember therefore, how thou hast receiued and heard, &amp; hold fast &amp; repent. If therefore thou wilt not watch, I will come on thee as a thiefe, and thou shalt not know what houre I wil come vpo thee.


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Thou hast a few names even in Sardis <n>That is, who have with all religion guarded themselves from sin and moral corruption, even from the very show of evil; (Jud_1:23).</n> which have not defiled their garments; and they shall walk with me in <n>Pure from all spot, and shining with glory. So it is to be understood always hereafter, as in (Rev_3:5).</n> white: for they are <n>They are suitable and proper, that is, because they are justified in Christ, as they have truly showed it: for he who acts righteously is righteous in the same way that a tree bears good fruit; (Rom_8:18).</n> worthy.


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He that ouercommeth, shalbe clothed in white araye, and I will not put out his name out of the booke of life, but I will confesse his name before my Father, and before his Angels.


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<n>The sixth passage is to the pastors of Philadelphia. The introduction is taken from (Rev_1:18).</n>And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the <n>All power of rule in commanding and forbidding, in delivering and punishing. The house of David is the Church, and the continual promise of David's kingdom belongs to Christ.</n> key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;


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<n>The note of praise is in this verse of promises, and (Rev_3:9) to bring home again them that wander, in (Rev_3:10) to preserve the godly and in (Rev_3:11) to exhort.</n>I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.


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Behold, I will make them <n>I will bring them to that case.</n> of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come <n>That is, fall down and worship either you civilly, or Christ religiously at thy feet (this is how I would rather take it) whether here in the Church (which seems more proper to the argument here) or there in the world to come, for Christ shall truly fulfil his word.</n> and worship before thy feet, and to know that I have loved thee.


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Because thou hast <n>Because you have been patient and constant, as I would have my servants be.</n> kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.


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<n>The conclusion which contains a promise, and a commandment.</n>Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: <n>That is, the new man shall be called after his father, mother, and his head Christ.</n> and I will write upon him the name of my God, and the name of the city of my God, [which is] new Jerusalem, which cometh down out of heaven from my God: and [I will write upon him] my new name.


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<n>The seventh passage is to the pastors of the Church of Laodicea. The introduction is taken out of (Rev_1:5).</n>And unto the angel of the church of the Laodiceans write; These things saith the <n>Amen sounds as much in the Hebrew tongue, as truly, or truth itself.</n> Amen, the faithful and true witness, the <n>Of who all things that are made, have their beginning.</n> beginning of the creation of God;


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<n>The proposition of reproof is in this verse, and in (Rev_3:16) a threat while in (Rev_3:17) a confirmation declares the same. To faith and repentance in (Rev_3:18-19) a conditional promise is added in (Rev_3:20).</n>I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.


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Therefore, because thou art Luke warme, and neither colde nor hote, it will come to passe, that I shall spewe thee out of my mouth.


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Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, <n>The spiritual misery of men is metaphorically expressed in three points which are matched as corresponds to those remedies offered in (Rev_3:18).</n> and poor, and blind, and naked:


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I counsell thee to bye of me gold tried by the fire, that thou maiest bee made rich: and white raiment, that thou maiest be clothed, and that thy filthie nakednesse doe not appeare: and anoynt thine eyes with eye salue, that thou maiest see.


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As many as I love, I rebuke and chasten: be <n>Zeal is set against those who are neither hot nor cold.</n> zealous therefore, and repent.


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Behold, I stand at the door, and knock: <n>This must be taken after the manner of an allegory; (Joh_14:23).</n> if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.


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<n>The conclusion, consisting of a promise, as in (Rev_2:26) and of an exhortation.</n>To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.


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After <n>Hereafter follows the second part of this book, altogether prophetical foretelling those things which were to come, as was said in (Rev_1:19). This is divided into two histories: one common to the whole world, till Chapter 9 and another unique to the Church of God, till Chapter 22. These histories are said to be described in several books (Rev_5:1, Rev_10:2). Now this verse is a passage from the former part to this second: where it is said, that heaven was opened, that is, that heavenly things were unlocked and that a trumpet sounded in heaven, to stir up the apostle, and call him to the understanding of things to come. The first history has two parts: one the causes of things done and of this whole revelation in this next chapter, another of the acts done in the next four chapters. The principal causes according to the economy or dispensation of it, are two: One the beginning, which none can approach, that is, God the Father, of whom is spoken in this chapter. The other, the Son, who is the secondary cause, easy to be approached, in that he is God and man in one person; (Rev_5:5-9).</n> this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.


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And <n>The manner of revelation:</n> immediately I was <n>See (Rev_1:10).</n> in the spirit: <n>A description of God the Father, and of his glory in the heavens, explained to men by his office, nature, attending company, effect, instruments and events that follow afterwards. In this verse he is presented in office as a judge as Abraham said; (Gen_18:25) which is declared by his throne as sign of judgment, and his sitting on it.</n> and, behold, a throne was set in heaven, and [one] sat on the throne.


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<n>By his nature, in that he is the Father, most glorious in his own person, and with his glory outshining all other things.</n>And he that sat was to look upon like a jasper and a sardine stone: and [there was] a rainbow round about the throne, in sight like unto an emerald.


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<n>By the company attending about him in that, as that most high Judge, he is accompanied with the most honourable attendance of prophets and apostles both of the old and new Church, whom Christ has made to be priests and kings; (Rev_1:6, Rev_5:10).</n>And round about the throne [were] four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.


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<n>By effects, in that most mightily he speaks all things by his voice and word, (Psa_29:3) and with the light of his Spirit and prudence peruses and passes through all.</n>And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God.


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<n>By instruments used, in that he has both a most ready treasury and a workhouse excellently furnished with all things, to the executing of his will, which things flow from his commandment, as repeated in (Rev_15:2) and has also the angels ready administers of his counsel and pleasure to all parts of the world, continually watching, (in this verse) working by reason otherwise than the instruments without life last mentioned, courageous as lions, mighty as bulls, wise as men, swift as eagles (Rev_4:7) most apt to all purposes as furnished with wings on every part, most piercing of sight, and finally, pure and holy spirits always in continual motion (Rev_4:8).</n>And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind.


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And the first beast was like a lion, and the second beast like a calfe, &amp; the thirde beast had a face as a man, &amp; the fourth beast was like a flying Eagle.


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And the <n>Every beast had six wings.</n> four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not <n>By events, in that for all the causes before mentioned, God is glorified both by angels, as holy, Judge, omnipotent, eternal and immutable and also after their example he is glorified by holy men (Rev_4:9) in sign and speech (Rev_4:10).</n> day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.


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And when those beasts <n>God is said to have glory, honour, kingdom, and such like given to him, when we godly and reverently set forth that which is properly and only his.</n> give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,


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<n>Three signs of divine honour given to God, prostration or falling down, adoration and casting their crowns before God: in which the godly, though made kings by Christ, willingly empty themselves of all glory, moved with a religious respect for the majesty of God.</n>The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,


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<n>The sum of their speech: that all glory must be given to God: the reason, because he is the eternal beginning of all things, from whose only will they have their being, and are governed: and finally in all respects are that which they are.</n>Thou art worthy, O Lord, <n>That is, that you should challenge the same to yourself alone. But as for us, we are unworthy, that even by your goodness we should share in this glory. So far has been discussed the principal cause unapproachable, which is God.</n> to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.


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And <n>A passing to the second principal cause, which is the Son of God, God and man, the mediator of all, as the eternal word of God the Father, manifest in the flesh. This chapter has two parts: one that prepares the way to the revelation, by rehearsal of the occasions that occurred in the first four verses (Rev_5:2-5). Another, the history of the revelation of Christ, from there to the end of the chapter (Rev_5:6-14).</n> I saw in the <n>That is, in the very right hand of God.</n> right hand of him that sat on the throne <n>Here are shown the occasions for which the principal cause, and this revelation was also necessary: the same are three, the first a present vision of the book of the counsels of God, concerning the government of this whole world, which book is said to be laid up with the Father as it were in his hand: but shut up and unknown to all creature, in this verse. The second is a religious desire of the angels of God to understand the mysteries of this book (1Pe_1:12) (Rev_5:2). The third is a lamentation of John and all the godly, moved by the same desire (Rev_5:4) when they saw that it was an impossible thing for any creature to do: which is declared in (Rev_5:3).</n> a book written within and on the backside, sealed with seven seals.


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And I sawe a strong Angell which preached with a loud voice, Who is worthy to open ye booke, and to loose the seales thereof?


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<n>Thus neither of them that are in heaven, nor of them who are in the earth. Now this counting of parts, is sufficient to the denying of the whole; For of the creatures, one sort is in heaven, above the earth: another in the earth, and another under the earth in the sea, as is later declared in (Rev_5:13).</n>And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.


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Then I wept much, because no man was foud worthy to open, and to reade the Booke, neither to looke thereon.


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<n>The second part of this chapter, in which is set down the revelation of the Son, as was said before. This part contains first a history of the way God prepared John to understand this revelation, in this verse. Secondly, the revelation of the Son himself, to (Rev_5:6,7). Thirdly, the events of this revelation in the rest of the chapter. The manner now, is here described in two parts: one from outside him, by speech, in this verse: another within, by opening the eyes of John (which before were shut) that he might see, in the verse following.</n>And one of the elders saith unto me, Weep not: behold, the <n>That is, most mighty and most approved Prince: according to the use of the Hebrew speech.</n> Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.


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And I beheld, and, lo, <n>The sum of this revelation: Christ the mediator takes and opens the book (Rev_5:6,7). Therefore this revelation describes the person of Christ. The person is described this way: Christ the mediator between God, angels and men, as the eternal word of God, and our redeemer: as the Lamb of God, standing as slain and making intercession for us by the power and merit of his everlasting sacrifice, is armed with the Spirit of God, that is, with the power and wisdom of God effectually to the government of this whole world.</n> in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.


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<n>The fact of Christ the Mediator: that he comes to open it. That he opened it is first expressed (Rev_6:1).</n>And he came and took the book out of the right hand of him that sat upon the throne.


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<n>Now follows the end, the events of the revelation previously spoken of: that all the holy angels and men sang to him: both the chief (Rev_5:9-10) and common order of angels (Rev_5:11-12) and of all things created (Rev_5:13) the princes of both sorts agreeing to it, (Rev_5:14).</n>And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them <n>The symbols or signs of praise, sweet in savour and acceptable to God;</n> harps, and golden vials full of odours, which are the <n>See (Rev_8:3).</n> prayers of saints.


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And they sung a <n>No common song.</n> new <n>That is, composed according to the present matter, the Lamb having received the book as it were with his feet and opened it with his horns, as it is said in the Song of Solomon</n> song, saying, <n>The song of the nobles or princes standing by the throne, consisting of a publication of the praise of Christ and a confirmation of the same from his blessings, both which we have received from him (as are the suffering of his death, our redemption upon the cross by his blood, in this verse: and our communion with him in kingdom and priesthood which long ago he has granted to us with himself and which we hereafter hope to obtain, as our kingdom to come, in Christ, (Rev_5:10).</n> Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;


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<n>The consent of the common order of angels, answering in melody to their princes that stood by the throne.</n>And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: <n>A finite number, but almost infinite, as in (Dan_7:10).</n> and the number of them was <n>This means a great number.</n> ten thousand times ten thousand, and thousands of thousands;


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Saying with a loud voice, Worthy is the Lamb that was slain to <n>To have all praise given to him, as to the mightest and wisest</n> receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.


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<n>The consent of all the common multitude of the creatures.</n>And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever.


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<n>A confirmation of the praise given before, from the consent of the nobles, expressed in word and signs, as once or twice before this.</n>And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.


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And <n>This is the second part of this first history (which I said was common and of the whole world) of the works of God in the government of all things. There are generally three parts to this: the forewarning, the caution, and the execution of all the evils which God sends on this world, which was scarcely postponed by him. The forewarning is set down in this chapter, the caution for preserving the Church is in the next chapter, and the execution is described in (Rev_8:9) In each part of the forewarning, there are three points: the distinct and express calling of John to prepare himself to take knowledge of the things that are to be showed to him in the opening of the seals, the sign, and the word expounding the sign. Though the express calling of John is used in only four of the signs, yet the same is also to be understood in the rest that follow. The author of the forewarnings is the Lamb as that word of the Father made the Mediator, opening the seals of the book. The instruments are the angels in most of the visions, who explain the sign and the words of it. Now this first verse contains an express calling of John to record the opening of the first seal.</n> I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.


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And <n>The first sign, joined with a declaration, is that because of the sins and horrible rebellion of the world, God will invade the world: and first of all will suddenly, mightily, and gloriously, as if with arrows of pestilence from a distance, beat down the same as Judge, and triumph over it as conqueror.</n> I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.


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And <n>The second sign joined with words of declaration (after the express calling of John as before) is, that God being provoked to wrath by the obstinacy and hard heartedness of the world, not repenting for the former plague: as setting on the same at hand, will cause disputes among men, and will destroy the inhabitants of this world, by the swords of one another.</n> when he had opened the second seal, I heard the second beast say, Come and see.


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And there went out an other horse, that was red, &amp; power was giuen to him that sate thereon, to take peace fro the earth, &amp; that they should kill one another, &amp; there was giuen vnto him a great sword.


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<n>The third sign with declaration is that God will destroy the world with famine, removing all food: which is by Synecdoche comprehended in wheat, barley, wine and oil.</n>And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.


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And I heard a voice in the midst of the four beasts say, A <n>It is here signified how little grain there was, for the word used here is a unit of measure for dry things, about an eighth of a bushel, which was a typical daily ration given to servants.</n> measure of wheat for a penny, <n>I would rather interpret and read the words this way, «And the wine and the oil you will not distribute unjustly.» In this sense likewise the wine and the oil will be sold a very little for a penny. You will not distribute unjustly, namely, when you measure out a very little for a great price: so are the times evident: otherwise it would be true, as the wise man says, that whoever withholds the grain will be cursed by the people; (Pro_11:26).</n> and three measures of barley for a penny; and [see] thou hurt not the oil and the wine.


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<n>The fourth sign joined with words of declaration is, that God will devote a quarter of the world to death and hell, or the grave, by all those methods at once, who individually and in order he had summoned to change their minds. To these are also added the wild and cruel beasts of the earth (Lev_16:22). Thus according to his wisdom, God dispenses the treasures of his power, justly towards all, mercifully towards the good, and with patience or longsuffering towards his enemies.</n>And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.


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And I looked, and beholde, a pale horse, and his name that sate on him was Death, and Hell folowed after him, &amp; power was giuen vnto them ouer the fourth part of the earth, to kill with sworde, and with hunger, and with death, and with beasts of the earth.


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<n>The sixth sign is that the holy martyrs who are under the altar, by which they are sanctified, that is, received into the trust and teaching of Christ (into whose hands they are committed) shall cry out for the justice of God, in a holy zeal to advance his kingdom, and not from any private disturbance of the mind, in this and the next verse, and that God will comfort them in deed, sign and word; (Rev_6:10).</n>And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:


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And they cried with a loud voice, saying, How long, Lord, which art holie and true! doest not thou iudge and auenge our blood on them that dwell on the earth?


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And <n>As before (Rev_3:4).</n> white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they [were], should be <n>Until their number is completed</n> fulfilled.


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<n>The sixth sign, a narration, has two parts: the sign and the event. The sign is that the earth, heaven, and the things that are in them, for the horror of the sins of the world after those most heavy warnings from God, and complaints of the saints shall be shaken most severely, trembling in horrible manner, and losing their light, in this verse: things falling from heaven (Rev_6:13) withdrawing themselves and fleeing from the greatness of the trouble (Rev_6:14). So completely do all creatures depend on the will of God, and content themselves in his glory.</n>And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as <n>So they called in old time those woven works that were of hair.</n> sackcloth of hair, and the moon became as blood;


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And the starres of heauen fell vnto the earth, as a figge tree casteth her greene figges when it is shaken of a mightie winde.


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And heauen departed away, as a scroule, when it is rolled, and euery mountaine and yle were mooued out of their places.


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<n>The event of the sign before: that there is no man who will not be amazed at that worldwide upheaval, fly away in fear and hide himself in this verse, and wish to die, because of the exceeding horror of the wrath of God, and of the Lamb, at which before he was amazed. Now this confusion is not on the part of the godly but of the wicked, whose portion is in this life; (Psa_17:14). Not that sorrow which is according to God, which works repentance to salvation, of which a man shall never repent him, but that worldly sorrow that brings death; (2Co_7:9) as their wishes declare: for this history of the whole world, is separated from the history of the Church, as I have showed before. {{See Rev_4:1}}</n>And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;


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And said to the mountains and rocks, <n>These are words of those who despair of escape: of the cause of this despair there are two arguments, the presence of God and the Lamb provoked to wrath against the world, in this verse: and the awareness of their own weakness, feeling that they are not able to survive the day of the wrath of God (Rev_6:17) as it is said in (Isa_14:27).</n> Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:


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And <n>The second part of this section is a preventing of danger, as we distinguished before in (Rev_6:1) that is, of the caution of God ahead of time to provide for his, after the example of the Israelites; (Exo_8:23) the faithful are exempted from the plagues of this wicked world. This section is a dialogue and bringing in for this whole chapter by occasion of the prediction and argument of the sixth seal. For first harm is withheld from the elect, (Rev_7:1-9). Then thanks are given by the elect for that cause (Rev_7:10-12). Lastly, the accomplishment of it is set forth to the end of the chapter. The first verse is a transition, speaking of the angels who keep the lesser parts from harm, until God commands. For, as in (Eze_10:19), their faces and their wings reach up, continually waiting on and watching the countenance of God for their direction and every one of them goes into that part that is right before his face: wherever the Spirit goes, they go, they do not step out of the way, not so much as a foot breadth from the path commanded to them by God.</n> after these things I saw four angels standing on the <n>On the four corners or coasts of the earth.</n> four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, <n>That is, neither into the air, into which the trees grow.</n> nor on any tree.


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<n>Now God provides against the danger of his elect, by his commandment (Rev_7:2,3), and by sign or figure, both for those of the nation of the Jews and also for the Gentiles (Rev_7:9).</n>And I saw <n>Not only another, or differing number from the common angels of God, but also in essence, office and operation exceeding all angels: that is, Christ Jesus the eternal angel or Word of God, and mediator of the covenant, see (Rev_8:3, Rev_10:1, Rev_10:5).</n> another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,


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Hurt ye not the earth, neither the sea, neither the trees, til we haue sealed the seruants of our God in their foreheads.


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And I heard the number of them which were sealed: [and there were] sealed <n>That is, of the Jews a number certain in itself before God, and such as may be numbered of us: for which cause also the same is here set down as certain. But of the elect who are Gentiles, the number indeed is in itself certain with God, but of us not possibly to be numbered, as God, (Gen_15:5). This is spoken with respect, when a certain number is put for one uncertain. Compare with (Rev_7:9).</n> an hundred [and] forty [and] four thousand of all the tribes of the children of Israel.


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Of the tribe of Iuda were sealed twelue thousande. Of the tribe of Ruben were sealed twelue thousande. Of the tribe of Gad were sealed twelue thousande.


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Of the tribe of Aser were sealed twelue thousand. Of the tribe of Nephthali were sealed twelue thousand. Of the tribe of Manasses were sealed twelue thousand.


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Of the tribe of Simeon [were] sealed twelve thousand. <n>Here the tribe of Levi is listed with the rest, because all the Israelites were equally made priests with them in Christ by his priesthood (Rom_12:1; 1Pe_2:9; Rev_1:6; Rev_5:10). Dan is not mentioned, because the Danites long before forsaking the worship of God, were fallen away from the fellowship of God's people, to the part of the Gentiles: which evil many ages before Jacob foresaw (Gen_49:17-18), and because of which no mention is made of this tribe in the book of Chronicles.</n> Of the tribe of <n>He skipped Dan, and reckons Levi.</n> Levi [were] sealed twelve thousand. Of the tribe of Issachar [were] sealed twelve thousand.


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Of the tribe of Zabulon [were] sealed twelve thousand. Of the tribe of <n>Of Ephraim, who was Joseph's other son, and had the birthright given him, of which he is called Joseph.</n> Joseph [were] sealed twelve thousand. Of the tribe of Benjamin [were] sealed twelve thousand.


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After this I beheld, and, lo, a great multitude, <n>{{See Rev_7:4}}</n> which no man could number, of all nations, and kindreds, and people, and tongues, <n>As priests, kings and glorious conquerors by martyrdom: which is noted by the signs in this verse.</n> stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;


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<n>The praise of God, celebrated first by the holy men, in this verse, then by the heavenly angels, in the two verses following (Rev_7:11-12).</n>And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.


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And all the Angels stoode rounde about the throne, and about the Elders, and the foure beastes, and they fell before the throne on their faces, and worshipped God,


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Saying, Amen. Praise, and glorie, and wisdom, and thankes, and honour, and power, and might bee vnto our God for euermore, Amen.


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<n>A passage over to the explanation of the vision, which the angel enquires of John to stir him up in this verse and John in the form of speech, both acknowledges his own ignorance, attributing knowledge to the angel, and also in a humble manner requests the explanation of the vision.</n>And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?


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And I said unto him, Sir, thou knowest. And he said to me, <n>The explanation of the vision, in which the angel tells first the acts of the saints, that is, their sufferings and work of faith in Christ Jesus, in this verse. Secondly their glory: both present, which consists in two things, that they minister to God, and that God protects them (Rev_7:15) and to come, in their perfect deliverance from all annoyances (Rev_7:16) and in participation of all good things which the memory of past hurts shall never be able to diminish (Rev_7:17). The cause efficient and which contains all these things is only one, the Lamb of God, the Lord, the Mediator, and the Saviour Christ Jesus.</n> These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.


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Therefore are they before the throne of God, and serve him <n>He alludes to the Levites, who served day and night, for there is no night in heaven.</n> day and night in his temple: and he that sitteth on the throne shall dwell <n>Or, upon them, referring to God's defence and protection of those who are as safe, as men in the Lord's tents.</n> among them.


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They shall hunger no more, neither thirst any more, neither shall the sunne light on them, neither any heate.


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For the Lambe, which is in the middes of the throne, shall gouerne them, and shall leade them vnto the liuely fountaines of waters, and God shall wipe away all teares from their eyes.


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And <n>He returns to the history of the seals of the book, which the Lamb opens. The seventh seal is the next sign, a precise commandment for the execution of the most severe judgment of God on this wicked world, and being understood by the seal, all things in heaven are silent, and in horror through admiration, until the command to act is given by God to the ministers of his wrath. So he moves to the third part which I spoke of before in (Rev_6:1) which is the enacting of those evils with which God most justly determined to afflict the world.</n> when he had opened the seventh seal, there was silence in heaven about the space of half an hour.


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<n>Now follows the third branch of the common history, as even now I said: which is the execution of the judgments of God on the world. This is first generally prepared, down to (Rev_8:3-6). The administers of the execution are seven angels: their instruments, trumpets, by which they sound the alarm at the commandment of God. They are seven in number, because it did not please God to deliver all his wrath on the rebellious world at once, but at various times, in segments, and in slow order, and as if unwilling to exercise his judgments on his creatures, so long called on both by word and signs, if perhaps they should decide to repent.</n>And I saw the seven angels which <n>Who appear before him as his ministers.</n> stood before God; and to them were given seven trumpets.


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<n>This is the great emperor, the Lord Jesus Christ, our King and Saviour, who both makes intercession to God the Father for the saints, filling the heavenly sanctuary with most sweet odour, and offering up their prayers, as the calves and burnt sacrifices of their lips, in this verse: in such manner as every one of them (so powerful is that sweet savour of Christ, and the reliability of his sacrifice) are reconciled with God and made most acceptable to him, (Rev_8:4). Then also out of his treasury and from the same sanctuary, the fire of his wrath descends on the world, adding also divine signs to it: and by that means (as of old the heralds of Rome did) he proclaims war against the rebellious world.</n>And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.


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And the smoke of the incense, [which came] with the prayers of the saints, <n>Our prayers are worth nothing, unless the true and sweet savour of that only sacrifice be especially and before all things with them, that is to say, unless we are first of all justified through faith in his Son, acceptable to him.</n> ascended up before God out of the angel's hand.


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And the Angel tooke the censer, and filled it with fire of the altar, and cast it into the earth, and there were voyces, and thundrings, and lightnings, and earthquake.


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<n>This is the work of the administers. The angels, the administers of Christ, by sounding trumpet and voice (for they are heralds) effectually call forth the instruments of the wrath of God, through his power. Until now, things have been general. Now the narration of specific things follows, which the angels fix in number wrought in their order, set out in (Rev_8:7) and is concluded with the declaration of the event which followed these things done in the world, and in chapters ten and eleven.</n>And the seven angels which had the seven trumpets prepared themselves to sound.


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<n>The first execution at the sound of the first angel, on the earth, that is, the inhabitants of the earth (by metonymy) and on all the fruits of it: as comparing this verse with the second part of (Rev_8:9) does plainly declare.</n>The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.


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<n>The second execution on the sea, in this verse and all things that are in (Rev_8:9).</n>And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;


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And the thirde part of the creatures, which were in the sea, and had life, died, and the thirde part of shippes were destroyed.


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<n>The third execution on the floods and fountains, that is, on all fresh water, in this verse: the effect of which is, that many are destroyed by the bitterness of the water, in the verse following.</n>And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;


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And the name of the star is called <n>This is spoken by metaphor of a commonly known bitter herb: unless perhaps a man following those that note the derivation of words would rather explain it as an adjective for that which cannot be drunk because of its bitterness, causing the liquid it is made into to be more bitter than any man can drink.</n> Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.


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<n>The fourth execution on the lights of heaven, which give light to this world.</n>And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.


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<n>A lamentable prediction or foretelling of those parts of the divine execution which yet are behind: which also is a passage to the argument of the next chapter. Of all these things in a manner Christ himself expressly foretold in (Luk_21:24) and they are common plagues generally denounced, without particular note of time.</n>And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!


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<n>The first execution on the wicked men inhabiting the earth (as the angel said before) wrought by the infernal powers is declared from here to (Rev_9:2-11) and after the sixth execution to (Rev_9:12-19) and lastly is shown the common event that followed the former execution in the world, in the two last verses (Rev_9:20-21).</n>And the fifth angel sounded, and I saw a <n>That is, that the angel of God glittering with glory, as a star fallen from heaven. He may be Christ, who has the keys of hell by himself and by princely authority, (Rev_1:18) or some inferior angel who has the same key entrusted to him and holds it ministerially, or by office of his ministry, here and (Rev_20:10) so the word «falling» is taken; (Gen_14:10; Gen_24:46; Heb_6:6).</n> star fall from heaven unto the earth: <n>The key was given to this star. For those powers of wickedness are sent to hell, bound with chains of darkness and kept there until damnation, unless God lets them loose for a time; (2Pe_2:4; Jud_1:6; Rev_20:7) the history of these agrees with this chapter.</n> and to him was given the key of the <n>By the bottomless pit, he means the deepest darkness of hell.</n> bottomless pit.


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<n>To this is added, the smoke of the hellish and infernal dark spirits, darkening all things in heaven and in earth. The spiritual darkness is the cause of all disorder and confusion: For the devil at a certain time sent these spirits into his kingdom, that he might at once and with one action overthrow all things and pervert if it were possible the elect themselves. By this darkness, all spiritual light, both active as of the sun and passive as of the air which is lightened by the sun, is taken away: and this is that which goes before the spirits: it follows of the spirits themselves.</n>And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.


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<n>A description of the malignant spirits invading the world, taken from their nature, power, form and order. From their nature, for that they are like certain locust, in quickness, subtilty, hurtfulness, number, and such like, in this verse. From their power, for that they are as the scorpions of the earth, of a secret force to hurt: for our battle is not here with flesh and blood, but with powers (Eph_6:12) This place of the power of the devils, generally noted in this verse, is particularly declared afterwards in (Rev_9:4-6).</n>And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.


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<n>Here the power of the devils is described according to their actions and the effects of the same. Their actions are said to be limited by the counsel of God: both because they do not hurt all men, but only the reprobate (for the godly and elect, in whom there is any part of a better life, God guards by his decree) whom Christ shall not have sealed, in this verse: and also because they did not have all power nor at all time, no not over those that are their own, but limited in manner and time, by the prescript of God in (Rev_9:5). So their power to afflict the godly is none, and for the wicked is limited in act and in effect, by the will of God: for the manner was prescribed to them that they should not slay, but torment this wretched world. The time is for five months, or for a hundred and fifty days, that is, for so many years, in which the devils have indeed mightily perverted all things in the world: and yet without that public and unpunished license of killing, which afterwards they usurped when the sixth angel had blown his trumpet, as shall be said in (Rev_9:13). Now this space is to be accounted from the end of that thousand years mentioned in (Rev_20:3) and that is from the reign of pope Gregory the seventh, a most monstrous Necromancer, who before was called Hidebrandus Senensis: for this man being made altogether of impiety and wickedness, as a slave of the devil, whom he served, was the most wicked firebrand of the world: he excommunicated the emperor Henry the fourth: went about by all manner of treachery to set up and put down Empires and kingdoms as he liked: and did not hesitate to set Rodolph the Swedon over the Empire instead of Henry, sending to him a crown, with this verse annexed to it: «Petra dedid Petro, Petrus diadema Rodolpho» that is, «The Rock to Peter gave the Crown, and Peter Rodolph doth renown». Finally, he so finely bestirred himself in his affairs, as he miserably set all Christendom on fire, and conveyed over to his successors the burning brand of the same who enraged with like ambition, never ceased to nourish that flame, and to kindle it more and more: by which cities, commonwealths and whole kingdoms set together by the ears amongst themselves by most expert cut-throats, came to ruin, while they miserably wounded one another. This term of a hundred and fifty years, ends in the time of Gregory the ninth or Hugolinus Anagniensis (as he was called before) who caused Raimond his chaplain and confessor to compile the writings of Decretals, and by permission of the kings and princes, published them in the Christian world, and established them as Law: For by this trick at length the popes gave themselves licence to kill whom they would, while others were unaware: and without fear established a butchery out of many of the wicked Canons of the Decretals, which the trumpet of the fifth angel had expressly forbidden and had hindered until this time. The effects of these bloody actions are declared in (Rev_9:6) that the miserable world languishing in so great calamities, should willingly seek death and prefer the it over life, by reason of the severity of the miseries that oppressed them.</n>And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.


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And to them was comanded that they should not kil them, but that they should be vexed fiue moneths, &amp; that their paine should be as the paine that commeth of a scorpion, when he hath stung a man.


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Therefore in those dayes shall men seeke death, and shall not finde it, and shall desire to die, and death shall flie from them.


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<n>The form of these hellish spirits and administers, is outlined by signs and visible figures in this manner: that they are very expert and swift: that wherever they are in the world, the kingdom is theirs: that they manage all their affairs with cunning and skill, in this verse: that making show of mildness and tender affection to draw on men with, they most impudently rage in all mischief: that they are most mighty to do hurt (Rev_9:8) that they are freed from being hurt by any man, as armed with the colour of religion and sacred authority of privilege: that they fill all things with horror, (Rev_9:9) that they are fraudulent: that they are poisonous and extremely offensive though their power is limited. (Rev_9:10). All these things are found in the infernal powers and communicated by them to their ministers and vassals.</n>And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their faces [were] as the faces of men.


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And they had habbergions, like to habbergions of yron: and the soud of their wings was like the sound of charets whe many horses runne vnto battel.


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And they had tailes like vnto scorpions, and there were stings in their tailes, and their power was to hurt men fiue moneths.


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<n>The order of powers of maliciousness: that they are subject to one infernal king, whom you may call, The Destroyer: who drives the whole world both Jews and Gentiles into the destruction that belongs to himself. I cannot tell whether this name has respect to the etymological interpretation of Hildebrand, by a figure often used in the Holy Scripture: which albeit it may otherwise be turned of the Germans (as the sense of compound words is commonly ambiguous) yet in very deed it signifies as much as if you should call him, the firebrand, that is, he that sets on fire those that are faithful to him.</n>And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon.


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<n>A passage to the next point and the history of the time following.</n>One woe is past; [and], behold, there come two woes more hereafter.


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<n>The sixth execution done on the world by the tyrannical powers of it, working in the four parts of the earth, that is, in most cruel manner execution their tyrannous dominion through out the whole world: and killing the miserable people without punishment, which before was not lawful for them to do in that sort, as I showed in (Rev_9:4). This narration has two parts: a commandment from God, in (Rev_9:14) and an execution of the commandment, in (Rev_9:15).</n>And the sixth angel sounded, <n>The commandment given by Christ himself, who is governor over all.</n> and I heard a voice from the <n>He alludes to the altar of incense, which stood in the court which the priests were in, opposite the Ark of the Covenant, having a veil between them.</n> four horns of the golden altar which is before God,


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Saying to the sixth angel which had the trumpet, <n>As if he should have said, these till now have been bound by the power of God, that they could not freely run over all men as they lusted, but were held and restrained at that great river of Euphrates, that is, in their spiritual Babylon (or this is a paraphrase of the spiritual Babylon, by the limits of the visible Babylon long since overthrown) that they might not commit those horrible slaughters, which they long breathed after. Now go to it, let loose those four angels, that is, administers of the wrath of God, in that number that is convenient to the slaughtering of the four quarters of the world: stir them up and give them the bridle, that rushing out of that Babylon of theirs, which is the seat of the wicked ones, they may fly over all the world, therein to rage, and most licentiously to practise their tyranny, as God has ordained. This was done when Gregory the ninth by public authority established as Law, his own Decretals, by which he might freely lay traps for the life of simple men. For who is it that sees not that the laws of Decretal, most of them are snares to catch souls with? Since that time (O good God) how many great slaughters have there been? How many great massacres? All history is full of them: and this our age abounds with most horrible and monstrous examples of the these.</n> Loose the four angels which are bound in the great river Euphrates.


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<n>The execution of the commandment is in two parts: one, that those butchers are let loose, that out of their tower of the spiritual Babylon they might with fury run abroad through all the world, as well the chief of that crew who are most prompt to all the work, in this verse: as their multitudes, both most copious, of which a number certain is named for a number infinite (Rev_9:16) and in themselves by all means fully furnished to hide and to hurt (Rev_9:17) as being armed with fire, smoke and brimstone, as appears in the colour of this armour, which dazzles the eyes to all men, and have the strength of lions to cause pain, from which (as out of their mouth) the fiery, smoky, and stinking darts of the pope are shot out (Rev_9:18) The other part, that these butchers have effected the commandment of God by fraud and violence, in the two verses following (Rev_9:16-17).</n>And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.


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And the nomber of horsemen of warre were twentie thousand times ten thousand: for I heard the nomber of them.


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And thus I saw the horses in a vision, &amp; them that sate on them, hauing firie habbergions, and of Iacinth, and of brimstone, and the heads of the horses were as the heades of lyons: and out of their mouthes went foorth fire and smoke and brimstone.


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Of these three was the thirde part of men killed, that is, of the fire, and of the smoke, and of the brimstone, which came out of their mouthes.


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For their power is in their mouth, and in their tails: <n>That is, they are harmful on all sides: on whatever part you put your hand to them, or they touch you, they do hurt. So the former are called Scorpions, (Rev_9:3).</n> for their tails [were] like unto serpents, and had heads, and with them they do hurt.


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<n>Now remains the event (as I said on the first verse), {{See Rev_9:1}} which followed so many grievous judgments in the most wicked world, namely an impenitent affirmation of the ungodly in their impiety and unrighteousness, though they feel themselves most vehemently pressed with the hand of God: for their obstinate ungodliness is showed in this verse: and their unrighteousness in the verse following (Rev_9:21). So far has been the general history of things to be done universally in the whole world: which because it does not so much belong to the Church of Christ, is therefore not so expressly distinguished by certainty of time and other circumstances, but is woven, as they say, with a slight hand. Also there is no other reason why the history of the seventh angel is passed over in this place, then for that the same more properly appertains to the history of the Church. But this is more diligently set out according to its time, (Rev_11:16) as shall appear on those places.</n>And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:


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Also they repented not of their murther, and of their sorcerie, neither of their fornication, nor of their theft.


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And <n>Now John passes to the other prophetical history, which is of the Church of God, as I showed that this book should be distinguished (Rev_4:1). This story goes from here to (Rev_22:1). This whole chapter is a transition from the common history of the world to that which is particular of the Church. There are in this transition or passage, two preparatives as it were, to this Church story comprised in this whole chapter. One is the authority of Christ revealing his mysteries and calling his servant, to (Rev_10:7). The other is John, his calling proper to this place, and repeated from before to the end of this chapter. Authority is given to this revelation, by these things: first, by the appearing from heaven in this habit and countenance, strong, ready glorious surveying all things by his providence, and governing them by his omnipotence (Rev_10:1). Secondly, that he brought not by chance, but out of a book, this open revelation, set forth to the eye, to signify the same to the sea and land, as the Lord over all (Rev_10:2). Thirdly that he offered the same not whispering or muttering in a corner (as false prophets do) but crying out with a loud voice to those who sleep, and with a lionish and terrible noise roused the secure: the very thunders themselves giving testimony to it (Rev_10:3). Lastly, for that he confirmed all by another (Rev_10:5-7).</n> I saw <n>Christ Jesus, see (Rev_7:2)</n> another mighty angel come down from heaven, clothed with a cloud: and a rainbow [was] upon his head, and his face [was] as it were the sun, and his feet as pillars of fire:


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And he had in his hand a <n>Namely, a special book of the affairs of God's Church: For the book that contains things belonging to the whole world, is said to be kept with the Creator (Rev_5:1) but the book of the Church, with the Redeemer: and out of this book is taken the rest of the history of this Apocalypse.</n> little book open: and he set his right foot upon the sea, and [his] left [foot] on the earth,


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And cried with a loude voyce, as when a lyon roareth: and when he had cried, seuen thunders vttered their voyces.


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<n>A godly care is laudable, but must be married with knowledge. Therefore nothing is to be done but by the calling of God, which must be expected and waited for by the godly.</n>And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, <n>Keep them secret.</n> Seal up those things which the seven thunders uttered, and write them not.


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And the angel which I saw stand upon the sea and upon the earth <n>This was a gesture used of one that swears, which men do now use.</n> lifted up his hand to heaven,


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And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, <n>Neither time itself, nor the things that are in time: but that the world to come is at hand, which is altogether of eternity, and beyond all times.</n> that there should be <n>There shall never be any more time.</n> time no longer:


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But in the days of the <n>See (Rev_11:15; Rev_16:17).</n> voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.


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<n>The other part of this chapter concerning the particular calling of John to the receiving of the following prophecy, which is enjoined him, first by sign, in three verses, then in plain words in the last verse (Rev_10:9-11). To the setting forth of the sign belong these things: That John is taught from heaven to ask for the book of the prophecy in this verse: for these motions and desires God inspires that asking for the book, he is charged to take it in a figurative manner, the use of which is expounded in (Rev_10:9) (as in) (Eze_2:9) whence this similitude is borrowed: lastly that John at the commandment of Christ took the book, and found by experience that the same as proceeding from Christ, was most sweet, but in that it foretells the afflictions of the Church, it was most bitter to his spirit.</n>And the voice which I heard from heaven spake unto me again, and said, Go [and] take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.


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So I went vnto the Angel, and saide to him, Giue me the litle booke; he said vnto me, Take it, and eate it vp, and it shall make thy belly bitter, but it shalbe in thy mouth as sweete as honie.


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Then I tooke the litle booke out of ye Angels hand, and ate it vp, and it was in my mouth as sweete as hony: but whe I had eaten it my belly was bitter.


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<n>A simple and plain declaration of the sign before, witnessing the divine calling of John, and laying on him the necessity of it.</n>And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.


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And there <n>The authority of the intended revelation being declared, together with the necessity of that calling which was particularly imposed on John after which follows the history of the estate of Christ his Church, both conflicting or warring, and overcoming in Christ. For the true Church of Christ is said to fight against that which is falsely so called, over which Antichrist rules, Christ Jesus overthrowing Antichrist by the spirit of his mouth: and Christ is said to overcome most gloriously until he shall slay Antichrist by the appearance of his coming, as the apostle teaches in (2Th_2:8). So this history has two parts: One of the state of the Church conflicting with temptations until Chapter 16. The other of the state of the same church obtaining victory, thence to Chapter 20. The first part has two sections most conveniently distributed into their times, of which the first contains a history of the Christian Church for 1260 years, what time the gospel of Christ was as it were taken up from among men into heaven: the second contains a history of the same Church to the victory perfected. These two sections are briefly, though distinctly propounded in this chapter, but both of them are discoursed after in due order. For we understand the state of the Church conflicting, out of Chapters 12 and 13, and of the same growing out of afflictions, out of Chapters 14 to 16. Neither did John unknowingly join together the history of these two times in this chapter, because here is spoken of prophecy, which all confess to be but one just and immutable in the Church, and which Christ commanded to be continual. The history of the former time reaches to (Rev_11:2-14), the latter is set down in the rest of this chapter (Rev_11:15-19). In the former are shown these things: the calling of the servants of God in (Rev_11:4) the conflicts which the faithful must undergo in their calling, for Christ and his Church, thence to (Rev_11:5-10) and their resurrection, and receiving up into heaven to (Rev_11:11-14). In the calling of the servants of God, two things are mentioned: the begetting and settling of the Church in two verses, and the education of it in two verses. The begetting of the Church is here commended to John by sign and by speech: the sign is a measuring rod, and the speech a commandment to measure the Temple of God, that is, to reduce the same to a new form: because the Gentiles are already entered into the Temple of Jerusalem, and shall shortly defile and overthrow it completely.</n> was given me a reed like unto a rod: and the angel stood, saying, Rise, and <n>Either that of Jerusalem's, which was a figure of the Church of Christ, or that heavenly model in (Rev_11:19) but I like the first better, and the things following all agree to it. The sense therefore is, you see all things in God's house, almost from the passion of Christ, to be disordered: and not only the city of Jerusalem, but also the court of the Temple is trampled under foot by the nations, and by profane men whether Jews or strangers: and that only this Temple, that is, the body of the Temple, with the altar, and a small company of good men who truly worship God, do now remain, whom God sanctifies and confirms by his presence. Measure therefore this, even this true Church, or rather the true type of the true Church, omitting the rest, and so describe all things from me, that the true Church of Christ may be as it were a very little centre, and the Church of Antichrist as the circle of the centre, every way in length and breadth compassing about the same, that by way of prophecy you may so declare openly, that the state of the Temple of God, and the faithful who worship him, that is, of the Church, is much more upright than the Church of Antichrist.</n> measure the temple of God, and the altar, and them that worship therein.


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<n>As if he should say, it is not your place to judge those who are outside, (1Co_5:12) who are innumerable: look to those of the household only, or to the house of the living God.</n>But the <n>He speaks of the outer court, which was called the peoples court, because all men might come into that.</n> court which is without the temple <n>That is counted to be cast out, which in measuring is refused as profane.</n> leave out, and measure it not; for it is given unto the <n>To profane persons, wicked and unbelievers, adversaries to the Church.</n> Gentiles: and the holy city shall they tread under foot <n>Or a thousand, two hundred and sixty days, as is said in (Rev_11:3): that is, a thousand two hundred and sixty years, a day for a year, as often in Ezekiel and Daniel, which I noted before {{See Rev_2:10}}. The beginning of these thousand two hundred and sixty years, we account from the passion of Christ, by which (the partition wall being broken down) we were made from two into one (Eph_2:14). I say, one flock under one shepherd in (Joh_10:16) and the end of these years precisely falls into the reign of pope Boniface the eighth, who a little before the end of 1294, entered Rome in the feast of Saint Lucie (as Bergomensis says) having put in prison his predecessor Coelestinus, whom by fraud, under colour of Oracle, he deceived: for which cause it was well said of him, «Intravit ut vulpes, regnavit ut leo, mortuus est ut canis.» That is, «He entered like a fox, reigned like a lion, and died like a dog.» For if from 1294, you subtract the number of years Christ lived on the earth, you will find there remains just one thousand two hundred and sixty years, which are mentioned in this place and many others.</n> forty [and] two months.


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And <n>I would rather translate it «illud» than «illam» the temple than the city: for God says, I will give that temple, and commit it to my two witnesses, that is, to the ministers of the word, who are few indeed, weak and contemptible: but yet two, that is, of such a number as one of them may help another, and one confirm the testimony of another to all men, that from the mouth of two or three witnesses every word may be made good among men; (2Co_13:1).</n> I will give [power] unto my two witnesses, and they shall <n>They will exercise their office enjoined by me by the space of those 1260 years, in the midst of afflictions though never so lamentable, which is figuratively shown by the mourning garment.</n> prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.


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These <n>That is, the ordinary and perpetual instruments of spiritual grace, peace and light in my Church, which God by his only power preserved in this Temple. See (Zec_4:3).</n> are the two olive trees, and the two candlesticks standing before the God of the earth.


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<n>The power and surety of the holy ministry, which is truly evangelical, is declared both in earth and in heaven, protecting the administers of it, and destroying its enemies, in this verse, divine power, most mightily showing itself forth in heaven, earth and the sea in (Rev_11:6) as it is described in (2Co_10:4) according to the promise of Christ in (Mar_16:17). This is the second place (as I said before) of the combats which the servants of God must undergo in the executing of their calling, and of the things that follow the same combats or conflicts are these things to overcome, in these two verses: to be overcome and killed in (Rev_11:7) After the slaughter follow these things, that the carcasses of the godly, laid abroad in (Rev_11:8) and being unburied, are scorned, together with cursing and bitter abhorrance (Rev_11:9) and that therefore congratulations are publicly and privately made in (Rev_11:10).</n>And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.


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These haue power to shut heauen, that it raine not in the dayes of their prophecying, and haue power ouer waters to turne them into blood, and to smite the earth with all maner plagues, as often as they will.


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<n>That is, when they have spent those 1260 years mentioned in (Rev_11:2-3) in publishing their testimony according to their office.</n>And when they shall have <n>When they have done their message.</n> finished their testimony, <n>Of which after Chapter 13, that beast is the Roman Empire, made long ago of civil, ecclesiastical: the chief head of which was then Boniface the eighth, as I said before: who lifted up himself in so great arrogancy, (says the author of «Falsciculus temporum») that he called himself, Lord of the whole world, as well in temporal causes, as in spiritual: There is a document of that matter, written by the same Boniface most arrogantly, shall I say, or most wickedly, «Ca. unam sanctam, extra de majoritate 066:011:007 And when they haue finished their testimonie, the beast that commeth out of the bottomlesse pit, shall make warre against them, and shall ouercome them, and kill them. amp; obedientia.» In the sixth of the Decretals (which is from the same author) many things are found of the same argument.</n> the beast that ascendeth out of the bottomless pit shall make war against them, and shall <n>He shall persecute most cruelly the holy men, and put them to death, and shall wound and pierce through with cursings, both their names and writings. That this was done to very many godly men, by Boniface and others, the histories do declare, especially since the time that the odious and condemned name amongst the multitude, first of the brethren Waldonenses or Lugdunenses, then also of the Fraticels, was pretended, that good men might with more approbation be massacred.</n> overcome them, and kill them.


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And their dead bodies [shall lie] in the <n>That is, openly at Rome: where at that time was a most great crowd of people, the year of Jubile being then first ordained by Boniface to the same end, in the year 1300, an example of which is read in chapter 1 «Extra, de poenitentys 066:011:008 And their corpses shall lie in the streetes of the great citie, which spiritually is called Sodom and Egypt, where our Lord also was crucified. amp; remissionibus.» So by one act he committed two wrongs against Christ, both abolishing his truth by restoring the type of the Jubile, and triumphing over his members by wicked superstition. O religious heart! Now that we should understand the things of Rome, John himself is the author, both after in the seventeenth chapter almost throughout, and also in the restriction now next following, when he says, it is that great city (as he calls it) (Rev_17:18) and is spiritually termed Sodom and Egypt: and that spiritually (for that must here again be repeated from before) Christ was there crucified. For the two first names signify spiritual wickednesses: the latter signifies the show and pretence of good, that is, of Christian and sound religion. Sodom signifies most licentious impiety and in the most confident glorying of that city, as it were in true religion, being yet full of falsehood and ungodliness. Now who is ignorant that these things do rather, and better fit Rome, than any other city? The commendations of the city of Rome for many years past, are publicly notorious, which are not for me to gather together. This only I will say, that he long since did very well see what Rome is, who upon leaving, used these verses: «Roma vale, vidi, Satis est vidisse: revertar, Quumleno, meretrix, scurra, cinadus ero.» «Now farewell Rome, I have seen thee, it was enough to see: I will return when as I mean, bawd, harlot knave to be»</n> street of the great city, which <n>After a more secret type of meaning and understanding.</n> spiritually is called Sodom and Egypt, <n>Namely in his parts, as also he said to Saul in (Act_9:5)</n> where also our Lord was crucified.


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And they of the people and kindreds and tongues and nations shall see their dead bodies <n>That is, for three years and a half: for so many years Boniface lived after his Jubile, as Bergomensis witnesses.</n> three days and an half, and shall not suffer their dead bodies to be put in graves.


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And they that dwell upon the earth <n>So much the more shall they by this occasion exercise the hilarity of their Jubile.</n> shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets <n>The gospel of Christ is the affliction of the world, and the ministry of it, the savour of death to death, to those that perish, (2Co_2:16).</n> tormented them that dwelt on the earth.


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<n>The third passage, as noted before, is of the rising again of the prophets from the dead, and their carrying up into heaven. For their resurrection is shown in this verse: their calling and lifting up into heaven, in the verse following.</n>And after <n>That is, what time God shall destroy that wicked Boniface.</n> three days and an half <n>That is, the prophets of God shall in a manner rise again, not the same in person (as they say) but in spirit: that is, in the power and efficacy of their ministry, which John expressed before, in (Rev_11:5-6) So the prophecy that is spoken of Elijah, is interpreted by the angel to be understood of John the Baptist (Luk_1:17). For the same Boniface himself, who sought to kill and destroy them, was by the fire of God's mouth (which the holy ministry shows and exhibits) devoured and died miserably in prison, by the endeavour of Satra Columensis and Nagaretus a French knight, whom Philip the fair King of France sent into Italy but with a very small power.</n> the Spirit of life from God entered into them, and they <n>That is, the most grievous heat of afflictions and persecution shall stay for a while, for the great amazement that shall arise on that sudden and unlooked for judgment of God.</n> stood upon their feet; and great fear fell upon them which saw them.


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And they heard a great voice from heaven saying unto them, <n>They were called by God into heaven, and taken out of this wicked world, into the heavenly Church, which also lies hidden here in the earth, to exercise their calling secretly: of whom this wretched world was unworthy; (Heb_11:38). For the church of the wicked is by comparison called the earth, or the world: and the Church of the godly, heaven. As it was in ancient times among the godly Israelites: so among the Jews in the days of Manasseh and other kings, when the earth refused the heirs of heaven, we read that they lay hidden as heaven in the earth.</n> Come up hither. And they ascended up to heaven in a cloud; <n>Yet they could not hinder the secret ones of the Lord (as the Psalmist called them) (Psa_83:3) but they prospered in his work.</n> and their enemies beheld them.


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<n>Bergomensis said, in 1301, «This year a blazing star foretelling great calamity to come, appeared in heaven: in which year during the feast of St. Andrew, a great earthquake occurred as never before: it continued for many days, and overthrew many stately houses.» This he said of the year following the Jubilee: which John many ages before, expressed word for word.</n>And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, <n>They were indeed broken with present astonishment of mind, but did not earnestly repent as they ought to have done.</n> and <n>Glorified God by confessing his name.</n> gave glory to the God of heaven.


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<n>He passes to the second history, which is the second part of this chapter. John calls these the second and third woe, see (Rev_9:12).</n>The second woe is past; [and], behold, the third woe cometh quickly.


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<n>Of whose sounding the trumpet Christ expressly foretold in (Rev_10:7) and this is the second part of this chapter, containing a general history of the Christian Church, from the time of Boniface to the consummation of the victory declared by voice from heaven. In this history there are three branches: a preparation by the sound of the angels trumpet: a narration by the voice of heavenly angels and elders and a confirmation by sign.</n>And the seventh angel sounded; and there were great voices in heaven, saying, <n>The narration has two parts: an acclamation of the heavenly creatures in this verse, and both an adoration by all the elders in (Rev_11:16) and also a thanksgiving in (Rev_11:17-18). The sense of the acclamation is, «Now the Lord has entered his kingdom and has restored his church in which most mightily recovered from the profanation of the Gentiles, he may glorify himself.» Namely that, which the Lord ordained when he first ordained his Church, that the faith of the saints does now behold as accomplished.</n> The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.


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<n>As before in (Rev_7:11). This giving of thanks is altogether of the same content with the words going before.</n>And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,


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Saying, We giue thee thankes, Lorde God almightie, Which art, and Which wast, and Which art to come: for thou hast receiued thy great might, and hast obteined thy kingdome.


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<n>A speech of the Hebrew language, as if to say, as Gentiles being angry, your inflamed wrath came on them, and showed itself from heaven, occasioned by their anger and fury.</n>And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.


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And the temple of God was <n>This is the confirmation of the next prophecy before going by signs exhibited in heaven, and that of two sorts, of which some are visible, as the passing away of the heaven, the opening of the temple, the ark of the covenant appearing in the temple, and testifying the glorious presence of God, and the lightning: others apprehended by ear and feeling, which bear witness in heaven and earth to the truth of the judgments of God.</n> opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.


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And <n>Until now it has been the general prophecy, comprehended in two parts, as I showed in (Rev. 11:1-19). Now will be declared the first part of this prophecy, in this and the next chapter and the latter part in the fourteenth, fifteenth and sixteenth chapters. To the first part, which is about the conflicting or militant Church belong two things. The beginning and the progress of the same in conflicts and Christian combats. Of which two the beginning of the Church is described in this chapter, and the progress of it in the chapter following. The beginning of the Christian Church we define as the first moment of the conception of Christ, until the time in which this church was weaned and taken away from the breast or milk of her mother: which is the time when the Church of the Jews with their city and temple was overthrown by the judgment of God. So we have in this chapter the story of 69 years and upwards. There are three parts to this chapter. The first, is the history of the conception and pregnancy in (Rev_12:1-4). The second, a history of the birth from (Rev_12:5-12). The third is about the woman who gave birth, to the end of the chapter. These several parts each have their conflicts. Therefore in the first part are two verses: and another of the lying in wait of the dragon against the child about to be born, in the next two verses. In the first point are these things, the description of the mother (Rev_12:1) and the pains of childbirth in (Rev_12:2) all shown to John from heaven.</n> there appeared a great wonder in heaven; <n>A type of the true holy Church which was at that time in the Jewish nation. This Church (as is the state of the Catholic church) did in itself shine with glory given by God, immutable and unchangeable, and possessed the kingdom of heaven as the heir of it.</n> a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:


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And <n>For this is the barren woman who had not given birth; (Isa_45:1; Gal_4:27). She cried out with good cause, and was tormented at that time, when in the judgment of all she seemed near to death, about to die because of her weakness and poverty.</n> she being with child cried, travailing in birth, and pained to be delivered.


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And there appeared another wonder in heaven; <n>That is the devil or Satan, see (Rev_12:9), mighty, angry and full of wrath.</n> and behold a great red dragon, having <n>By this to withstand those seven churches spoken of, that is, the catholic church, and that with kingly objects and tyrannical magnificence: signified by the crowns set on his heads, as if they belonged to him by the proper right, without controversy: as also he boasted to Christ; See (Mat_4:9; Rev_13:1).</n> seven heads and ten <n>More than the horns of the Lamb, or than the churches are: so well equipped does the tyrant brag himself to be, to do all manner of wickedness.</n> horns, and seven crowns upon his heads.


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<n>After the description of Satan follows this action, that is, his battle with the Church partly to that which is visible, in which the wheat is mingled with the chaff, and the good fish with that which is evil: its good part, though in appearance it shined as the stars shine in heaven, he is said to thrust down out of heaven, and to pervert: for if it were possible he would pervert even the elect (Mat_24:24) and partly to the elect members of the holy catholic church in the second part of this verse. Many therefore of the members of this visible Church (says John) he overthrew and triumphed on them.</n>And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon <n>He withstood that elect Church of the Jews which was now ready to bring forth the Christian Church and watched for her to give birth. For the whole Church, and whole body is compared to a woman: and a part of the Church to that which is brought forth, as we have noted in (Son_7:6).</n> stood before the woman which was ready to be delivered, for <n>Christ mystical (as they call him) that is, the whole Church, consists of the person of Christ as the head and of the body united to it by the Spirit, so is the name of Christ taken on (1Co_12:12).</n> to devour her child as soon as it was born.


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<n>The second history of this Church delivered of child: in which first the consideration of the child born, and of the mother, is described in two verses (Rev_12:6): secondly the battle of the dragon against the young child, and the victory obtained against him in the three verses following (Rev_12:7-9): last of all is sung a song of victory, to (Rev_12:10-12). Now John in consideration of the child born, notes two things: for he describes him, and his station or place in this verse.</n>And she brought forth a man <n>That is Christ the head of the Church joined with his Church (the beginning root and foundation of which is the same Christ) endued with kingly power and taken up into heaven out of the jaws of Satan (who as a serpent did bite him on the cross) that sitting on the heavenly throne, he might reign over all.</n> child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.


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<n>The Church of Christ which was of the Jews, after his ascension into heaven, hid itself in the world as in a wilderness, trusting only in the defence of God, as Luke witnesses in Acts.</n>And the woman fled into the wilderness, where she hath a place prepared of God, that <n>Namely the apostles and servants of God ordained to feed with the word of life, the Church collected both of the Jews and Gentiles unless any man will take the word «alerent» impersonally after the use of the Hebrews, instead of «aleretur» but I like the first better. For he has respect to those two prophets, of whom Revelation 11:3 speaks. As for the meaning of the 1290 days, see the same.</n> they should feed her there a thousand two hundred [and] threescore days.


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And there was war in heaven: <n>Christ is the Prince of angels and head of the Church, who bears that iron rod (Rev_12:5). Also {{See Dan_12:1}}. In this verse a description of the battle and of the victory in the two verses following (Rev_12:8-9). The psalmist noted this battle as did Paul; (Psa_68:9; Eph_4:8; Col_2:15).</n> Michael and his angels fought against the dragon; and the dragon fought and his angels,


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<n>The description of the victory, by the denying of the thing in this verse, and by affirming the opposite in (Rev_12:9). As Satan gained nothing in heaven, but was by the power of God thrown down into the world of which he is the prince, Christ himself and his elect members standing still by the throne of God.</n>And prevailed not; neither was their <n>They were cast out so, that they were never seen any more in heaven.</n> place found any more in heaven.


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And the great dragon, that olde serpent, called the deuil and Satan, was cast out, which deceiueth all the world: he was euen cast into the earth, and his angels were cast out with him.


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And I heard a loud voice saying in heaven, <n>The song of victory or triumph containing first, a proposition of the glory of God and of Christ shown in that victory: secondly, it contains a reason for the same proposition, taken from the effects, as the enemy is overcome in battle, in this verse, and the godly are made conquerors (and more than conquerors) (Rom_8:37). Thirdly a conclusion, in which is an exhortation to the angels, and to the saints: and to the word, a prophecy of great misery, and of destruction obtained by the devil against mankind, since he himself will soon be miserable (Rev_12:12).</n> Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.


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And they overcame him by the blood of the Lamb, and by the word of their testimony; and they <n>He is said in the Hebrew tongue, to love his life, who values his life more than anything else: and on the other side, he is said not to love his life, who does not hesitate to risk it, if need requires it.</n> loved not their lives unto the death.


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Therefore reioyce, ye heauens, and ye that dwell in them. Wo to the inhabitants of the earth, and of the sea: for the deuill is come downe vnto you, which hath great wrath, knowing that he hath but a short time.


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And when <n>The third part: a history of the woman delivered, consisting of two parts, the present battle of Satan against the Christian Church of the Jewish nation, in (Rev_12:13-16): and the battle intended against the Church of the Gentiles, which is called holy by reason of the gospel of Christ in (Rev_12:17).</n> the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man [child].


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<n>That is, being strengthened with divine power: and taught by oracle, she fled swiftly from the assault of the devil, and from the common destruction of Jerusalem and went into a solitary city beyond Jordan called Pella as Eusebius tells in the first chapter of the third book of his ecclesiastical history: where God had commanded her by revelation.</n>And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her <n>Into the place God had prepared for her.</n> place, where she is nourished for a <n>That is, for three and a half years: so the same speech is taken in {{See Dan_7:25}}. This space of time is reckoned in manner from that last and most grievous rebellion of the Jews, to the destruction of the city and temple,for their defection or falling away, began in the twelfth year of Nero, before the beginning of which many signs and predictions were shown from heaven, as Josephus wrote, lib.7, chap.12, and Hegesippus lib.5, chap.44, among which this is very memorable. In the feast of Pentecost not only a great sound and noise was heard in the Temple, but also a voice was heard by many out of the Sanctuary which cried out to all, Let us depart from here. Now three and a half years after this defection by the Jews began, and those wonders happened, the city was taken by force, the temple overthrown, and the place forsaken by God: and the length of time John noted in this place.</n> time, and times, and half a time, from the face of the serpent.


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<n>That is, he inflamed the Romans and the nations that in persecuting the Jewish people with cruel arms, they might at the same time invade the Church of Christ, now departed from Jerusalem and out of Judea. For it is a normal thing in scripture, that the raging tumults of the nations should be compared to waters.</n>And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.


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<n>That is, there was offered in their place other Jews, to the Romans and nations raging against that people: and it came to pass by this that the Church of God was saved entirely from that violence, that most raging flood of persecution which the dragon vomited out being completely exhausted in the destroying of those other Jews.</n>And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.


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<n>Being set on fire by this means, he began to be more mad, and because he perceived that his purpose against the Christian Church of the Jewish remnant was come to nothing, he resolved to fall on her seed, that is, the Church of the Gentiles, gathered by God and the holy members of the church. This is that other part, as is said in (Rev_12:13) in which the purpose of Satan is shown in (Rev_12:17) and his attempt, in (Rev_13:1).</n>And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.


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<n>That is, as a mighty tempest he poured out on the whole world (whose prince he is) to raise the floods and provoke the nations, that they might with their furious bellows toss up and down, driven here and there, and finally destroy the Church of Christ with its holy members. But the providence of God resisted his attempt, that he might save the Church of the Gentiles, yet tender and green. The rest of this story of the dragon is excellently presented by the apostle John later in (Rev_20:1-15). For here the dragon endeavouring to do wickedness, was by God cast into prison.</n>And I stood upon the sand of the sea, and <n>The apostle having declared the forming of the Christian Church, and the state of the Church from which ours takes her beginning, now goes to the story of the progress of it, as is shown in the beginning of the former chapter. This history of the progress of the Church and the battles of it, is recorded in this chapter, but distinctly in two parts, one is of the civil Roman Empire, (Rev_13:1-10). Another of the ecclesiastic or prophetic body, there to the end of the chapter. In the first part these things are shown: First the state of the Empire, in (Rev_13:1-4) then the acts of it in (Rev_13:5-7) after the effect: which is exceedingly great glory (Rev_13:8). Last of all is commended the use: and the instruction of the godly against the evils that shall come from the same in (Rev_13:9-10). The history of the state, contains a most ample description of the beast, first entire in (Rev_13:1-2) and then restored after harm, (Rev_13:3-4).</n> saw a beast rise up <n>On the sand where the devil stood practising new tempests against the Church, in the verse next before going: at which time the Empire of Rome was endangered by domestic dissensions and was mightily tossed, having ever and again new heads, and new emperors. See (Rev_17:8)</n> out of the sea, having seven heads and <n>Having the same instruments of power, providence, and most expert government which the dragon is said to have had, in (Rev_12:3).</n> ten horns, and upon his horns ten crowns, <n>We read in (Rev_12:3) that the dragon had seven crowns set upon seven heads because the thief claims to be proper lord and prince of the world, but this beast is said to have ten crowns, set on several, not heads but horns: because the beast is obligated to the dragon for all; (Rev_13:2) and does not otherwise reign, then by law of subjection given by him, namely that he employ his horns against the Church of God. The speech is taken from the ancient custom and form of dealing in such ease: by which they that were absolute kings did wear the diadem on their heads: but their vassals and such as reigned by grace from them, wore the same on their hoods: for so they might commodiously lay down their diadems when they came into the presence of their sovereigns, as also the elders are said, when they adored God which sat upon the throne, to have cast down their crowns before him in (Rev_4:10)</n> and upon his heads <n>Contrary to that which God of old commanded should be written in the head piece of the high Priest, that is, «Sanctitas Jehova», Holiness unto the Lord. The name of blasphemy imposed by the dragon, is that which Paul says in (2Th_2:4) «He sits as God and boasts himself to be God» For this name of blasphemy both the Roman Emperors did then challenge to themselves, as Suetonius and Dion do report of Caigula and Domitian: and after them the popes of Rome professed the same of themselves, when they challenged to themselves sovereignty in holy things of which kind of sayings the sixth book of the Decretals, the Clementines, and the Extravagants, are very full. For these men were not content with that which Anglicus wrote in his Poetria, (the beginning of which is «Papa stupor mundi» The pope is the wonder of the world) «Nec Deus es, nec homo, sed neuter es inter utrungue.» Thou art not God, nor art thou man, but neuter mixed of both: as the gloss witnesses on the sixth book: But they were bold to take to themselves the very name of God, and to accept it given of other: according as almost a hundred and twenty years since there was made for Sixtus the fourth, when he should first enter into Rome in his papal dignity, a Pageant of triumph, and cunningly fixed upon the gate of the city he should enter at, having written upon it this blasphemous verse: «Oraclo vocis mundi moderaris habenas, Et merito in terrs crederis esse Deus.» That is, By oracle of thine own voice, the world thou governest all, And worthily a God on earth men think and do thee call. These and six hundred the like who can impute to that modesty by which good men of old would have themselves called the servants of the servants of God? Verily either this is a name of blasphemy, or there is none at all.</n> the name of blasphemy.


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And the beast which I saw was like <n>Swift as the leopard, easily grabbing all things, as the bear does with his foot, and tearing and devouring all things with the mouth as a lion does.</n> unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: <n>That is, he lent the same power to the beast to use, when he perceived that he could not escape, but must be taken by the hand of the angel, and cast into the bottomless pit; (Rev_20:1-15) yet he did abandon the same power completely from himself, but that he might use it as long as he could.</n> and the dragon gave him his power, and his seat, and great authority.


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<n>This is the other place that pertains to the description of the beast of Rome: that besides that natural dignity, and breadth of the Roman Empire, which was eluded to in the two former verses, there was added this also as miraculous, that one head was wounded as it were to death, and was healed again as from heaven, in the sight of all men. This head was Nero the Emperor, in whom the race of the Caesars fell from imperial dignity, and the government of the commonwealth was translated to others: in whose hands the Empire was so cured and recovered to health, as he seemed to all so much the more deeply rooted and grounded fast, than ever before. Hence follows those effects, which are next spoken of: First an admiration of certain power, as it were, sacred and divine, sustaining the Empire and governing it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the dragon, and most wicked worshipping of devils confirmed by the Roman Emperors: Lastly, the adoration of the beast himself, who grew into so great estimation, as that both the name and worship of a God was given to him, (Rev_13:4). Now there were two causes which brought in the minds of men this religion: the show of excellency, which brings with it reverence: and the show of power invincible, which brings fear. Who is like (say they) to the beast? Who shall be able to fight with him?</n>And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.


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And they worshipped the dragon which gaue power vnto the beast, &amp; they worshipped the beast, saying, Who is like vnto the beast! Who is able to warre with him!


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<n>The second part containing a history of the acts of the beast, as I said {{See Rev_13:1}}«. The history of them is concluded in two points: the beginning, and the manner of them. The beginning is the gift of the dragon, who put and inspired into the beast both his impiety against the godly and those that were of the household of faith, in (Rev_13:5) The manner of the acts or actions done, is of two sorts, both impious in mind, and blasphemous in speech against God, his Church and the godly in (Rev_13:6) and also most cruel and injurious in deeds, even such as were done of most raging enemies, and of most insolent and proud conquerors in (Rev_13:7)</n>And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him <n>Namely his actions, and manner of dealing. As concerning those two and forty months, I have spoken of them before. {{See Rev_12:6}}</n> to continue forty [and] two months.


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And he opened his mouth in blasphemy against God, to blaspheme his name, <n>That is, the holy Church, the true house of the living God.</n> and his tabernacle, <n>That is, the godly who as a group hid themselves from his cruelty. For this bloody beast charged those holy souls falsely with innumerable accusations for the name of Christ as we read in Justin Martyr, Tertullian, Arnobius, Minutius, Eusebius, Augustine and others: whose example the latter times followed most diligently, in destroying the flock of Christ: and we in our own memory have found by experience, to our incredible grief. Concerning heaven, see in (Rev_11:12)</n> and them that dwell in heaven.


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And it was giuen vnto him to make warre with the Saints, and to ouercome them, &amp; power was giuen him ouer euery kinred, and tongue, and nation.


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And all that dwell upon the earth shall worship him, <n>That is, such as are not from everlasting elected in Christ Jesus. For this is that Lamb slain; (Rev_5:6). These words I do with Aretas, distinguish in this manner: whose names are not written from the laying of the foundation of the world, in the book of Life, of the Lamb slain. This distinction is confirmed by a similar verse in (Rev_17:8).</n> whose names are not written in the book of life of the Lamb slain from the foundation of the world.


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<n>The conclusion of this speech of the first beast, consisting of two parts, an exhortation to attentive audience, in this verse: and a foretelling, which partly contains threatenings against the wicked and partly comfort for those who in patience and faith shall wait for that glorious coming of our Lord and Saviour Christ; (Rev_13:10)</n>If any man have an ear, let him hear.


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If any leade into captiuitie, hee shall go into captiuitie: if any kill with a sword, he must be killed by a sword: here is the patience and the faith of the Saints.


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<n>The second part of the vision, concerning the ecclesiastical dominion, which in Rome succeeded that which was politic, and is in the power of the corporation of false prophets and of the forgers of false doctrine. Therefore the same beast, and the body or corporation is called a false prophet by John; (Rev_16:13, Rev_19:20). The form of this beast is first described in this verse, then his acts in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a son of the earth (as they say) obscurely born, and little by little creeping up out of his abject estate.</n>And I beheld another beast coming up out of the earth; <n>That is, in show he resembled the Lamb (for what is more mild or more humble then to be the servant of the servants of God?} but indeed he played the part of the dragon, and of the wolf; (Mat_7:15). For even Satan changes himself into an angel of light; (2Co_11:14) and what should his honest disciples and servants do?</n> and he had two horns like a lamb, and he spake as a dragon.


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<n>The history of the acts of this beast contains in sum three things, hypocrisy, the witness of miracles and tyranny: of which the first is noted in this verse, the second in the three verses following: the third in the sixteenth and seventeenth verses. His hypocrisy is most full of lies, by which he abuses both the former beast and the whole world: in that though he has by his cunning, as it were by line, made of the former beast a most miserable skeleton or anatomy, usurped all his authority to himself and most impudently exercises the same in the sight and view of him: yet he carries himself so as if he honoured him with most high honour, and did truly cause him to be reverenced by all men. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein For to this beast of Rome, which of civil Empire is made an ecclesiastical hierarchy, are given divine honours, and divine authority so far, as he is believed to be above the scriptures, which the gloss upon the Decretals declares by this devilish verse. «Articulos solvit, synodumque facit generalem» That is, «He changes the Articles of faith, and gives authority to general Councils.» Which is spoken of the papal power. So the beast is by birth, foundation, feat, and finally substance, one: only the Pope has altered the form and manner of it, being himself the head both of that tyrannical empire, and also of the false prophets: for the empire has he taken to himself, and to it added this cunning device. Now these words, «whose deadly wound was cured» are put here for distinction sake, as also sometimes afterwards: that even at that time the godly readers of this prophecy might by this sign be brought to see the thing as present: as if it were said, that they might adore this very empire that now is, whose head we have seen in our own memory to have been cut off, and to be cured again. to worship the first beast, whose deadly wound was heal</n>


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<n>The second point of the things done by the beast, is the credit of great wonders or miracles, and pertaining to the strengthening of this impiety: of which signs some were given from above, as it is said, that fire was sent down from heaven by false sorcery, in this verse. Others were shown here below in the sight of the beast, to establish idolatry, and deceive souls: which part John sets forth, beginning (as they say) at that which is last, in this manner: First, the effect is declared in these words, «He deceives the inhabitants of the earth». Secondly, the common manner of working, in two sorts: one of miracles, «for the signs which were given him to do in the presence of the beast», the other of the words added to the signs, and teaching the idolatry by those signs «saying to the inhabitants of the earth, that they should make an image to the beast, which etc.» Thirdly, a special manner is declared, «That it is given to him to put life into the image of the beast» and that such a type of quickening, that the same both speaks by answer to those that ask counsel of it, and also pronounces death against all those that do not obey nor worship it: all things which oftentimes by false miracles through the procurement and inspiration of the devil, have been effected and wrought in images. The histories of the papists are full of examples of such miracles, the most of them false, many also done by the devil in images, as of old in the serpent; (Gen_3:5). By which example is confirmed, not the authority of the beast, but the truth of God and these prophecies.</n>And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,


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And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an <n>That is, images, by «enallage» or change of the number: for the worship of them ever since the second Council of Nicea, has been ordained in the Church by public credit and authority, contrary to the Law of God.</n> image to the <n>In the Greek the word is in the Dative case, as much to say, as to the worship, honour and obeying of the beast: for by this maintenance of images, this pseudo-prophetical beast mightily profits the beast of Rome, of whom long ago he received them. Wherefore the same is hereafter fittingly called the image of the beast, for images have their beginning from the beast, and have their form or manner from the will of the beast, and have their end and use fixed in the profit and commodity of the beast.</n> beast, which had the wound by a sword, and did live.


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<n>The papists books are full of these miracles of the images of the beast, (that is, which the beast ordained to establish idolatry) which miraculously speak, and give judgment, or rather astonishingly, by the fraud of the false prophets.</n>And he had power to give <n>To give life, as Jannes and Jambres imitated the miracles that Moses did.</n> life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.


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<n>The third point is a cruel exercise of power, as was said before, usurped over men, in this verse: and over their goods and actions, in the next verse. For he is said, to bring on all persons a cruel slavery, that as bondslaves they might serve the beast. Also he is said to exercise over all their goods and actions, an abuse of indulgences and dispensations (as they term them) among their friends and against others, to use most violent prohibitions, and to curse, even in natural and civil, private and public contracts, in which all good faith ought to have place.</n>And he causeth all, both small and great, rich and poor, free and bond, to receive <n>That is their consecrated oil, by which in the ordinance (as they call it) of confirmation, they make servants for themselves, the persons and doings of men, signing them in their forehead and hands. They make the sign left by Christ, see (Rev_7:3) and the ordinance of baptism useless. For whom Christ has joined to himself as signified by baptism this beast challenges with his greasy consecrated oil, which he does not hesitate to prefer over baptism, both in authority and value.</n> a <n>The mark of the name of the beast.</n> mark in their right hand, or in their foreheads:


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And that no man might <n>That is, have any trade or dealings with men, but only those who have this annointing and consecration of Clearkely shaving of the head, as they call it, read Gratian «de Consecratione, distincione tertia.c.omnes.cap spiritus, etc.» of these matters.</n> buy or sell, save he that had the <n>Here the false prophets require three things, set down in the order of their greatness, a character, a name, and the number of the name. The meaning is, that man that does not have their first annointing and clerical shaving of the head: secondly holy orders, by which is communicated the name of the beast: or finally has not attained that high degree of pontifical knowledge, and of the law (as they call it) canonical, and has not made up in account and cast the number of the mysteries of it: for in these things consists the number of the name of the beast. This is excellently set forth in the next verse.</n> mark, or the name of the beast, or the number of his name.


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<n>That is, in this number of the beast consists that popish wisdom, which to them seems the greatest of all others. In these words John expounds the saying that went before the number of the beast, what it has above his distinctive mark and his name. These things, says John, the mark and the name of the beast, is wisdom: that is, only the wise and such as have understanding, can come by that number: for they who would attain it must be knowledgeable doctors, as the words following declare.</n>Here is wisdom. Let him that hath understanding count the number of the beast: for it is the <n>How great and of what denomination this number of the beast is by which the beast accounts his wisdom, John declares in these words, «Do you demand how great it is?» It is so great, that it occupies the whole man: he is always learning, and never comes to the knowledge of it: he must be a man in deed that does attain to it. You ask what denomination it is? Truly it is six throughout, all the parts of it in their denominations (as they term them) it stands of six by units, tens, hundreds, etc. There is not one part in the pontifical learning and order, which is not either referred to the head, the top of it, or contained in the same: so fitly do all things in this hierarchy agree with one another, and with their head. Therefore that cruel beast Boniface the eighth, does commend by the number of six those Decretals which he perfected: in the sixth book. «Which book (he says) being to be added to five other books of the same volume of Decretals, we thought good to name Sextum the sixth: that the same volume by addition of it, containing a senary, or the number of six books (which is a number perfect) may yield a perfect form of managing all things, and perfect discipline of behaviour.» Here therefore is the number of the beast, who empowers from himself all his parts, and brings them all back to himself by his discipline in most wise and cunning manner. If any man desires more of this, let him read the gloss on that place. I am not ignorant that other interpretations are given in this place; but I thought it my duty, with the good favour of all, and without the offence of any, to propound my opinion in this point. For this cause especially, since it seemed to me neither profitable, nor likely to be true, that the number of the beast, or the name of the beast should be taken as the common interpreters take it. This number of the beast teaches, gives out, imprints, as a public mark of those who are his, and esteems that mark above all others, as the mark of those whom he loves best. Now those other expositions seem to be far removed from this property and condition of that number: whether you respect the name Latinus, or Titan, or any other. For these the beast does not teach, nor give forth, nor imprint, but most diligently forbids to be taught, and audaciously denies: he does not approve them, but reproves them: and hates those that think so of this number, with a hatred greater then that of Vatinius.</n> number of a man; and his number [is] Six hundred threescore [and] six.


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And I looked, and, lo, a Lamb <n>The history of the Church of Christ being finished for more than a 1300 years at which time Boniface the eighth lived as has been said: there remains the rest of the history of the conflicting or militant church, from there to the time of the last victory in three chapters. For first of all, as the foundation of the whole history, is described the standing of the Lamb with his army and retinue in five verses, after his worthy acts which he has done and yet does in most mighty manner, while he overthrows Antichrist with the spirit of his mouth, in the rest of this chapter and in the two following. To the description of the Lamb, are propounded three things: his situation, place and attendance: for the rest are expounded in the former visions, especially in the fifth chapter.</n> stood on the mount Sion, and with him <n>Prepared to do his office see (Act_7:56), in the midst of the church, which mount Zion pictured before.</n> an hundred forty [and] four thousand, having his Father's <n>This retinue of the Lamb is described first by divine mark (as before in) (Rev_7:2) in this verse. Then by divine occupation, in that every one in his retinue most earnestly and sweetly (Rev_14:2) glorify the Lamb with a special song before God and his elect angels. Flesh and blood cannot hear this song, nor understand, (Rev_14:3). Lastly by their deeds done before, and their sanctification in that they were virgins, pure from spiritual and bodily fornication, that is, from impiety and unrighteousness. They followed the Lamb as a guide to all goodness, cleaved to him and are holy to him, as by grace redeemed by him. In truth and simplicity of Christ they have exercised all these things, sanctimony of life, the guidance of the Lamb, a thankful remembrance of redemption by him and finally (to conclude in a word) they are blameless before the Lord, (Rev_14:4-5).</n> name written in their foreheads.


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And I heard a voyce from heauen, as the sound of many waters, and as the sound of a great thunder: and I heard the voyce of harpers harping with their harpes.


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And they sung as it were a newe song before the throne, and before the foure beasts, and the Elders: and no man could learne that song, but the hundreth, fourtie and foure thousand, which were bought from the earth.


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These are they, which are not defiled with women: for they are virgins: these followe the Lambe whithersoeuer he goeth: these are bought from men, being the first fruites vnto God, and to the Lambe.


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<n>The other part (as I said in the first verse)</n>And I saw <n>This angel is a type or figure of the good and faithful servants of God, whom God especially from the time of Boniface the eighth has raised up to the proclaiming of the gospel of Christ, both by preaching and by writing. So God first, near the time of the same Boniface, used Peter Cassiodorus an Italian: after, Arnold «de villa nova», a Frenchman, then Occam, dante, Petrarch, after the «Johannes de rupe casa», a Franciscan: after again, John Wycliff an Englishman, and so continually one or another to the restoring of the truth, and enlarging of his Church.</n> another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, {{See Rev_14:1}} is of the acts of the Lamb, the manner of which is delivered in two sorts, of his speech and of his facts. His speeches are set forth to (Rev_14:7-13), and his facts to the sixteenth chapter. In the speech of the Lamb, which is the word of the Gospel, are taught in this place these things: The service of the godly consisting inwardly of reverence towards God, and outwardly of the glorifying of him: the visible sign of which is adoration (Rev_14:7). The overthrowing of wicked Babylon, (Rev_14:8) and the fall of every one of the ungodly who worship the beast, (Rev_14:9-11). Finally the state of the holy servants of God both present, (Rev_14:12) and to come, most blessed, according to the promise of God in (Rev_14:13).


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<n>That is, Babylon is destroyed by the sentence and judgment of God: the execution of which John describes in chapter 18. This voice of the ministers of Christ has continued since the time that Babylon (which is Rome) has by deliberate counsel and malice questioned the light of the gospel offered from God.</n>Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.


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And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the <n>Of her fornication, by which God was provoked to wrath.</n> wrath of her fornication.


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And the third angel followed them, saying with a loud voice, <n>That is, will not worship God alone, but will transfer his divine honour to this beast, whether he do it with his heart, or counterfeiting in show. «For he (says Christ) that denies me before men, him will I deny before my Father and his angels» (Mat_10:32). This is the voice of the holy ministry, which at this time is used of the holy and faithful servants of God. For having now sufficiently found out the public obstinacy of Babylon, they no longer work to speak out against the same: but to save some particular members by terror (as Jude speaks) and to pluck them out of the flame: or else lead them away by vehement commiseration of their state, they set before them eternal death into which they rush unaware, unless they return to God in time, but the godly who are of their own flock, they exhort to patience, obedience and faith to others.</n> If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand,


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The same shall drinke of the wine of ye wrath of God, yea, of the pure wine, which is powred into the cup of his wrath, and he shalbe tormented in fire and brimstone before the holy Angels, and before the Lambe.


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And the smoke of their torment shall ascend euermore: and they shal haue no rest day nor night, which worship the beast and his image, and whosoeuer receiueth the print of his name.


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<n>The patience, sanctification and justification by faith: the results of which are rest, happiness and eternal glory in the heavenly fellowship of God and his angels.</n>Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.


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And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die <n>That is, for the Lord.</n> in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their <n>By works, is meant the reward which follows good works.</n> works do follow them.


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<n>The second part of this chapter as I said {{See Rev_14:1}}, of the actions of Christ in overthrowing Antichrist and his church by the Spirit of his divine mouth. Seeing that having been called back by word both publicly and privately to his duty and admonished of his certain ruin, he does not cease to maintain and protect his own adherents, that they may serve him: and to afflict the godly with most barbarous persecutions. Of those things which Christ does, there are two forms: one common or general in the rest of this chapter another specific against that savage and rebellious beast and his worshippers in chapter fifteen and sixteen. The common form is the calamity of wars, spread abroad through the whole earth, and filling all things with blood and without respect of any person. This is figured or shadowed in two types, of the harvest and vintage. Have you seen how since the time that the light of the gospel began to shine out, and since prophecy or preaching by the grace of God was raised up again, horrible wars have been kindled in the world? how much human flesh has been thrown to the earth by this divine reaping? how much blood (alas for woe) has overflown for these 100 years almost? all history cries out, and our age (if ever before) is now in horror by reason of the rage of the sickle which Antichrist calls for. In this place is the first type, that is of the harvest.</n>And I looked, and behold a <n>Declaring his fierceness by his colour, like that which is in the white or milk circle of heaven</n> white cloud, and upon the cloud [one] sat like unto the Son of man, <n>As one that shall reign from God, and occupy the place of Christ in this miserable execution.</n> having on his head a golden crown, and in his hand a <n>That is, a most fit and convenient instrument of execution, destroying all by showing and thrusting through: for who may stand against God?</n> sharp sickle.


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<n>Christ gives a commandment in this verse, and the angel executes it in (Rev_14:16).</n>And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.


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<n>The other type (as I said in) {{See Rev_14:14}} is the vintage: the manner of which is the same as that which went before, except for this, that the grape gathering is more exact in seeking out everything, then is the harvest labour. This is therefore a more grievous judgment, both because it succeeds the other, and because it is executed with great diligence.</n>And another angel came out of the temple which is in heaven, he also having a sharp sickle.


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And another Angel came out from the altar, which had power ouer fire, and cryed with a loude crie to him that had the sharpe sickle, &amp; sayd, Thrust in thy sharpe sickle, and gather the clusters of the vineyard of the earth: for her grapes are ripe.


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And the Angel thrust in his sharpe sickle on the earth, and cut downe the vines of the vineyard of the earth, and cast them into that great wine presse of the wrath of God.


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And the winepress was trodden without the city, <n>That is, overflowed very deep, and very far and wide: the speech is exaggeration to signify the greatness of the slaughter. These are those pleasant fruits truly, of the contempt of Christ, and desiring of Antichrist rather than him, which the miserable, mad and blind world reaps at this time.</n> and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.


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And <n>This is that other passage of the acts of Christ, as I noted before</n> I saw another sign in heaven, great and marvellous, seven <n>Of which (Rev_8:9) in sending forth the plagues of the world: for even these plagues do for the most part agree with those.</n> angels having the seven last plagues; for in them is filled up the wrath of God. {{See Rev_14:14}}. Now therefore is shown a singular work of the judgment of God belonging to the overthrow of Antichrist and his forces, of which divine work the preparation is described in this chapter: and the execution in the next. The preparation is first set down generally and in type in this verse: and is after particularly set forth in the rest of the chapter.


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<n>There are two parts of the narration: one, the confession of the saints glorifying God, when they saw that preparation of the judgments of God, to (Rev_15:3-4), another the vocation, instruction, and confirmation of those instruments which God has ordained for the execution of his judgments, in (Rev_15:5-8).</n>And I saw <n>This part of the vision alludes to the sea or large vessel or brass, in which the priests washed themselves in the entrance of the temple: for in the entrance of the heavenly temple (as it is called) in (Rev_15:5), is said to have been a sea of glass, most luminous and clear to the commodity of choice mixed with fire, that is, as containing the treasury of the judgments of God, which he brings forth and dispenses according to his own pleasure: for out of the former, the priests were cleansed of old: and out of this the ungodly are destroyed now in (Rev_4:6).</n> as it were a sea of glass mingled with fire: and <n>That is, the godly martyrs of Christ, who shall remain faithful even in miracles to that beast; see (Rev_13:17; 14:9,10)</n> them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, <n>Glorifying God, from the particular observation of the weapons and instruments of God's wrath, floating in the sea of glass.</n> stand on the sea of glass, having the harps of God.


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And they sing <n>That song of triumph, which is (Exo_15:2).</n> the song of Moses the <n>So is Moses called for honour's sake, as it is set forth in (Deu_34:10).</n> servant of God, and the song of the Lamb, saying, <n>This song has two parts: one a confession, both particular, in this verse, and general, in the beginning of the next verse (Rev_15:4), another, a narration of causes belonging to the confession, of which one kind is eternal in itself, and most present to the godly, in that God is both holy and alone God: another kind is future and to come, in that the elect taken out of the Gentiles (that is, out of the wicked ones and unbelieving: as in (Rev_11:2) were to be brought to the same state of happiness, by the magnificence of the judgment of God, in (Rev_15:4).</n> Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy <n>Thy doings.</n> ways, thou King of saints.


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Who shall not feare thee, O Lord, and glorifie thy Name! for thou onely art holy, and all nations shall come and worship before thee: for thy iudgements are made manifest.


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<n>The second part of the narration (as was noted in) {{See Rev_15:2}} in which first the authority of the whole argument and matter is figured by a forerunning type of a temple opened in heaven, as in (Rev_11:19) namely that all those things are divine and of God, that proceed from thence in this verse. Secondly, the administers or executors, come out of the Temple in (Rev_15:6). Thirdly, they are furnished with instruments of the judgments of God, and weapons fit for the manner of the same judgments; (Rev_15:7). Finally, they are confirmed by testimony of the visible glory of God, in (Rev_15:8). A similar testimony to which was exhibited of old in the law; (Exo_40:34).</n>And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:


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And the seven angels came out of the temple, having the <n>That is, commandments to inflict those seven plagues, by way of metonymy.</n> seven plagues, clothed in <n>Which was in old time a sign of the kingly or princely dignity.</n> pure and white linen, and having their breasts <n>This girding was a sign of diligence, and the girdle of gold was a sign of sincerity and trustworthiness in taking in charge the commandments of God.</n> girded with golden girdles.


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And one of the <n>Of these before (Rev_4:7).</n> four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.


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And the temple was filled with smoke from the glory of God, and from his power; <n>None of those seven angels could return, till he had performed fully the charge committed to him, according to the decree of God.</n> and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.


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And <n>In the former chapter was set down the preparation to the work of God: here is delivered the execution of it. In this discourse of the execution, is a general commandment, in this verse, then a particular recital in order of the execution done by every of the seven angels, in the rest of the chapter. This special execution against Antichrist and his crew does in manner agree to that which was generally done on the whole world, chapters eight and nine and belongs (if my conjecture fail me not) to the same time. Yet in here they differ from one another, that this was particularly effected on the princes and ringleaders of the wickedness of the world, the other generally against the whole world being wicked. Therefore these judgments are more grievous than those.</n> I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.


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<n>The history of the first angel, whose plague on the earth is described almost in the same words with that sixth plague of the Egyptians in (Exo_9:9). But it does signify a spiritual vicar, and that torture or butchery of conscience seared with a hot iron, which accuses the ungodly within, and both by truth of the word (the light of which God has now so long shown forth) and by bitterness stirs up and forces out the sword of God's wrath.</n>And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the <n>See (Rev_13:16)</n> mark of the beast, and [upon] them which worshipped his image.


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<n>The history of the second angel, who troubles and molests the seas, that he may stir up the conscience of men sleeping in their wickedness; (Rev_8:8).</n>And the second angel poured out his vial upon the sea; and it <n>It was turned into rotten and filthy blood, such as is in dead bodies.</n> became as the blood of a dead [man]: and every living soul died in the sea.


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<n>The story of the third angel striking the rivers, in this verse, who proclaiming the justice of God, commends the same by a grave comparison of the sins of men, with the punishment of God: which is common to this place, and that which went before. Wherefore also this praising is attributed to the angel of the waters, a name common to the second and third angels, according as both of them are said to be sent against the waters, though the one of the sea, the other of the rivers, in (Rev_16:5-6).</n>And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.


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And I heard the Angel of the waters say, Lord, thou art iust, Which art, and Which wast: and Holy, because thou hast iudged these things.


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For they shed the blood of the Saints, &amp; Prophets, and therefore hast thou giuen them blood to drinke: for they are worthy.


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<n>A confirmation of the praise before going out of the sanctuary of God, whether immediately by Christ, or by some one of his angels, for Christ also is called another angel; (Rev_3:8, Rev_7:2, Rev_12:1)</n>And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments.


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<n>The story of the fourth angel, who throws the plague on the heavens and on the sun, of which Luke notes the effects in (Luk_21:26). The one peculiar, that it shall scorch men with heat in this verse. The other proceeding accidentally from the former, that their fury shall so much more be enraged against God in (Rev_16:9), when yet (O wonderful mercy and patience of God) all other creatures are first stricken often and grievously by the hand of God before mankind, by whom he is provoked: as the things before declare.</n>And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.


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And men boyled in great heate, and blasphemed the Name of God, which hath power ouer these plagues, and they repented not, to giue him glorie.


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<n>The story of the first angel, who strikes the kingdom of the beast with two plagues abroad the darkness, with biles and distresses most grievous, throughout his whole kingdom that by this he might wound the conscience of the wicked, and punish the perverse obstinacy of the idolaters: of which arose perturbation, and thence a furious indignation and desperate madness, raging against God and hurtful to itself.</n>And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,


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And blasphemed the God of heauen for their paines, and for their sores, and repented not of their workes.


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<n>The story of the sixth angel, divided into his act, and the event of it. The act is, that the angel cast out of his mouth the plague of a most glowing heat, in which even the greatest floods, and which most were accustomed to swell and overflow (as Euphrates) were dried up, by the counsel of God in this verse. The event is, that the madness with which the wicked are enraged that they may scorn the judgments of God, and abuse them furiously to serve their own turn, and to the executing of their own wicked outrage.</n>And the sixth angel poured out his vial upon the great river <n>The bound of the spiritual Babylon, and to the fortresses of the same (Rev_9:14).</n> Euphrates; and <n>So the Church of the ungodly, and kingdom of the beast is said to be left naked, all the defences of it in which they put their trust, being taken away from it.</n> the water thereof was dried up, <n>That is, that even they who dwell further off, may with more convenience make haste to the sacrifice, which the Lord has appointed.</n> that the way of the kings of the east might be prepared.


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And I saw <n>That is, every one of them focus their whole force, and conspired that by wonders, word and work they might bring into the same destruction all kings, princes and potentates of the world, cursedly bewitched by them by their spirits, and teachers of the vanity and impunity of the beast that committed fornication with the kings of the earth. This is a good description of our times.</n> three unclean spirits <n>Croaking with all importunity and continually day and night provoking and calling forth to arms, as the trumpets and furies of wars, as is declared in (Rev_16:14).</n> like frogs [come] out of the mouth of the <n>That is, the devil; (Rev_12:3)</n> dragon, and out of the mouth of the <n>See (Rev_13:1).</n> beast, and out of the mouth of the <n>That is, of that other beast; (Rev_13:11), for so he is called also in (Rev_19:20, Rev_20:10).</n> false prophet.


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For they are the spirits of deuils, working miracles, to go vnto the Kings of the earth, and of the whole world, to gather them to the battell of that great day of God Almightie.


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<n>A parenthesis for admonition, in which God warns his holy servants, who rest in the expectation of Christ, always to think of his coming, and to look to themselves, that they be not shamefully made naked and circumvented of these unclean spirits, and so they be miserable unprepared at the coming of the Lord; (Mat_24:29, Mat_25:13).</n>Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.


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<n>Namely the angel, who according to the commandment of God, was to do sacrifice: nonetheless that those impure spirits do the same wickedly, as servants not to God, but to the beast that has seven heads.</n>And he gathered them together into a place called in the Hebrew tongue <n>That is, (to say nothing of other expositions) the mountain itself, or mountain places of Megiddon. Now it is certain by the Holy Scripture, that Megiddon is a city and territory in the tribe of Manasseh, bordering on Issachar and Asher, and was made famous by the lamentable overthrow of king Josias; (2Ch_35:22; Zec_12:11). In this mountain country God says by figure or type that the kings of the people who serve the beast shall meet together; because the Gentiles did always cast that lamentable overthrow in the teeth of the Church of the Jews, to their great reproach and therefore were persuaded that that place should be most fortunate to them (as they speak) and unfortunate to the godly. But God here pronounces, that that reproach of the Church and confidence of the ungodly, shall by himself be taken away, in the same place where the nations persuaded themselves, they should mightily exult and triumph against God and his Church.</n> Armageddon.


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<n>The story of the seventh angel to the end of the chapter, in which first is shown by sign and speech, the argument of this plague, in this verse: and then is declare the execution of it in the verses following.</n>And the seventh angel poured out his vial into the <n>From whence he might move the heaven above, and the earth beneath.</n> air; and there came a great voice out of the temple of heaven, from <n>That is, from him that sits on the throne, by metonymy.</n> the throne, saying, <n>That is, Babylon is undone, as is shown in (Rev_16:19) and in the chapters following. For the first onset (as I might say) of this denunciation, is described in this chapter: and the last containing a perfect victory, is described in those that follow.</n> It is done.


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<n>Now is declared the execution (as is said) in (Rev_16:17) and the things that shall last come to pass in heaven and in earth before the overthrow of the beast of Babylon: both generally in (Rev_16:18) and particularly in the cursed city, and such as have any familiarity with it, in the last verses.</n>And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great.


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<n>The seat or standing place of Antichrist.</n>And the great city was divided into three parts, and the cities of the nations <n>Of all who cleave to Antichrist and fight against Christ.</n> fell: and great <n>That harlot, of whom in the next chapter following. Now this phrase «to come into remembrance» is from the Hebrew language, borrowed from men, and attributed to God.</n> Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.


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And every island fled away, and the mountains <n>That is, were seen no more, or were no more extant. A borrowed Hebraism.</n> were not <n>Literally «appeared not»; (Gen_5:24)</n> found.


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<n>The manner of the particular execution, most evidently testifying the wrath of God by the original and greatness of it: the event of which is the same with that which is in (Rev_9:12) and that which has been mentioned in this chapter, from the execution of the fourth angel till now, that is to say, an incorrigible pertinency of the world in their rebellion, and a heart that cannot repent; (Rev_16:9-10).</n>And there fell upon men a great hail out of heaven, [every stone] about the weight of a <n>About the weight of a talent, and a talent was sixty pounds, that is, six hundred groats, by which is signified a marvellous and strange weight.</n> talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.


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And <n>The state of the Church militant being declared, now follows the state of the church overcoming and getting victory, as I showed before in the beginning of the tenth chapter. This state is set forth in four chapters. As in the place before I noted, that in that history the order of time was not always exactly observed so the same is to be understood in this history, that it is distinguished according to the people of which it speaks, and that the stories of the people are observed in the time of it. For first is delivered the story of Babylon destroyed in this and the next chapter (for this Babylon out of all doubt, shall perish before the two beasts and the dragon). Secondly, is delivered the destruction of both the two beasts, chapter nineteen and lastly of the dragon, chapter eighteen. In the story of the spiritual Babylon, are distinctly set forth the state of it in this chapter, and the overthrow done from the first argument, consisting of the particular calling of the prophet (as often before) and a general proposition.</n> there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto <n>That is, that damnable harlot, by a figure of speech called «hyppalage». For John as yet had not seen her. Although another interpretation may be thought of, yet I like this better.</n> thee the <n>The sentence that is pronounce against this harlot.</n> judgment of the great whore that sitteth upon many waters:


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With whom haue committed fornication the Kings of the earth, and the inhabitants of the earth are drunken with the wine of her fornication.


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<n>Henceforth is propounded the type of Babylon, and the state of it, in four verses. After, a declaration of the type, in the rest of this chapter. In the type are described two things, the beast (of whom chapter thirteen speaks), in this verse and the woman that sits on the beast in (Rev_17:4-6). The beast in process of time has gotten somewhat more than was expressed in the former vision. First in that it is not read before that he was apparelled in scarlet, a robe imperial and of triumph. Secondly, in that this is full of names of blasphemy: the other carried the name of blasphemy only in his heads. So God teaches that this beast is much increased in impiety and injustice and does in this last age, triumph in both these more insolently and proudly then ever before.</n>So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a <n>A scarlet colour, that is, with a red and purple garment: and surely it was not without cause the romish clergy were so much delighted with this colour.</n> scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.


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And <n>That harlot, the spiritual Babylon, which is Rome. She is described by her attire, profession, and deeds.</n> the woman was arrayed <n>In attire most glorious, triumphant, most rich, and most gorgeous.</n> in purple and scarlet colour, and decked with gold and precious stones and pearls, having <n>In profession the nourisher of all, in this verse and teaching her mysteries to all, (Rev_17:5) setting forth all things most magnificently: but indeed fatally besetting miserable men with her cup, and brings upon them a deadly giddiness.</n> a golden cup in her hand full of abominations and filthiness of her fornication:


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<n>Deceiving with the title of religion, and public inscription of mystery: which the beast in times past did not bear.</n>And upon her forehead [was] a name written, MYSTERY, <n>An exposition: in which John declares what manner of woman this is.</n> BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.


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<n>In manner of deeds: She is red with blood, and sheds it most licentiously, and therefore is coloured with the blood of the saints, as on the contrary part, Christ is set forth imbued with the blood of her enemies; (Isa_63:1).</n>And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: <n>A passage to the second part of this chapter, by occasion given of John, as the words of the angel do show in the next verse.</n> and when I saw her, I wondered with great admiration.


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<n>The second part or place as I said in {{See Rev_17:1}}. The narration of the vision promised in the verse following. Now there is delivered first a narration of the beast and his story, to verse fourteen. After, of the harlot, to the end of the chapter.</n>And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.


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<n>The story of the beast has a triple description of him. The first is a distinction of this beast from all that ever have been at any time: which distinction is contained in this verse: The second is a delineation or painting out of the beast by things present, by which he might even at that time be known by the godly: and this delineation is according to his heads in (Rev_17:12-14). This beast is that empire of Rome, of which I spoke in {{See Rev_13:11}} according to the mutations and changes of which then had already happened, the Holy Spirit has distinguished and set out the same. The apostle distinguishes this beast from all others in these words «the beast which thou saw, was and is not.» For so I expound the words of the apostle for the evidence's sake, as I will further declare in the notes following.</n>The beast that thou sawest <n>The meaning is, that beast which you saw before in (Rev_13:1) and which you have now seen, was (was I say) from Julius Caesar in respect to beginning, rising up, station, glory, dominion, manner and family, from the house of Julius: and yet is not now the same, if you look to the house and family: for the dominion of this family was translated to another, after the death of Nero from that other to a third, from a third to a fourth, and so on, was varied and altered by innumerable changes. Finally, the Empire is one, as it were one beast: but exceedingly varied by kindreds, families, and persons. It was therefore (says John) in the kindred or house of Julius: and now it is not in that kindred, but translated to another.</n> was, and is not; and <n>As if he should say, «Also this same that is, shall shortly not be: but shall ascend out of the depth, or out of the sea» (as was said) in (Rev_13:1) that is, shall be a new stock from among the nations without difference and shall in the same state go to into destruction, or run and perish: and so shall successively new princes or emperors come and go, arise and fall, the body of the beast remaining still, but tossed with many frequent alterations, as no man can but marvel that this beast was able to stand and hold out, in so many mutations, verily no empire that ever was tossed with so many changes, and as it were with so many tempests of the sea, ever continued so long.</n> shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, <n>That is as many as have not learned the providence of God according to the faith of the saints, shall marvel at these grievience and frequent changes when they consider the same beast which is the Roman Empire, to have ceased to exist and then to exist again and still infected with perpetual changes and yet in the same to stand and continue. This in my opinion is the most simple exposition in this passage, and confirmed by the events themselves. Although by the last change the empire that before was civil state became ecclesastical one, is not obscurely signified by these words. The first exercised cruelty upon the bodies of the saints, the other also upon their souls. The first by human order and policy, the other under the colour of the law of God and of religion, raged and imbrued itself with the blood of the godly.</n> when they behold the beast that was, and is not, and yet is.


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<n>An exhortation preparing for the readers in the same argument, as that of Christ «He that hath ears to hear let him hear». I would rather read in this passage «Let there be here a mind, etc». So the angel passes to the second place of this description.</n>And here [is] the mind which hath wisdom. The <n>Children know what the seven hilled city is, which is so much spoken of, and where of Virgil thus reports, «And compasses seven towers in one wall», that city it is, which when John wrote these things, had rule over the kings of the earth. It was and is not, and yet it remains to this day, but it is declining to destruction.</n> seven heads <n>This is the description of the beast by things present (as I said before) by which John endeavoured to describe the same, that he might be both known of the godly in that age, and be further observed and marked of posterity afterwards. This delineation has one tip, that is, his heads, but a double description or application of the type: one permanent, from the nature itself, the other changeable, by the working of men. The description permanent, is by the seven hills, in this verse, the other that flees, is from the seven kings, (Rev_17:10-11). Here it is worthy to be observed, that one type has sometime two or more applications, as seems good to the Holy Spirit to express, either one thing by various types, or various things by one type. So I noted before of the seven spirits in {{See Rev_1:4}}. Now this woman that sits on seven hills, is the city of Rome, called in times past by the Greeks, «upon a hill» i. of seven tops or crests and by Varro, «septiceps» i. of her seven heads (as here) of seven heads, and by others, «septem collis» i. standing upon seven hills.</n> are seven mountains, on which the woman sitteth.


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<n>The beginning of these kings or emperors is almost the same as the beginning of the Church of Christ, which I showed before in {{See Rev_11:1}}. Namely from the 25th year after the passion of Christ, at which time the temple and church of the Jews was overthrown. In this year it came to pass by the providence of God, that that saying «The beast was, and is not» was fulfilled before the destruction of the Jews immediately following, came to pass. That was 809 years from the building of the city of Rome at which time John counted the emperors who had been, when he wrote these things, and foretells two others next to come: and with this purpose, that when this particular prediction of things to come should take effect, the truth of all other predictions in the Church, might be the more confirmed. God in ancient times mentioned this sign in the Law and Jeremiah confirmed it in (Deu. 18:1-22; Jer_28:8).</n>And there are seven kings: <n>Whose names are these: the first, Servius Sulpitius Galba, who was the seventh emperor of the people of Rome, the second Marcus Salvius Otho, the third Avlus Vitellius, the fourth, Titus Flavius Vespasianus, the fifth, Titus Vespasianus his son, of his own name.</n> five are fallen, <n>Flavius Domitian, son of the first Vespasian. For in the latter end of his days John wrote these things, as witnesses Irenaus; Lib. 5 adversus hareses.</n> and one is, <n>Nerua, The empire being now translated from the family of Flavius. This man reigned only one year, four months and nine days, as the history writers tell.</n> [and] the other is not yet come; and when he cometh, he must continue a short space.


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<n>This is spoken by synecdoche, as if to say, as that head of the beast which was and is not, because it is cut off, and Nerua in so short time extinguished. How many heads there were, so many beasts there seemed to be in one. See a similar speech in (Rev_13:3).</n>And the beast that was, and is not, even he is <n>Nerua Traianus, who in various respects is called here the seventh and the eighth.</n> the eighth, and is <n>Though in number and order of succession he is the eighth yet he is counted with one of these heads, because Nerua and he were one head. For this man obtained authority together with Nerua and was Consul with him, when Nerua died.</n> of the seven, <n>Namely, to persecute the Churches of Christ, as history agrees, and I have briefly noted</n> and goeth into perdition.{{See Rev_2:10}}.


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<n>The third place of this description, as I said in {{See Rev_17:8}} is a prophetical prediction of things to come, which the beast should do, as in the words following John does not obscurely signify, saying, «which have not yet received the kingdom, etc». For there is an antithesis or opposition between these kings, and those that went before. First the persons are described in this verse, then their deeds, in the two verses following.</n>And the ten horns which thou sawest are <n>That is, arising with their kingdoms out of that Roman beast: at such time as that political empire began to fall by the plotting of the popes.</n> ten kings, which have received no kingdom as yet; but receive power as kings <n>Namely, with that second beast, whom we called before a false prophet, who ascending out of the earth, got to himself all the authority and power of the first beast, and exercised the same before his face, as was said in (Rev_14:11-12). For when the political empire of the west began to bow downwards, there arose those ten kings, and the second beast took the opportunity offered to usurp for himself all the power of the former beast. These kings long ago, many have numbered and described to be ten, and a great part of the events plainly testifies the same in this our age.</n> one hour with the beast.


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<n>That is, by consent and agreement, that they may conspire with the beast, and depend on his call. Their story is divided into three parts, counsels, acts, and events. The counsellors some of them consist in communicating of judgments and affections: and some in communicating of power, which they are said to have given to this beast, in this verse.</n>These have one mind, and shall give their power and strength unto the beast.


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These shall make war with the <n>With Christ and his Church, as the reason following declares, and here are mentioned the facts and events which followed for Christ's sake, and for the grace of God the Father towards those that are elected, called, and are his faithful ones in Christ.</n> Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.


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<n>This is the other part of the narration, as I said in {{See Rev_17:7}} belonging to the harlot, showed in the vision, (Rev_17:3). In this history of the harlot, these three things are distinctly propounded, what is her magnificence, in this verse, what is her fall, and by whom it shall happen to her, in (Rev_17:16-17): and lastly, who that harlot is, in (Rev_17:18). This passage which by order of nature should have been the first, is therefore made the last, because it was more fit to be joined with the next chapter.</n>And he saith unto me, The waters which thou sawest, where the whore sitteth, <n>That is, as changing and variable as the waters. Upon this foundation sits this harlot as queen, a vain person, on that which is vain.</n> are peoples, and multitudes, and nations, and tongues.


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And the ten <n>The ten kings, as (Rev_17:12). The accomplishment of this fact and event is daily increased in this our age by the singular providence and most mighty government of God. Therefore the facts are propounded in this verse, and the cause of them in the verses following.</n> horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.


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<n>A reason rendered from the chief efficient cause, which is the providence of God, by which alone John by inversion of order affirms to have come to pass, both that the kings should execute on the harlot that which pleased God, and which he declared in the verse before: and also that by one consent and counsel, they should give their kingdom to the beast, etc. (Rev_17:13-14) for as these being blinded have before depended on the call of the beast that lifts up the harlot, so it is said, that afterward it shall come to pass, that they shall turn back, and shall fall away from her, when their hearts shall be turned into better state by the grace and mercy of God.</n>For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.


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And the woman which thou sawest is that <n>That is, Rome that great city, or only city (as Justinian calls it) the king and head of which was then the emperor, but now the pope, since the condition of the beast was changed.</n> great city, which reigneth over the kings of the earth.


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And <n>The second passage (as I said before)</n> after these things I saw another <n>Either Christ the eternal word of God the Father (as often elsewhere) or a created angel, and one deputed to this service, but thoroughly provided with greatness of power, and with light of glory, as the ensign of power.</n> angel come down from heaven, having great power; and the earth was lightened with his glory. {{See Rev_17:1}} of the history of Babylon, is of the woeful fall and ruin of that whore of Babylon. This historical prediction concerning her, is threefold. The first a plain and simple foretelling of her ruin, in three verses (Rev_18:2-3). The second a figurative prediction by the circumstances, from there to (Rev. 18:4-20). The third, a confirmation of the same by sign or wonder, to the end of the chapter (Rev_18:21-24).


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<n>The prediction of her ruin, containing both the fall of Babylon, in this verse, and the cause of it uttered by way of allegory concerning her spiritual and carnal wickedness, that is, her most great impiety and injustice, in (Rev_18:3). Her fall is first declared by the angel, and then the greatness of it is shown here, by the events when he says it shall be the seat and habitation of devils, of wild beasts, and of cursed souls, as in (Isa_13:21) and often elsewhere.</n>And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.


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For all nations haue drunken of the wine of the wrath of her fornication, and the Kings of the earth haue committed fornication with her, and the marchants of the earth are waxed rich of the abundance of her pleasures.


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<n>The second prediction, which is of the circumstances of the ruin of Babylon: of these there are two types: one going before it, as beforehand the godly are delivered, to the ninth verse (Rev_18:5-9): the other following on her ruin, namely the lamentation of the wicked, and rejoicing of the godly, to the twentieth verse (Rev_18:10-20).</n>And I heard another voice from heaven, saying, <n>Two circumstance going before the ruin, are commanded in this place: one is that the godly depart out of Babylon: as I mentioned in chapter twelve to have been done in time past, before the destruction of Jerusalem: this charge is given here and in the next verse. The other is, that every one of them occupy themselves in their own place, in executing the judgment of God, as it was commanded of the Levites in (Exo_32:27) and that they sanctify their hands to the Lord.</n> Come out of her, my people, that ye <n>Of this commandment there are two causes: to avoid the contamination of sin and to shun the participation of those punishments that belong to it.</n> be not partakers of her sins, and that ye receive not of her plagues.


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For her sins have <n>He uses a word which signifies the following of sins one after another, and rising one of another in such sort, that they grow at length to such a heap, that they come up even to heaven.</n> reached unto heaven, and God hath remembered her iniquities.


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<n>The provocation of the godly, and the commandment of executing the judgment of God, stand on three causes which are here expressed: the unjust wickedness of the whore of Babylon, in this verse, her cursed pride opposing itself against God, which is the fountain of all evil actions, (Rev_18:7) and her most just damnation by the sentence of God, (Rev_18:8).</n>Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.


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How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith <n>With herself.</n> in her heart, I sit a queen, and am <n>I am full of people and mighty.</n> no widow, and shall <n>I shall taste of none.</n> see no sorrow.


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Therefore shall her plagues come in <n>Shortly, and at one instant.</n> one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.


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And <n>The circumstances following the fall of Babylon, or the consequences of it (as I distinguished them in) {{See Rev_18:4}} are two. Namely the lamentation of the wicked to (Rev_18:5-19) and the rejoicing of the godly in (Rev_18:20). This sorrowful lamentation, according to those that lament, has three parts: the first of which is the mourning of the kings and mighty men of the earth, (Rev_18:9-10): The second is, the lamentation of the merchants that trade by land, to the sixteenth verse: (Rev_18:11-16). The third is, the wailing of those that trade by sea, in (Rev_18:16-18). In each of those the cause and manner of their mourning is described in order, according to the condition of those that mourn, with observation of that which best agrees to them.</n> the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,


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And shall stand a farre off for feare of her torment, saying, Alas, alas, that great citie Babylon, that mightie citie: for in one houre is thy iudgemet come.


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<n>The lamentation of those that trade by land, as I distinguished before.</n>And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:


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The ware of golde, and siluer, and of precious stone, and of pearles, and of fine linnen, and of purple, and of silke, and of skarlet, and of all maner of Thyne wood, and of all vessels of yuorie, and of all vessels of most precious wood, and of brasse, and of yron, and of marble,


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And of cinamon, and odours, and ointments, and frankincense, and wine, and oyle, and fine floure, and wheate, and beastes, and sheepe, and horses, and charets, and seruants, and soules of men.


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<n>An apostrophe, or turning of the speech by imitation, used for more vehemence, as if those merchants, as mourners, should in passionate speech speak to Babylon, though now utterly fallen and overthrown; (Isa_13:9) and in many other places.</n>And the <n>By this is meant that season which is before the fall of the leaf, at which time fruit ripens, and the word signifies such fruits as are longed for.</n> fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.


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The marchants of these thinges which were waxed riche, shall stand a farre off from her, for feare of her torment, weeping and wayling,


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And saying, Alas, alas, that great citie, that was clothed in fine linnen and purple, and skarlet, and gilded with gold, and precious stones, and pearles.


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<n>The manner of mourning used by them that trade by sea.</n>For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,


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And crie, when they see that smoke of that her burning, saying, What citie was like vnto this great citie?


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And they shall cast dust on their heads, and crie, weeping, and wayling, and say, Alas, alas, that great citie, wherein were made rich all that had ships on the sea by her costlinesse: for in one houre she is made desolate.


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Rejoice over her, <n>The other consequence on the ruin of Babylon, is the exultation or rejoicing of the godly in heaven and in earth as was noted in this verse.</n> [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her.


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<n>The third prediction, as I said {{See Rev_18:1}} based on a sign, and the interpretation of it: the interpretation of it is in two sorts, first by a simple proposal of the thing itself, in this verse, and then by declaration of the events, in the verses following.</n>And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.


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<n>The events are two, and one of them opposite to the other for amplification sake. There shall be no mirth nor joy at all in Babylon, he says in this and the next verse, (Rev_18:23) but heavy and lamentable things, from the bloody slaughters of the righteous and the vengeance of God coming on it for this.</n>And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft [he be], shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;


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And the light of a candle shall shine no more in thee: and the voyce of the bridegrome and of the bride shalbe heard no more in thee: for thy marchants were the great men of the earth: and with thine inchantments were deceiued all nations.


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And in her was found the <n>That is shed by bloody massacres, and calling for vengeance.</n> blood of prophets, <n>That is, proved and found out, as if God had appointed a just inquiry concerning the impiety, unnaturalness and injustice of these men.</n> and of saints, and of all that were slain upon the earth.


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And <n>This chapter has in summary two parts, one transitory or of passage to the things that follow, to the tenth verse, (Rev_19:2-10), another historical of the victory of Christ over both the beasts, to the end of the chapter (Rev_19:11-21), which I said was the second history of this argument, (Rev_17:1). The transition has two places, one of praising God for the overthrow done to Babylon in (Rev_19:4): and another likewise of praise and prophecy, for the coming of Christ to his kingdom, and his most royal marriage with his Church, thence to the tenth verse (Rev_19:5-10). The former praise has three parts, distinguished after the ancient manner of those that sing: an invitation in (Rev_19:1-2), a response or answer in (Rev_19:3), and a close or joining together in harmony in (Rev_19:4), all which I thought good of purpose to distinguish in this place, lest any man should with Porphyrius, or other like dogs, object to John, or the heavenly Church, a childish and idle repetition of speech.</n> after these things I heard a great voice of much people in heaven, saying, <n>Praise the Lord.</n><n>The proposition of praise with exhortation in this verse, and the cause of it in (Rev_19:2).</n> Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:


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For true and righteous are his iudgements: for he hath condemned that great whore, which did corrupt the earth with her fornication, and hath auenged the blood of his seruants shed by her hand.


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And again they said, <n>The song of the Antiphony or response, containing an amplification of the praise of God, from the continuous and certain testimony of his divine judgment as was done at Sodom and Gomorrah, (Gen. 19:1-38).</n> Alleluia. And her smoke rose up for ever and ever.


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And the foure &amp; twentie Elders, and the foure beastes fell downe, and worshipped God that sate on the throne, saying, Amen, Hallelu-iah.


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<n>The second place of praise, as I said {{See Rev_19:1}} which first is commanded by God in this verse: and then is in most ample manner pronounced by the creatures, both because they see that kingdom of Christ to come, which they desire, (Rev_19:6) and also because they see the Church is called forth to be brought home to the house of her husband by holy marriage, to the fellowship of his kingdom, (Rev_19:7-8). Therefore John is commanded to write in a book the acclamation together with a divine testimony, (Rev_19:9).</n>And a voice came out of the <n>Out of the temple from God as in (Rev_11:19).</n> throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.


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And I heard <n>Outside the temple in heaven.</n> as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.


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Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath <n>Namely, to that holy marriage, both herself in person in this verse, and also provided by her spouse with marriage gifts princely and divine, is adorned and prepared in the next verse.</n> made herself ready.


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And to her was granted that she should be arrayed in <n>As an ensign of kingly and priestly dignity, which Christ bestows on us in (Rev_1:6).</n> fine linen, clean and white: for the fine <n>This is a gift given by the husband for marriage sake, and a most choice ornament which Christ gave to us, as to his spouse.</n> linen is the <n>Good works which are lively testimonies of faith.</n> righteousness of saints.


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<n>Namely the angel, as it appears by the next verse.</n>And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.


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<n>The particular history of this verse is brought in by occasion, and as it were besides the purpose that John might make a public example of his own infirmity and of the modest sanctimony of the angel, who both renounced for himself the divine honours, and recalled all the servants of God, to the worship of him alone: as also (Rev_22:8).</n>And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the <n>Who are commanded to bear witness of Jesus.</n> testimony of Jesus: worship God: for the testimony of <n>For Jesus is the mark that all the prophecies shoot at.</n> Jesus is the spirit of prophecy.


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<n>The second part of this chapter (as I said in) {{See Rev_19:1}} is of the victory gained by Christ against both the beasts: in which first Christ is described as one ready to fight, to the sixteenth verse (Rev_19:12-16), then the battle is shown to begin, there to the eighteenth verse (Rev_19:17-18), lastly is set forth the victory, to the end the chapter (Rev_19:19-21). In this place the most excellent properties of Christ as our heavenly judge and avenger shine forth, according to his person, company, effects and names.</n>And I saw <n>Properties belonging to his person, that he is heavenly, judge, faithful, true, just, in this verse, knowing all things, ruling over all, to be known by no one, (Rev_19:12), the triumpher and in essence, the Word of God, in (Rev_19:13).</n> heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.


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And his eyes were as a flame of fire, and on his head were many crownes: and he had a name written, that no man knewe but himselfe.


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<n>The company or retinue of Christ, holy, innumerable, heavenly, judicial, royal and pure.</n>And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean.


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<n>The effects of Christ prepared to fight, that with his mouth he strikes the Gentiles, rules and destroys.</n>And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.


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<n>The name agreeing to Christ according to the former qualities, expressed after the manner of the Hebrews.</n>And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.


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<n>The second part, as I said in {{See Rev_19:11}}. A reproachful calling forth of his enemies into battle: in which not themselves (for why should they be called forth by the king of the world, or provoked being his subjects? for that is not comely) but in their hearing, the birds of the air are called to eat their carcasses.</n>And I saw an angel standing in the <n>That is, openly, and in sight of all, as in (Num_25:4; 2Sa_12:11).</n> sun; and he cried with a loud voice, saying to all the fowls that fly in the <n>That is, through this inferior heaven, and which is nearer to us: a Hebrew phrase.</n> midst of heaven, Come and gather yourselves together unto the supper of the great God;


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That ye may eate the flesh of Kings, and the flesh of hie Captaines, and the flesh of mightie men, and the flesh of horses, and of them that sit on them, and the flesh of all freemen, and bondmen, and of small and great.


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<n>The third part (as was said in) (Rev_19:11) by the victory obtained by Christ. Two things pertain to this: his fighting with the beast and his forces, in this verse: and the event most magnificent, described after the manner of men, in the verses following. All these things are plain.</n>And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.


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And the beast <n>Namely, that beast with seven heads; (Rev_13:1; Rev_17:3).</n> was taken, and with him <n>That is, that beast with two heads; (Rev_13:11; Rev_16:14).</n> the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.


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And the remnant were slayne with the sword of him that sitteth vpon the horse, which commeth out of his mouth, and all the foules were filled full with their flesh.


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And <n>Now follows the third part of the prophetic history, which is of the victory by which Christ overcame the dragon, as I noted in (Rev_7:1). This part must necessarily be joined with the end of the twelfth chapter and be applied to the correct understanding of it. This chapter has two parts, one of the dragon overcome, to (Rev_20:2-10): the other of the resurrection and last judgment to (Rev_20:11-15). The story of the dragon is twofold: First of the first victory, after which he was bound by Christ, to the sixth verse (Rev_20:1-6). The second is of the last victory, by which he has thrown down into everlasting punishment, there to the fifteenth verse (Rev_20:7-15). This first history happened in the first time of the Christian Church, when the dragon thrown down from heaven by Christ, went about to molest the new birth of the Church in the earth, (Rev_12:17, Rev_18:1). For which cause I gave warning, that this story of the dragon must be joined to that passage.</n> I saw an angel come down from heaven, having the key <n>That is, of hell, where God threw the angels who had sinned, and bound them in chains of darkness to be kept till damnation, (2Pe_2:4)</n> of the bottomless pit and a great chain in his hand.


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And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him <n>The first of which (continuing this history with the end of the second chapter) in the 36 years from the passion of Christ, when the Church of the Jews being overthrown, Satan attempted to invade the Christian church gathered from the Gentiles, and to destroy part of her seed, (Rev_12:17). The thousandth year falls precisely on the times of that wicked Hildebrand, who was called Gregory the seventh, a most damnable necromancer and sorcerer, whom Satan used as an instrument when he was loosed out of bonds, from then on to annoy the saints of God with most cruel persecutions, and the whole world with dissentions, and most bloody wars: as Benno the Cardinal reports at large. This is the first victory gained over the dragon in the earth.</n> a thousand years,


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And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations <n>Namely, with that public and violent deceit which he attempted before in chapter 12 and which after a thousand years (alas for woe!) he most mightily achieved in the Christian world.</n> no more, till the thousand years should be fulfilled: and after that he must be loosed <n>Which being once expired, the second battle and victory shall be; (Rev_20:7-8).</n> a little season.


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<n>A description of the common state of the Church of Christ in earth in that space of a thousand years, during which the devil was in bonds; in which first the authority, life, and common honour of the godly, is declared, (Rev_20:4). Secondly, newness of life is preached to others by the gospel after that time; (Rev_20:5). Finally, he concludes with promises, (Rev_20:6).</n>And I saw <n>For judgment was committed to them, as to members joined to the head: not that Christ's office was given over to them.</n> thrones, and they sat upon them, and <n>This was a type of the authority of the good and faithful servants of God in the Church, taken from the manner of men.</n> judgment was given unto them: and [I saw] the souls of them that were <n>Of the martyrs, who suffered in those first times.</n> beheaded for the witness of Jesus, and for the word of God, and which <n>Of the martyrs who suffered after both the beasts were now risen up, chapter 15. For there, these things are expounded.</n> had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.


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<n>Whoever shall lie dead in sin, and not know the truth of God.</n>But the rest of the dead <n>They shall not be renewed with newness of the life by the enlightening of the gospel of the glory of Christ. For this is the first resurrection, by which souls of the dead do rise from their death. In the second resurrection their bodies shall rise again.</n> lived not again until the thousand years were finished. This [is] the first resurrection.


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Blessed and holy [is] he that hath part in the first resurrection: on such the <n>That by this both body and soul, that is, the whole man is condemned and delivered to eternal death; (Rev_2:11).</n> second death hath no power, but they shall be priests of God and of Christ, <n>A return to the intended history, by resuming the words which are in the end of the fourth verse (Rev_20:4).</n> and shall reign with him a thousand years.


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<n>The second history, of the latter victory of Christ, as was said in (Rev_20:1). In which are summarily described the work, overthrow, and eternal punishment of Satan.</n>And when the <n>Of which I spoke. {{See Rev_20:2}} Then there will be given to him liberty to rage against the Church, and to molest the saints for the sins of men: to whom the faithful shall have associated themselves more then was fitting, tasting with them of their impurity of doctrine and life.</n> thousand years are expired, Satan shall be loosed out of his prison,


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<n>The work or act of Satan (which is the first part, as I distinguished in the verse before) to deceive the whole world, even to the uttermost nations of it: to arm them against the people of God, in this verse and to besiege and oppress the Church, with his whole strength, in the verse following.</n>And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom [is] as the sand of the sea.


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And they went up on the <n>As if he said, in so much that the whole face of the earth, however great it is, was filled.</n> breadth of the earth, and compassed the camp of the saints about, and the beloved city: and <n>The wrath of God, consuming the adversaries, and overthrowing all their enterprises; (Heb_10:27). This is the second part mentioned {{See Rev_20:7}}, in the overthrow of Satan.</n> fire came down from God out of heaven, and devoured them.


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<n>The third part, eternal destruction against those that are overcome: as I noted in the same place.</n>And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are], and shall be tormented day and night for ever and ever.


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<n>The second part of this chapter, in which the judge is described in this verse, and the last judgment in the verse following.</n>And I saw a great <n>That is, a tribunal seat most princelike and glorious: for so does the Greek word signify.</n> white throne, and him that sat on it, <n>That is, Christ, before whom when he comes to judgment, heaven and earth shall perish for the greatness of his majesty; (2Pe_3:7, 2Pe_3:10).</n> from whose face the earth and the heaven fled away; and there was found no place for them.


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And I saw the dead, small and great, stand before <n>That is, Christ the judge; (2Co_5:10).</n> God; and the <n>As it were, his books of reckoning or accounts, that is, the testimony of our conscience, and of our works, which by no means can be avoided.</n> books were opened: and another book was opened, which is [the book] <n>The book of the eternal decree of God, in which God the Father has elected in Christ according to the good pleasure of his will, those that shall be heirs of life. This also is spoken according to the manner of men.</n> of life: and the dead were judged out of those things which were written in the books, according to their works.


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<n>This is a reply or an answer to an objection: for some man will say, «But they are dead, whom the sea, death and the grave has consumed, how shall they appear before the judge?» John answers, by resurrection from death, where all things (however repugnant) shall minister and serve at the commandment of God, as in (Dan_12:1-2).</n>And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.


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<n>The last enemy which is death shall be abolished by Christ (that he may no more make any attempt against us) (1Co_15:16) and death shall feed on the reprobate in hell for evermore, according to the righteous judgment of God, in the next verse (Rev_20:15).</n>And death and hell were cast into the lake of fire. This is the second death.


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And <n>Now follows the second part of the history prophetic of the future estate of the Church in heaven after the last judgment, to (Rev_21:2; Rev_22:5). In this are two things briefly declared. The station, seat, or place of it, (Rev_21:1). Then her state and condition, in the verses following. Before the state of the Church described, is set down the state of the whole world, that there shall be a new heaven, and a new earth; (Isa_65:17; Isa_66:22; 2Pe_3:13) and this is the seat or place of the Church, in which righteousness shall dwell.</n> I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.


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<n>The state of this glorious Church is first described generally to (Rev_21:3-8), and then specially and by parts, in the verses following. The general description consists in a vision shown afar off, (Rev_21:2) and in speech spoken from heaven. In the general these things are common, that the Church is holy, new, the workmanship of God, heavenly, most glorious, the spouse of Christ, and partaker of his glory in this verse.</n>And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.


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<n>The Church is described by the speech, first of an angel, in two verses, then by God himself, in four verses. The angel's speech describes the glory of the Church, by the most intimate communion with God, by giving of all manner of good things according to the covenant, in this verse: and by removing or putting away of all evil things, in the verse following (Rev_21:4).</n>And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.


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And God shall wipe away all teares fro their eyes: and there shalbe no more death, neither sorow, neither crying, neither shal there be any more paine: for the first things are passed.


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<n>In the speech of God himself describing the Church, is first an introduction, or entrance. Then follows a magnificent description of the Church, by the present and future good things of the same, in three verses following (Rev_21:6-8). In the introduction God challenges to himself the restoring of all the creatures, (Rev_21:1) and witnesses the calling of John to the writing of these things, in this verse.</n>And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.


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And he said unto me, <n>The description of the Church is in three parts, by the abolishing of old things, by the being of present things in God, that is, of things eternal: and by the giving of all good things with the godly. If so be they shall contend manfully; (Rev_21:7). But the reprobate are excluded from there; (Rev_21:8).</n> It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.


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But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their <n>Their lot, and inheritance as it were.</n> part in the lake which burneth with fire and


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<n>A transition to the describing of the heavenly Church, by the express calling of John in this verse, and his enrapturing by the Spirit, in confirmation of the truth of God in the verse following.</n>And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.


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And he carried me away in the spirit to a great and <n>He means the place and stately seat of the Church, foreshadowed in a mountain.</n> high mountain, and shewed me <n>A type of that Church which is one, ample, or catholic, holy celestial, built by God, in this verse: and glorious in the verse following (Rev_21:11). This type propounded generally, is particularly declared; (Rev_21:12).</n> that great city, the holy Jerusalem, descending out of heaven from God,


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Hauing the glorie of God: and her shining was like vnto a stone most precious, as a Iasper stone cleare as crystall,


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<n>A particular description of the celestial Church, first, by its essential parts, compared to a city down to verse 22, (Rev_21:12-22). Secondly, from the outside, to the end of the chapter (Rev_21:23-27). Thirdly, by the effects, in the beginning of the next chapter, the essential parts are noted the matter and the form in the whole work: of these the superstructure and foundation of the wall are entire parts (as they use to be called) which parts are first described in figure, to the 14th verse afterwards more exactly.</n>And had a wall great and high, [and] had <n>According to the number of the tribes. For here the outward part is attributed to the Old Testament, and the foundation of the New Testament.</n> twelve gates, and at the gates <n>He means the prophets, who are the messengers of God, and watchmen of the Church.</n> twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:


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On the East part there were three gates, and on the Northside three gates, on the Southside three gates, and on the Westside three gates.


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And the wall of the city had <n>That is, foundation stones, according to the number of the gates, as is shown in (Rev_21:19).</n> twelve foundations, and in them the names of the twelve apostles of the Lamb.


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<n>A transition to a more exquisite description of the parts of the Church, by finding out its size, by the angel that measured them.</n>And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.


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<n>The measure and form most equal, in two verses.</n>And the city lieth <n>A foursquare figure has equal sides, and outright corners, and therefore the Greeks call by this name those things that are steady, and of continuance and perfect.</n> foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.


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And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the <n>He adds this, because the angel had the shape of a man.</n> angel.


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<n>The matter most precious and glittering, which the presence of God makes most glorious.</n>And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass.


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And the foundations of the wal of ye city were garnished with all maner of precious stones: the first foundation was Iasper: the second of Saphire: the third of a Chalcedonie: the fourth of an Emeraude:


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The fift of a Sardonix: the sixt of a Sardius: the seueth of a Chrysolite: the eight of a Beryl: the ninth of a Topaze: the tenth of a Chrysoprasus: the eleuenth of a Iacynth: the twelfth an Amethyst.


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And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the <n>By street, he means the broadest place of the city.</n> street of the city [was] pure gold, as it were transparent glass.


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<n>The second form of particular description (as I said) {{See Rev_21:12}} from exterior and outward actions which are these, light from God himself, to this verse glory from men, (Rev_21:24). Finally such truth and incorruption of glory (Rev_21:26) as can bear and abide with it, nothing that is inglorious, (Rev_21:27).</n>And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.


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And the people which are saued, shal walke in the light of it: and the Kings of the earth shall bring their glorie and honour vnto it.


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And there shall enter into it none vncleane thing, neither whatsoeuer woorketh abomination or lies: but they which are written in ye Lambes booke of life.


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And <n>Here is absolved and finished the description of the celestial Church (as I showed before) {{See Rev_21:12}} by the effects in (Rev_22:5), and then this book is concluded in the rest of the chapter. The effects proceeding from God, who dwells in the Church, are these: the everlasting grace of God, in this verse, the eternal life of the godly, as in (Rev_2:7) the eternal fruits which the godly bring forth to God, themselves and others, (Rev_22:2), freedom and immunity from all evil, God himself taking pleasure in his servants, and they likewise in their God, (Rev_22:3). The beholding and sight of God, and sealing of the faithful from all eternity, (Rev_22:4) the light of God and an everlasting kingdom and glory, (Rev_22:5).</n> he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.


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In the middes of the street of it, and of either side of ye riuer, was the tree of life, which bare twelue maner of fruits, and gaue fruit euery moneth: and the leaues of the tree serued to heale the nations with.


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And there shalbe no more curse, but ye throne of God and of the Lambe shall be in it, and his seruants shall serue him.


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And there shalbe no night there, and they neede no candle, neither light of the sunne: for the Lorde God giueth them light, and they shall reigne for euermore.


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<n>This whole book is concluded and made up by a confirmation, and a salutation. The confirmation has three parts: the words of the angel (Rev_22:15), the words of Christ, (Rev_22:16-17) and the supplication made by John from divine authority, (Rev_22:18-20). By the speech of the angel this prophecy is confirmed to (Rev_22:7-8), and then he speaks of the use of this book in the verses following. The prophecy is first confirmed by the angel from the nature of it, that it is faithful and true: Secondly, from the nature of the efficient cause, both principal, which is God, and instrumental, which is the angel in this verse. Thirdly, from the promises of God concerning his coming to effect all these things, and concerning our salvation; (Rev_22:7). Fourthly, from the testification of John himself; (Rev_22:8). The rest of the speech of the angel rending to the same end, John interrupted or broke off by his unadvised act of worshipping him, in the same verse, which the angel forbidding, teaches him that adoration must be given not to him, but only to God, as for himself, that he is of such nature and office, as he may not be adored: which thing also was in like manner done; (Rev_19:10).</n>And he said unto me, These sayings [are] faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.


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And I am Iohn, which sawe and heard these thinges: and when I had heard and seene, I fell downe to worship before the feete of the Angell which shewed me these things.


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But he sayde vnto me, See thou doe it not: for I am thy fellowe seruaunt, and of thy brethren the Prophets, and of them which keepe the woordes of this booke: worship God.


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<n>The angel returns to his former speech: in which he teaches to use of this book both towards ourselves, in this and the next verse: and in respect of God for declaration of his truth, there to the fifteenth verse (Rev_22:11-15).</n>And he saith unto me, <n>That is, propound this prophecy openly to all and conceal no part of it. The contrary to that which is commanded in (Isa_8:16; Dan_8:26).</n> Seal not the sayings of the prophecy of this book: for the time is at hand.


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<n>An objection anticipated, but there will be some that will use this occasion for evil, and will wrest this scripture to their own destruction, as Peter says. What then? says the angel, the mysteries of God must not be concealed, which it has pleased him to communicate to us. Let them be harmful to others, let such be more and more vile in themselves, whom this scripture does not please: yet others will be further conformed to righteousness by this, and true holiness. The care and reformation of these may not be neglected, because of the voluntary and malicious offence of others.</n>He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.


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<n>The second part belonging to the use of this book, as I said {{See Rev_22:10}}. Also (says God by the angel) though there should be no use of this book to men: yet it shall be of this use to me, that it is a witness of my truth to my glory, who will come shortly, to give and execute just judgment, in this verse; who have taught that all these things have their being in me, (Rev_22:13), and have pronounced blessedness to my servants in the Church, (Rev_22:14) and reprobation to the ungodly (Rev_22:15).</n>And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.


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Blessed [are] they that do his commandments, <n>The blessedness of the godly set down by their title and interest there: and their fruit in the same.</n> that they may have right to the tree of life, and may enter in through the gates into the city.


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For without shall be dogges and enchanters, and whoremongers, and murtherers, and idolaters, and whosoeuer loueth or maketh lies.


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<n>The second passage of confirmation (as I said) is the speech of Christ ratifying the vocation of John, and the authority of his calling and testimony, both from the condition of his own person being God and man, in whom all the promises of God are Yea and Amen; (2Co_1:20) and also from the testimony of other people, by the acclamation of the Holy Spirit, who here is an honourable assistant of the marriage of the Church as the spouse: and of each of the godly as members; and finally from the thing present, that of their own knowledge and accord, they are called forth to the participation of the good things of God; (Gen_22:17).</n>I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, [and] the bright and morning star.


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And the Spirit and the bride say, Come; let him that heareth, say, Come: and let him that is a thirst, come: and let whosoeuer will, take of the water of life freely.


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<n>The supplication of John (which is the third part of the confirmation) joined with a curse of abhorrence, to preserve the truth of this book entire and uncorrupted in two verses.</n>For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:


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And if any man shall diminish of the wordes of the booke of this prophecie, God shall take away his part out of the Booke of life, and out of the holie citie, and from those things which are written in this booke.


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<n>A divine confirmation or sealing of the supplication first from Christ affirming the same and denouncing his coming against all those that will put their sacrilegious hands here: then from John himself, who by a most holy prayer calls Christ to take vengeance on them.</n>He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.


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<n>The apostolic salutation, which is the other part of the conclusion, as I said {{See Rev_22:6}} and is the end of almost every epistle; which we wish to the Church, and to all the holy and elect members of it, in Christ Jesus our Lord, until his coming to judgment «Come Lord Jesus» and do it. Amen, again Amen.</n>The grace of our Lord Jesus Christ [be] with you all. Amen.


