A COMMENTARY UPON THE DIVINE REVELATION OF THE APOSTLE AND EVANGELIST JOHN.  
BY DAVID PAREUS: Sometimes Professor of Divinity in the University of HEIDELBERG.  
And specially some things upon the 20th Chapter are observed by the same Author against the MILLENARIES.   decorative device 
Translated out of the Latin into English, By ELIAS ARNOLD.  
AMSTERDAM. Printed by C. P. ANNO. MDCXLIV.   

To the Christian Reader:  
IT is an usual saying, A good thing cannot be too common: the worth and profitableness of this Book is well known of the learned every where: being (and indeed deservedly) esteemed one of the best and choicest Commentaries, that is now extant upon the Revelation. And if we consider the perilous times wherein we are, I know no work more seasonable for our instruction and comfort touching the present Commotions and uproars in the world. For here we shall find, that it is necessary, that such things come to pass, to the end the words of this Prophecy may be fulfilled: we have all need (as the Apostle saith) of patience: now what will more persuade us to be quiet, contented, comforted, then to look into the Revelation of jesus Christ, where we shall find all the conflicts and combats of the Godly, against the Dragon, Beast, and False-prophet most clearly set forth, and none of our sufferings in any way or kind to be otherwise, than what was fore-appointed in the unchangeable decree of God. Moreover here we have set down with the finger of God, the certain event and issue of the whole war: namely Antichrists destruction, and the glorious and happy victory of the Saints. A man of a weak and cowardly Spirit, will cheerfully fight, if he know before hand that he shall surely overcome. This assurance all true Believers have, that they shallbe more then Conquerors through him that loveth them, and therefore they have cause enough to stand fast, hold their own, fight the good fight of faith: seeing it is without question, that they shall overcome in the blood of the Lamb: But of this I need not here speak, considering how largely and sweetly this matter is treated of in this Commentary.  
It is not my purpose to speak any thing in the behalf of the Translator, or in the praise of his work: lest that in the Proverbs Chap. 27.14. should be applied to me. Wherefore what is here done, I leave to the trial and judgement of all sober and godly minded Readers. Only I must needs say that it would be a singular benefit to our Nation, if there were more of Pareus his works translated into our English tongue. And for aught I do perceive, the Translator of this hath some purpose so to do, if this (which is the first) do find a fair and friendly acceptance. And I have no reason to think otherwise: Considering how well Mr. Brightman on the Revelation is approved of: Now howsoever I will not speak any thing in the least to his disparagement: notwithstanding seeing Pareus was a later Writer, an Interpreter one among a thousand, a man of an acute and deep judgement, and one that had his thoughts and meditations on the work 30. years: in these and other respects the Reader may well make account to meet here with many things, more for his satisfaction then hitherto he hath ever had: and that he may the sooner see with his own eyes the truth of what I speak, I shall advise him in the first place carefully to read Pareus his Preface: for it will much help him, to the better understanding of the following Commentary.  
And thus committing the work to the favourable acceptance of religious and judicious minds, beseeching the Father of our Lord Jesus Christ to bless and prosper it for his glory, and for the consolation and edification of all those that seek his favour, and desire to fear his Holy Name, I rest  
Thine in JESUS CHRIST. J. C.   

THE AUTHORS ADVERTISEMENT TOUCHING THE Publishing of this COMMFNTARY.  
I Had thought indeed never to have set forth this Commentary upon the Revelation, long since expounded in the Academy in CLXXXVIII- Lectures, but to have left the same unto my children for their proper use: and this for divers causes: especially finding that as yet I had not touched the height of the mysteries, neither should easily satisfy others, having in many things not satisfied myself. In the mean while I thought it requisite with all diligence to search out the judgements of more learned Interpreters in the harder matters: and not to neglect whatsoever might seem in the Commentaries of ancient and modern Interpreters to conduce for the polishing of the work: as not being ignorant of the admonition of Horace, 
(Membranis intus positis, delere licebit,  
Quod non edideris: nescit vox missa reverti.)  That a man may alter or blot out his private writings, which are not made public: but the word that is out cannot be recalled. Notwithstanding it happened of late (I know not by what providence) that at length I assented to the publishing thereof, at the earnest request of friends: who judged it a thing unfit, that the Church, (no weighty reason hindering the same) should any longer be deprived of this treasure: be it whatsoever it be: persuading themselves that by me something more would be published touching these mysteries, then as yet was extant. And that the things yet hid, are perhaps of that nature, which either God hath reserved unto his own power, or are better not to be known, then known by us: of which kind some things are, 
Enchir. cap. 17.  according to Austin.  
They added that now there was special use to vindicate this Prophecy, it being publicly depraved by new feigned Oracles and false Glosses, as if it did establish Romish Idolatry, and Patronise Popish Tyranny, from which notwithstanding it portendeth nothing but sad evils unto the Godly, and most miserable calamities unto the Church, the which the Revelation setteth forth by lively colours, as it were the very Kingdom of Antichrist himself, under the type of a Beast and False-Prophet: All which they affirm is made appear throughout this Commentary: by which reasons being over-swayed, I gave way to the publishing thereof, yet so as this Sacred and last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grateful Gift should be dedicated unto none, save unto my Lord and Saviour Jesus Christ.  
If therefore so it be, that in the opening of these mysteries I may seem unto some in any place to come short: these I lovingly desire to supply my defect with their greater diligence: pardoning in the mean time what is not yet attained to, & being thankful for what is found out. But & if there shallbe any, who wrist my expositions touching the beast, or his head, or horns, or the like mysteries, unto the offence and injury of any man's person: to these I testify, that I have written nothing to the reproach or scandal of any man: but truly and candidly expounded what our Saviour Christ revealed unto john, not to the injury, but rather instruction and Salvation of all such as desire to be saved, nor unto the offence, but admonition and amendment of such as will not perish.  
Neither am I the first who have thus expounded the Beast. What speak I of myself? Neither was the Apostle John the first who shown Antichrist at Rome: for before him Paul testified, that the Son of perdition should sit in the Temple of God as God, that is, claim the principality in the Church: for even then the mystery of iniquity was a working, except it had been for that which did withhold, that is, as Chrysostom, Ambrose, and jerom interpret it, the Roman Empire: which first being translated from the mountains of Rome to some other place, and weakened, should as it were be abolished.  
After both Irenaeus a most ancient Writer said, that the numeral name of the Beast in all likelihood should be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Lateinos, 
Lib. 5. c. 25  and as if he had been a divine Prophet foretelling the apostasy of the Latin Church, he expressly addeth these words: But in this we will not boast.  
Gregory himself I. Romish Pope confidently affirmed that that Priest should be Antichrist, 
Lib. 4. Epist. 38.  or Antichrists forerunner, who styled himself UNIVERSAL: pointing as with the finger at Boniface III. his Successor: for, saith he, the king of pride is at hand, and that which is not lawful to be spoken, an Army of Priests is prepared.  
Neither will I now allege any more (reserving it till afterward in Chap. 13.) 
Bellar. lib. 3. de P. R. cap. 21.  who after the time of Gregory I. have demonstrated Rome to be the seat of Antichrist, and the Pope with his double-sword Antichrist. Wherefore it is said not of ignorance, but malice, that by us Protestants the Pope first began to be Antichrist. 
De velandis virgin.  Good things scandalise no man, unless an evil mind, saith Tertulian, But truth is the best thing. Therefore this truth, that Antichrist doth now reign at Rome, can scandalise none but evil-minded men. Wherefore thou, O Pope, hear this truth and repent, 
Rev. 19.10  before the hand of the Heavenly Conqueror lay hold on thee, and cast thee into the Lake of Fire and Brimstone.  
Neither let Parasites deceive thee, who from the Revelation promise unto thee the whole Empire of the World: one while denying thou art a man: another while they feign thee an halfe-god, one while Gods Vicegerent, yea a God: who paint out thy Church gloriously sitting on a throne, (I sit a Queen, and am no Widow, and shall see no sorrow) treading under her feet the Protestant Heretics with their Bibles. 
Rev. 18.7.  These cousin thee with vain words. Harken to Clemanges a man of ancient credit, 
De corrupt. Eccles. Statu. cap. 26.  he showeth what the Revelation promiseth thee: What thinkest thou, saith he, of thy Prophecy, to wit, of john's Revelation? dost not thou at least think, that in some part it belongs unto thee? Thou hast not so lost shame and sense to deny these things. Therefore look into it, and read the condemnation of the great whore, sitting upon many waters, and there contemplate thy worthy acts, and what shall befall thee. Hath not the Apostle Paul sufficiently noted that thou art he that sittest in the temple of God as God? why than shouldest thou not suspect all that thou dost, and hast? Thy two horns like the Lambs: thy two keys, and the two swords in thy hand: the Triple Crown on thy head: the mystery in thy forehead: the Image which thou causest the inhabitants of the earth to worship, killing them that refuse to do it: the name and the number of thy name: the Mass and Latin liturgy: the whorish woman sitting upon Seven Mountains: now oughtest thou not to suspect all these?  
And ye O unwise Kings: when will ye understand, whom to serve and what ye should do? when will God put it into your hearts to do his will, that is, to make Rome the whorish woman desolate? Oh serve the Lord with fear and trembling, kiss the Son lest he be angry, and ye perish in the way: let the Lamb conquer you, not unto destruction, like as the Beast overcommeth, but unto conversion: do it (o kings) speedily, lest it be too late. For God will not be mocked. He hath begun to put into the hearts of divers good Kings to do this willingly: He will also put into the hearts of others, when it shall please him, according to the oracle of the Angel. 
Rev. 17.17.  And already hath he persuaded the hearts of some Emperors deceased, even in their agony, to approach before the Tribunal of God not by invocating of Mary, but by imploring the divine mercy, and so rendered their souls to God their Saviour, not in confidence of the Church's treasure, but the alone merits of Jesus Christ. He put also into the heart of another great Zealot in his sick bed, to turn his face from the Priest, chanting prayers to the Virgin Mary, and promising him Salvation by his own and the Saints merits, thereby testifying, that he desired to be raised up by the intercession and merits of Christ. They that cease to do thus shall not be partakers of Salvation. They which do it seriously, verily they are overcome by the Lamb unto their Salvation, and they make the whore desolate late indeed, yet not too late. But let no man tempt God: for ye know not how soon ye may be taken away. While therefore it is time walk in the light, lest the darkness come upon you.  
Neither let flatterers deceive you, who say, that it seems harsh, dishonourable, and unbeseeming, that so many Prince's war against the Lamb, follow the Beast, are Antichrists Vassals, that the greatest part of the Empire consists of Antichrist, who is to be cast into the Lake of Fire. This is the deceitful song of sirens. To begin with the last particular, How I pray shall the greatest part of the Empire consist of Antichrist, if our truth doth stand that the Pope is Antichrist, unless either the Pope be said to be the greatest part of the Empire, than which nothing is more false, and opprobrious to the Empire, or that these men do merely trifle? But will they deny them to be Kings touching whom the Revelation hath foretold such things? Or will they accuse the Revelation to cast dishonourable aspersions upon Kings?  
They say: that Pagan, not Christian Kings are spoken of. But this is neither agreeable to the Revelation, nor to their own fiction. For the Kings, who shall give their power to the Beast and fight against the Lamb, shall be the same, into whose hearts God will put it to hate the whore and make her desolate. Now this argues that they shall not be Pagan but Christian Kings, who before being deceived through ignorance, shall sin in fact: but at length being overcome by the Lamb, that is, brought to repentance; they shall, forsaking their error, turn their hearts and power against the whore. Neither can any man except he be deprived of understanding deny, that these things are couched in the Text.  
And if credit be given unto their fiction, 
Ribera in Apoc. c. 12. Num. 11. etc. 13. Num. 10.  there shall at Antichrists coming be no more than ten Kings in the whole world, signified by the horns of the Beast, and of these, three being slain, seven shall fight for Antichrist. Therefore either these shallbe Christian Kings, or else there shall then be no Christian Kings under the Sun, the falsity whereof the Revelation doth show Chap. 21.24.  
Now tell me, what harshness or dishonour is there in it, that (as Paul confesseth he was sometime a blasphemer, a persecutor, and injurious, but ignorantly, and so obtained mercy:) the ten Kings have given their power unto the Beast against the Lamb: but of ignorance: and being overcome by the Lamb have repent: God putting it into their hearts to hate the whore? Tell me, I say, should this be to the dishonour of Kings, which is to their great glory, to have sinned indeed through ignorance, but repent through the mercy of God? Or is not rather the fiction of these Prophet's very reproachful, scandalous and fatal, who say, that toward Antichrists rising there shallbe no no where any Emperor or Roman Empire: that there shallbe no King in any place save those seven (that remain of the ten) fight for Antichrist. And seeing they every hour expect their Antichrist, to arise (as they say out of the tribe of Dan) what do they but threaten an utter destruction both to the Emperor, Roman Empire, and all Christian Kings? For according unto these men's doctrine, as then there shall be no Emperor, no Empire: so neither King of France, Spain, England, Poland, Hungary, etc. or if there be any they shall be Antichrists Lifeguard and vassals. Now tell me, who they are that cast reproaches upon Christian Kings, set their Crowns awry, and menace them with eternal damnation.  
Wherefore blessed shall ye be, if ye hear and keep the Commandments of this Prophecy, that ye may have right to the tree of life, and may enter through the gates into the City: But he that will hurt, let him hurt still: and he that 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. Amen. Even so come Lord jesus: and sanctify us in truth. Thy word is truth. Amen.  PROVERB. 27.6. Better are the wounds of a friend, than the deceitful kisses of an enemy.  

The Authors PREFACE UPON THE REVELATION OF THE APOSTLE AND EVAGELIST JOHN: HAPPILY BEGUN AND PROPOUNDED UNTO HIS AUDITORY IN THE UNIVERSITY. Ann. 1608.  
IF any of you (my Hearers) admire, wherefore, after the Exposition of Paul's Epistle unto the Hebrews, I should pass by so many excellent Books of the New Testament, and take in hand the Interpretation of the last, viz. the Revelation, the Author and Canonical authority whereof hath long since variously been disputed of: and which being replenished with great secrets, types, and dark sentences, is scarcely intelligible unto any: 
The Objections against the Revelation  and though it be entitled a Revelation, yet seemeth not in the least to be a Book revealed, but rather shut up and sealed: which seemeth also to be the reason that it is placed at the end of the New Testament: from the interpretation whereof because of its obscurity, not a few of the ablest Divines have hitherto abstained: and lastly seeing it hath long since been held, that it doth contain some things contrary to Apostolical Faith, and favour the heresy of the Chiliasts. If I say, any man wondereth at this my purpose, such a one I would have with me to acknowledge, that these very objections (besides other causes which now are not requisite to be related) with which this most Heavenly Book is injuriously charged, offereth occasion unto me to interpret the same, that ye might understand that the Revelation of John is so fare from the guilt of these accusations (which do not a little weaken the Canon of our Faith) that we rather may say of it, what Jerome most truly said of the Prophecy of Isaias: Whatsoever is in Holy Writ, whatsoever can be uttered by the tongue or received by the senses of mortal man, is contained in this Book: which lest it might seem to be spoken by me without ground, 
Prooem. in Isa.  I thought good to praemise a few things in way of Preface: in which I will handle somethings more briefly, by other Interpreters more largely handled: and somethings properly belonging to our purpose, I shall more diligently explicate.  

CHAPTER. I. Of the Author of the Revelation  
WHo was the Author of this Book, 
Lib. 7. hist. c. 25. Haer. 51.  would never in our times have been questioned, unless Eusebius and Epiphanius had left in writing, that some of old time did scruple the thing. For Eusebius recordeth, that in his time it was diversely on both parts disputed touching the Revelation. Afterward he saith, there were some who supposed from the Books (called De Repromissionibus) of one DIONYSIUS an Alexandrine Bishop, and also from one Caius an old Writer, that the Revelation was not written by John the Apostle, but forged by the Heretic Cerinthus, who feigned an earthly Kingdom to Christ, in which the Saints should have their fill of corporal pleasures a thousand years: into which sense, some whom they called Chiliasts, men in other respects of note in the Church, drew the twentieth Chapter of the Revelation. But other Divines and worthy Fathers have always demonstrated, that there is no such thing in that Chapter: and we also will show it on the place.  
But so fare is it from truth, 
The Revelation not written by Cerinthus.  that the blasphemous Heretic Cerinthus could be the Author of this Book, as nothing is less credible, or more unlikely. For Cerinthus blasphemously maintained, that Christ was not before Mary. But the Revelation throughout teacheth and proveth the Eternal Deity of Christ by such evident Arguments against Cerinthus, Ebion, Photinus, and such like enemies of Christ, as almost no Scripture affirmeth the same more clearly.  
However therefore it is no marvel, 
Lib. 4. adversus Mar.  that the Marcionites (as Tertulian recordeth) as also the Alogian and Tatian Heretics (as Epiphanius, Augustine, and Philastrius testify) did reject the Revelation as being contrary to their heresy: Yet the Grecians of old had no reason, neither to this day hath any man a just or probable cause, 
john the Apostle author of the Revelation.  to call into question the Author, or Canonical Authority of this most Sacred Book.  
That John the Apostle (whose Gospel and three Canonical Epistles are extant) is the Author, may be proved by solid and undoubted reasons.  
First the Title itself showeth that he is the Author: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine. But thou wilt say, it is not said, John the Apostle or Evangelist: 
Lib. 3. hist. cap. 13.  but John the Divine: touching whom it seems to be uncertain who he was: because, as Eusebius recordeth, there were two johns, whose Monuments were then at Ephesus, viz. john the Evangelist the Writer of the Gospel, and of one Canonical Epistle: and john the Presbyter or Elder, the Author of the two latter Epistles, and of the Revelation: unto which opinion also Dionysius Alexandrinus in the fore-alledged place doth assent.  
But verily that Presbyter is not called the Divine, which Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency was most deservedly by the Ancients attributed unto john the Evangelist, 
The title of john the Divine whence it arose.  because none of the Apostles or Divines wrote more heavenly of the Deity of Christ. Therefore the King's Copy of Montanus expresseth the whole Title thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of the Holy Apostle and Evangelist john the Divine, the which, whither it were prefixed by John himself or afterward by the Church, is of no great consequence: seeing it sufficiently appeareth, that it is taken from ver. 1 & 2. Besides it is not credible, neither can it be proved that the Lord jesus after the death of the Apostles, sent his Angel unto another john, then unto john the Apostle.  
But that a certain upstart Interpreter supposeth that john beginning with that other Title (The Revelation of jesus Christ, which God gave unto him) would not have the Title of the Book to bear the Name of the Author, 
Alcazar. Vestigat. Not. 4. prooem.  almost after the same manner, by which, saith he, the Author of our Society would have the same to be called the society of jesus, not of IGNATIUS: I doubt not but all sound men do understand, that this is not only more than insolently spoken: as if forsooth there could or ought to be an equality between the Apostle john, and Ignatius the Soldier: the Revelation of jesus Christ, and the jesuitical Society of Yesterday hatching, but that also it is altogether inconvenient and contrary unto the purpose of the Author. For john in the very first verse saying: The Revelation of jesus Christ, which he signified by his Angel unto his servant john: doth put too his name: and the Church hitherto hath always called this Book, the Revelation of john, and not the Revelation of Jesus. The jesuites therefore ought not by this example to dissemble the Name of their Author, but should be called the Society of Ignatius, and not the Society of Jesus.  
The Periphrasis of the Author confirmeth the same thing, Chap. 1. ver. 2. who bare record of the word of God, and the testimony of jesus Christ: which showeth plainly that the Writer of the Revelation and of the gospel was the same: for who hath more clearly borne record of the word of God, and the testimony of jesus Christ, than the Apostle john in his Gospel, which beginneth: In the beginning was the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) etc. and in his first Epistle Chap. 1. v. 1. That which was in the beginning. etc. touching the word of God, etc. we have seen it and bear witness: and Chap. 5.9. This is the witness of God which he hath testified of his Son, etc. like unto which, is that in Chap. 19.13. where he calleth Christ's coming unto judgement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the word of God: and the stile of john the Apostle (whatsoever others may judge) doth plainly appear throughout the whole Book, as we shall observe in the course of our Exposition.  
Add, that this Author saw and wrote the Revelation in the I'll Patmos, I was saith he, Chap. 1.9. in the I'll, that is called Patmos, for the word of God, 
john banished into patmos. Lib. 3. hist. cap. 18.  and the testimony of jesus Christ, which Circumstance doth not obscurely denote the Apostle joh. Neither read we of any other john banished into Patmos for the word of the Lord, and the witness of jesus Christ, than john the Apostle, who, as Eusebius recordeth, was condemned for the Gospel's sake, and banished into Patmos by the Emperor Domitian.  
Lastly, we have the Authorities of most ancient Writers confirming the same with full consent: both of Grecians, justin, Martyr. Dial: cum Tryph. Irenae: Lib. 4. Cap. 37. Clemens Alexandrin. Paedag. Lib. 2. Cap. 12. Origen. Homil. 7. in josu. Athanas: in Synops. Epiphanius Haeres. 51.54.76. Chrysostom. Homil. 5. in Psalm. 5. Damascen. Lib. 4. Orth. fid. Cap. 18. also of Latin Writers: Tertullian. Lib. 4. contra Marcio. Cyprian. de exhort. Martyr. Cap. 8.10.11.12. Ambros. in Psal. 50. & Lib. 3. de Spir. Sanct. Cap. 21. Augustine Tract. 39 in joh. & Lib. 2. de doct. Christ. Cap. 18. & de Haeres. Cap. 30. Et Lib. 20. de C. D. Cap. 7. Hierom. Catal. Script. Illustr: etc.  
The Arguments usually alleged to the contrary, I will not now for brevity sake set down. Erasmus hath painfully collected the same: And by Theodore Beza in his Annotations upon this Book are solidly refuted. One thing only I will touch, 
Wither the style of john be divers.  which some do pretend touching the difference of the stile of the Revelation, and the writings of john the Evangelist, but with no great reason: for an egg is not more like an egg, than john's stile is like to himself here and there. How often (to pass by other things) doth he say that we are washed from our sins by the blood of Christ, which also he saith 1. Epist. Chap. 1.7. But to grant, what they say, that the stile doth differ, was the same kind of speech to be used in writing the Gospel, and a Prophecy? what marvel, that an unlike matter is explicated by a different stile. Besides it is to be observed, that john wrote most part of the Book not in his own words, but in Phrases and words dictated by the Angel. Where he useth his own, he plainly retaineth the Phrase, which he hath in his Gospel and Epistles, as we shall see in its place.  
Besides some do observe, 
joh. Foxus. in Apoc. pag. 458.  that although john indeed wrote the Prophecy in Greek: yet it seemeth the Angel uttered the same in Hebrew, it being john's native language: This appeareth by manifold Hebrew expressions throughout the Book, as Abaddon, Harmageddon, Hallelujah, Gog, Magog, and the often Repartition of the number Seven, touching the seven Spirits, seven Candlesticks, seven Churches, seven Angels, seven Seals, seven Trumpets, seven Vials, seven heads of the Beast, seven horns of the Lamb, etc. Lastly the whole Phrase or form of expression, seemeth rather to incline to the Hebrew than the Greek: 
The Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make 666. Romanus.  Hence the said writers suppose that the number of the Beasts name expressed in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be interpreted by the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely expressing the number 666. But of this no more at present. And thus much of the Author.   

CHAPTER II. Touching the Canonical authority of the Revelation.  
NOw by these things the divine Authority of the Book doth necessarily follow. For if the Apostle john be the Author: the Divine and Canonical Authority cannot justly be questioned. For the Apostles writings are Apostolical.  
Besides, the Author doth again and again testify, that he received his Revelation from Christ, and wrote the same by the Augels command.  
This also the testimony of the Ancient Church confirmeth. 
Concil. Ancyran, in appendice.  For the Revelation is alleged under the name of John, and as Canonical Scripture, by the most ancient Council of Ancyra, which was before that of Nice: also in the Council of Carthage III. Can. 47. and some others following.  
The Revelation also hath been always of Canonical authority with the Greek and Latin Fathers: although certain Grecians before Dionysius Alexandrinus did some what scruple the same: as of old some of the Latin Church had their doubts touching the Epistle to the Hebrews, because it did seem to favour Novatus, as Jerome writeth unto Dardanus. But the scruple of one, or a few of the Ancients can no more disannul the authority of any Canonical Book of Scripture, than the scruple of a few now can do.  
And howsoever Luther in his first Edition of the New Testament in the German tongue, 

Published anno 1526. Sixtus. Senensis. Biblioth.  
Ribera in Apoc. Prooem. cap. 1.   did not reckon the two latter Epistles of john, the Epistles also of james and jude, among the Apostolical and Canonical Scriptures: Not indeed (as some Papists writ) because he could not bear those words, Chap. 14.13. Blessed are the dead, etc. because their works follow them (which verily do notably overthrow their fiction of the Souls of the Saints going into Purgatory) but rather because he thought that such obscure Visions and Figures were not so well agreeable unto the light of the New Testament: notwithstanding in another Edition Anno 1535. he speaketh more liberally in the Preface touching these Books: neither do they, who at this day are called Lutherans, any longer question the Canonical authority of the Revelation. 
Alcas. Vestig. nota. 2. Prcoem.   
For our part we did not judge the Revelation was therefore to be received, that we might abuse the dark and obscure say of the Book, to vomit out the venom of our malice against the Pope of Rome: as that upstart Interpreter before mentioned, hath begun to calumniate us, but because the reasons before laid down, and many more, do confirm our belief: and because by the Revelation we are manifestly taught, that that son of perdition lifting himself up against whatsoever is called God, and sitting in the Temple of God, as if he were God, is no other but that Capitoline jove, even to this day treading down all powers under his feet.  
But a man might justly wonder that Popish Writers do not tremble at the very sight of this Book: and how they are not afraid to explicate the Prophecy by their Commentaries: 
Why Papists writ Commentaries upon the Revelation.  but that the thing itself speaketh they chief do it (seeing they can neither wholly extinguish it, nor keep it any longer from the people) at least to deprave the oracles thereof by their false Interpretations: the which notwithstanding they labour for in vain: seeing it is as clear as the Sun at Noon day, that under the Image of the Beast and False-Prophet seducing the Inhabitants of the Earth: and of the whorish woman committing fornication with the Kings of the Earth: and of the great City on seven hills ruling over the Kings of the Earth, is represented the Monarchical and Papal Sea of Rome: and under the Image of Locusts the innumerable vermin of the Clergy and Monks: under the Type of Merchandise, which no man, (Antichrist being discovered) shall buy any more, are set forth Romish Indulgences, and buying and selling of Souls, etc.   

CHAPTER. III. Of the obscurity of the Book: What it is, and whence, with the remedies of the same.  
AUGUSTINE writing of the darkness of the Revelation, saith: 
Lib. 20. de C. D. ca 17  In this Book, which is named a Revelation, are contained many dark things, that the Readers mind might be exercised, and in it are a few things, by the clearness whereof the rest with labour may be sought out, chief, because it so repeateth the same things after a divers manner, that whereas it may seem to speak of different matters, by diligent search we shall find that they are the self same things diversely expressed. And JEROM: 
Tom. 3. ad paul. Ep. 1.  In the Revelation (saith he) is showed a Book sealed with seven Seals, which though thou give it to a man that can rend, to read it, he will answer thee: I cannot, it is sealed. And afterward: The Revelation of john hath as many Sacraments as words. I have said but little in regard of the worth of the Book. It is beyond all praise. In every of the words are hid manifold understandings. So indeed it is: for the sharpness of man's wit is blinder than beetles in the true understanding, as of other divine Scripture, so of this also, unless it be enlightened by the beams of the Holy Ghost: but the causes of this obscurity are plain.  
First, the whole Book is Prophetical touching future things: Writ, 
The causes of the darkness of the Revelation  saith the Angel, the things thou hast seen, which are, and which shall be afterward. But future things as future, because they are not in any sense, are either altogether unknown, or being foreknown are conceived not so much by the understanding, as in hope.  
Add, That these future things are not declared by plain words, 
The difference of Visions.  neither defined by notes or marks of times, places, and persons: but are revealed unto john (and so written) in dark and enigmatical Visions. It is true, many Visions in Scripture were plain, as set before the eyes of the mind or body, 
Dan. 5.5. 1. Kin. 6.17 Exod. 3.2. Act. 10.11 Act. 23.11  so King Belshazzar saw a hand writing upon the plaster of the wall: Elisha saw fiery Charrets round about him: and Moses the bush burning before him: Peter a sheet with fourfooted Beasts let down from Heaven unto the Earth: Paul saw the Lord standing by him in the night, etc. In these there was no great difficulty. But there are other Visions more intricate: when the Images or Representations signifying some secret thing, are exhibited unto the minds of men, either sleeping or awake: the mysteries of which except they be revealed are so obscure, as that they cannot be found out by the understanding of mortal man. Of this kind were the dreams of Pharaoh, Nabuchadnezzar: the Visions also of Ezechiel, Daniel, and Zacharie, unto which we worthily may compare the Visions of the Revelation. The secrets indeed of the aforesaid dreams, God not only revealed unto the singular benefit of them which dreamt the same, but also would have them written for the understanding of all. But the mysteries of the Visions, although he revealed them to his servants and Prophets, yet he kept them secret from all other men, namely, that indeed profane men might always set light by things so obscure: but the godly even by the obscurity thereof be the more stirred up to the searching out of divine mysteries. 
The obscurity ought not to keep us from searthing.   
And although we can scarcely, and with much difficulty come unto the understanding of all the secrets of this Book: notwithstanding the difficulty ought not to affright or to keep us from searching: but rather stir up a more diligent enquiry into the same. Many things in the Book are without any shadows of dark Types, as speaking plainly of the punishments of the ungodly, of the blessedness and reward of the Saints, etc. in which lies no obscurity. In many Types also the signification is plain, and the Analogy with the things signified not obscure: as the Analogy of the seven Candlesticks, with the seven Churches, of the Lamb with Christ, of the woman with the Church, of the Dragon with Satan, of the Beast and False-Prophet with Antichrist, of the Locusts with the devouring Monks, of Babylon and the Great Whore with Rome, of the seven heads of the Beast with the seven hills of Rome.  
In the other more obscure Visions we have three helps, by which in some measure we may dive into the understanding of them, viz. the Prophetical Scripture, history, and experience.  
For first, after we have compared the Types of the Revelation with the Visions and Phrases of the ancient Prophets, 
Remedies of the darkness  in special with Ezechiel, Daniel, and Zacharie: we shall find a great likeness in them, and thence receive much light: for example: In Chap. 4.5. it is said, there were seven Lamps of fire burning before the throne: which plainly appeareth to be taken out of Zach. 4.10. where the seven Lamps are said to be the seven eyes of jehovah running too and fro through the whole Earth. By which undoubtedly is signified the ubiquity of God's power and providence. Out of the same Chapter is taken, that in Chap. 11.4. two witnesses are said to be two Olive trees, and two Candlesticks standing before the face of the Lord of the Earth: Examples of which kind we shall observe many more in the course of our Interpretation.  
If from John's time we diligently run over the History of the Empire and Roman Church, and precisely compare the principal events with the Types of the Revelation, certainly we shall see much light to come unto these Visions. The Roman and Ecclesiastical History testifies, that divers storms of persecutions were raised against the Christians by Roman Tyrants. Eusebius recordeth out, of EGESIPPUS, 
Lib. 3. hist. cap. 32.  that the Church did not long after the Apostles time, remain an undefiled Virgin: but by little and little, through the ambition and contention of Priests declined from Apostolical sincerity: But after CONSTANTINE'S time, 
In vita Malchi.  saith JEROM, she became greater indeed in wealth, but less in virtues.  
After-Histories also testify, that the Roman Bishops by pride and subtlety, namely under a pretence of the primacy left by the Apostle Peter, as also of Christ's Vicar-ship bequeathed unto them, they, through the connivency or neglect of the Emperors, not only usurped power over the City of Rome, but also took into their own hands the very spoil of the Empire, and at last established this Sacred Empire of the West, the direct or indirect power whereof should wholly be in the Pope's Holiness. All which things do not obscurely teach us, what is meant by the opening of the Seals, 
The arrogance and subtlety of Romish Bishops.  by the stars falling from heaven to the earth, by the Beast speaking great and blasphemous things, what is intended by the Beast, False-Prophet, and Image of the Beast, what lastly by the whorish woman sitting on the Beast, and ruling over the Kings of the Earth in the great City upon seven Mountains.  
Lastly, if we rightly consider the experience of the present times, two nuts are not more alike, then is the Beast and Purpled Whore to the Papacy: then the Locusts unto the Popish Clergy: then the impure Frogs (proceeding out of the mouth of the Dragon, Beast, and False-Prophet) unto the Pope's Messengers, (being hooded like to Frogs) viz the jesuites cracking miracles, and running too and fro by Sea and Land unto the Kings of the Earth, 
Rev. 16: 13: 14:  to gather them unto the Battle of that great Day of God Almighty. These things, I say, will in some measure be remedies against the darkness of the Book.  
Unto which in the last place we must add diligent meditation, and ardent prayer, that the Spirit of God who revealed these mysteries to john, do enlighten the eyes of our minds with heavenly knowledge to find out the wisdom of this Book. For blessed is he that readeth: 
Rev. 1.3. & 22.7.14.  and blessed are they that hear the words of this Prophecy, and keep them, that is, which diligently meditate, and labour exactly to weigh these oracles in an equal balance, with the events past, present, and to come.   

CHAPTFR. iv Touching Ancient and Modern Interpreters of the Revelation, and of the manner of Interpreting observed by them.  
I Have spoken of the Author, and Canonical Authority, and obscurity of the Revelation, and shown that in these things is nothing to hinder us from the interpretation thereof.  
The objection about the Interpreters is of no weight. I confess that not a few Divines of great account, as Luther, Melanchthon, Bucer, Martyr, Calvin, Beza, and others have abstained from the Interpretation of the Revelation. But this neither doth lessen the authority of the Book, neither doth it prejudice other Interpreters: for who knows, whither the darkness of the Book, or their other weighty labours, or want of time did occasion the same, certain it is, they no way questioned the authority of the Book.  
In the mean while, in all Ages there have been excellent Teachers of the Church, who have laboured to illustrate the secrets of this Book by their Commentaries.  
The Ancientest that have written upon the Revelation, are justine Martyr, 
In vita johannu.  and Irenaeus Bishop of Lions, and Melito of Sardis, as Jerome and Eusebius record. But their Commentaries have not been preserved until our times: 
Eus. lib. 5. hist. ca 25.  save only that some few fragments of this nature touching the ten horns of the Beast, the two horned Beast, of the image, Character, Number and Name of the Beast arising out of the Sea, are found in IRENAEUS Lib. 5. Cap. 21.23.25.  
Among Augustins' works we find a few Homilies upon the Revelation, which notwithstanding are ascribed to Ticonius by Bede, who himself also hath commented some things upon the Apocalypse.  
But Austin in that divine Commentary de Civitate Dei endeavours to search not a few mysteries of this Book, touching Gog and Magog, 
Lib. 20. de C. D. à cap. 7. usque ad 18.  touching the thousand years of Satan's binding and losing, of the first and second Resurrection, of the Saints reigning with Christ a thousand years, of the fire falling from heaven and devouring the ungodly, of the casting of the devil and his followers into the lake of fire, of the dead, which the Sea, Death, and Hell, shall give up to be judged, and lastly touching the New Heaven and the New Earth, etc.  
We have also some what upon the Revelation under the name of Ambrose: but it may plainly be gathered from the work itself, that it is later than Ambrose.  
In the latter Ages among Monks and Schoolmen, almost no Book hath had so many Interpreters, as the Apocalypse, seeing no man but thought it a fine thing to exercise his wit in the opening of such dark Aenigmaes, either for ostentation sake, or to delight himself with Allegories, a long Catalogue of which, even above an hundred, as well of such as are extant, as not, 
Alcazar. Vestigat. Not. 26. Prooem.  that upstart Interpreter, before mentioned, hath reckoned up. And among these he commends four Manu-scripts which he found in the Libraries of Spain. Undoubtedly our Germany hath more. I have seen a compendious Exposition of john's Revelation written in the year 1486. by johannes Hilten a Franciscane: who also, (as they say) foretold many other things.  
At Heidelberg in the Library of WISDOMS College is extant a Commentary of two big Volumes, written a little before that time by Richard Faber of Laudenburg an Augustinian.  
Luther also published a short Commentary upon the Apocalypse at Witeberg Anno. 1528. sent unto him out of Livonia, having no name unto it: the which Conr. Gesnerus in his Bibliotheca ascribeth unto john Husse. But it plainly appeareth to be more ancient. The Postill of Lyra ascribes the prologue of that nameless Author, which beginneth thus, All that will live godly, etc. unto Gilbertus Pictaviensis, who flourished under the Emperor Cunradus about the year 1140. But by the 20th Chapter it appears not to be so ancient, for the Author there disputing touching the thousand years, testifies, that he wrote in the year, from the Incarnation of Christ, 1357. Which, saith he, is our present date. He often expressly interpreteth the Papacy for Antichrists kingdom, the Pope for Antichrist: which therefore I rehearse, lest any might imagine, that we were the first Authors of this opinion. Yea Pope Gregory above a 1000 years ago doubted not confidently to say, that that Priest should be Antichrist, or his Forerunner, who should arrogate the Title of UNIVERSAL unto himself, which a while after, as is known, the Bishops of Rome themselves did do. But of this more in its place.  
Alcazar also hath raked together many latter Writers upon this Book, of his own order.  
But of ours not a few Divines of excellent learning, 
Protestant Interpreters of the Revelation  have in the foregoing age put their hands to this Prophecy, among whom notwithstanding in my judgement Henry Bullinger of Helvetia is most eminent, whom almost all do follow, as David Chytraeus, Alfonsus Cunradus, Franciscus Lambertus, Sebastianus Meyerus, Nicolaus Collado, Johannes Foxus, Benedictus Aretius, Mathias Illyricus, Augustinus Marloratus, Petrus Artopoeus, Franciscus junius: Daniel Tossanus. And of late in this our age john Napier a Scotchman, Thomas Brightman an Englishman, Raphaël Eglinus, Conradus Graserus a German, johannes Piscator, Mathias Hoë, Mathias Cotterius a French man, with others whom I have not seen.  
But thou wilt say, to what end are all these named? To wit to show what I purposed, that nothing of the authority of this Book is hereby diminished, because (as hath been objected) some worthy Divines have abstained from interpreting the same.  
Touching the manner of interpretation, which every of them hath followed, and whether, being so many, they have effected what they desired and aught to have done: would be too long to explicate, neither is it to the purpose in hand. This one thing perhaps may be affirmed without injury to any of them all, that to this Book hath happened, what the Evangelist Mark writeth of the woman diseased with an issue of blood: 
Mar. 5.26  that she had suffered many things of the Physicians, and it availed her nothing, but she became much worse: perhaps not so much by reason of the Physician's unskilfulness, as the incurableness of the disease, namely the healing thereof being reserved for to illustrate the glory of Christ.  
For while so many (every one following the force and reason of his own wit) have uttered such various things touching these enigmatical Visions, piously indeed, as I suppose, yet little cohering with themselves, or with the scope or meaning of the Holy Ghost: it is come to pass, that indeed there are extant an heap of Commentaries upon this Book, every of which promiseth a new light unto the Prophecy, 
The different manner of interpreting.  whereas the obscurity thereof is not only not lessened thereby, but in some places also more darkened. For some apply the Aenigmaes of the Revelation unto the History of the Ancient Church: Others diversely unto the continued period of the New Church: Others in every particular have imagined unto themselves mystical meanings, thinking, as the saying is, that under every stone gold lay hid: Others turned all things into tropes and moral Allegories: Others have laboured prophetically to praesage and find out future things, even more than was lawful for men to know: yea hardly among so many (which commonly is said of Chronicles) thou shalt find two or three agree: which disagreement verily argues that the difficulty of the Book is not yet by so great variety of Authors wholly taken away, but rather increased: not so much by a blame-worthy ignorance of Interpreters, as in regard of the incomprehensible wisdom of the Prophecy itself: the full revelation whereof is undoubtedly reserved unto the manifestation of Christ our Lord.  
Notwithstanding I writ not these things touching Interpreters, as if I would detract any thing from the labours of so many learned men, or thought that by their labour nothing of these mysteries were brought to light or explicated: and that I at length in all these Aenigmaes, had (as the saying is) hit the nail on the head. Far be it: for I doubt not in the least, but that a great part of these Types by foregoing and present events are so manifestly brought to light, that the truth of them may daily be seen and felt, of such, who, as the Holy Ghost requireth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) have understanding. Yea I ingeniously profess that I have been very much helped by the Commentaries of most of them, especially bullinger's and Brightmen. Now what I further judge touching the whole form method, and manner of interpreting the Revelation, I will by and by show.   

CHAPTER. V Of the dignity, time, profit, and scope of this Prophecy.  
I Have spoken of the Author and authority, of the obscurity and Interpreters of the Revelation: and thus I have freed this Book from a threefold slander: first as if it were not Canonical: secondly obscure, as not to be understood: thirdly of neglect, as if for this cause the worthiest Divines had hitherto shunned the interpretation thereof.  
There remain two other scandals to be taken away: one of the order: that this Book is the last of the New Testament: the other of error: that it contains somethings not agreeable to Apostollical Faith: both these clouds will be dispersed by the consideration of the dignity of this Prophecy, which (like the Morning Star above the rest) shineth most clearly among the other Books of the New Testament.  
What therefore respects the Order, so fare is it from diminishing the worth of the Book in any kind, as it the more commendeth the same. For it is in very deed a divine Seal, by which the Holy Ghost was pleased, not without-reason, to close up both the Old and the New Canon of the divine Scriptures: which manifestly appeareth from that prophetical Protestation at the end of the Book, by which such are pronounced blessed who observe the words of this Prophecy: the falsifiers on the contrary that presume to add or take aught therefrom, are threatened with curses: for unto them that add, 
Rev. 22.18  God shall add the plagues that are written in this Book: to them that take, away, 
The Canonical authority of the Revelation confirmed from the order thereof.  God shall take away his part out of the Book of Life, and out of the HOLY CITY, and from the things that are written in this Book. What could be expressed more honourable concerning this Prophecy: for if it be unlawful to add aught thereto: then certainly in all respects it is absolute, perfect, divine, and the word of God, unto which nothing without impiety may be added by men. Again if nothing may be taken away from the same, than it is Sacred, inviolable, divine, and the word of God, which only cannot be broken. 
joh. 10.35.  Thus we see that the Canonical dignity of this Book is established by the order itself.  
And hereby it is plainly made equal with the divine Books of Moses himself, 
Deut. 4.2. & 12.32.  the Prince of Prophets. For as those, because they are the first of the Sacred Canon, are often confirmed with this Seal: Ye shall not add unto the word which I command you, neither shall ye diminish aught from it, etc. So this Book as it were closing the Holy Canon, is confirmed with the like Seal: that nothing may be added to it, nothing taken away from it: As Moses therefore was the Chieftain of the Prophets, leading the first ranks: So John was chief of the Prophets, closing up, or leading the last ranks: and here I willingly assent to Bezas' opinion, most solidly and truly affirming, that it seemed good to the Holy Ghost to gather into this precious Book, 
In praefat. Apoc.  those things which remained to be fulfilled after Christ's coming, of the predictions of the former Prophets: and also to add some things, so fare as concerned us to know. 
Praefat. in Daniel.  A like honourable Title that worthy Divine JOHN OECOLAMPADIUS giveth unto this Book: That it is the best Interpreter of all the Prophets.  
Neither will I speak more touching the order save this one thing, that in it appeareth also a manifest reason of time. 
When the Revelation was written  For it is the last Book of the New Testament, not because it is last in dignity, but in time. For Jerome writeth, that Domitian raising after Nero the second persecution against the Christians, john wrote the Revelation in the 14. year of his reign in the I'll called Patmos. 
In vita johannis.  With whom Irenaeus a most ancient Writer doth agree, affirming, that John saw the Revelation not long before his time, but almost, saith he, in our age, towards the end of Domitian his Empire. 
Lib. 3. c. 25   
Wherefore the Apocalypse was written in the ninety sixth year of Christ, after all the other Books of the New Testament were written. For john outlived all the Apostles and Canonical Writers, and lived (as Sophronius records) until the third year of Trajane, which from Christ's birth was Anno 102: and after his passion (as Jerome recordeth) 68 
In vita johannis.  and from the destruction of Jerusalem 25. Now whereas some affirm that john wrote his Gospel after the Revelation, it is without any probability. But we come to speak of the utility of the Revelation.  
This Book doth excellently shine forth in point of doctrine: for it truly teacheth the Prophetical and Apostolical Faith, and much illustrates many articles of the Gospel, 
The profitableness of the Revelation.  or common places. In special it proveth the eternal Deity of Christ with such weighty arguments, as scarcely more excellent are to be found in any other part of Scripture: absolutely ascribing unto Christ many attributes, which are only proper unto jehovah: viz. that he is Alpha and Omega, the first and the last, the beginning and the end: the Almighty: that the Lamb standing in the Throne of the Deity, equal in majesty with the Father, is worshipped by all the Heavenly Inhabitants, that he judgeth the adversaries, rules the Nations with an iron rod, that he is the King of kings, and Lord of lords, etc.  
It plainly also maintaineth the Doctrine of Christ's Mediatorship, and work of our Redemption through his blood, calling him the faithful Witness, the First begotten from the dead, 
Redemption of christ:  the Prince of the kings of the earth, the Lamb slain from the beginning of the world, who hath washed us in his blood from our sins, and made us Priests and Kings to God and the Father, etc.  
It sets forth the afflicted state and condition of the Church in this life, especially in the latter times, by evident types, viz. that the woman bringing forth a Manchild, the Ruler of the Nations, shall be driven into the Wilderness by the Dragon and the Beast, where she shall remain hid from the sight of men, when the two Witnesses shall prophesy against the Dragon and the Beast, and shall indeed be slain, but being again raised to life, they shall be taken up into Heaven, etc. By which verily it is manifest that nothing else is signified, then that the Church in Antichrists reign shall be obscure, and secret in the wilderness, being oppressed in Babylon itself: the Seat of Antichrist, 
The flight of the Church into the wilderness.  until at length Babylon decaying she being commanded to come out of her, shall again come forth and be seen of men.  
By which that cavil is easily answered: Where the Church was before Luther's time, if the Papacy were not. The Papacy indeed was the Apostatical Church, it was Babylon, having nothing but the bare Name of the Holy City. But the true Church lie hid as captivated and oppressed in the same, 
Where the church was before Luther.  no more appearing in the world, than the woman lurking in the wilderness, or the Seven Thousand in Israel that bowed not the knee unto Baal: or a sound kernel in a rotten Apple, until it was brought to light and repaired by the new prophesying of the two Witnesses. Christ therefore was not without a Church, although the Papacy were not the same.  
It representeth also Bishops deserting the Orthodox Faith, 
The Apostasy of Bishops.  and the study of divine things, and cumbering themselves with worldly affairs, under the Type of stars falling from Heaven into the Earth: with their nature and plottings against the godly: neither hath any man, after the Apostle Paul, 
2. Thes. 2, 3, etc.  more lively set forth the rising, person, reign, tyranny, seat, manifestation, and destruction of Antichrist, than we have it in this Prophecy: lastly it most clearly prophesieth many things touching the comforts of the Church under the Cross, of her deliverance, victory, and glorification, with the punishments of Tyrants and all other adversaries.  
By which we see, 
The explication of the Apocalypse necessary.  that this Book is not only worthy to be continually read in the Church and meditated on: but also to contain very profitable and necessary Doctrines, especially for this last age. For the Jesuits Antichrists chiefest Soldiers are very ingenious to corrupt, and wrest the plain Oracles of this Prophecy into a contrary meaning, as if they were not only not to be applied against the Papacy, but also did make for the dignity thereof: wherefore also it is our duty diligently to labour, that the Revelation may be familiarly expounded and known: not suffering the same to be depraved: lest we ourselves be deceived by the slights of Antichrist, or that by our carelessness we suffer others to be ensnared by pernicious errors.  
Now this we shall the more easily attain unto, if we always have the Scope of this Book before our eyes, like as Mariners do the more safely direct their course in the vast Sea, by looking up unto the stars. The principal scope thereof was. 
The scope of the Revelation:   
FIRST, general, That the Christian Church being forewarned of her future condition after the Apostles time, even unto the end of the world, should not promise perpetual delight and ease unto herself, but timely be prepared manfully to sustain the battles at hand.  
SECONDLY, special: lest the Godly (even then groaning under the Roman persecutions, and calamities which were to endure yet a long time) being offended, should be discouraged: but know that it came to pass, because the Lord had revealed unto his servant John that it should be so: and withal that they might be raised up with sure comforts of an happy issue out of their calamities: for this cause also Christ in the Gospel forewarned his Disciples of the Cross and future sorrow, that when it came they might remember that it had been foretold unto them: For the darts which are foreseen, strike the less, and we do receive the evils of the world more tolerably, if we be fenced against them through the shield of providence, saith GREGORY.  
Thirdly forasmuch as not long after the Roman perfecutions, Satan, through the riot, ambition and contention of the Bishops of the Churches, was to erect Antichrists throne in the Temple of God, the Holy Ghost in special would have his form, nature, reign, and Tyranny to be set forth (as it were) in lively colours unto us, that we might learn the better to know, resist, and take heed of him.  
Moreover he would have the destruction and punishment of Antichrist and all other adversaries: as also the victory and future glorification of the Church to be plainly described, lest either we should envy the present prosperity of the adversaries, or overmuch fear their Tyranny: but that on the contrary we might be patiented under the Cross, and constant in our Combats, retaining an assured hope of victory, deliverance, and future glory, even unto the end.  
Now that, besides these scopes that upstart Inquirer labours to wrest the Revolation to this purpose, 
Aleas. prooem. nota. 14: etc.  as if it should teach, that ROME, of old the head of Pagan Idolatry, by an admirable vicissitude was to be changed into the Metropolis of the Catholic Church, that the Roman Church was gloriously to triumph both in respect of the Roman City, and the whole Empire, and that the sovereign authority of the Romish Pope should always remain in the height of honour: is such a filthy and impudent depravation of this most sacred Prophecy: that even the Devil himself ought to blush thereat: and I should wonder if these goodly trifles do not cause laughter, or shame even to the Romish Court itself. But these things a little after are to be more nearly examined, when we come to the Argument. Enough touching the Order.  
Lastly, The things which have been objected against the Book, as being erroneous and contrary to the Faith: in special that it seems in Chap. 20. to favour the brutish doctrine of the Heretic Cerinthus, touching Christ and the Saints worldly and voluptuous Reign on Earth a Thousand Years before the Universal Resurrection of the dead: doth not at all trouble me. For if the objections of Heretics or Pagans had presently been believed, we should long since have had nothing entire in the whole Scripture: but all these things have long ago been vindicated by ancient and later Interpreters: and we refer the clearing of every of them to their proper places, lest our Preface should be too tedious.   

CHAPTER. VI Touching the Argument of the Book.  
TO come unto the Argument of the Book, 
Rev. 1.3.  however by what hath been said already, it is not obscure, yet I will handle the same more nearly.  
The principal and greater part of the Book is prophetical (hence in the very beginning it is called a Prophecy) containing Typical Prophecies not only touching the state of the Church and the signs of the last times, of which Christ foretold his Disciples, 
Mat. 24.  like as Ribera thought good to explicate the Argument of the Apocalypse, viz. that it is nothing else but certain Commentaries upon those words of our Lord. For they extend themselves much larger unto the times next after the Apostles, and thence from the giving of the Revelation, even unto the end of the world: namely touching the present conflicts of the Christian Church, which already were in John's time, and afterwards should continually befall her: first, with Roman Tyrants, afterward with divers Heretics: and at length both with the Eastern, and especially the Western Antichrist: as also of their insultings and tyranny against her, by which as if she were forsaken of Christ her head, they should grievously both inwardly and outwardly afflict, and almost wholly oppress her. But withal on the contrary of the most sweet comforts of the godly under the Cross, that those storms of afflictions should not befall them at a venture, or only at the lust and will of the adversaries: but by the ordering hand of God, for the exercise of the Church: neither yet should they be perpetual or continue too long: but at length be changed with the heavenly glory of the Saints: all the wicked being by the power of Christ the Conqueror, cast into the lake of fire and brimstone for ever and ever.  
This Book also is doctrinal and hortatory mixing here and there with oracles excellent doctrines, exhortations, and reproofs: both particular unto the seven Churches of Asia: which were committed to the care of John being banished into Patmos: as also universal unto all Christians even until this day, for doctrine, for reproof, for correction, for instruction in righteousness. These things suffice touching the general Argument.  
The upstart Interpreter of the Revelation (before mentioned) having thought upon a new Stratagem, I know not whether to curry favour with the Pope, 
Alcazar perverteth the argument.  or the more to harden him to his destruction, doth hence forge to himself new Oracles touching the Church, and the Monarchical Empire of the Pope of Rome, and with his Hypotheses doth wholly stray from the Scope of this Prophecy, and to speak the truth, doth foully deprave the Argument thereof.  
His Hypotheses or Positions are principally four: One general: Three special. 
Vestig. nota 6. preoe.   
The general is of the Argument of the whole Revelation: that it describes a twofold war of the Church: one with the Synagogue, the other with Paganism, and a twofold victory and triumph over both adversaries.  
But the former war with the Synagogue was already fought before the Prophecy was revealed: and the Synagogue with the Temple lay in ashes. To what purpose then should this war have been showed unto John as being to come afterward? Like as, saith he, things done are represented in a Comedy. As if forsooth, Christ would represent unto John things done, and not rather, which were to come to pass afterward. As for the latter war with Paganism, although it was then on foot very hot already, and was further to lie more heavy upon the Christians: notwithstanding a more fierce conflict by fare with Antichrist was to befall them (not to speak of the Gogish War) by whom the Church (as is praefigured in the Apocalypse) should grievously be oppressed unto the very last times, and against whom victory and triumph is promised unto the Saints, the which all Interpreters, the Papists not excepted, do confess.  
Of his special hypotheses the first is, that in the first eleven Chapters is represented the rejection of the Jewish Nation, and the desolation of the City Jerusalem by the Romans.  
The SECOND: That in the nine following Chapters is portended the Empire of the Roman Church over Rome and the whole world, and the overthrow of Paganism: the which forsooth should be that horrible judgement of the Great Whore and destruction of Babylon, effected by Constantine the Great and his Successors.  
The THIRD: That in the two last Chapters under the Type of the Lamb's Bride and the New Jerusalem, is set forth the glorious and triumphant state of the Roman Church in Heaven.  
But these most idle vanities will soon vanish away, if thou dost but even put them to the Touchstone, that is, the very Text of the Prophecy: 
Vestig. nota 14. prooem.  for Christ did reveal those things to john which should shortly be done, Chap. 1.1. and afterward Chap. 4.1. whereas therefore the destruction of jerusalem, and rejection of the jews, by Alcasars' own confession was fulfilled XXV. years before the Revelation was given. Who then should believe that Christ would have revealed unto john for a great mystery, a History so generally known, under such obscure Types: john's Revelation prophesieth of things present and to come, 
And. in Apoc. cap. 12.  saith Andreas out of a Treatise of Methodius; entitled SYMPOSIUM or Banquet. Therefore the first Hypothesis is undoubtedly false.  
Neither is the second more true. For the judgement of the Great Whore, and the ruin of Babylon is represented not as a grace of conversion, but as a punishment of whoredom to be inflicted on the kingdom & seat of Antichrist in the last times. Therefore to interpret this of the conversion of Rome and Paganism unto the Faith of Christ, which came to pass three hundred years after Christ under Constantine and his Successors, is to make a mock of reason.  
The third is no better than the rest. The Spouse of the Lamb, and the New Jerusalem, is the whole Church of Christ, gloriously triumphing in Heaven, from whom God hath wiped away all tears: in which shall be nothing that is defiled and abominable, as shall be afterward showed in its place: but that the now Roman Apostatical Church, worshipper of Idols, mother of fornications, and driver, not of Christ's ass, but of the Beast of Antichrist (while she remains such on earth) should also belong unto the Spouse of Christ in Heaven; shall then be true, when that of the Apostle is false: Be not deceived, neither Fornicators, nor Idolaters, 
1. Cor. 6.9.15.  nor Adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor drunkards, nor revilers, nor blasphemers, nor extortioners shall inherit the Kingdom of God. Shall I take the members of Christ, and make them the members of an harlot: which shall be ad Calendas Graecas, that is, never.  
But what need I trouble myself: This new fiction of the Inquirer is abundantly refuted by the judgement of Ribera, Bellarmine, and other most acute Doctors of his own order: although scarcely there be any one of them, whom he doth not most freely censure.  
But of late a certain learned and judicious Divine seemeth to have set forth in lively colours the argument of that painful and most polished INQUIRY, in an Epistle, which I shall here annex.  
Unto thy two Letters, the Post hasting away, thus in a few lines. What was my opinion perhaps thy father hath heard long since: what now it is, I will not easily say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: FOR I GROW OLD LEARNING MANY THINGS. 
The Argument of Alcasars' Vestigation, or Inquirie.  Lately one Alcazar a jesuite hath published an INQUIRY upon the Revelation, in which he rejoiceth himself, and gratulates the Pope of Rome, affirming that the dedication of this Aenigma was of old made to the Roman Church, touching the future principality of this Church over all Churches, and the majesty of the Pope, which others should submissively worship and humbly adore, so as he first hath out of the darkness of the Apocalypse showed a light, by which the old Prophecies hitherto by others not understood, may be enlightened, namely of the authority of the Roman Church over all others, that she alone is the Spouse of Christ, Cant. 6. Psal. 45. at his right hand and married to the Lamb, 
Chap. 21.  Rev. 19 whose founders were Peter and Paul, whom Isaias sets forth by a couple of horsemen, one sitting on an Ass, the other on a Camel, which two are the Angels that in the Revelation denounce the ruin of Babylon: before whose feet john fell down to worship: and other strange mysteries, which he having first found out, doth now flatteringly apply to the Pope, being lift up with incredible joy, if not madness and folly: or to say truly, with blasphemous impiety and sacrilegious boldness. I know not whither thou hast seen D. N. I suppose you have seen and read him, forasmuch as he adorneth Commentaries on that prophecy. It's the work of a Spanish Divine of Granata fairly printed at Antwerp An. 1614 the Author also being an eloquent Interpreter of his own mind and sense: One thing I know: that of mad men he will make them more mad by his glozing Exposition of Aenigmaes: such flatterers are the jesuites of their Antichrist, being void of truth, full of deceit, and wanting no words. The sum is: a twofold war of the primitive Church: the first against judaisme in the two first Chapters: the other against Paganism, in the eight following: the City and world being converted to the Faith of Christ, and hence a  Hallelujah. Lastly a long during peace to the Church, Antichrist being to be overcome under the names of Gog and Magog, and in the last place the most glorious triumph of the Roman Church in the Heavens at the day of judgement: a worthy cover to the pot: March. 10. 1615. Yours to command N. N.  
Behold a lively Idea of the Inquirie, the which being communicated unto me by a friend, I thought good here to rehearse it, least happily the beautifulness of the new work might deceive any one. For he coineth new Oracles, hence I call him an upstart: his work otherwise being of much labour, and more than vulgar wit, and not unpolished: which I could wish, the Author had more rightly placed. Enough both of the true and the false Argument of the Apocalypse. We come to the Parts.   

CHAPTER. VII. Touching the parts of the Revelation.  
THe Book ordinarily is variously divided. I shall not much differ from the common partition: but distribute the same into a Preface, Prophecy or Visions: and a Conclusion.  
I. The Preface contains the Title and Dedication of the Book, Chapter 1. unto verse 9  
II. The Prophecy I distinguish into seven Visions, clearly enough and distinctly showed by Christ unto john in the Spirit, in the I'll Patmos: from thence unto ver. 6. of Chap. 22. But those that suppose, and urge that the Book consists of one continued Vision, do wholly stray from the Scope, and in vain weary the Reader, as I shall show by and by.  
The first Vision is of Christ gloriously walking among the seven golden Candlesticks, and commanding John to write certain Commandments unto the seven Churches of Asia, and also the following Visions, for the perpetual doctrine, instruction, and consolation of the Faithful: from ver. 9 Chap. 1.2.3.  
This Vision is not prophetical of future things, as the six following, but wholly doctrinal, confirming john in the function of teaching, and commending his Apostolical authority unto the seven Churches of Asia.  
The second is touching God's majesty sitting in the Throne, and of the Lamb standing in the Throne: and of the Book sealed with seven Seals, and of the opening of the Seal and of the Book by the Lamb, and divers wonders thence proceeding: Chap. 4.5.6.7.  
The third is of the seven Trumpets of the Angels, and wonderful apparitions following thereupon. Chap. 8.9.10.11.  
The fourth is of the woman in travel of a Manchild, and of the Dragon persecuting the Manchild and woman: of the woman's flight into the wilderness, and of the rage of the two Beasts against the Saints: Chap. 12.13.14.  
The fift is of the seven Angels pouring forth the Seven Vials of the last plagues upon the adversaries, and throne of the Beast: Chap. 15.16.  
The sixth is of the judgement of the great whore, and ruin of Babylon, and of the casting of the Beast and False-prophet, with all his followers into the Lake of fire and brimstone: Chap. 17.18.19.  
The seventh and last, is of the binding and losing of the Dragon at the end of a thousand years, and lastly of the judgement of the Devil, Death, Hell, and all reprobates that were not written in the Book of Life, and of the figure and glorious state of the Heavenly jerusalem: Chap. 20.21.22. unto ver. 6.  
III. The conclusion of the Book commends the profitableness of the Prophecy, and by an Anathema establisheth the divine authority thereof: from verse 6. unto the end.   

CHAPTER. VIII. Touching the Form of the Revelation.  
THe things hitherto praemised, have been treated of by many Interpreters. That which remains touching the form and method of the Revelation, hath as yet been observed but by few, nay; to speak it with modesty, I scarcely find the same explicated by any one.  
The form indeed seems to be Epistolarie: having an Epistolarie Inscription and Subscription, and is shut up with an Epistolarie wish common to the Apostles: all the Acts also of the first Vision, are Epistle-wise.  
But that which beginneth at the fourth Chapter (which is the first prophetical Vision) and the following unto the end, if you well observe them, have plainly a Dramatical form, 
The Apocalypse a prophetical interlude.  hence the Revelation may truly be called a Prophetical Drama, show, or representation. For as in humane Tragedies, divers persons one after another come upon the Theatre to represent things done, and so again departed: divers Chores also or Companies of Musicians and Harpers distinguish the diversity of the Acts, and while the Actors hold up, do with musical accord sweeten the weariness of the Spectators, and keep them in attention: so verily the thing itself speaketh that in this Heavenly Interlude, by divers shows and apparitions are represented divers, or rather (as we shall see) the same things touching the Church, not past, but to come, and that their divers Acts are renewed by divers Chores or Companies, one while of 24. Elders and four Beast, another while of Angels, sometimes of Sealed one's in their foreheads, and sometimes of Harpers, etc. with new Songs, and worthy Hymns, not so much to lessen the wearisomeness of the Spectators, as to infuse holy meditations into the minds of the Readers, and to lift them up to Heavenly matters. The which thing not having been hitherto observed by most Interpreters, they have wondered what was meant by so many Songs, Hymns, and change of Angels and Personages renewed in divers Visions, and what by the often iterated Representations of the Beast, Babylon, and the last judgement, which caused them to seek and imagine Anticipations, Recapitulations, and unnecessary Mysteries in those things, which either served only to the Dramatical decorum, or else had a manifest respect to the method of the Visions, concerning which I will speak by and by.  
What Origen therefore wrote touching the SONG OF SONGS: 
In Prologo Cant. & Homil. 1.  that it seemed to him Solomon wrote a wedding song after the manner of a Drama: which, saith he, is a Song of many Personages, like as a Fable is acted on the Theatre, where divers persons are brought in, some coming, and some departing, that the Text of the Narration may be made up by divers, and unto divers men: and he calleth that wedding Verse a Spiritual Interlude of four Personages, which he saith the Lord revealed unto him in the same. viz. the Bridegroom and Bride: with the Bride her virgins: with the Bridegroom his flock of Companions: The same thing I more truly may say touching the Revelation, that it seems unto me, the Lord jesus revealed the same unto john by his Angel, after the manner of a Dramatical Representation, and that it is an Heavenly Drama or Interlude, not only of four, but of divers persons and things, by Typical Speeches and Actions, exhibiting to john's sight or hearing those things in the Heavenly Theatre, which God would have him to understand, and us by continual prayers, meditations, and observations to search out, touching the future state of the Church. And that ye may understand this to be so, I will endeavour to delineate and portray the method of the Revelation, now indeed briefly as in a Type, reserving the rest to the Preface of every Vision: But the order of the Personages, by whom this Prophetical Interlude is Acted, I will by and by set down in a short Table.   

CHAPTER. IX. Touching the general Method of the Revelation  
TO speak accurately of the Method and Order of this prophecy: whither the general, by which the prophetical visions do all cohere one with another: or the special, by which the Apparitions of every of the Visions do follow each other, is not for me to do, although I have employed my study more than thirty years this way. Yet I will say (to stir up the endeavours of others) as much as the Lord in mercy hath for the present revealed unto me.  
It is now fifty two years ago, since I first heard the Table-Propositions (as they call them) of my Master Zacharie Vrsinus that great Divine, in Wisdom's College, out of the Old and New Testament. He for five years together, as often as the Reader had ended with the Epistle of Judas, READ, (said he) Matthew. I desired to hear the Revelation also, being ignorant of the difficulties, which either my Master shunned, or else would not as yet commit unto his Disciples. At length Anno 1570. being again come (in course of reading of the Scriptures) unto the Revelation, he bade the Reader go forward. Then the Revelation was read: which he illustrated with brief notes, in so many days, yea half hours, as there are Chapters in the Book, yet accurately, as he was wont to do all things: these his Observations I with all attention gave heed unto, and as much as might be, set them down in writing, and thereby I began to observe somewhat of the obscurity about the distinction and analogy of the Visions.  
Fourteen years after I myself being called to the Government of the said College (wherein also I continued so many years) running over seven times at least the explication of the Revelation, I at length seemed unto myself to observe some kind of Harmony in certain Visions, and as it were some distinct Acts of most of the Visions.  
Here specially of the Ancients Augustine, and of the latter, Nicolaus Collado a Divine of Lausanna, did most effect me. 
Lib. 20. de C. D. cap. 17   
For Augustine in his Commentary de C. D. after he had taught that the last judgement should certainly come to pass, both by other Scriptures, and largely also by the Revelation, at length, he saith: In this Book many things are obscurely spoken, to exercise the mind of the Reader: and in it are a few things, by the manifestation whereof the rest might with labour be found out: chief because it so repeateth the same things after a divers manner, as if it seemed to speak of different things, whereas we shall find that it speaks of the very same things, after a divers manner. By which words Augustine seemeth to me wittily and truly to say three things. First, that many dark things are contained in this Book, to exercise the minds of the Reader. Secondly, that some things in the Book are plain, by the understanding whereof, the other more obscure things might with study be dived into. Thirdly, that it principally conduceth unto the searching out of the mysteries of this Book, to observe that the same things are spoken of in divers Types after a different manner, although different things seem to be spoken of.  
The first of which touching the obscurity seemeth plainly so to be, as hath before been showed in Chap. 3. by which indeed the Holy Ghost hath involved this Prophecy of the New Testament, not because he would not have the same to be understood by the Readers: but to have their minds and understanding exercised with labour, study, and prayer: as appeareth Chap. 13.18. & 17.9, etc.  
The second doth notably respect the special method. 
Augustine's animadversions touching the method of the Revelation.  For almost in every Vision there are some few (if not many) things, whence the plain understanding of the other more obscure may be found out: either because they are properly spoken: or because, the significations of the Types are declared by the Spirit himself: or lastly because the Types themselves are so manifestly agreeing to the matter signified, as they yield no difficult understanding unto such as diligently mind the same. For example: It is plain that in the very beginning it is said, that here those things are revealed, which must shortly be done: 
Rev. 1.1.19. & 14.1 & 15.1. Rev. 14.14 & 19.11. & 20.11.  and John is commanded to write those things, which then were, and which should afterward come to pass: and expressly those last plagues, and oftentimes the last judgement: whence two more dark things are easily dived into. First, that the Types of the Revelation do not represent the foregoing History of the Israelitish Church: but the future state of the New Church. Secondly, that they shadow out, not a few Ages only after the Revelation: nor yet the last times and Tragedy of Antichrist alone, but the whole period of the Church.  
Thus it is plain, that the stars are the Ministers of the Churches, the great stars renowned Teachers. Whence it is not obscure, what is meant by the great stars falling from Heaven.  
Moreover also it is plain, 
Ezech: 16.2: jer. 3.1. Ose. 2.5.  that in Scripture a whorish woman doth denote the Apostatical Church. Whence it is clear, that the woman clothed with the Sun, signifies the true Church: the flight of the woman into the wilderness, her being out of sight, riding on the Beast, and sitting upon seven hills, the adulterous and domineering Church of Rome.  
It is also plain, that most of the Visions do end with the last judgement. Hence it is manifest, that the periods of the Church are often ended: neither is one only continued throughout the whole Revelation.  
Which very thing the Third Advertisement of Austin doth intimate. For by the seven Seals and seven Trumpets different things seem to be signified, whereas the same things are treated of after a different manner. Thus the Beasts appear to be divers, whereas notwithstanding they are but one. The rapture, and ruin of Babylon is diversely set forth: and yet it always comes but to one thing.  
And this is that which also Nicolaus Collado seems to have observed in his Exposition on the Revelation in the School of Lausanna, published Anno 1584. For following this observation of Augustine he learnedly showeth: that it pleased the Lord to show a thing unto his servants in Visions, not once, but twice, yea sometimes thrice, the more to confirm the thing: like as in Act. 10. when God would show Peter, that he should not refuse to go in to a heathen man, it is said that he saw a sheet let down thrice to the Earth from Heaven, and received up again: so also in the Revelation the future calamities and changes of the Church are exhibited to john not once, but again and again in divers Visions: and indeed in such a manner, that by a certain gradation, the latter do always add somewhat more clear and weighty to the former. Now that the matter may appear more evidently, I will set down his own words.  
After, 
Method pag. 19:  saith he, horrible tyranny had oppressed even all the Churches, and that indeed with a wonderful cloak of hid hypocrisy: and so all liberty was either extinguished, or banished, or also more and more brought to nothing through contempt, or did wear away through neglect: Hoc opus hic labor erat: and therefore the Lord would have the servants of Christ to be forewarned of such weighty matters in a threefold Vision, lest through the universal rage of wickedness they might be drawn away, or least being sometime drawn away, they should never return into the right way again. This, I say, was chief the necessary cause of foresignifying the same thing diversely: and the often inculcating of it by seven Seals, seven Trumpets also, and seven Vials: Now in these is a certain gradation most worthy of observation. For the opening of the seven Seals stirreth up indeed, and moveth the eyes of the Beholders a fare off: neither doth it suffer all the senses to be without a part: but the most shrill sound of the Trumpets breatheth indeed something more terrible, and sounding in the ears of sleepy and dull persons, suffers them not to go on in their sluggish drowsiness. Yet these two may seem only to have respect to the eyes and ears: But the pouring forth of the Vials may be said wholly to take hold on the whole man, and with heat to scorch him.  
It is also worthy of observation, that in this Book are gathered together seven Visions of three sorts touching the same things, viz. of Seals, Trumpets, and Vials, so as every latter kind is more full than the former, (which belongs also unto the Narration of things) and propounds the things themselves more nearly to the view of the eye, denoting, and more certainly defining the same with more circumstances. For example: the opening indeed of the Seals comprehends the whole matter, though summarily, yet significantly enough: but all the same things much more significantly in the sounding of the Trumpets: but the pouring out of the vial comprehends these very things most significantly of all. So in those Dreams of joseph it is more express, that joseph should be worshipped by the Sun, Moon, and eleven Stars, then that his sheaf should be worshipped by his brethren's sheaves. So in the Dreams of Pharaoh those seven ears of corn did more nearly serve to signify either fruitfulness or dearth: then the seven kine. So also the Vision respecting the four Monarchies in that Image, whose head was of gold, Dan. 2. and opposing unto them the Kingdom of Christ, yet it less expresseth the matter, than that following vision in Dan. 7. propounding the same things in four Beasts: also the vision of part of those very things in Chap. 8.  more plain: and in the Ram, He-goat, and his four horns, etc. again special particulars he also prosecutes more specially, Chap. 11. These things COLLADO.  
Hence he after a new manner hath fashioned his method into the form of an Harmony, oppositely coupling the seven Seals of the second Vision, with the seven Trumpets of the third Vision, and with the seven Vials of the fift Vision, by a singular study and praiseworthy diligence.  
Now although I do not at this time dispute of his explication itself: 
On Argument of Chap. 16. What seems to be required in Collado his Method.  and that the combining of the seven Vials with the seven Seals and Trumpets, is not without scruple, as I shall show in its place: as also that he restrains the whole Revelation unto the Tragedy of Antichrist, or those times only which after the rising and growth of Antichrist felt the calamities shadowed out: nor lastly doth it from that combination or coupling sufficiently appear, what is the meaning of many other wonders touching the measuring of the Temple, and the two witnesses slain by the Beast, of the travail and flight of the woman into the wilderness: of the Beast four times coming forth on the Theatre, 
The Revelation representeth not a continued History.  of the last judgement so often times represented, etc. and how these things cohere with the Seals, Trumpets, and Vials: Notwithstanding I hence have drawn two things which are sufficiently evident: First indeed, that they do err from the scope, who with Lyranus, Antoninus, and others, imagine that a continued course of the Ecclesiastical History, from the beginning of the Revelation unto the end of the world is praefigured in this Prophecy: Unto which opinion, besides those things Collado hath noted, this in special is contradictory, that almost in every of the Visions, the whole period is so evidently ended by the Type of the last judgement, as it cannot easily be quaestioned, or weakened by imagined Anticipations. Secondly, that of Austin in the fore-alledged place: The Revelation doth so repeat the same things many ways, as it may seem to speak of different things, whereas it is found to speak the same things only in a divers manner: that is, it representeth the future condition of the Church, so fare as it concerneth the principal events, by divers Visions again and again, one while more obscurely, another while more plainly.  
Hence briefly I thus determine touching the general Method of the whole Prophecy.  
First, that we stray not from the scope, we must know, that the Revelation is not a representation of things past, like as, for example, the History of Daniel, 
That things past are not represented  Susanna,. or the Baptist, is represented in a Comedy, as Alcazar affirmeth, but that it is a Prophecy of future events concerning the Christian Church, even from the time of the Revelation (which, as before I shown, was about the 14. year of Domitian, or the ninety sixth of Christ) unto the last deliverance of the Church, and utter destruction of Antichrist with all the wicked. For therefore it is called a Revelation and a Prophecy, which is only of future things: and Christ commands John to write those things which must be done afterward.  
The which notwithstanding is not to be taken so precisely, as if there were nothing at all of things passed intermingled. For almost in three places, the argument of the Visions so requiring, it could not be avoided, but some things past should be mixed with things to come. The first place is in Chap. 12. touching the woman in travail with the Manchild, etc. where the beginning or original of the Christian Church is plainly figured out by the Type of Christ's Nativity and Ascension: which Vision therefore is more perfect than all the rest, as we shall see in its place. The second place is in Chap. 17. where the Beast, on which the whore sitteth, is said to have been in the five Kings before the Revelation. Lastly in Chap. 20. touching the thousand years of Satan's binding, that he might no more seduce the Nations, a few years, to wit, twenty five, from the destruction of the Temple and jewish Nation went before the Revelation: for Satan did not cease through the jews to deceive the Nations, and keep them from the Gospel of Christ until the Synagogue and the jewish Nation was dissipated: as shall be showed in its place.  
Secondly we must remember: That howsoever the Revelation may seem to be one continued Vision: 
The Revelation is not one continued vision but distinct  yet indeed it is not one, neither revealed at one time, but are many distinct Visions, to wit, Seven, as it were so many sights exhibited to john in the Spirit, as was erewhile showed in the Partition of the Book: in which least I should go too fare from other Interpreters, I retained the sevenfold number, which is familiar, and as it were peculiar unto this Prophecy: neither have I varied save only in the seventh Vision, to which why I rather joined the twentieth Chapter, then to the sixth, I will show hereafter.  
Evident traces of distinction do sufficiently appear throughout in the Text, as shall be showed Chap. 1.10. whither john saw them in seven times and ecstasies, or in fewer. This is certain, that he was not once only, but oftentimes ravished in the Spirit, neither saw he all in one place, but somethings in Patmos, somethings in Heaven, somethings at the Sea-shoare, somethings in the Wilderness, and lastly somethings in a high mountain, which is to be observed partly against the new feigned consequence of the Inquirer, partly against that received error, as if one continual History of the Church, from the beginning even unto the end were observed in this Book: from which supposition many things will necessary be confusedly explicated, and contrary to the scope.  
Thirdly it is to be noted, what Austin hath observed, That the Revelation speaks the same things after a divers manner, 
The Revelation saith the same things in a divers manner.  that is, that divers Visions by changed types do represent the same period of the Ecclesiastical History. Of which thing that often iterated description of the last judgement is a most clear Argument, which is annexed unto every one of the Visions, not by anticipation (as commonly it is imagined) but in a right order of History. Now lest this so often repetition of the same things, might be thought to be idle or unprofitable, the following observations are to be added.  
Fourthly therefore it is to be noted, the same things are so diversely spoken, as (which Collado hath well observed) the former Visions are for the most part more obscure, 
The latter Visions are clearer than the former.  the latter bring clearer light to the darkness of the former, if you rightly observe them. The opening of the seven Seals seem to be obscure in the second Vision: But the seven Trumpets, especially the five latter, touching the great stars falling from Heaven to the Earth: the Locusts tormenting, and yet not killing men, the Armies of the four Angels of Euphrates, etc. are more clear in the third Vision. The measuring of the Temple, and the Prophecy of the two Witnesses seems to be obscure, in the third Vision: but it is illustrated by the preaching of the three Angels against Antichrist, in the fourth vision. The History of the Beast is obscure Chap. 11. & 13. but most clear, Chap. 17. The last Judgement is more darkly shadowed out towards the end of the second and third Visions: but more clearly towards the end of the fourth, by the Type of the Harvest and Vintage, and of the fift Vision by the Type of a great Earthquake: but most clearly towards the end of the sixth: and most properly in the seventh. 
The periods of the visions are the same, but not the same histories.   
Fiftly it is to be noted, that the same things are diversely spoken, not because the same individual events are again iterated, but because the self same period of the Church according to different Histories more known, & sometimes also the same are shadowed out by more manifest Types. For example: In the second vision the blacke-horse denotes the Church made black with heresies after Constantine's time: The pale-horse having death fitting on, and drawing Hell after him, the Church sick even unto death, towards Antichrists rising: In the third vision by the sounding of the third, fourth, and fift Trumpets the same state of the Church is indeed represented: yet more specially the declining, corruption, and lastly the apostasy of the Sea of Rome: In the fourth vision her Tyranny and Idolatry: In the fift and sixth vision is exhibited her ruin and judgement: and so of the rest, as we shall see in the Exposition.  
Sixtly, Also it is to be noted, that all the visions do figure out the same period of the Church, yet not all the whole: but some indeed the whole, 
The period of the church is not whole in all the visions.  others some certain distances: For the whole period of the Ecclesiastical History from the Revelation unto the end, is principally distinguished by four distances: afterward I call them four periods in the same sense, for, the four remarkable distances or state of the whole period. 
There are four distances of the period of Christ's Church.   
The first distance was of the Church flourishing and groaning under the Roman Tyrants, until the peace brought in by Constantine.  
The second distance was of the Church reigning and rioting under Christian Emperors, until the rising of the Western Antichrist in Boniface III. Pope of Rome: and of the Eastern in mohammed six years after: Of which distance HIEROM, after, saith he, the Church came under Christian Princes: 
Tom. 2. in vita Malchi.  in power indeed and riches she became greater, but less in virtues.  
The third distance was of the Church trodden upon, and oppressed by Antichrist, especially the Western, until the measuring of the Temple, which began to be effected by the two witnesses JOHN hus, and JEROM OF PRAGUE, who were slain by the Beast in the Council of Constans Anno. 1414. and thence until Luther, by whose ministry the measuring of the Temple (broken off, or hindered through the Tyranny of Popes) began to be continued Anno. 1517.  
Lastly the fourth distance is of the church reform from Popery, & of the declining of the Papacy, to endure until the end. For the Beast goes into destruction, whatsoever the gates of hell attempt to the contrary, 
Lib: 3. de P. R. cap. 21  and Bellarmin their Prophet said truly: From that time, that the Pope began by you to be Antichrist, his Empire hath been so fare from increasing, as it hath always more and more decreased.  
This whole period, I say, of the Christian Church, some visions do represent, according to the fourfold state erewhile declared: and these I call UNIVERSAL Visions, because they contain the universal History of the Church: but some shadow out not the entire, 
Universal visions.  but only the two latter distances of the whole period, or the Tragedy of Antichrist: and these I call PARTICULAR, because they praefigure not the whole History of the Church, 
Particular visions.  but only the latter part thereof touching Antichrists rage and judgement, and of the Church's warfare and victory against him.  
UNIVERSAL Visions I find to be four: viz. the second touching the seven Seals: and the third of the seven Trumpets: and the fourth of the woman in travail: and the seventh (which is as it were a Recapitulation of all the foregoing) touching the binding and losing of the Dragon, etc. The PARTICULAR Visions are two, viz. the fift of the seven Vials of the last plagues: and the sixth of the judgement of the Great Whore, the overthrow of Babylon, and destruction of Antichrist. And these things I suppose do suffice to the plain understanding of the general Method of this Prophecy.   

CHAPTER. X. Of the special Method of the Apocalypse.  
WHat concerns the special Method, because it is more diligently explicated in every of the Visions, I shall in this place speak the less thereof.  
First, We must remember, that the form of this Prophecy is truly Tragical. For it representeth Tragical motions and tumults of the adversaries against the Church of Christ, 
The form of every vision is tragical.  and at length the Tragical end also of the wicked themselves. Now Writers of Tragedies usually mingle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) feigned things with serious, both for preparation, as for delight sake, and to distinguish their Dramaes, or Interludes into Acts, Scenes, and Chores, the which also I find to be observed in this Dramatical Prophecy. For most of the Visions, besides the prophetical things they treat of, have somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparatorie: They also contain certain distinct Acts of Prophetical Types: and divers Chores or Companies beginning, or coming in between, or ending the Prophetical Action with musical accord, serving to the decorum and pleasantness of the Drama.  
Secondly, In every Vision (I speak of the six Prophetical) we must prudently distinguish betwixt what is Dramatical, what Prophetical.  
I call that Dramatical which is preparatory to the visions: 
The Dramatical matters are to be discerned from prophetical.  of which kind is what we have in Vision first Chap. 1. from v. 9 unto the end: in the second Chap. 4. & 5. in the third Chap. 8. unto ver. 7. in the fift Chap. 15. throughout. The Chores also, and their Prayers, Songs, Hymns, Praises, as are, the Chore or Company of the four and twenty Elders, in the second, third, & sixth Vision: the Chore of the four Beasts in the second and sixth Vision: the Chore of Angels in the second vision: the Chore of all creatures, ibid. the uncertain Chore in the fift and sixth Vision: the Chore of Harpers in the fourth and fift: whose Symphony and Songs are to be read in the said Visions, Chap. 4. ver. 8, etc. and Chap. 5.9, etc. and Chap. 6.12, etc. and Chap. 12. ver. 10, etc. and Chap. 15.3, etc. and Chap. 19 ver. 1, etc. All these properly serve for the decorum of the Prophetical Drama, neither do they contain Prophecies, but propound Moral Doctrine, of celebrating the works of God, and his judgements unto the Church. But they that search for other mysteries in these things, seem to labour in vain.  
Prophetical, I call those Parts or Types of Visions, which by word, gesture or action, represent future events concerning the Church, by a certain similitude of things, whither open or hid: and for the most part are repeated out of the Acts of the ancient Prophets: In the understanding and application of which unto their events past, present, and to come, the true explication of this Prophecy doth consist, and principally aim at.  
Thirdly, The Method and Explication of the Prophetical Types, cannot be gathered more commodiously and safely then from the Argument itself, namely the general of the whole Book, 
The distinct Acts of the visions.  and the special of the Visions in particular. The general Argument (as we heard in the foregoing Chapter) is specially in two things. For the Apocalypse forewarneth the Church of her condition and sorrows at hand: and arms her with comfort against the same. The same we have in every of the Visions. For they both foretell future evils, as also show the Godly the remedies thereof: yet all show not the same things, nor in the same manner. For some praefigure All, that is, both the first, and the second Battles, which I called UNIVERSAL: some the second only and latter, which I called PARTICULAR. 
The former and latter battles of the church.  By the first or former battles of the Church, I mean, the Combats she had with Tyrants and Roman Adversaries, oppugning the Testimony of Jesus: as also with Heretics diversely depraving the word of God. By the second and later, her Combats with the Eastern and Western Antichrists.  
Hence there are as it were four distinct scopes of the universal Visions: 
The four Acts of the universal Visions.  but of the Particular two only: the which I for instruction sake do name Acts.  
The first Act of the universal Visions hath a proposition of the calamities, with which the Church shall be assaulted by Pagans and Heretics until Antichrists rising.  
The second in way of parallel to the first, praefigureth comforts opposite to the calamities of the Godly.  
The third shadoweth out an amplification of calamities, or new and more glorious Combats of the Church under Antichrist.  
Lastly, the fourth parallel to the third, sheweth the Catastrophe of all evils, viz. the declining of Antichrists Kingdom, and the casting of all adversaries into the lake of fire: and on the contrary the Church's Victory, and Eternal Glory.  
The particular Visions are finished with the two latter Acts, 
The two Acts of the particular Visions.  because they only represent Antichrists tragedy, rage, declining, and destruction: the which notwithstanding the former touching the seven Vials doth more briefly: the later touching the whore riding on the Beast more largely and clearly: therefore this also is to be distinguished into four Acts, yet answering to the two latter Acts of the universal Visions.  
Now although the Parallell-Acts both former and latter are not always divided by whole Chapters (like as Tragedie-writers use to do) but sometimes are joined together, and as it were mingled in the same Chapters, because they shadow out Histories or things by the same periods, and walking (as the saying is) with equal steps: yet every where (if thou well observe the Method) they have traces evident enough, as we have diligently showed in every of the Visions: where also we have noted the Marks and Periods of every of them.   

CHAPTER. XI. The manner of interpreting observed by PAREUS.  
furthermore by the things hitherto spoken touching the Argument and Method, the manner of interpreting observed by us will not be obscure.  
To every vision we have prefixed its proper dispensation or order, with as much brevity, and light as could be: the Chapters we have illustrated with Arguments, Parts, and Analysis.  
The Doctrines which in this Prophecy are many and excellent: we have so laboured to expound and apply unto the Scope of divine Scriptures showed by the Apostle: Rom. 15.4. 2. Tim. 3.16. (being profitable, for reproof, for correction, for instruction in righteousness, and lastly for the patience, comfort, and hope of the Saints) that this Book may with no great labour, profitably be propounded unto the Churches by the Ministers of God's word.  
Now seeing in the beginning I said, that the eternal Deity of Christ is throughout in this Prophecy proved with such evident Arguments against Heretics, as scarcely any other Scripture doth it more clearly, I thought it worth the labour to note above XL. Arguments of that nature in their several places, vindicating them from the depraving of Eniedinus the Transsilvanian Heretic (which he calls Explications:) that it might so much the more appear, that those Ancients, who (as Eusebius recordeth) denied the Canonical Authority of this Book, as not written by the Apostle John, but the Heretic Cerinthus, 
Lib. 7. hist. cap. 25.  did either not look into the Book, and so sinned through gross ignorance, or else were carried away with more than humane affection.  
What Method I have taken in explicating Prophetical things, hath already been said, and the Praefaces of the Visions shall show: in which I have not only laboured to declare the Argument, Scope, Coherence, Order, and Period of every one, but in special clearly to show the Harmony and consent of the foregoing and following Types, and of the darker and more clear each with other, and with the Types and Phrases of the ancient Prophets, that so I might illustrate the Revelation by the Revelation: 
It is most safe to expound the Revelation by the Revelation.  which manner of interpreting cannot be but most safe and certain. For seeing it is evident, that the darker Types go before, and the clearer follow after, and are notwithstanding Analogical or agreeing with each other: undoubtedly the more dark must be sought out by the clearer. Now the more clear have no extraordinary difficult application unto the things signified by them: And therefore we may thence with some labour draw the understanding of the darker, which also I have laboured to do.  
In sum (following Austin's advice) I have showed these two things: that the same things are so many ways repeated in this Book, as it may seem to speak of different things, whereas we shall find that the same things are diversely related: And: that a few (yea not a few but many) things are in the Book, 
Aug. lib. 20. de C. D. cap. 17.  by the manifestation whereof the rest might with labour be found out: which again I say not, as if I thought that all the mysteries of the Revelation were by me unfolded: Far be it: I come short in many things. Throughout where I stick, and where bounds seem to be set, 
Eph. 4.7.  there I ingenuously profess a man must stand and go no further. For here is wisdom. 
2. Cor. 12.8  To them that earnestly call upon God the Spirit is given according to the measure of the gift of Christ. It befell even the Apostle Paul, that he obtained not the thing he petioned of God. How much more may the same befall us, and me the least of all: especially in these things, of which the Lord hath as yet reserved much in his own power.  
Wherefore to interpret the Revelation, 
What it is to interpret the Revelation.  is not to untie all the knots of Aenigmaes, to leave unsifted or be ignorant of nothing at all in the same, or by precisely interpreting the meaning of the Image, Character, number of the Beasts name, the Beast himself, the woman on the Beast, the eating of her flesh, the seven, the ten Kings that shall burn her, Gog and Magog, to make all gainsayers to be silent. For who hath ever attained unto this by interpretation or commenting on any part of Holy Writ? They therefore that require the same, are wiser than Christ, the Apostles and God himself: And on the contrary such are wise against God who make a mock of the Oracles they understand not, because of their obscurity, or because of the diversity of Interpreters.  
Many types of future things remain secret and are known to God only, until they be fulfilled. The whole fourth Act with its accomplishment is secret: because the seventh Trumpet hath not yet sounded: neither is the seventh Vial yet poured forth into the Air. A great part also of the third Act is reserved unto posterity, which in time shall see the full gathering together of the Kings of the Earth into Harmageddon, the devouring and burning of the whorish woman, the desolation of Babylon, and the event of the Goggish War, etc. The beginning we see, and further shall see.  
In the two former Acts, and the better part of the third (the accomplishment whereof hitherto Histories and daily experience do so plainly show, that if we held our peace, the very stones would cry out) it is the part of a Faithful Interpreter, not to draw the Readers from the scope, neither to send them from those things which are done at home before their eyes, to seek for Chimeras in the Hyperborean Mountains, which thing almost all the jesuitical brethren at this day do in their Commentaries, least happily Antichrist should be found in the Mountains of Rome, for the discovery of whom the greater part of the Apocalypse was of old revealed, and circumscribed with such apparent oracles, that after the History and experience of so many Ages, we may justly question, whither it were greater blindness in the Jews not to believe in Christ, then for these to deny the Pope of Rome to be Antichrist.  
Wherefore I shall seem to have performed my function sufficiently, not if I discuss all the obscurities of mysteries so irresutably, that all do applaud me: but if (so fare as God hath enabled me) by the help of my Method laid down, I shall congruously, perspicuously, and without deceit (according to scope and experience) explicate both the other Aenigmaes of this Prophecy, and especially that part which contains the amplification and Catastrophe of the Combats of the Church, and properly respects these last times. Now by doing hereof, if I have not kindled a Torch, to take off the darkness with which it seems to be covered, yet verily I have laboured, and if I be not deceived, have lighted a Candle, by the light and guidance whereof, as by Ariadne her thread, other (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Godly Divines shall after me dive more deeply into these hidden mysteries, and more nearly point at that Son of perdition sitting in the Temple of God as god, and exalting himself above all that is worshipped, showing himself that he is God: And they shall say: This is he: O Romanist beware of him.   
AMEN.   

THE APPARITIONS AND PERSONS MAKING UP THIS PROPHETICAL DRAMA, REVEALED IN SEVEN VISIONS.  

In Vision I. Chapters 1.2.3.  
JOHN THE EVANGELIST, Actor, and interlocutor throughout.  
Christ in a glorious form walking amongst the seven Candlesticks: The author of the Revelation, and maker of the prologue.   

In Vision II. Chapt. 4.5.6.7.  
The majesty of God sitting on the throne.  
The first Chore of the four and twenty Elders.  
The 2. Chore of the four Beasts.  
The Book sealed with seven Seals in the hand of the sitter on the throne.  
A strong Angel desiring the book to be opened.  
The Lamb as it were slain opening the book.  
The 3. Chore of Angels.  
The 4. Chore of all creatures.  
A white horse with his Rider coming forth out of the first Seal.  
A red horse and his Rider, out of the second Seal.  
A black horse and his Rider, out of the third Seal.  
A pale horse with death on him, hell following him, out of the fourth Seal.  
The souls of the Martyrs under the Altar, in the fift Seal.  
A great Earthquake, out of the sixth Seal.  
Four Angels holding the four winds that they should not blow.  
An Angel from the East with the Seal of God.  
The multitude of Sealed ones and Martyrs.   

In Vision III. Chapt. 8.9.10.11.  
Seven Angels with seven trumpets, out of the seventh Seal.  
An Angel with a golden censer at the Altar.  
An Angel sounding the first trumpet.  
An Angel sounding the second trumpet.  
An Angel sounding the third trumpet.  
An Angel sounding the fourth trumpet.  
An Angel sounding the fift trumpet.  
Locusts coming up out of the bottomless pit into the earth.  
An Angel sounding the sixth trumpet.  
Four Angels bound and loosed at Euphrates.  
A strong Angel clothed with a cloud, and having a Book in his hand.  
john eating up the Book, and measuring the temple with a reed.  
The two witnesses prophesying.  
The Beast out of the pit, killing the witnesses.  
An Earthquake overthrowing a tenth part of Babylon.  
An Angel sounding the seventh trumpet.  
The first Chore of the four and twenty Elders.   

In Vision iv Chapt. 12.13.14.  
A woman clothed with the Sun, bringing forth a Manchild, & flying into the Wilderness.  
The son of the woman taken up into Heaven.  
The red Dragon persecuting the woman.  
Michael fight for the woman against the Dragon.  
The fift uneertaine Chore.  
The sevenheaded Beast ascending out of the sea.  
The two-horned Beast ascending out of the earth.  
The Image of the Sea-beast.  
A company of Sealed-ones standing with the Lamb on the Mountain.  
A sixth Chore of Harpers.  
An Angel flying with the everlasting Gospel.  
An Angel publishing the ruin of Babylon.  
An Angel denouncing punishments to the worshippers of the Beast.  
Christ on the cloud with a sharp sickle.  
An Angel proclaiming the last harvest and vintage.   

In Vision V Chapt. 15.16.  
The seven Angels with seven Vials.  
The sixth Chore of Harpers upon the sea of Glass.  
An Angel pouring forth the 1. Vial on the Earth.  
An Angel pouring forth the 2. Vial on the Sea.  
An Angel pouring forth the 3. Vial on the Rivers and Fountains,  
An Angel pouring forth the 4. Vial on the Sun.  
An Angel pouring forth the 5. Vial on the throne of the Beast.  
An Angel pouring forth the 6. Vial on Euphrates.  
Three unclean Spirits like frogs out of the mouth of the Beast, etc.  
An Angel pouring forth the 7. Vial into the air.  
The rapture of Babylon by an Earthquake.   

In Vision VI Chapt. 17.18.19.  
The whore riding on the sevenheaded Beast.  
The sevenheaded Beast with his description.  
The ten Kings waging war with the Lamb: afterward burning the whore.  
An Angel publishing the fall of Babylon.  
An uncertain voice calling the Godly out of Babylon.  
Kings, Merchants, Seamen, bewailing the ruin of Babylon.  
An Angel casting a millstone into the sea.  
A fift uncertain Chore.  
The first Chore of the 24. Elders, and the second Chore of the 4. Beasts.  
john intending to worship the angel.  
Christ with an heavenly army rushing upon the Beast and the Kings of the Earth.  
An Angel standing in the sun, calling the birds unto the prey.  
The judgement of the Beast, False-Prophet, Kings of the earth, and worshippers of the Beast.   

In Vision VII. Chapt. 20.21.22.  
An Angel with the key of the bottomless Pit, and a great Chain.  
The old serpent bound a thousand years.  
The martyrs and conquerors of the beast reigning with Christ a thousand years.  
Satan let lose seducing the Nations, and raising Gog and Magog against the Holy City.  
The casting of Satan into the Lake of fire.  
The raising of the dead, and the last judgement.  
The new jerusalem coming down from Heaven: the Bride of the Lamb.  
God in the throne publishing the judgement.  
john seeing all these things, and intending to worship the angel.  
The Conclusion, the Lord jesus putting an end to the Drama.    

A TABLE OF THE Principal QUESTIONS which are expounded in this COMMENTARY.  

In the Preface.  
1. OF the Author of the Revelation. Page 5.  
2. Of the Canonical authority of the Revelation. Page 8.  
3. Of the obscurity of the Book, what it is, and whence, with the remedies thereof. Page 9  
4. Of the Interpreters of the Revelation, both Ancient and Modern, and of the manner of interpreting observed by them. Page 11.  
5. Of the dignity, time, profit, and scope of this Prophecy. Page 13.  
6. Of the argument of the Book. Page 16.  
7. Of the Partition of the Revelation. Page 19  
8. Of the form of the Revelation. ibid.  
9 Of the general Method of the Revelation. Page 20.  
10. Of the special Method of the Revelation. Page 26.  
11. Of the manner of interpretation observed by Pareus. Page 27.   

In Chapter I.  
12. Of the word Apocalypse. Pag. 3.  
13. A disputation about the words, from him which is, which was, and which is to come. Pag. 7.  
14. Touching the seven Spirits, from whom john wisheth Grace to the Churches, whither they be seven created Spirits, or the Holy Ghost. Pag. 9  
15. Whither in verse 5. there be a solecism, against certain Popish Interpreters. Pag. 12.  
16. The Priesthood of the New Testament, whither it be common to the Faithful, or proper to the Clergy, Pag. 14.  
17. Wherher Christ be, and how he calleth himself Alpha and Omega, the beginning and the end, the first and the last: against Eniedinus the Samosatenian Pag. 16. 38. 587.  
18. Of the Lord's day. Pag. 20.  
19 Whether he that appeared among the Candlesticks were Christ, and what it teacheth, and whither the ubiquity of Christ's flesh be thence proved. Pag. 23.  
20. Whither Heretics do rightly gather that Christ is not God, because he saith that he was dead. Pag. 26. 27.  
21. How the Candlesticks are the Churches, and the stars the Candlesticks, and of Sacramental phrases. Pag. 28. 29. 419.   

In Chapter II.  
22. A disputation about the Saints how fare they may fall, or not: and of their perseverance. Pag. 34. 71.  
23. Wither the Church must suffer for the sin of her Pastor. Pag. 35.  
24. Of the Heresy of the Nicolaitans. Pag. 36. 44. 45.  
25. Wither because the Papacy is not the true Church of Christ, there was no true Church before Luther's time: and where it was. 43. and in the preface. Pag. 19  
26. Of the woman Jezabel. Pag. 48. 49.  
27. Whether, and how Christ is called the Searcher of the heart and reins: which is proved against the Heretic Eniedinus. Pag. 50. 51.   

In Chapter III.  
28. Whether, because the Saints are said to be worthy that they should walk with Christ clothed in white robes, or from the promise of the reward of works, or from the future judgement according to works, etc. it be rightly inferred, that good works are the meritorious cause of Eternal Life. Pag. 58. 250. 357. 384.  
29. Of the Book of Life, and of them that are written in the same. Pag. 60. 384.  
30. That the Pope of Rome, as Antichrist, lifteth up himself, and is lifted up by his followers above Christ. Pag. 63. 297. 298.  
31. A dispute touching the grace and cause of conversion, differencing us from others. Pag. 67. 68 81.  
32. Of hot, cold, and lukewarm persons in Religion. Pag. 76.   

In Chapter IU.  
33. Of the four and twenty Elders, and of the four Beasts. Pag. 90. 92.   

In Chapter VI.  
34. Of the nine persecutions of the Church. Pag. 110.  
35. A discourse touching the blacke-horse and his Rider. Pag. 112. 113. 127.  
36. Of the pale-horse, and of the mortal paleness of the Church, whence it came, and when. Pag. 116. 117. 173. 174, etc.  
37. Of the souls of the Martyrs under the Altar, and of their crying. Pag. 119. 120.  
38. Of Intercession and invocation of Saints. Pag. 122. 147.  
39 Of the rising of the western and eastern Antichrist. Pag. 124. 125. 127. 144. 170. 186. 289. 290. etc. 304.  
40. Of the pride, and tyranny of Roman Popes against Emperors and Kings. Pag. 130. 163.   

In Chapter VIII.  
41. Of the Angel with the Censer at the Altar. Pag. 153. 154.  
42. Of the analogy of the seven Seals, Trumpets, and Vials. Pag. 137. 374 375.   

In Chapter IX.  
43. Of the Locusts and their application unto Antichrists clergy. Pag. 177, etc.   

In Chapter X.  
44. Of oaths. Pag. 203.   

In Chapter XI.  
45. Wither the Church could, and may err. Pag. 213.  
46. A disputation touching the forty two Months. Pag. 216, etc.  
47. Of the Fable and History of the two witnesses. Pag. 221. 222.  
48. Of the 1260. days Pag. 224. 225.  
49. Of Antichrists three year's reign and an half. Pag. 230. 231. 240. 286.  
50. Of the great City Babylon, that it is not jerusalem, but Rome, yea Popish Rome. Pag. 235. 236. 343. 344. 349. 399. 443.   

In Chapter XII.  
51. Of the woman clothed with the Sun, and standing upon the Moon, whether she be the same with the woman afterward sitting upon the Beast. Pag. 257. 258.  
52. Of the battle of Michael with the the Dragon. Pag. 265.  
53. Divers opinions about the woman's flight into the wilderness. Pag. 275  
54. What time is noted by time, times and a half time. Pag. 276.   

In Chapter XIII.  
55. It is disputed touching the former Beast ascending out of the Sea. 282 etc. And what the Author held about it. Pag. 287. 408. 409. 415.  
56. A dispute about the mortal wound of the Beast. Pag. 293, etc.  
57 Of the second two horned Beast. Pag. 304.  
58. Of the Image of the Beast. Pag. 310. 311.  
59 Of the Character of the Beast. Pag. 313.  
60. Of the number of the beasts name Pag. 316. 317. etc.  
61. That the Pope of Rome did not now of late, begin to be accounted the Antichrist. Pag. 318. 319.   

In Chapter XIV.  
62. Riberas' disputation touching the Sealed ones, and of the Virgin's standing with the Lamb on the Mountain. Pag. 329, etc.  
63. Of the Angel flying through the midst of Heaven with the Eternal Gospel. Pag. 338.  
64. A dispute touching the great City against Ribera. Pag. 346, etc.  
65. How the dead in the Lord are blessed. Pag. 355.   

In Chapter XVI.  
66. Of the seven Vials, whether they be the same with the seven Seals, and with the seven Trumpets. Pag. 375.  
67. Of the seven Angels pouring out the Vials, who they are, and what the pouring out of the Vials is. Pag. 376.  
68 Of the plagues following the pouring out of the seven Vials. Pag. 376. 377.  
69. Of the King of the East, and the drying up of Euphrates. Pag. 390.  
70. Of the three Spirits s●nt out unto the Kings of the Earth. Pag. 394. 395.   

In Chapter XVII.  
71. That the woman sitting on the Beast is Popish Rome, Antichrists Seat, and Antichrist himself. Pag. 404. 409.  
72. Of the Beast which was, and is not, and shall ascend out of the pit: disputed with Ribera. Pag. 416.  
73. Of the seven Mountains of Rome and the seven Kings. Pag. 420, etc.  
74. Of the Pope of Rome, when he was made chief Pontife, the eighth King, and Antichrist. Pag. 428, etc.  
75. Of the ten Kings signified by the horns of the Beast. Pag. 433. 438.  
76. Whether Rome according to Riberas' fiction is to be burned before the coming of Antichrist. Pag. 441.  
77. How God giveth into the heart, that is, worketh in men's hearts, the liberty of their will remaining. Pag. 444.  
78. Whither God after the same manner gave good and evil into the hearts of the Kings: and whether hence it follows that he is the Author of sin. Pag. 446.  
79. How the Kings in eating the flesh of the whore, and burning her with fire did the good pleasure of God. Pag. 449.   

In Chapter XVIII.  
80. Of the causes of the ruin of Babylon, that is, of Rome. Pag. 456.  
81. How the stirring up of the Saints to revenge: Render to her: is agreeable to the saying of Christ: Render not evil for evil. Pag. 461.  
82. How it stands with justice to render double. Pag. 462.  
83. Whether God in commanding to render the double according to Babylon's works: doth command rapines, theft, wickedness, etc. Pag. 463.   

In Chapter XIX.  
84. Whether Alcazar hath sufficiently demonstrated that properly the Church of Rome is the wife of the Lamb. Pag. 481.  
85. Whether john did well in proffering to worship the Angel: and whether the Angel did well to prohibit him. Pag. 484. 582.   

In Chapter XX.  
86. Of the binding and losing of Satan, what, when, and how it was. Pag. 502.  
87. A disputation touching the thousand years of Satan's binding. 506. whether they be definitely to be understood. 507. where they take their beginning and ending. 508. what was the condition of the godly in the thousand years. 511.  
88 Who were the living and reigning with Christ. 514  
89. After what manner, and how long they lived and reigned with Christ. 516.  
90. Who are the rest of the dead, and how they lived not again. 517.  
91. Of the first Resurrection, how it is to be understood. 518. 520.  
92. Of the Chiliasts opinion, the Authors thereof, and its refutation. 520. 521.  
93. Of the first and second death. 519 526. 527.  
94. What Satan is said to do the thousand years being ended, and when he was loosed. 530.  
95. A disputation with Bellarmine and Ribera about Gog and Magog. 539.  
96. Of the old and new Goggish war, its occasion and beginning 536.  
97. Of the perpetual torments of the damned. 540.   

In Chapter XXI.  
98. The description of the new jerusalem, whether it be agreeable to the Church-Militant on earth, or to the Roman only. 541.  
99 Of the new Heaven and the new Earth. 549.  
100 Ludovicus his jest on Sophisters about the Lake of Fire. 557.   

In Chapter XXII.  
101. A Disputation against Sophisters for the authority and perfection of the divine Scriptures. 580, etc.  
102. Of the doctrine of justification by Faith. 584. 585.   
 decorative device   

A COMMENTARY Upon the REVELATION OF JOHN THE APOSTLE.  


The argument parts, and analysis of Chap. 1.  
After the title, and Apostolical salutation, to the seven Churches of Asia. john rehearseth the first vision, namely the seven golden candlesticks, and Christ his glorious walking in the midst of them, and how he was affected with the vision: and received from Christ commandment for to write the same, both concerning things present, and to come.  
The parts of the chapter are two: the former contains the preface to v. 9  
The latter, the vision of Christ gloriously walking in the midst of the seven candlesticks, from vers. 9, unto the last.  
THe preface, contains the title, and th●●postolical dedication of the book. The title showeth first the argument of the book, that it is a revelation of things to come, & Christ the author of it, as also the ministry of the Angel vers. 1. Secondly it notes the person of the author by a periphrasis, or description, vers. 2. Thirdly it commendeth the profitableness of the book from the necessity of it, vers. 3. The dedication contains the prosopographie, or description of the persons, who, and to whom he writeth, vers. 4. Secondly the Apostles wish. viz. grace from God, and from the seven spirits, as also from jesus Christ: whose threefold office he declareth, v. 5. Thirdly the celebration of the praises of Christ, and giving of thanks, for a threefold benefit received from him, v. 5, 6: His coming to judgement is promised, by the words of Zacharie, vers. 7, and in the last place, bringeth him in testifying his eternal Godhead and omnipotency, vers. 8. The vision contains the preparation, & vision itself. In the preparation john showeth the name, how he was affected, the place of his banishment, and the cause, vers. 9 Secondly the time and manner of the vision, vers. 10. Thirdly a command to write the vision, and to send it to the seven Churches by name, vers. 11. Fourthly his Gesture, vers: 12. In the vision are three things, first the form, secondly the effects, & thirdly the things following. The form of the vision which he saw is twofold: first the seven Golden candlesticks. Secondly the form of the Son of man in the midst of them; whose habit, and clothing he describeth, vers. 13: His head, Hair, and eyes, v. 14: His feet and voice, vers. 15: His right hand holding the seven stars, his mouth armed with a two edged sword, and his face, shining like the sun, vers. 16. The effects are first john's Great amazement, secondly his falling to the ground, v. 17. The things following are, first a twofold comforting of john: first by Gesture, the laying on of the right hand, vers. 17. Secondly by speech, bidding him not to fear, and the reason is taken, from the person, & adjuncts of the speaker, viz. because he is eternal God, the Lord of life, of death, & of hell, vers. 11: 2 The command of writing the present vision, & following prophecies. 3 The unfolding of the mystery, first of the seven stars, that they are the seven pastors, and secondly of the seven candlestikes, to be the seven Churches of Asia.   

THE FIRST PART OF THE CHAPTER. CONTAINING THE PREface, title, and dedication of the book.  
THe Revelation of jesus Christ, which God gave unto him, to show unto his servants, things which must shortly come to pass; and he sent and signified it by his angel unto his servant john,  
2 Who bare record of the word of God, and of the testimony of jesus Christ, and of all things that he saw.  
3 Blessed is he that readeth, 
Exod. 3.14. 1 Cor. 15.21. Col. 1.18.  and they that hear the words of this prophecy, and keep those things, which are written therein: for the time is at hand.  
4 john to the seven churches in Asia. Grace be unto you and peace, from him which is, and which was, and which is to come: and from the seven spirits which are before his throne:  
5 And from jesus Christ, 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.  
6 And hath made us kings, and priests unto God and his Father: to him be glory and dominion for ever and ever, Amen.  
7 Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him: even so. Amen.  
8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.  

A COMMENTARY UPON THE REVELATION Chap. 1, vers. 1.  
THe revelation) this prophetical title, doth express the argument of the book, called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concerning the meaning of which word, there is extant in a college called wisdom college (of which I have before spoken) a manuscript in way of commentary on this book, which Giveth us an example of their monastical ignorance: the author tells us, 
a monastical exposition upon the word Apocalypse.  that the word apocalypse is compounded, of apo, re, and clipsor, velare. O the miserable barbarism of that age, attempting to unfold these high mysteries, and in the mean time ignorant of the very name of the title. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify, to reveal a secret, from which cometh apocalypsis a revelation of a secret, such as are all future things. For it is not man, but God, who forseeth, and revealeth things to come. But the events which were to befall the Church under the new Testament were hid both from john, and us, but are revealed in this book: and therefore it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which we may add) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a revelation of things to come. Afterward it is sometimes called a prophecy, from the argument of it, which is a prediction of future things revealed by God. And the title answereth to the title of the ancient prophets, as, the vision of Isaiah, the vision of Obadiah, the prophecy of Niniveh, which Naum saw, the prophecy which Habacucsaw, the word of t●e Lord that came to Hosea, to Joel, to Micah, etc. so that it showeth the divine authority of the book. For to reveal things to come, is from God only: so that this book, being a revelation, is inspired of God, which argument john afterwards doth more fully confirm. For as jerom well observeth, this mystical book is entitled, a revelation, to give us to understand, that we have need of the knowledge, and explanation of it, that we may say with the prophet, open my eyes, and I will consider the marveilous things of thy law Psal. 119.18.  
Of Jesus Christ) that is, which Christ revealed unto john. 
● argument of the deity of Christ.  So that Christ is the author of the revelation, which is the first argument to prove the Godhead of Christ, in this book. For God, by the prophet, doth assume it as a thing peculiar to himself, to reveal secrets. Isai. 42, 9, & 41, 23: Behold, the former things are come to pass, and new things do I declare, before they spring forth I will tell you of them: and confounds by this argument all Idols, that they are no Gods, because they are ignorant of future things. But the words following, which God gave unto him, seem to weaken the argument. For to whom God doth reveal things to come, he is not God: but God hath revealed these things to Christ, therefore Christ is not God. The answer is twofold, first the whole may be granted, if it be taken in a good sense, as namely, that Christ (albeit he is true God) yet wherein God his father hath revealed these things to him, that is, according to his humanity, he is not God. For the humanity of Christ, not foreknowing things to come but by revelation, is not God: but the man Christ jesus, is God, because by his divinity, he fore knoweth all things of himself, Secondly the assumption is not in the text, and may be denied: for john saith not, that God revealed these things to Christ, but gave this revelation to him, as to our mediator, that he might reveal the same to us his servants: for it is his proper office, to reveal the will of the father to the Church. So that 〈◊〉 speaketh of the office of Christ, as he is our mediator, which doth not 〈◊〉 the equality of the son, with the father, but supposeth it: because as he was mere man, or a creature, of what power soever, he could not have performed the works of a mediator: But it behoved him also to be God. But Thirdly, there follows no absurdity, to understand it as spoken of the Godhead of Christ: for such as is the order of existence, such also is the manner of working, betwixt the father, and the son. For as the somexisteth not of himself, but as he is the first begotten of the father, so the so● revealeth things to come, not of himself, but as he receiveth from the father: and as the father Giveth unto the son his Essence: so is also his divine wildome communicated unto him from the father by Eternal Generation. Lyra and others understand God, in this place (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Essentially of the whole trinity: and taking it in that sense, than the revelation is given to Christ by God, as unto a mediator only, but understanding it of the person of the father, than God is said to give it unto Christ both, as to the son, and mediator also.  
To show unto his servants) the end, that God Gave the revelation to Christ, was, not that he should have it for himself. But, as being the messenger of the father, to reveal it to his servants. By servants is meant john, with the pastors and teachers, yea all the faithful of all ages: to all which the mysteries of this book were to be revealed by Christ.  
First, to john that he should write it, and then to all the rest both to read, and understand it, meditate, teach, & explain it to the Church of God. The Gr. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) his, noteth the servants of Christ, for it cohereth with the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to show, which noteth the office of Christ, and not of God. So that Christ showeth this revelation, 
2 argument of Ch. deity.  to his own servants, which is a second argument; proving the Godhead of Christ. For he certainly is the Lord of the Church, yea God Eternal, to whom john, the teachers, and all the faithful of the Church are servants: for God alone is the Lord of the Church, according to that of the psalmist, jehovah our Lord, etc. Psal. 8.10. For albeit Christ in that he is our mediator, is exalted to be head, and Lord of the Church: notwithstanding (except he had been God) he could neither have been mediator, or Lord of the Church. So that we plainly see, that Christ Jesus, is God, seeing John and all the faithful are his servants.  
Which must shortly come to pass) this noteth the subject of the book, which contains an history of things not already past: but of things to come afterward, both to the Church, and enemies thereof. Must come to pass, not by a fatal or absolute necessity, 
1. Cor. 11.19.  but hypothetically or supposedly, according to that of the Apostle, scandals and heresies must come.  
Besides God hath so decreed it, whose counsel is unchangeable: and therefore the events must happen according to the same: as also because of secondary causes, as the malice of satan, & the rage of the enemies against the Church, which though they be changeable in themselves, yet they are not changed: so that if accidental events be not altered by the counsel of God, and secondary causes, they necessarily come to pass, though the contingency be not taken away.  
Shortly) but how shortly? seeing after so many ages, they are not as yet come to pass, and are for the most part to be fully accomplished near the very last times, which is distant from the time this was revealed, more than 1500 years: some extend this to the whole time of the new Testament, which though it were to continue more than a 1000 of years, yet is called short, both in regard of the age of the world then already past: 
john 2, 18. 1 Cor. 10 12 Psal. 90 4. 1 Thess. 5.3.  as also in regard of eternity, in which shall be neither shortness nor length of time.  
For this cause the whole time of the new Testament; is in scripture called the last hour, the last times, the ends of the world. For the whole time and age of the world is but a moment in the eyes of God, or as yesterday when it is past, and as a watch in the night. Which is the reason that Christ saith chap. 21. 12: that he will come to judgement quickly, or shortly: that is sooner than men imagine, suddenly, in which sense the words following, come to pass, were of necessity to be restrained to the full accomplishment of this prophecy, which may not be, for it is to be extended, to the whole time, and currant of those things which were foretold. So that by shortly, is meant the beginning, and progress of the fullfilling thereof. Shall shortly come to pass, that is shall begin: for things are said to come to pass shortly, not which are either already past, or else are to come a long while after, but which are beginning to be effected, & are even in doing. Signifying that the storms of afflictions were not to be differred to the last times, but that they were suddenly while the Apostles yet lived to rush in by heaps upon the Churches: 
joh. 16.12.  the which Christ also foretold his disciples, and histories manifest the accomplishment of it.  
For the first persecution of Christians, began straightways under Tiberius and Nero, which took away Paul, and Peter: the other under Domitian, in whose time john was banished. Wherefore he foretells them, not to terrify, but to animate the godly against the dangers at hand, that it might not come upon them unawares: as Christ saith john 16, 1: these things have I spoken unto you, that ye should not be offended: for the darts which are foreseen, are the less hurtful: withal he teacheth, what is the portion of the Church in this world: namely to suffer afflictions, lest we should fayn delights unto ourselves. So likewise he comforteth us from the brevity of the afflictions, and certainty of the promised deliverance: For as afflictions must shortly come, so also shall deliverance shortly, and certainly come: because Christ foretold the one, as well as the other unto john.  
Lastly it appeareth that the revelation treateth, not of things passed but to come: wherefore they miss of the scope, who apply a great part of the types to the state of the jewish occurrences and Roman Empire then already past.  
And signified it by his angel) that is, Christ signified it. He declareth the faithfulness of Christ in executing the charge committed to him of God, and showing this revelation to john his servant, and dear Apostle, by sending his angel, who instructed him in every particular of it. And signified, that is, who also signified the same, etc. for so it is expressed in vers. 6 & 16 of chap. 22: where the Lord jesus saith, that he sent his angel to show these things to john, & to his servants in the Churches.  
So we see, that the scriptures compared together, interpret themselves. We need not restrain the word signified to a typical, and dark manner of revelation, but rather it noteth a plain, and manifest discovery, made unto john: because that, which is here said to be signified: is in the fore alleged place expounded by the words showing, and testifying, etc.  
And he sent) Gr. sending, this whole verse retaineth the Hebrew phrase: 
3 Argument of the deity of Christ.  and is, as if it were read thus: who also sending his angel signified the same to his servant john. Hence we gather a third proof of the Godhead of Christ: much like to the second: for as john is a servant, so also is the angel, and both are employed by Christ as his proper servants, who is Lord of them both, and therefore God: for the angels are servants to none, but to jehovah God, of whom it is said, 
Psal. 104.4.  who maketh his angel's spirits, etc. it is true, Christ is Lord of the angels, in that he is the mediator, but unless he were God, he could neither be mediator or Lord of the angels: by this argument, Hebr. 1.6: the Apostle proveth the Godhead of the son: because the angels of God adore him.  
Vers. 2 Who bare record of the word of God) hence it appeareth, 
john the Evangelist the writer of the revelation.  that the Evangelist john is the writer of the revelation: for he bare record of the word of God in the very entrance of his Gospel, saying: in the beginning was the word; this is the testimony of john, when the jews sent unto him: and ye sent to John, and he bare witness; which things though spoken of john the Baptist, yet were written by john the Evangelist; who bare record to the word in setting down of the testimonies of the word of God: besides none of the writers of holy scripture, have more expressly testified the divinity of Christ then the Evangelist john. For who but john nameth of the person, office, and benefits of Christ: Of the ministries of Angels & happiness of the triumphant church, with the cross, and comfort of the militant: withal teaching us to embrace Godliness, to be constant in afflictions, to hold fast faith and love, to take heed of false prophets, to Go out of Babylon, and beware of Antichrist, etc. To be short it contains many worthy, & comfortable sentences, as, blessed are the dead, that die in the Lord. etc. Promises also of the deliverance of the Church, of the marriage of the Lamb, with threaten of destruction to the enemies. All which things, how profitable, and useful they are, it is manifest unto all.  
For the time is at hand.) A reason to stir up a diligent care in us, to read, hear, and keep this prophecy. Because the time, both of the fury of the adversary against the Godly, as also of the deliverance of the Church, is at hand. The knowledge of evil and Good things, even at the door is not to be neglected: but the diligent reading of this prophecy, causeth us to know both evil, and Good things at hand: therefore it is not to be neglected. It admonisheth us therefore to watch, lest unawares, we be overwhelmed, with the present troubles. It comforteth us also that we be not disheartened for fear of the present battles, but with full assurance of the presence of God, and promised victory, we hold out manfully unto the end.  
That the time was then at hand, histories make manifest: for john being banished in the ●le of Patmos, began already to feel the fury of Domitian. And here the dream of such is refuted, who bind the fulfilling of this prophecy, to the last three years before the end of the world.  
4 john to the seven Churches) Those things being forespoken of, which served, to gain authority & attention to this book. John dedicates the revelation, to the seven Churches of Asia, wishing Grace and peace unto them. By seven, Andreas understandeth all the Churches: Because in scripture, the number seven, is a number of perfection: but because the seven Churches in Asia, are as it were nominated by a mark to be known, therefore I understand, that it was purposely dedicated unto them: not that the revelation belongeth not to others, but because the first vision doth directly concern them: the rest generally belongs to the whole Church.  
Of Asia) He speaketh of Asia the lesser, or that part of Asia, 
Ptolo. lib. 5 geogra. cap. 2.  which is environed from the East, with both countries of Armenia, from the west, with the Aegean sea, from the North with the Euxine sea, & from the south with the Mediterranean sea. Here john had planted seven Churches of note, whereof that of Ephesus was the greatest: but after he was banished, the teachers carelessly performing their office, he is commanded in the first vision to reprove, & admonish them of their duty.  
Grace to you and peace) be, or be multiplied: as in 1 Pet. 1, 2: by a familiar salutation, he seeks to gain the good will of those, whom he was afterwards more sharply to admonish. The Apostolical salutation hath been opened in the Epistle to the Romans, and Corinthians. Grace is that free favour of God, from which doth flow, all the mercies of God, and every good thing which we enjoy. The Gloss doth well understand it, of the free forgiveness of sins. Peace, the effect of Grace, is the tranquillity, and joy of the conscience, 
Rom. 1.2.  of which the Apostle speaketh, being justified by faith, we have peace with God. The Hebrews by the word peace, understand all manner of prosperity: and hence the Apostles in the beginning all most of all their Epistles, do not with out cause wish the same unto the faithful.  
Which is, and which was, and which is to come) It is manifest that this is a paraphrase of the name of God, who alone is the author and giver of Grace & peace. But others do interpret it otherwise. Some of the father alone, from whom the Apostles generally desire grace to the Churches. 
Rom. 1.7.  Grace and peace be to you from God our father, he is called: which IS, because he is from none, but the beginning of the deity is from him. And which was, because he was before all time in eternity.  
And which is to come, 
john. 5.12.  because he will come to judge the world by the son: that the father is said to judge no man, is to be referred to the immediate judgement. For the father hath not so given over the judgement to the son: as not to keep the power of judging still in his own hand. Others refer all to the person of the son: For he is, he which is, because Christ is the same God with the father: & which was: because the word was in the beginning; and which is to come: because he will come in the clouds to judgement, verse. 7.  
Others will have the three persons to be noted by three differences of time, attributing the several times to the several persons, that is, which is, to the father, which was, to the son, and that which is to come, to the holy Ghost his coming in to the Church by proceeding from the father & the son: so Andreas, grace be to you, & peace from the Godhead, which subsisteth in three persons. To be short, others think that God is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) essentially described, and do apply all the words to every one of the persons: for the father is he, which is, which was, and which is to come, so is the son, and so is the holy Ghost.  
What then? all these expositions were right, and godly, if john in these words had ended his prayer, but he addeth, and from the seven spirits, and from jesus Christ: by which he declareth, that he directeth his prayer in the behalf of the Churches to the holy Trinity. But not indeed in words commonly used, yet such as are convenient to his purpose: for the stile of this prophecy hath many things proper and excellent, fitted to the argument of visions: which not being observed by some interpreters, they vainly weary themselves, and go astray: For seldom the name of God, or of the father, or of the son, or of the holy Ghost is found in the revelation in express words: But John speaking of God useth for the most part prophetical descriptions.  
Therefore this prayer is set down in words agreeing to the excellent proprieties of this prophecy, and in stead of the ordinary form of salutations, used of the Apostles, 
Rom. 1.7.  as grace and peace to you from God our father, and from the Lord jesus Christ: or, the grace of the Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you all: john useth this kind as more proper and secret: Grace and peace from him, which is, and which was, and which is to come, and from the seven spirits, and from jesus Christ, etc. in which words the true God, three in persons, one in essence is described, as the divine attribute, and prayer of the Apostle do plainly manifest. Now I come to the particulars.  
From him which is) Thus he describeth the person of the father, by attributes proper to the divine essence, yet common to every one of the persons: Hereupon Christ assumes the same to himself, vers. 7. which is a most evident argument of his divinity. And it is a description of eternity, including and exceeding the three differences of the time, present, past, and to come: that is, from him which is, was, and shall be, the words which is to come, being put for shall be: as in that of John 16, 13. He will show you things to come, 
Act. 18, 21.  that is, things that shall be: so, I must keep the feast that cometh in Jerusalem. And it seemeth that he altogether intended here to express that name of God in Exodus, 
Exod. 3.14.  EHIEH I will be, from which cometh the name Jehovah, in which word as Vatablus well observeth the Hebrews take notice of those three differences of time. It serveth for the great comfort of the Church, in that he prayeth for grace & peace, not simply from God the father, but from him, which is, which was, and which is to come, who always remaineth the same, and with whom is no variableness, 
jam. 1, 17.  nor shadow of turning. Indeed in the world the Church hath experience of divers changes: but in God alone, she findeth constant shelter: because he changeth not with the world, but whom he once loveth, he loveth to the end. 
joh. 13, 1.  Before I proceed further: here take notice, that some subtle ones, are displeased, because of a solecism against the rule of Grammar: for it should not have been writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in the text, but, as they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But what? are these men so sharp sighted, as to set rules to God: Let them construe, if they can, that expression of God. Exod. 3.14. I am hath sent me to you. Or is the spirit of God tied, to speak as is pleasing to Priscian. Let them therefore suffer God to pronounce his own names (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without declination: who himself is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) indeclinable, immovable. 
1 exposition.   
And from the seven spirits] Who should be these spirits hath so troubled interpreters, that some for this very cause, have blotted this whole prophecy, out of the canon of holy writ. Some refer it to the person of the son, in this sense: peace be to you from the son of God sitting on the throne, before whom are the seven spirits, which he holdeth in his hand: chap. 3.1. But they observe not what followeth, vers. 5. And from jesus Christ. For indeed john prayeth for grace, not from him that holdeth the seven spirits, but from the seven spirits expressly. Andrea's, Lyra, and Ribera whom others follow, understand by the seven spirits, seven angels ministering before the throne of God and they take seven either indefinitely for innumerable, because the number seven is perfect: So Lyra: from the seven spirits, that is, from all the angels, which are ministers of our salvation: or definitely, supposing there are seven great Angels, which chief care for the safety of man: So Clemens Alex. 
Lib. 6. Strom.  there are seven of greatest power, the first borne princes of the angels, through whom God doth provide for all man kind. Which seemeth to be backed with a place in Toby 12.15. I am Raphael the Angel, one of the seven, which stand before the Lord. This opinion seems to agree, with the letter of the text. Because the seven spirits before the throne of God are often mentioned, as in chap. 4.5, & 5.6, & 8.2, etc. as if they were Gods special ministering angels. But john in praying to the seven spirits for grace, confutes this opinion: for it is contrary to scripture, and Christian religion, to pray for grace unto created angels, Besides none but God is the fountain & giver of grace, and peace, from whom, and through whom, and for whom are all things. 
Ro. 11.36.  Therefore we find, that the Apostles pray for, and desire grace from none but God alone.  
Alcazar saith well: sound divinity admits not, that the grace, and peace of the Gospel, be demanded of the Angels. For such praying is a part of that worship spoken of, Matth. 4.9, Thou shalt worship the Lord thy God, and him only shalt thou serve. And concerning grace that of james is most true, every good gift, 
jam. 1, 17.  and every perfect gift is from above, and cometh down from the father of lights. And therefore we may not understand, the seven spirits, to be seven angels, in regard of the divine attributes given unto them. Neither will the subtility of Ribera help the matter: we expect, (saith he,) the grace, & peace of our sanctification, from the angels, as from the ministers of God; for the text speaketh not of expecting, but of a religious praying for grace: which for to direct the same unto the angels, were great impiety: 
Collo. 2.18.  Because the religious worship of angels is expressly condemned in scripture: and the angels themselves forbidden John to fall down before them or to worship them, chap. 19.10, and 22.9. To be short, the Apostle maketh his prayer for grace, jointly both from him, that is, and from the seven spirits, and from jesus Christ as working causes, or rather as from one only cause, to wit, from one God, three in persons. Neither is that equivocation of Andrea's to be allowed, who saith, the seven spirits are not, as equal in power, joined with the most high God, and blessed trinity: But are named, only, as Gods chief servants, according to that of the Apostle, I charge thee before God, 
1 Tim. 5.21.  and the Lord jesus Christ, and the elect angels. But the particle (from) three times repeated, doth plainly show, that the seven spirits are joined with God, as the giver of Grace. Whereas to call God, Christ, the angels and man together to witness, is neither repugnant to scripture or sound divinity: For Christ himself, ch. 3.5. saith, I will confess his name, before my father, and before his angels. And therefore that place in 1 Tim. 5.21: alleged by Andreas, is not of the same nature, with this here treated of. For the literal sense seemeth not fully to agree with the following places, (as I myself have formerly minded) neither to confirm aught to angels as by and by I will it make to appear.  
The third and most common exposition, 
3 Exposition.  both of ancient, and modern writers, understand by the seven spirits, the holy Ghost, which only is agreeable to the scripture, 
Isa. 42.8.  & analogy of faith: according to that of the prophet, I will not give my glory to another. But according to the letter it seemeth to be otherwise, for these are said to be seven spirits, and the holy Ghost is but one: but we are to mind the nature and prerogative of this prophecy is such, as if every thing should be strictly urged according to the letter, we should of necessity misaply divers things. So that by seven being a perfect number, he speaketh of the holy Ghost who is but one, pouring forth seven, that is sundry gifts, and graces upon the Church: which is a figurative speech, or metalepsis, when the effects are put for the cause. Or else John wishing grace to the seven Churches, attributes to each, one and the same spirit, as if there were seven in all. Neither is it of weight that in some other places of this book there is mention made of seven spirits, as of seven angels, for if the phrase be well observed, we may perceive, that they are noted as divers from these here spoken of, who are absolutely called the seven spirits which are before the throne of God, by which the unity of essence with him that sitteth on the throne, 
Revel. 4.5, and 5.6, and 8.2.  is set forth by a divine attribute: the other are called the seven spirits of God, sent forth into all the earth: the seven angels which stand before God, not having any divine attribute: by which it is plain, that these latter places speak of created angels, who are God's ministering spirits.  
Alcazar maintaineth against Ribera, according to the truth, that here the holy Ghost is spoken of; and not, as the other affirmeth, that these seven spirits should denote the seven powers of God's providence, namely, his virtue, charity, justice, wisdom, patience, threaten, and wrath. Which is a mystery, bringing along with it an inconvenience, which he desireth to avoid; for he makes question, whither sound divinity will admit, that grace and peace be asked from the seven virtues, rather than from the seven created angels, yea how grace and peace can be prayed for, from menacings, and wrath: so he.  
And from Jesus Christ) In that he wisheth grace, and peace from Christ in the the third and last place, is neither against the former exposition, nor any way derogateth from the dignity of Christ: for as the Apostle 2 Cor. 13.14, doth not derogate from the order of the persons in the trinity, though he put Christ in the first place: so here our Apostle for weighty causes sets down the holy Ghost, before Christ: because he treateth of him, not simply as being the son of God, but also as he is the mediator, redeemer, and revealer of this prophecy. Notwithstanding great reason it is, that he should pray for grace and peace from Christ, 
Ephes. 2.14.  because it cometh by him, john. 1.17. and he is our peace.  
Who is the faithful witness) The following titles are so many reasons, wherefore grace, and peace is prayed for from Christ: and they set forth (as hath been showed in the analysis) both his threefold office, with the benefit thereof, as also declare his eternal Godhead. The first title respects his prophetical office: that faithful witness: which seemeth to be taken from Psal. 89.38. witness, because he hath brought forth out of the bosom of his father the testimony; that is, the glad tidings of the redemption of man through his death: and from heaven hath opened to us the true knowledge of God, and way of salvation.  
faithful) Because he not only confirmed the heavenly truth by preaching, by miracles, & meekly calling of sinners to repentance, & to the faith of the Gospel; but also sealed the same by suffering on the cross, and by instituting the ministry, he gave to the churches, Apostles, prophets, Evangelists, Pastors and Teachers, who perpetually should be his witnesses, 
Eph. 4.12.  & preach the Gospel to after ages, for the perfecting of the saints, for the edifying of the body of Christ, according to these scriptures joh. 17, 6. I have manifested thy name to the men thou gavest me out of the world, and 18, 37. For this cause came I into the world, that I should bear witness unto the truth: 
Io. 1.18.  the son which is in the bosom of the father he hath revealed God unto us. Who before Pontius Pilate witnessed a good confession.  
The father, and holy Ghost are also said to be witnesses: 1. Io. 5.7. 
joh. 5.37.  there are three that bear record in heaven the father, the word, and the holy Ghost. The father, saith Christ, himself, hath borne witness of me. And of the holy Ghost he saith, when the comforter is come, etc. He shall testify of me: the Apostles are called witnesses. Act. 1.18. And Antipas Rev 2.12. and two witnesses are mentioned, called Martyrs for sheadding of their blood for the testimony of Christ. Revel. 11.3.  
But Christ only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by way of prerogative is called, that faithful witness: because he first brought with him the witness of the truth, down from heaven, he first, and he only hath shed his blood for his own testimony, whereas all other martyrs suffered, not for their own, but for the testimony of Jesus Christ. Yea also the witness which the father, and the holy Ghost gave of him, was declared by himself; and therefore Christ as by a special, and proper right is called, the faithful witness, that is, the true and constant revealer of the doctrine of our salvation: whoever therefore hearkens not to him, 
Deuteron. 18.19.  can not be saved: but who so heareth him shall have life eternal. This also confirmeth the authority of the revelation, because it was revealed to John by Jesus Christ that faithful witness, who can notly, nor deceive: therefore this book is truly divine, and we may safely trust, and believe all things contained in it. It serveth also to instruct us, that if Christ only be the true witness, than those are not to be heard but avoided as Liars, which teach the Church such things as descent from the testimony of Christ. It may also comfort us, because Christ the faithful witness will not forsake them who suffer for the cause of his truth, but will at length reward them faithfully according to his promise.  
The first begotten of the dead] This title concerns Christ his priestly office, who died for our sins, and was raised again for our justification. 
Rom. 4.25.  For the word (dead) shows that he died: and being the first begotten of the dead, it teacheth us, that he was raised from the dead. And the whole scripture testifies, that the end and use, of his death and resurrection, was not a bare witness, (as Socinus blasphemeth) but chief a propitiation to purge us from our sins, and to justify us before God. Paul calleth him likewise the first begotten of the dead, 
1 Collo. 1.18. 1 Corinth. 15.20.  and sheweth that Christ is become the first fruits of them that sleep. But how can Christ be the first fruits of the dead, seeing the scriptures testify that Elias, and Elisha raised up two persons from the dead, before the time of Christ's manifestation in the flesh. Lazarus also, with the widow's son, and Centurion's servant, were restored from death to life?  
Answer: First Christ is the first begotten or first fruits of the dead, because he was the first, that raised up himself from the dead by his own power: whereas all before Christ, were raised not by their own power, but Christ's alone.  
Secondly, Christ was raised up to an immortal life, not to die any more: but the other to an earthly life, and became subject to death again. He is said to be the first begotten, or the first that did rise again: 
Matt. 19.28. Act. 13.13. Rom. 1, 4.  because the resurrection is a kind of new birth; and so Christ calleth the last resurrection a regeneration. And Paul applieth that in Psal. 2. of the father eternally begetting the son, to his resurrection from the dead: and hence he is declared to be the eternal and omnipotent son of God.  
This should greatly comfort us; that though we are borne, and brought forth in a corruptible condition: yet when we rise again, we shall be regenerated unto a state incorruptible: even while we are in this life, we are regenerated, but it is spiritually only and in part: but when we shall by the spirit of God be restored to eternal life, than we shall be regenerated both corporally and fully, to wit, when our mortal bodies shall be made conformable, to the glorious body of Christ: let us not fear therefore, though we should suffer death for the testimony of Christ, because he who is the first begotten of the dead, 
joh. 17.24.  will free us from death, according to that promise: Father I will also that they whom thou hast given me be with me, where I am and that they may behold my glory, which thou hast given me. 
joh. 16.11.  Again if we be dead with him, we shall also live with him.  
And the prince of the kings of the earth] The third title of Christ declareth his kingly office, that he is far more powerful than kings, tyrants, and all other adversaries whatsoever, and by his power can easily subdue them, for as much, as he sitteth, at the right hand of God, and powerfully governeth all things both in heaven, and in earth: and hence in Chapt. 19.16: he is called, the king of kings, and Lord of Lords: which serveth for the comfort of the Church, for if Christ be Lord over all the kings of the earth, why should we fear their rage against us? Christ is chief of all, and stronger than all: and therefore can easily stop their rage, Christ is the prince of all; and so hath the purposes and counsels of them all in his hand, 
2 Timoth 2, 11.  and will order and direct them for the good of his chosen. Satan is called the prince of the world, not by way of right, but of fact: because by Christ's permission he hath taken into his hand the principality of the world for a season: that he might powerfully work in the children of disobedience, to their destruction. He falsely said, 
Eph. 2.2. Luk 4 6.  all the kingdoms of the earth are mine: for the father hath appointed, not Satan, but the son to be the heir, and king of all. He calleth them kings of the earth, that are powerful in this world, who for the most part oppose Christ, and but few of them receive him: yet Christ is the prince of them all, the rebellious he will break with a rod of iron as the potter's vessel, 
Psal. 2.  whose fury therefore is not to be feared: for they are the kings of the earth, not of heaven, earthly power, is but frail, and of no force against God. Afterwards the kings of the earth more restrictivelie are called the vassals of Antichrist.  
Rupertus understandeth it allegorically, that is, kings of the earth to be such as subdue their earthly mindedness, avoid sin, and are the servants of righteousness: of such only (saith he) Christ is prince, and all who will be Christ's, must be such: but the former exposition is more agreeable to the text. Furthermore, by these titles we have a fourth argument of the deity of Christ: 
4 Argument of the deity of Christ.  he is the faithful witness, the author, and revealer of the heavenly doctrine, he was raised again from the dead, by his own power: he is the prince of the kings of the earth: all which confirms his omniscience and omnipotency, that is, that he is true God.  
Who loved us] in the Greek, to him that loved us, and washed us. Here something is to be noted about the construction of the words in the original. Gagneus a Papist insulting against the Greek copies, saith, the Greek reading is full of soloecismes, for these datives to him that loved, etc. can not be referred to any thing in the text. Ribera the jesuite also, applauding the Latin version, above the Greek, saith, by this it is manifest that the Latin is much purer than the Greek that is now extant. And afterward, the Greek copies that now are, are corrupt, and our interpreter hath (according to his usual manner) followed the true, and amended one's. And there seems to be some thing in their exception, if the words, unto him that loved us, etc. be referred, to what goeth before. But Alcazar, although a jesuite, yet doth justly reprove them, for the false construction they speak of, is not in the text, but proceedeth from their own fancy: there is no reason (saith he) we should suspect that the Greek copies are corrupted, for the vulgar Latin admitteth the same construction otherwhere, as appeareth in their translation on chap. 6.4: he which sat on the red horse, to him it was given that he should take peace from the earth, in like manner the words here, who loved us, are not to be construed, with the foregoing matter, but with that followeth, to him be glory, etc. This he taketh out of Andrea's, and Aretas, who from these words to him that loved us understand the beginning of the following thanksgiving. And indeed the construction is plain, if a period be made, and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who, be put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made, so the whole thanksgiving would thus be read. To him who loved us, and washed us from our sins in his own blood, and made us priests, and kings to God his father, to him be glory and dominion for ever, and ever, Amen. Thus much about the construction.  
And who loved us] He concludeth the dedication, with a thanksgiving in which, (the threefold office of Christ being before spoken of) he now showeth a threefold benefit flowing from the same to us. First he giveth thanks, that he loved us who is the fountain of our salvation: for seeing the son of God loved us: therefore he took our flesh, and laid down his life for us, 
Rom. 5, 8.  & delivered us from death to life. God (saith the Apostle) commendeth his love towards us, in that, while we were yet sinners, Christ died for us. Again, who shall separate us from the love of Christ: 
Rom. 8, 35. 1 joh. 3 16. joh 15, 3.  hereby perceive we the love of God, because he laid down his life for us. So saith Christ himself: Greater love hath no man then this, that a man lay down his life for his friends, etc. The scripture setteth forth the love of the father also in this thing: that he gave his son up to the death for us. The love indeed of the son seemeth to be greater; because he loveth more, that will give his own life for others, than he that giveth the life of another to the death: but in this the father and the son have manifested one, and the same philanthropy, or fullness of love to us-ward, the father, in that he gave the son, and the son in that he became obedient unto the father. The consideration of whose love ought to take away from us all opinion of merit, and selfe-trust. For the father and Christ loved us, not because we were worthy of it, but when we were enemies, and dead in trespasses. It should also stir up our thankfulness, to love him again, who first loved us, and to consecrate ourselves wholly to him. And in the last place it is for our comfort: for those whom he hath thus freely loved, he will love unto the end, and not leave them in the hour of death.  
And hath wushed us from our sins by his own blood] Here follows another benefit, being an effect of the former, for seeing he loved us, therefore he shed his blood, and gave his life for us: a golden sentence containing the sum of the Gospel, and a principal fruit of the death of Christ. Besides it yields us an argument, who was the writer of this book, 
joh. 5.8.  for this is the phrase of john the Evangelist: the blood of jesus Christ the son of God, doth purge us from all sin: that which there he calleth purging, here it is called washing by a like metaphor taken from water which purgeth away foulness. Now Christ cleanseth us from our sins two manner of ways. First by his merit: because by the shedding of his blood he hath taken away the guilt of our sins, and justified us before the judgement seat of God. Secondly by the efficacy, of his sufferings: for by the virtue of his merit, he also giveth us the holy Ghost, and regenerateth us to newness of life, that being dead to sin, we might live unto righteousness. So that john in fewwords, doth comprehend many great mysteries of the Gospel. Christ hath washed us from our sins. So then we were defiled with sins: we were guilty in t●e sight of God: but he hath washed us by his own blood: And therefore the shedding of his blood is a price fully satisfying the justice of God for all our sins. Contrary to the blasphemous falsehood of Socinus, affirming that the blood and death of Christ is nothing, but a martyrdom, whereby he merited his own exaltation. He hath washed us from our sins, so than we are justified before God, by the merit of his blood. Therefore it is false, that we are washed and justified, by the merit of works. To be short, he hath washed us, being therefore once purged, let us not return to the wallowing again in the mire: but rather seriously endeavour to be righteous, and acceptable to Christ our Saviour.  
6. And hath made us kings, and priests unto God, and his father] in the Greek there is a defect of the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who, common to the Hebrews, and hath made, is put for, who hath made. For the word (kings) the old interpreter rendereth it, kingdom, and the reason of it may be, because two greek copies have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a kingdom: but all other copies, yea the king's bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, kings, which also is repeated, chap. 5, 10.  
Alcazar defendeth the vulgar translation with many words, but the general agreement of all copies is against him, and though the sense may be the same, yet it is more probable, that persons with persons, rather than persons with things should be joined together; besides the one is a proper speech, the other figurative. This then is the third benefit we receive from Christ, viz. that he hath made us priests, and kings: kings, not only, in adopting us to be heirs of his kingdom, but also through the power of the holy Ghost, hath made us conquerors, over sin, 
Rom. 8.37. Rom. 16, 20. 1 Cor. 15, 57 1 joh. 5, 4.  death, satan, and all other enemies, as it is written, in all these things, we are more than conquerors, through him that loved us. And the God of peace shall bruise satan under your feet shortly. Thanks be to God, which giveth us the victory through jesus Christ. And this is our victory, that overcometh the world even our faith. Lastly Christ hath made us kings, hereby to show that he will at length crown all his members with glory and honour.  
And priests] to offer spiritual sacrifices acceptable to God through Christ, and to consecrate ourselves as a living sacrifice pleasing unto him. john here hath reference to that in Exod. 
Exo. 19, 6 1 Pet. 2.5.9.  19, 6: and ye shall be unto me a kingdom of priests, and an holy nation. Which words the Apostle Peter thus explaineth: ye also as living stones, are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifices acceptable to God through jesus Christ. And again, ye are a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him, who hath called you out of darkness into his marveilous light.  
To God and his father] Whether we understand this of the trinity, or else, (as generally it is taken,) of the person of the father, the sense is one, that is, that we being reconciled to God by Christ, should therefore labour to give up ourselves to him, as an acceptable sacrifice. Indeed this our reconciliation is a singular dignity, which God forbidden, we should slain with any spots of unthankfulness.  
The papists challenge the Priesthood, as proper to their clergy: but Christ on the contrary, hath made it common to all the faithful. They confess indeed that spiritually all may be said to be priests, yet properly they only, who are anointed with the holy Christme: but it may easily be proved that their hierarchy, and order of Clerks priests and monks, were not instituted by Christ or his Apostles, but were brought into the Church, by a preposterous imitation of jewish and heathenish rites.  
Ribera on the contrary pleads, that the Priesthood here spoken of, is not to be taken properly, but metaphorically. Now who doth deny it? therefore seeing himself striving herein with his own shadow, he changeth his stile, and affirmeth, that the Priesthood in this place is properly spoken of, and pretendeth a rule, that offentimes that which in holy writ seemeth to be spoken of all in general, is not to be applied to all in particular, but only to some of the number, whom it concerneth. And he allegeth for this, Exod. 19, 6. ye shall be to me a kingdom of priests, an holy nation, 
joh. 3, 16. 20, 28. Exo. 19.6.  etc. The rule we acknowledge, yet do deny, that it appertaineth unto this place. For the words of the text compared with the place of Peter, cannot be understood of some of the faithful only, but of all in general: for as not a few of the faithful, but all are made kings to God by Christ: so also not a few but all are made priests. It is likewise plain, that the speech in Exodus respected all the people, for as they were an holy nation, so they were a royal Priesthood, though afterward by a special privilege, God granted the ceremonial Priesthood to one tribe alone: which privilege if it belong to the Romish clergy also, let Ribera show it from the holy scriptures.  
To him be glory] the relative (to him) doth plainly cohere with the foregoing datives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that loved and washed. And therefore glory and thanks is properly ascribed to Christ: 
Luk. 23, 3. Isay. 2, 19  for he giveth thanks, and teacheth us to give immortal praise to him, because he hath washed us, and made us kings, and priests to God, and his father. He giveth to Christ, that which he already hath, that we should acknowledge that he hath it, and that it is his will, we should ascribe the same to him, and therefore we are bound to render due praise to him, because what he hath, it is all for our good. Glory, that is, both the glory of his Godhead, as also the exaltation of his glorious reigning at the right hand of the father. Dominion, this respecteth both his omnipotency which he hath from all eternity, as he is God: as also his authority over all creatures, which he received in time, as he is the mediator.  
For ever & ever] The Hebrew (are golam) showeth the eternity of Christ for our consolation, Amen a particle confirming, so it shall be, or so be it: 
5 Argument of Chr. deity.  from (Aman) to be faithful. Furthermore here we have a fift, and most manifest argument of Christ's divinity. For the effects attributed to Christ are divine. For he is God, 
joh 3, 16. 20, 28. Exod. 19, 6.  whose love is the fountain & the cause of our salvation, it is God, who hath purchased the Church with his own blood. It is God who hath made us kings, and priests to himself: for none but God, can give the spiritual kingdom and Priesthood: it is God to whom glory and dominion is dew: now all those things being of right attributed unto Christ, it plainly showeth that he is God.  
Vers. 7: Behold he cometh with clouds, and every eye shall see him] This confirmeth the former argument, that these things are certainly spoken of Christ: seeing it is he which must come to judgement, it is he whom every eye shall see to come in the clouds of heaven with power and majesty, it is he, whom the soldiers pierced, and at whose coming all the kindreds of the earth shall wail, and the wicked shall cry, saying to the mountains fall on us, & to the hills cover us. 
Luk. 23, 30. Isay 2, 19  Hence it is apparent that John even here attributes glory & dominion unto Christ: for the words, to him be glory and dominion, & behold he cometh, do manifestly accord. But some may say, why is there here a promise of his coming? not only to strengthen our faith touching his glorious returning to judgement, but chief for the comfort of the godly, and terror of the wicked. For now Christ being bodily absent, seemeth (as it were) to have forsaken the Church in her affliction: but our redeemer will come in the clouds: now the wicked rejoice, tyrants tyrannize, and Antichrist rageth against the Godly, as if they were left orphans. But they shall see the judge coming gloriously in the clouds, him (I say) whom they have injuriously condemned, pierced, and still daily do afflict in his poor members, yea and shall bitterly howl, when they shall hear that sentence pronounced, 
Matth. 25, 41.  go ye cursed into everlasting fire, etc. This seemeth to be the true meaning of the place: the opinion therefore of Alcazar is absurd, who refers this to the coming of Christ, for to make the Church victorious, in the conversion both of Jews and Gentiles: for that which followeth is contrary to his exposition.  
With clouds] This is more, then in the clouds, which is spoken of us: for we at the coming of Christ shall be caught up in the clouds to meet the Lord in the air. 
1 Thess. 4, 17.  And it noteth the divine majesty of Christ, for it is spoken of jehova God, Psal. 97, 2: Clouds and darkness are round about him. This confuteth the ubiquity of Christ's bodily presence, for he shall descend from heaven in the clouds, and with the clouds, therefore his humane nature is not, nor ever shall be every where. For how then could he possible come with clouds, which are not every where: hence it is, when we celebrate the Lords supper, 
1 Corinth. 11, 26.  we are commanded to show forth his death till he come. So then he will come visibly with the clouds, the which is a strong reason to prove that his body is not the mean time invisibly hid in, under, or about their host, alter, or chalice.  
Every eye shall see him] Synecdoche, part being put for the whole, that is all men both good & Bad, yea the very soldiers & enemies which pierced him on the Cross shall see him, which serves to terrify all ungodly scoffers, who, because they see him not here on earth with their bodily eyes, think not that he reigneth gloriously in the heavens. But to their woe, and condemnation they shall see him coming, for they shall wail before him, that is, horror and trembling shall come on them, at the sight of the judge, and hearing the sentence of their just damnation. This is taken out of the prophecy of Zacharie, 12.10: where Jehovah speaking of himself, saith, they shall look upon me whom they have pierced, they shall mourn for him: in that day there shall be a great mourning in jerusalem. A repenting mourning in the elect: but in the reprobate of final desperation. This very text John the Evangelist alleged upon the crucifying & piercing of Christ by the soldiers, joh. 19, 37: hence we gather two things. First that john the Evangelist was the penman of this book. For he alone, here and in his Gospel, applieth that place in Zacharie unto Christ. The second is, concerning the deity of Christ, for that which jehova (in Zacharie) speaketh of himself, 
6 Argument of Chr. divin.  they shall see me, whom they have pierced, john attributes it to jehova Christ pierced on the cross; who is neither the father, nor the holy Ghost. Therefore the son jesus Christ, crucified, and pierced in the flesh, is jehovah. And this is the sixth argument of the deity of Christ.  
Even so, Amen,] The two particles, do strongly confirm, the coming of Christ to judgement, to the end that the godly now in afflictions, and troubles may no way doubt of their future deliverance: neither the wicked think to go unpunished, who scoff at our faith and confidence. The word nae (even so,) with the Greeks' and Latins, is an asseveration. Amen with the Hebrews is a certain affirmation, which two words usually put together, exclude all manner of doubting, as if he had said, this is determined, confirmed, & can not be altered. They are too curious, who in the words seek for a mystery, viz. the calling of all nations unto Christ.  
Vers. 8. I am Alpha and Omega, the beginning and the ending] Hear some interpreters begin the vision: whereas the preface here endeth. For the person of whom he before said, that he should come in the clouds, he presents here before our eyes as present, and crying from heaven, for the comfort of the Godly, and terror of his enemies: as if he should say, do ye doubt? behold I am present: I, who am Alpha, & Omega, the beginning & the ending, the Almighty, etc. who therefore shall hinder my coming to judgement, or call it into question? Thus in the Gospel he cried out to the gainsaying jews: 
joh. 8, 2.  I am the light of the world, etc.  
Ribera supposeth that these are the words of the holy Trinity. But the coherence showeth, it is Christ that speaketh, who is described in the foregoing words, and the epithet Lord is to be understood of Christ as appeareth also from the 11, and 17 verses, and more clearly, chap. 22, 13: so that, without all question, Christ saith of himself, I am Alpha and Omega, the beginning and the ending. Furthermore to be α and ο is a proverbial speech, and meant of one that is first or chief in any thing: as in Martial, one Codrus is called the Alpa of poor men, that is, poorest of men. Alpha is the first letter of the Greek alphabet, & Omega the last. Christ therefore in calling himself Alpha and Omega, the beginning, and end, and that absolutely, therein doth assume unto himself, absolute perfection, power, dominion, eternity, and divinity.  
The beginning and ending] The Latin version hath not these words, neither Montanus, but all other Greek copies have them. Besides they are also read in Chap. 21.6, and 22.13: whereby it appeareth that they were not taken from the margin, and put into the text, as some have thought.  
Which is, and which was, and which is to come] Christ assumeth all those epithets here to himself, by which john vers. 4. described God. Ribera understandeth it of the trinity as formerly: but it hath been showed, that Christ speaketh of himself, and so the fathers, Nazianzene, Ambrose, and Athanasius interpret the place. And what marvel is it, if Christ who is God, doth take to himself, what ever is dew to God.  
The Almighty] Another epithet proper to God, which Christ also taketh to himself, showing that he is the true eternal, and omnipotent God, in all things equal, and coessential with the father, and the holy Ghost, and here we see, who, and how great he is, which must come to judge the world. For the adversaries must stand before Christ the judge, 
7 Argument of Chr. deity.  not as he is simply man: but before Christ the judge, as he is the eternal, and omnipotent God. This being the seventh argument of Christ's divinity, is three times repeated. He is the first & the last: which is, was, and is to come, and the Almighty, and therefore surely he is God eternal. For so jehovah saith of himself: 
Isay 41, 4 & 44, 6. Genes. 17  I the Lord the first, and the last I am he: I am the first, and I am the last, and besides me there is no God, I am God almighty. But Christ doth challenge as due to him all these divine attributes, therefore he is jehova, that one eternal and omnipotent God with the father, and the holy Ghost. Eniedinus samosatenianus denieth these words to be Christ's, but will have them to be the fathers only speaking of himself.  
First because, it is not only said of Christ, that he is to come, but of many others also, as Matth. 17.11: Elias must first come. God the father is said to come, Matth. 21.40: When the Lord of the vineyard cometh, what will be do to those husbandmen. Christ saith of himself and the father, joh. 14.23: We will come to him, and make our abode with him.  
Secondly because that description which is, was, and is to come is attributed vers. 4 to the father alone.  
Thirdly because that which john before spoke of Christ's coming, he afterward confirms the same, by the testimony of God himself, after the manner of the prophets, who used to add in the end of their sentences, thus saith the Lord. Answer, though some interpreters: yea, Lyra also & Ribera jesuites, refer these things to God absolutely, that is to the trinity as speaking in this place: not withstanding I have already sufficiently proved the contrary. As for the heretic's reasons they prove nothing.  
For first we insist not upon the participle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to come, (whence he vainly goes about to deceive) but on grounds formerly spoken off: neither can it be denied with any show of reason, but that Christ speaketh of himself in vers. 11: I am Alpha and Omega, the first and the last; and therefore the shift in this place is idle. For the strength of our argument standeth not in this: viz. that every one, who is to come is God, (as the heretic foolishly imagineth) but thus, that he is God, to whom all these divine attributes do appertain.  
Secondly though that description of God which is, etc. do in vers. 4: note out the person of the father, from whom John first of all desireth grace: yet forasmuch as the essential attributes, respecting eternity, are common to the three persons, therefore they are rightly attributed to Christ the second person in the trinity.  
Thirdly, howsoever we acknowledge, that the stile is prophetical, yet it will necessarily follow, that Christ here speaks these things of himself, both to confirm john's testimony of him, as also that the godly might be comforted in having so great, and glorious a judge. And lastly it is for the the terror of all wicked and ungodly men. And thus much of the preface.    


The other part of the Chapter, the preparation to the first vision: with the vision itself.  
9 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 called Patmos, for the word of God, and for the testimony of jesus Christ.  
10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,  
11 Saying, I am Alpha and Omega, the first and the last, and what thou seest, writ in a book, and send it unto the seven churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and Philadelphia, and unto Laodicea.  
12 And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks.  
13 And in the midst of the seven candlesticks, one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.  
14 His head, and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire.  
15 And his feet like unto fine brass, as if they burned in a furnace: and his voice as the sound of many waters.  
16 And he had in his right hand seven stars: and out of his mouth went a sharp two edged sword: and his countenance was as the Sun shineth in his strength.  
17 And when I saw him I fell at his feet as dead: and he laid his right hand upon me, saving unto me, Fear not, I am the first, and the last.  
18 I am he that liveth, and was dead: and behold, I am a live for evermore, Amen, and have the keys of hell, and of death.  
19 Writ the things which thou hast seen, and the things which are, and the things which shall be hereafter,  
20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest, are the seven churches.  
I john who am also your brother and companion in tribulation] Hitherto we have treated of the preface, now followeth the preparation to the vision, 
Lib. 7, hist. cap. 20.  with the vision itself. I john: Dionysius Alexandrinus, as Eusebius witnesseth, draweth hence a reason for to weaken the authority of this book, as if the author were excessive in publishing of his own praise: for, saith he, the Prophets & Apostles used not to mention so often their own names, as john doth in this book: saying many times I john, as if he had been writing not a book, but an obligation or acquittance. But john herein doth nothing more, than what is very seemly, yea necessary. Five times indeed, he names himself in this book, which will not seem strange, if we mind that it is one thing, to write a history, another thing to write a prophecy. The truth of an history requireth not the authority of the writer, but so doth a prophecy. Therefore we read that the old prophets as Jeremy, Daniel, and others did usually prefix their names to their prophecies, whose example john seemeth here to imitate. Yea Paul himself expresseth sometime his name in his Epistles, I Paul with my own hand, etc. And touching the repetition of his name here, it was very necessary. For otherwise it might have been thought, that Christ who before called himself Alpha and Omega, had also spoken the words following I am your brother, etc. therefore his name is seasonably inserted, I John who am your brother, etc. by which epithets, he seeks to win their good will, & also comforteth the Churches to whom he writeth.  
Your brother] Not by blood, but by faith, and in the communion of Christ, for there is betwixt the members of Christ a spiritual brotherhood, straightly tying them together in the bond of love: he calleth himself their companion in three respects: because they who are the members of one head, must mutually partake together in all conditions. First in affliction, for even then the Christians were grievously persecuted under Domitian, and john himself banished into Patmos. Secondly in the kingdom, that is, a spiritual kingdom: For we being made kings and priests to God, do now with Christ our Lord maintain the same against all enemies, and in the end shall fully enjoy it with him in the heavens: by this fellowship john the beloved disciple doth not a little raise up the spirits of Christ's afflicted ones, because he requireth constancy no otherwise of them, but as he himself desired to be a companion with them in their common sufferings: yea assureth them, that after their afflictions, they shall enjoy an everlasting kingdom. Thirdly he was their companion in the patience of Jesus Christ: or sufferance, as the word importeth, showing that in the kingdom to come we shall not suffer, but reign, according to that of Paul 2 Timoth. 
2 Timoth. 2, 12.  2, 12. To which purpose is that saying of Tertullian: we triumph being overcome, being slain, we conquer, when we are kept down, we escape, howbeit we are no otherwise esteemed then malefactors, and worthy to be burnt, etc.  
Of jesus Christ] this may be referred as well to the afflictions, & kingdom, as to the patience or sufferance of Christ, which is very comfortable to the Godly, for herein the Apostle giveth us to understand, that not only he, but even Christ himself also doth partake with us in our troubles, and as the kingdom is Christ's, so also is our affliction, and our sufferance. Thus is he afflicted, and suffereth with us, that we also might reign with him.  
I was in the I'll, that is called Patmos] He showeth where he saw, and wrote the Revelation, which adds authority to the history. Patmos is an Island in the sea Aigeum in circuit 30 miles as Pliny writeth. For what cause, 
Lib. 4, chap. 12. Lib. 3, hist. cap. 14.  and in what condition he was, being there, he mentioneth not. Euschius, Hier●m. and others say, that he was banished thither, in the fourteenth year of Domiti●●, ●●d there he received this revelation from Christ.  
Tertullian addeth, that he was apprehended at Ephesus, by the governor of Asia, 
Lib. de prescript.  and sent to Rome, where he was boiled in oil, but receiving no hurt, afterwards was banished into this Island. It is further reported, that Domitian did cast him into a caldron of boiling oil, in way of scorn, because he had heard, that the Christians took their name from Christ, that is, the anointed. Domitian being slain, & his acts for their cruelty recalled by the Senate, john (under the Emperor Nerva) returned from his banishment to Ephesus, and ministered to the seven Churches in Asia, to whom he wrote the first vision. Epiphanius recordeth, that John was in Patmos in the days of Clandius Cesar: But it is a manifest error, Claudius being put for Domitian, as the computation of the time showeth.  
For the word of God] He closely notes the cause of his banishment, lest it might be scandalous, and taken as if he had been there as a malefactor: (for not the punishment, but the cause maketh a martyr:) whereas it was for his constant profession of the doctrine of Christ, which the Romans would neither suffer, in their city, or other territories, which caused the first great persecution against the Christians under Nero: and the second under Domitian, at which time many thousands of them laid down their lives, for the cause of Christ.  
For the word of God, and the testimony of jesus Christ] Both are joined, as here, so in vers. 2. By the word, he understandeth the son, the essential word of God, joh. 1.1: By the testimony he meaneth the doctrine of Christ. Thus by banishments, and sufferings, the primitive Christians did triumph over their enemies, though scandalised as fools and Galileans by the men of this world and esteemed worthy of nothing, but whipping, torturing and hanging therefore (saith Turtullian) that which the enemies challenge over us, is our joy: who had rather be candemned then forsake God: this is the Palm of our clothing: This is the Chariot of our triumph, and the reason why we submit not to these, whom thus we have overcome. Thus much for the time and the place, when, and where this prophecy was revealed to john.  
I was in the spirit] He showeth how he saw this revelation, viz. not with mortal eyes, but being ravished in spirit, his mind was carried beyond itself. So we read that Peter and Paul praying earnestly fell into a trance, and conversed with God. 
Acts 10, 10. & 15, & 16.9, & 18, 9  The which again confirmeth the divine authority of this book. For the following visions, and the mysteries of them were revealed unto john, not by the power of any humane wit, but by the holy Ghost.  
Interpreters observe three kinds of visions. First corporal, when we behold the objects preserved, with our bodily eyes. Secondly spiritual, when we behold the appearances of things, either a wake, or a sleep, yet understand them not thus did Phurao, Nebuchadnezar, and Peter. The third they call intellectual, that is, when the mind being illuminated by the holy Ghost understands the mysteries of those things which are presented. Thus joseph understood the vision of Pharaoh, and Daniel that of Nebuchadnezar, this john saw the visions of the revelation in the spirit, that is, the holy Ghost gave him to understand them. Others expound these words in the spirit, as opposite to the being present in the body, not as if such which saw visions in the spirit, did not still retain their real bodies: but being ravished, they seemed for the present to themselves, as out of the body even as Paul in the 2 Corinth. 12, 3: caught up to the third heaven, knew a man in Christ, whither in the body, or out of the body he knew not.  
This kind of visions, is one of the gifts of the new Testament, which Christ ascending up on high poured forth upon the Church according to the oracle in joel. 
joel 2.28.  Your young men shall see visions, etc. yet was this not given to all, but a special grace and bestowed only, on such as the Lord pleased. Neither was it perpetual, but ceased with the gift of miracles, after the doctrine of the Gospel, was sufficiently propagated, and confirmed in the world: and hence we must beware of such who now a days boast of visions, 
Isay. 8, 20. Luk. 16, 29. joh. 5, 39  as if they were inspired, but they are deceivers, to the law and testimony. For God hath tied the church to the written word of the law and Gospel: they have Moses and the Prophets, let them hear them, search the scriptures, for though an angel from heaven, preach any other Gospel, let him be accursed.  
On the Lord's day] He calleth the first day of the week on which Christ risen again, the Lords day. He saw the revelation, on this day, which Christians kept holy to God, being by the authority of the Apostles set apart for Church meetings, in stead of the jewish sabbaths: as we way gather from 1 Cor. 16.1: where the Apostle commandeth, that on the first day of the week, gathering be made in the Church, for the brethren in judea. So Acts 20.7. In one of the sabbaths, that is, the first day of the week the Christians are said to come together to break bread. So then the observation of the Lords day is warranted, by an Apostolical tradition.  
Hence Gagneus and Ribera infer, that the Church, besides, yea and contrary to the scripture, may impose some things to the observed as divine: let no man think, (saith he) that those things only are to be observed, which are contained in the scriptures: but they do err. For first there is great difference between articles of faith, and the Lord, 
Mat. 15, 9 Isay 29, 13.  day: no man doubteth, but the Church may lawfully appoint days, and outward rites belonging to order and decency, so it be don●, without scandal, opinion of worship, and intruding upon the liberty, and conscience: But the question betwixt us, and the papists is, touching points of faith necessary to salvation, which they affirm, that the Church or Bishops may ordain, without the authority of scripture, the which thing we deny: For God is worshipped in vain by the commandments of men: Besides the authority of the Apostles is one thing, and the authority of Bishops and the Romish Church is another. For they were not only divinely inspired in their writings, but also in whatsoever they instituted touching Church orders. Wherefore, they not only appointed the Lords day to be kept, but also made it apart of scripture: now as for other ministers, they have not the same authority, so that, it cannot hence be gathered, that any thing should be believed as necessary to salvation, besides what is contained in the holy scripture. For though the Lords day, is a matter not of faith: but of fact: yet the observation thereof is according to the word of God.  
Here it may be demanded, whether John saw the whole revelation upon one Lords day? Indeed it may seem by the coherence of the matter, so to be: not withstanding I think, that Christ did not at one time burden the mind of his servant, with so many different, and large visions: neither is it probable, because the like distinctions of time, which other prophets had in their visions, appears also to be in these visions of John: as in Chap. 4. vers. 1, 2: is evident. After this I looked, etc. and immediately I was in the spirit, so that after he had seen the first vision, he was come to himself, ere he was again ravished, & saw other visions: and in like-lihood this was upon another Lord's day. The like we may gather from chapter 17.3: So he carried me away in the spirit, into the wilderness: and often it is said, after these things: But I do not conceive all of them import a distance of time: but the things which I specially mind are in: Chap. 4.2, and 17.3, and 21.1: besides all things were not revealed to John in one place: but some things he saw in Patmos, some in the heavens, some on the sea shore, & some things in the wilderness: But seeing we cannot certainly determine of the thing, I will therefore leave it to the reader's choice.  
Herd behind me a great voice] By this great voice, john (whither sleeping, or waking) was stirred up to observe the visions, lest otherwise he should have neglected them, as vain fancies. The voice was great, either in regard of the great mystery of the visions, or because it was the voice of the great God, or lastly in regard of the loudness, and shrillness thereof.  
As of a trumpet] Whose sound is high, loud, and heard a great way off: signifying that those things which john saw, ought continually to sound in the ears, and hearts of God's people. And hence the prophets were commanded, to cry aloud, not to spare, but to lift up their voice like a trumpet: that all might hear, and have no pretence for their ignorance.  
Alcazar untruly affirms, that this voice, was altogether like unto the sound of a trumpet. But the text saith, it was the voice not of one founding, but speaking. Again by this voice is signified, how we should be stirred up to encounter with all our spiritual adversaries, as soldiers by the found of the trumpet are emboldened to the battle. In that he heard the voice behind him, is signified, that john added nothing to these visions, but that they were altogether divine for the things which are behind us we see not. Or otherwise he heard a voice behind, to denote how the things he heard, were suddenly to come to pass even immediately upon john's departure.  
11. Saying I am Alpha & Omega, the first & the last] In this great voice are contained three things. First the eternity of Christ is testified: Secondly john's commission to write the vision: And lastly a commandment given him to send the same to the seven Churches. And hence it is very clear, that Christ is that Son of God, who spoke in vers. 8. For both there and here he taketh the same things to himself. And there is no question to be made, but that in this place he speaketh himself, and of himself. Eniedinus the Samosatenian objecteth, that these words are not in all copies, nor yet in the Latin version, and for this citeth the Annotations of Beza.  
I answer, though Aretas and Montanus have them not, yet Andreas, and the Editions of Paris have them, with other approved copies. Beza also confesseth, that the repetition agrees well with the style of john, for Christ being to command John to write this vision, declares his authority from his Godhead, to the end he might not doubt, but what he did was truly divine. In these very words Christ speaketh of himself verse. 17. and Chap. 21.6, & 22 13: so that it seemeth, some heretic adventured to blot this out of the vulgar version, thereby to darken the divinity of Christ, or else some presumptuous person did it, who thought this repetition needless.  
And what thou seest write in a book] The command of writing, confirmeth the authority of this book. For John wrote this prophecy, not of himself, but by the commandment of Christ, for though here the commandment be particular, to write this first vision, yet in vers. 19, it is General, not only of the things which are, but which shall be hereafter.  
Writ, what thou seest] This serveth for the authority of the book, for the Apostle is to write, not the things which he thought fit, but what God gave him to see.  
And send it to the seven Churches in Asia] By seven, Rupertus understandeth all the Churches: but it is to be taken restrictively of the seven greater Churches of Asia the less, because they are expressly named, 
Chapt. 2, & chap. 3. Mark. 13, 37.  and epistles directed to every one of the Bishops or Pastors thereof: yet so as that saying of Christ appertaineth to this place: what I say unto you, I say unto all.  
Ephesus] Situated near the sea, was the head city of jonia, a famous mart town, and the more in respect of the temple of Diana, which perished with the seven wonders of the world. Here a tumult being raised against Paul, the town Clerke cried out: ye men of Ephesus, what man is there that knoweth not, how the city of the Ephesians, is a worshipper of the great Goddess Diana, and of the Image, which fell down from jupiter. Here the Apostle Paul taught, and constituted a Church: to whom afterward he wrote an Epistle.  
And to Smyrna] A sea coast town in jonia, and a colony of the Ephesians: taking its name from Smyrna the wife of Thessalus, and builder thereof. In it was the porch, and temple of Homer, who as is said, was born here: it is probable, that either john, or some other Apostle, gathered a Church to Christ in this place.  
And to Pergamus] Or Perga●●●, a city of Troas, or Phrygia, famous because of the Trojane tower, 
Ovid. Lib. 13, metamor.  called Pergamus of which the poet mentioneth: it was the country of Galen the physician: from this place came store of that paper, which we call parchment: there is mention made no where, of this place in the history of the Apostles, unless it be Acts 20, vers. 6: where Paul remained seven days at Trods', and raised up Eutichus, being fallen dead through the window: so that it seemeth, this Church also, was planted, either by John, or the Apostle Paul.  
Thyatira] The Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is plural: it is a city of Lydia near Pergamus: seated on the river Lycus. 
Act. 16, 14. Acts 20, 28.  Of this city, mention is made in the history of Lydia a seller of purple of Thyatira: it seemeth that Paul preached the Gospel in the place: though when Lydia was converted to the saith, she heard him teach at Philippi.  
To Sardis] Gr. to those in Sardis, a city of Lydia also, by the mountain Tmolus, of old the royal, 
Lib. 5, cap. 29.  and famous city of Croesus. Pliny calleth it Moeonia.  
Philadelphus'] A city of Mysia: there was also a city so called in Egypt, another in Coelesyria, but this Philadelphia, was in Asia the less.  
And unto Laodicea] A city as Ptolemy saith, of Caria. But Pliny and Strabo affirm it to be in Lydia. For divers cities were so named, as in Syria, and Caria, Lydia, and Media: but John was commanded to write unto Laodicea of Jonia, which was near Ephesus: it seemeth that Paul had preached in this place: because he willeth, that the epistle, which he wrote to the Colossians, should be read in the Church of Laodicea. The Angel or pastor of this place, was an hypocrite, being neither hot nor cold, against whom Christ being highly offended, threatneth destruction, chap. 3.  
But happily it may seem strange to some, (saith a learned interpreter) where Rome was at this time to which, for saving further labour, this epistle might have been written in stead of all other Churches, seeing she boasteth herself, to be the head of all: indeed Christ seemeth to have forgot himself, in passing by his viear, & not so much as in one word to mention him, who as it seems, should only have been spoken to: but the answer, why Christ wrote not to him, is at hand, he knew he could not err, neither had need of admonition: therefore let this omission, be one of the prerogatives of the holy sea.  
And I turned to see the voice] To see him who spoke behind him, to the end he might obey his commandment. It is a figurative speech, the effect being put for the cause (for a voice is not seen, but heard,) but john being turned about comes to describe, who, and what manner of person he saw speaking unto him.  
Thus much concerning the preparation to the vision: now followeth the vision itself, which first is described, afterward explained.  
And in the midst of the seven oandlesticks] There appeared to john seven golden candlesticks, and in the midst of them, one like unto the Son of man, giving commandment to him, to write the following visions, and to send seven epistles to the seven Churches in Asia: Christ himself propounding unto john the arguments thereof: all which served, for john's encouragement in his banishment, and that the neighbouring churches might take notice of his Apostolical authority. Interpreters dispute, who it was that appeared to john, like unto the Son of man. Some take it indefinitely for any man: others for an angel, & others for Christ: but the scope & drift of the matter doth manifest, it was Christ that appeared in this likeness, both because he commandeth john to write this revelation, vers. 19: & revealed the following visions to John, chap. 4.1, which only Christ did: as also because he is said in vers. 18 to have been dead, but is alive for evermore, & hath the keys of death & hell: the which cannot be applied, neither to men nor Angels, but only to Christ. The most of the description is taken out of Daniel, chap. 7, & 10. Now whereas Christ standeth in the midst of the candlesticks is signified, that he is always present with his Church, by his word & spirit to govern, direct, keep & preserve the same, according to the promise, where two or three are gathered in my name, 
Matth. 18.20. Matth. 28, 20. joh. 14, 18.  I am in the midst of them. And lo I am with you to the end of the world.  
This is for our comfort, we may not think that we are left of Christ, while we are here in this troublesome world: for he hath promised, that he will not leave us comfortless, albeit we see him not with our bodily eyes. Therefore being assured of his goodness and power, let us not regard the threaten, and cruelty of the adversaries. It is also for our admonition, if Christ be with us, let us then live holily, justly, and soberly in his sight, lest he being offended at our ungodly walking, we provoke him thereby to wrath against us. For as he is present for the safety of the godly, so also he will take vengeance on the wicked, and on such as neglect their duty towards him: hence it is, that he comforteth some of those Churches in the midst of whom he walketh, others he reproveth, and threatneth to punish, if that they repent not. Their argument is foolish, who hence maintain the ubiquity of the humanity of Christ. Christ (say they) standeth in the midst of the seven candlesticks. The humanity of Christ, is the son of man: therefore as man he is present in seven, that is, in all places.  
I answer: the assumption is false. For the words, (son of man) signify not the nature, but person of Christ: we confess, and believe, that the person of the son of man, which is God, is every where. And in the midst of two, or three, yea seven, and in all places: to wit, according to his divinity grace, and power, as Augustine speaketh: though according to the flesh, and the nature of a true body, he be in heaven, and there remain until from thence he come to judgement, as the scriptures testify: otherwise it would hence follow also, that the humanity of Christ, is Alpha and Omega, the beginning and the ending, that is eternal, because the son of man speaketh this of himself also.  
Secondly though the assumption were granted, yet it will not follow, that the flesh of Christ, is every where, but only in seven places, and only within, and not without the Church, which is contrary to the opinion of the ubiquitists themselves.  
The contrary followeth: for he was seen of John. But what is infinite, 
Theod. dial. 2.  and every where, is not to be seen with corporal eyes, as Theodore us witnesseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the incomprehensible nature is not to be seen. In the last place no consequences contrary to the analogy of faith, may be drawn from visions: for so there would follow many absurd things, as that the humanity of Christ should have in his bodily hand, the seven angels, and Churches: and that a real sword should proceed out of his mouth, and the whole description necessarily to be taken, according to the letter. The which if it were so, then Christ should be no longer true man, who took our flesh really of the virgin: 
1 joh. 5, 2. Philip. 3, 21.  neither should he be our brother. For we know, when he shall be revealed, we shall be like unto him: but Christ at the day of judgement shall not appear in such a manner, neither shall we be thus like unto him: so that no conclusions contrary to the doctrine of faith, may be taken from allegories.  
They are yet more foolish, which under the pretence of this vision, labour to maintain the images of Christ, & the saints in temples, against the express commandment of God: as if the son of man appeared to the end to be painted, and set up in such a form in temples, or thus painted to be sent unto the Churches: and not rather to this end, that by these his admirable attributes, the divine authority of the following epistles might be confirmed, as by and by will appear. Now let us consider the description. First john showeth the garments and habit wherein Christ appeareth. Secondly the admirable form of his body and members, which plainly showeth, that the man Christ did not appear really, but typically, and the whole serveth to make known to the Churches his dreadful majesty and power.  
Like to the son of man] This is taken out of Dan. 7, 13: where Daniel saw one like the son of man come with the clouds of heaven. So saith Paul in his epistles, that Christ was found in likeness at a man. 
Philip. 2, 7, 8. Rom: 8, 3.  Made like 〈◊〉 men, that he wa● in the likeness of sinful flesh: not that he had only the form of a true man, as the Marcionites do gather from this place. But because nothing is more like to man, than he that is a true man, and the Apostle seemeth to give a reason of this manner of speech, 
Heb. 2, 14.  where he saith, that Christ himself likewise took part of the flesh, and blood of the children. And again vers. 17. That in all things it behoved him to be made like unto his brethren. So then he was like to us, in the truth of our nature. Clothed with a garment down to the foot, as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, compounded of m●● a foot, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take, or lift up, by this kingly garment is shadowed out the royal majesty of Christ.  
And girt about the paps with a golden girdle] Though there is a mystery in all these things, yet we must not be too carious in searching after the meaning of every thing therein: interpreters are diversely minded about it. For our part it is sufficient we know, by what followeth, that it is to set forth the majesty of Christ. It was the manner of men in the casterne countries, to gird up their garments, being long, that they might not be hindered, in their travail or any other business: so that Christ's binding up of his garment with a girdle, noteth his care, and diligence, to accomplish the work, which his father gave him to do. In that it was a golden girdle is showed his majesty, 
Isay 11, 4  of which the prophet Isay speaketh: righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Now in that Christ is girded about the paps, not according to the ordinary Custom, is manifested the love of Christ towards the Church, because the heart, which is the feat of love is between the breasts.  
Vers. 14: His head, and his hairs were white like wool, as white as snow] So the hair of the ancient of days was like the pure wool, Dan. 7, 9: This reverend hoarenesse or whiteness of hairs, noteth out prudency and wisdom, for Christ is the wisdom of the father. So also eternity is signified by it. For hoarenesse cometh by multitude of years. And it is compared to snow, and to the whitest wool: For snow is very white. 
Ps. 51, 9 Isay 1, 18.  Therefore David prayeth that he might be washed with hypose, and he should be whiter than snow. And in Isaiah the Lord saith, though your sins be as scarlet, they shall be as white as snow, though they be red as crimson they shall be as wool. This colour like snow, noteth out purity, so that Christ appeareth to john in hoarenesse venerable, in prudency reverend, in purity innocent, and age eternal. Some by the head understand his divinity: others the father, because God is said to be the head of Christ. But the allegory, is not in the word head, (without which it would have seemed an imperfect body,) but in the white & snowy hair.  
His eyes as a flame of fire] From Daniel chap. 10.6: his face as the appearance of lightning: and his eyes as lamps of fire, s●ery eyes do manifest the fiery, heroic, and terrible motions of the hart: Hence in Chap. 19, 11: Christ coming to take vengeance in a terrible manner on the enemies, his eyes appear like flames of fire, because in his wrath he will consume the wicked, like as fire doth the chaff: but in chap. 
Rev. 2, 23.  2.23 the fiery eyes of Christ, do north his all-seeing presence entering into the very hid things of man: And whereas he calleth himself the searcher of the reins and hearts: It shows that no ●●un can shun● his presence, neither debeive him.  
15. His feet like unto fine brass] Dan. 10.6: his feet like in colour to polished brass: some do take the word rendered fine brass, to signify a kind of frankincense hard like copper, which they call (thus masculum) others for such copper, as is digged out in the mountain Libanus. The old interpreter rendereth it aurichalcum, a kind of metal, which cometh nearest to the colour of gold, which in old time, was of a great price. The Germans, and so Luther translate it Messing, fine brass. And it is apparent that by it the divine power of Christ, his unparaleld strength, stability, and constancy is declared. The fathers interpret it of the humanity of Christ, which was tried in the fiery furnace of his sufferings, and at length advanced to the brightness of his glory. Andrtas in those words searcheth deeply after divers allegories, but we pass by his subtleties, as having indeed but little solidity in them.  
His voice as of many waters] Dan. 10, 6: the voice of his words, as the voice of a multitude. First he heard his voice like a trumpet, and now like to many waters, which violently running thorough rocks and stones, make a terrible noy●●, neither can they be stopped, with any power or force as may be seen as the swift fall of the river Nilus, and the Ryne. It noteth both the vehement, and terrible voice of Christ, as also the power and efficacy thereof, piercing into the very 〈◊〉, and minds of the hearers, for the conversion of the elect, and terror of the wicked. The which voice could not be hindered by any adversary power whatsoever, but it was spread large, and wide unto many people's, which is signified by the many waters, Revelat. 17.15.  
16. And he had in his right hand seven stars] The 20 vers. sheweth, that by the seven stars the seven postors of the Churches are to be understood, they are compared to stars, because they ought to shine like stars to their flocks by the light of their life and doctrine. They are in the right hand of Christ, because it is be th●● giveth them to the Churches, and governeth them by his word, and spirit, and preserveth them by the right hand of his power: and lastly worketh through them salvation for his Church: so that this commendeth to us the dignity of the teachers of the Church.  
Out of his mouth went a sharp two edged sword] This is explained Chap. 19. 1●: 
Revelat. 19, 5.  & 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 〈◊〉 which serveth for the comfort of the Godly who confidently trusting on Christ the judge, ought not to fear the power of the enemies: moreover the doctrine of the Gospel, may also be understood by it: which Christ by the word, of his mouth hath brought forth unto us, 
Ephes. 6, 17. Heb. 4, 22.  out of the bosom of his father, the which Paul compareth, because of its piercing nature, to a 〈◊〉 edged sword.  
And his countenance was as the sun] Dan. 10.6: his fare was as the appearance of lightning, by which is meant either his divine majesty, or else that great glory, unto which the humanity of Christ is exalted being set at the right hand of God. which glory though it giveth immortality to the flesh, yet taketh not away the nature thereof, as Augustine writeth to Dardanus. The lightning can not well be looked on without hurt to the eyes: So the brightness of the sun as high noon day dazzels the eyes of the beholders: for the greater light darkens the lesser: even such is the exceeding glory of Christ, as that it can not be looked on. 
Matth. 3, 43.  The just also shall shine as the sun in the kingdom of the father: but the body of Christ doth shine as the sun in his full strength, by which is noted the excellency of Christ the head, above the members.  
Alcazar doth compare this brightness of Christ, to the admirable glory of the Romish Church, after the conversion of the empire, saying, the Church of Rome doth properly, and truly set forth the meaning of that shining brightness, which cometh from the countenance of Christ: which exposition the very lesuites (I believe) can not read without laughter. For then Christ did forget, to write an epistle to this church, whereby to confer this glory upon her: but I pass by this mercenary clawback, who perhaps in stead of conversion, would have written the eversion of the empire.  
And when I saw him] Now john showeth how he was affected with the vision, by reason of the glorious brightness of Christ's majesty: he falleth down as dead: the like we read of Daniel chap. 8.18: for such is the great weakness of the most holy men of God, that they are not able to behold the divine majesty: for God is a consuming fire, but how then shall the wicked stand before his dreadful presence: surely they shall melt away as wax before the fire. As for allegories, I pass them by.  
And he laid his right hand upon me] As a hand touched Daniel (in whom there remained no strength, when he saw that great vision) and set him upon his knees, and upon the palms of his hands: even so doth Christ lift up john, who was sore amazed, first by laying his hand upon him, and afterward speaking comfortably unto him. He toucheth john with the same right hand, in which he held the seven stars. For by his divine power, and love (which never faileth) he upholdeth all the Churches, with their teachers, and every one of the faithful.  
Fear not I am the first and the last] He biddeth him not to fear, because fear disturbeth the mind, & unfits men for instruction, and therefore the admonition at this time was very seasonable. And that he might comfort john the more, and lift him up, he expoundeth in order unto him the whole vision. First who he is. Secondly what he would have him to do. And thirdly unfolds the mystery of the stars, & candlesticks. He showeth him who he is, to the end he might know, that he saw no fancy, or spirit, but jesus Christ his redeemer. He again calleth himself the first, and the last, that is God eternal, as in vers. 8, & 11: which is a seventh argument of Christ's divinity, 
Isay 41, 40, & 44.6, & 48, 12.  as we have already expounded. For that which the prophet ascribeth to God alone, Christ in this chapter three times assumeth unto himself.  
But some heretics object, that Christ is called first, as being the first of the Church under the new Testament. But I answer, that all the adjuncts disproove this gloss. For Christ doth absolutely call himself the first and the last, by which very words, the prophets declare the eternity of jehovah God. Yea Christ saith: that he was not only before the Church of the new Testament, but also before Abraham: joh. 8, 58.  
18. I am he that liveth, and was dead] These words do clearly manifest, that neither man nor Angel, but Christ alone is represented here in this vision.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living, or he that liveth] Christ taketh unto himself not only the glorious life of his humanity, 
joh 5.26.  but the essential also of his divinity, of which he speaketh in the Gospel: as the father hath life in himself, so hath he given to the son to have life in himself. For chief he calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (him that liveth,) because even then when he was dead, he lived. Therefore he saith not, I did live, and afterwarddy, for then there would not have been any thing remarkable in such an expression, for no man can be said, to be dead, who formerly hath not been alive: but he saith, I living, and was dead, that is, both together: for (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I was, is but once in the text, & is referred to both words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) living and dead. In which great and admirable expression, he doth openly declare his twofold nature, affirming that he lived, 
1 Pet. 3, 18.  as he was God, & was dead as he was man at one time. According to that of Peter, Christ was mortified in the flesh, but vivifyed in the spirit, that is, both dead in the flesh, and alive in the spirit together. And this is the true meaning of that place, which is the same, with that common tenet, that Christ being dead in the flesh, raised up himself, by the power of his divinity. This is also confirmed by the following words:  
Behold, I am alive for evermore] He saith not, and I lived again, but behold I am living, or alive: by the particle (behold,) he attributes to himself an admirable, divine, and everlasting life, to distinguish it from that life which he received again after his suffering in the flesh. Therefore he saith, he liveth for evermore, that is, both before his death, in his death, and after his death: which I have expressed in these verses: 
Vivus eram, sed eram crudeli morte peremptus  
En vitam sine fine per omnia secula duco.  
I was alive, and did a sore death suffer:  
Yet lo I live, and so I shall for ever.  This is the eight argument, 
8 Argument of Chr. deity.  of the Godhead of Christ, because he was dead, and liveth for evermore.  
Eniedinus the heretic objecteth, that Christ is not God, because he died, and so ceased to be: whereas God dieth not, neither can he cease from being God. But it is a childish objection. For though God cannot die, as he is God? yet Christ, as is he God ●●nlfested in the flesh, 
1 Pet. 3, 18.  suffered death according unto the scriptures: mortifial in the flesh: Again, God hath p●●●sed the Church with his own blood. Wherefore this only doth follow, that Christ is not God according to the flesh, in which he sunffered: which indeed it true, although it be opposed by the Vbiquitisis, who therefore have need to consider how they will answer, to what is here by the heretic objected. Further more all this, that Christ doth attribute to himself, is for the comfort of the Godly: For Christ liveth, yea is life itself, that we also might live through him, according unto the prom●●, Joh. 6, he that eateth me, even he shill live by me, and again joh. 16, 28: I give lowy sheep eternal life, and they s●●ll never preish.  
And have the keys of hell, and of death] That is, I have power to cast the enemies into hell. Keys are a sign of power, the which Christ, Matth. 10.28, doth ascribe unto God: fear not them which kill the body, etc. but rather fear him, to wit God, which is able to destroy both soul, and body in hell. This power Christ here assumeth, by which he declares himself to be God, and Lord of hell and death. 
9 Argument of Chr. deity.  This therefore in order is a ninth argument proving the Godhead of Christ.  
Vers. 19 Writ the things which thou hast seen] If this commandment be restrained to the first vision, by a threefold division of the things, which he had stene, which were, and which should come to pass: then by it the arguments of the seven following epistles are signified; but I rather refer it to the whole revelation: for he is required to write some things already past, which he had seen, and somethings present, the things which are, and some things which shall be hereafter. So that the matter of the revelation is distinguished in●● a threefold order by Christ himself: some things he had seen already from the beginning of the Gospel under Nero, and the following Emperors unto Domition, some things he now saw: but the greater part he was yet to see, namely the things that were to come afterward. To these three heads, we must have regard, all most in every one of the following visions. The Latin version hath which must be, in stead of which shall be. But the Gr. constantly readeth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which shall come to pass. Moreover this proveth again the divine authority of the revelation, forasmuch as it is written by the commandment of jesus Christ. But why did he command it to be written? questionless that the whole Church at all times should continually read it for their comfort and instruction, which also is the end and use of the whole scripture: Rom: 15, 4. 2 Tim. 3.16.  
Vers. 20. The mystery of the seven stars] After that the Son of man had showed who he was, whom john saw, he comes to unfold the mystery of the stars, and candlesticks, viz. that the seven stars are the seven angels, or ministers, & the seven candlesticks, the seven churches of Asia, to whom he was commanded to write, vers. 11.  
The mystery] The vulgar hath it, the sacrament of the stars, that is, the thing figured by them: so again chap. 17.7, I will tell thee the sacrament of the woman: but it is improperly used, for the mysticallsfignification of the same.  
Bishop's] So he caleth the stars, because they ought to shine before others in purity of doctrine, and integrity of life: like unto stars shining in the firmament: they are said to be angels, because they are Gods messengers to the Churches: and the Churches are compared to candlesticks, because like as the candle or light, is set up into the candlestike: even so the Church ought to hold forth, and preserve the shining light of true doctrine, that all may behold it, least being in darkness, they stumble and perish thorough their ignorance.  
Hence we learn in the first place, that the scripture best interpreteth itself: for what was before more darkly spoken, is now clearly unfolded. So Christ opened the parables to his disciples, Matth. 13, in like manner this vision which at first seemed obscure, is now made plain by its own interpretation. For albeit the scripture doth not make clear every thing, that is darkly spoken: not withstanding; if we diligently observe it, that of Austin will appear most true, that there is all most nothing obscure in scripture, which is not in some other place plainly expounded.  
Furthermore we are to take notice of these figurative, and sacramental phrases. The stars are Angels, that is, they signify the Angels: the candlesticks are the Churches, 
Gen. 41, 27. 1 Cor. 10, 4. Cont. adim. c. 12.  that is, they signify the Churches: according to that in Genesis: the seven kine, are seven years, that is, do signify seven years. And the rock was Christ, for it signified Christ: as Augustine expoundeth it. For there is nothing more familiar in scripture, then to name signs, by the things which they signify, which manner of speech is not dark, but plain in regard of the analogy betwixt the sign, and the thing signified: wherefore it was not obscure, but familiar to the scripture, that Christ called the bread which was broken at the institution of the supper, his body which was crucified for us, seeing it was a sacrament or holy sign of the same: Hence Augustine opening the etymology or signification of a sacrament, applies it to the Lords supper, saying, that the Lord jesus doubted not to say this is my body: when he gave the sign only thereof.  
And this is so clear a truth, that even Aloasar a jesuite confesseth it, saying, that in the phrase of scripture touching dark sentences, and sacraments the word which is used, is to be referred to the signification of it, and that the bread and wine in the Eucharist (which they call the species) doth signify the body and blood of Christ: because Christ saith: this is my body, etc. Indeed he supposeth there are two sorts of signs: some instituted only for doctrine and signification: as in parables, and dark sentences: the other such, as really include, and contain the things which they signify: as in baptism, and the supper, in which (saith he) is truly and properly contained, as the cleansing of the soul from sin: so the body and blood of Christ: and he proveth it: First, because Christ instituted these signs to that end: Secondly the Church so teacheth: And lastly, because it were an easy thing for any one to institute mere, and naked signs: whereas it is in the power of Christ alone, to appoint such signs as are full of efficacy.  
I answer first: 
Alcasars' arguments answered.  that in the institution either of baptism, or the Lord's supper, there is no mention made of any including of the things signified in the signs.  
Secondly the primitive Church taught no such inclusion, but the new popish Church in so teaching is departed from the institution, and doctrine of the primitive times.  
Lastly though it be true, that the sacraments are not mere signs, yet it followeth not, that they are signs including the thing signified. For there is in scripture another kind of signs, which as they are signs, so they are seals confirming to the faithful the grace of Christ signified by them: For properly the sacraments are signs and seals of the promise of grace, which no creature could institute, or bring into the Church, but God alone.  
Another expositor denieth, 
Ho in the Revel. chap. 1.  that these are figurative speeches, and why? because, saith he, those candlesticks do not signify, but are really the Churches: and the stars do not denote, but are in truth the angels. But both is false, first because then there should be no mystery in the candlesticks, or stars. Secondly if the candlesticks, and stars were truly Churches, and Angels, than would not Christ have required john to write his Epistles, as being absent from them, but he should have delivered his message unto them, as there present with him in Patmos. Thirdly because then the words (the candlesticks are Churches, the stars, are Angels) should be regular expressions: But this he denies, and truly: For they are terms of disparity. What then: the metaphor (saith he) is in the subject, which doth not import that the copulative, IS should be taken for the word signifieth. And though it were granted here, yet would it not follow, that the words of Christ at the institution of the supper were of the same signification, because Christ did not expound to them a vision, but institute asacrament. Now howsoever both be true, yet doth not this take away the metonymical expression; for in typical & Sacramental assertions, the tips & signs are said to be the antitypes, or things signified, partly indeed by a metaphor, because of the analogy, or likeness that is betwixt the signs, & the things themselves: but chief by a metonymia, 
Epist. 23. ad Bonif.  because of the sacramental signification. For, as Augustine saith, if sacraments had not some likeness, with the things they represent, they should not at all be sacraments: for in regard of that likeness, they have the name of the things themselves. Therefore as in some sort, the sacrament of the body of Christ, is Christ, the sacrament of the blood of Christ, is Christ's blood: even so the sacrament of faith, is faith. Again: that is called the soul, 
In Levit. lib. 3.4.5. Genes. 41.26. 1. Cor. 10.4.  which signifies the soul, for it is usual that the thing signifying be called by the name, of that which it doth signify, as it is written: the seven ears, are seven years, with many the like places, hence it is said, that rock was Christ; the Apostle saith not the rock signifies Christ, but as if he were that indeed which in substance he was not, but by signification only. In like manner the candlesticks are called the churches, and the stars are said to be Angels: the bread in the Lord's supper, the body of Christ, not in substance, but in regard of their analogy and signification. For Christ doubted not to say: 
Chap. 12. cont. Adrm Dist. 1. de consec.  this is my body: when he gave the sign of his body: saith the same Austin: and more clearly: the bread is the body of Christ, not in the truth of the thing, but by a mystical signification.     

The Argument, Analysis, & parts of the second Chapter.  
CHrist walking in the midst of the Candlesticks, delivers to john the seven Epistles, to be sent, to the seven ministers of the Churches of Asia, commanding him to commend the diligence of some, to reproove the negligence of others, and in the razed place by promises and threaten, to exhort all of them to their duty and constancy therein: so also he is commanded to write, those things which he had seen, and which were; and which, should come to pass, by which threefold distinction, Christ in the former Chapter declared in general the arguments of these Epistles. For in commanding john to write, those things which he had seen, he was to declare the glorious vision of Christ, unto the Churches, that so they might receive the writing with reverence and due respect. In bidding him to write, those things which were, it shows how he was to manifest the qualification of the Churches and Teachers; and whatsoever was either good, or evil in every one of them, that so they might perceive; how Christ our Lord taketh notice of all our actions. And lastly, in bidding him to write, those things which should come after, john was to propound to the godly a promised reward, and to the wicked judgement to come, that all might acknowledge Christ to be the glorious, just, and omnipotent judge of the world. But it is better to extend the three forenamed heads, to the whole revelation.  
To return to the Epistles, they are all exhortatory, and not much differing in matter one from the other. The sixth to the Church of Philadelphia seemeth to be the excellentest, next to which is that unto Smyrna. But the seventh unto Laodicea, is the sharpest. A common inscription is prefixed before all, taken from the foregoing glorious form of Christ: A general Epiphonema is added in the conclusion provokeing them to attention by a special promise; by which is understood, the end of that glorious, and magnificent apparition of Christ.  
This Chapter doth contain the first four Epistles; namely, to the pastors of the Churches of Ephesus, Smyrna, Philadelphia, and Thiatyra. 
The common argument of the Epistles.  And therefore the Chapter hath four parts. The Analysis of them all is plain, and almost one and the same. For they consist of a Preface, Narration, Exhortation, and acclamation of promises annexed: or that I may speak more plainly, they contain three things. First, A description of Christ the author of the Epistles. Secondly, The praise or dispraise of each Angel. Thirdly, Good things are promised, to those that overcome; and destruction to such as fall away.  

The first Epistle to the Angel of the Church of Ephesus.  
1 Unto the Angel of the Church of Ephesus, write, These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:  
2 I know thy works, and thy labour, and thy patience, & how thou canst not bear them which are evil, and thou hast tried them which say they are Apostles, and are not, and hast sound them liars.  
3 And hast borne, and hast patience, and for my Names sake hast laboured, and hast not fainted.  
4 Nevertheless, I have somewhat against thee, because thou hast left thy first love.  
5 Remember therefore from whence thou art fallen, and repent, and do the first works: or else I will come unto thee quickly, and will remove thy candlesticks out of his place, except thou repent.  
6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.  
7 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 the midst of the Paradise of God.  

THE COMMENTARY.  
Unto the Angel of the Church of Ephesus] So he calleth the pastor of the Church; for they are Gods ambassadors to the church. A messenger is in Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, one sent: which properly is the name of those heavenly spirits, which do the commandments of the Lord. With this title Christ here honoureth the pastors of the Churches, yet not so much to commend their dignity, as to set forth the weightiness of their spiritual function. 
Heb. 2, 14  It is the honour of the Angels, that they are ministering spirits sent forth to minister for them, who shall be heirs of falvation. Wherefore the Angels of Churches ought not to be puffed up because of this dignity, but faithfully to demit themselves to their pastoral ministries. Moreover touching these Epistles, they concern not the pastors alone, but also (as appeareth by their conclusions) all the Churches, it being usual, that such things as were to come to the whole, were directed to the pastors, and by them afterwards to be brought unto the congregation.  
The Church of Ephesus] He is commanded in the first place to write to this Church, either, because it lay nearest Patmos, as Abraham Ortelius in his ancient description of Grecia showeth: or else for the eminency & greatness thereof, & being better known unto john then the rest. 
Whither Timothy were then Bishop of Ephesus  Histories mention not, who at this time was the Angel of that church: not indeed doth Christ name him, to the end it might appear, that he had not respect so much to any one particular teacher, as to all others which should succeed. Some think that it was Timothy, the disciple of Paul; but it is not probable, that Timothy so much commended by Paul in his Epistles, should lie under so heavy a censure; besides it is a received opinion, 
Quandoque bonus dormitat Homerus.  that Timothy suffered martyrdom, before the time of john's exile. But if it were he, as Alcazar maintaineth against Lyra, Ribera, and Pererius, it is an example of the general rule: that sometime the very best do fail: admonishing us of our infirmity, and whereunto the saints are subject. Again it serves to stir up all teachers to care, and vigilancy. But now whither the fault in this Bishop (for which Christ threatneth destruction) be not mortal, but venial (as Aleasar pretendeth) let himself look to it.  
Write] Christ tells john word for word what he should write to the Churches: for he is the author of all these Epistles, and john his penman or scribe. Which further proveth the authority of this book: for without doubt after Christ had made an end of revealing the mysteries of this book unto john, he faithfully wrote to every one of the Churches according to the commandment of Christ.  
These things saith he that holdeth] The first Epistle hath three parts: namely, an inscription, a narration, and a conclusion. In the inscription Christ is brought in speaking to the church of Ephesus, by a description of his person taken from the foregoing vision; which serveth both for the authority of the Epistle, and to stir them up unto attention. The manner of the stile is prophetical. For so usually the prophets in stirring up to attention bring God in speaking thus to the people; thus saith Jehovah. So john: these things saith he that holdeth; etc. not simply, these things saith Christ, but, these things saith he that holdeth the stars, etc. Thus by degrees two things are repeated, which he saw before. One of the stars: another of the candlesticks.  
Which holdeth the seven stars] That is, which holdeth the seven Pastors of the Churches in his right hand, as chap. 1, vers. 16. This (as we have already showed) may be taken either in the better part, that is, of Christ's loving and caring for his faithful teachers, his governing, and preserving of them by the right hand of his power, with precious promised rewards. Or in a contrary sense, it signifies, that Christ detesteth, and by his right hand suppresseth, and rejecteth all slowbellies, hirelings and wolves; And so much here he threatneth to some of these teachers, unless they did repent.  
Who walketh in the midst of the candlesticks] First he saw him standing, but now walking in the midst of the candlesticks: signifying hereby, that Christ our Lord sitteth not still in the heavens: but is present by his providence, in the midst of the Church, beholding all things, proving our faith, and obedience, and recompensing the same with great rewards: disliking our slothfulness and other corruptions, punishing the ungrateful, by taking away their talon from them, and bestowing it on others. 
Levit. 26, 24.  This walking therefore imports Christ's gracious presence with his Church according to that promise, I will walk among you, and I will be your God. So Christ: I will be with you at all times, unto the end of the world. This being so, it is our duty, to walk reverently in the sight of God, and of Christ, that so they not being offended, may walk, and abide with us, 
joh. 14, 23.  according to the promise, if a man love me, he will keep my words: and my father will love him, and we will come unto him, and make our abode with him.  
2. I know thy works] In the narration are five things. First their great diligence and constancy is commended, for Christ praiseth, and rewardeth the labour and faith of his servants, because he delighteth therein.  
I know thy works] This he speaketh not only to this Church, but to the rest, yea to Laodicea also. Here I take works indifferently to be either good or bad, virtues or vices, of which as nothing is hid from him, so nothing shall pass without reward or punishment. For it is the part of him that is the admonisher and judge, to pronounce sentence of nothing, but what is well known unto him. He taketh unto himself not only the knowledge of what is outward, but also a clear and perfect sight of men, and all their inward actions, the which john often in the Gospel ascribes unto Christ. He knew all men, 
joh. 2, 24, & 25. joh. 21, 17.  and needed not that any should testify of man: for he knew what was in man, and so Peter said unto him, Lord thou knowest all things, thou knowest that I love thee. But who knoweth all things, save God alone? for he seethe all things, searching the heart, and reins of man. So that this is the tenth argument, 
10 Argument of Chr. deity.  (to be added to the former) proving the Godhead of Christ, taken from his omniscience, or knowledge of all things.  
And thy labour & patience] The first copulative (and) is put for to wit thy labour and patience: so the like in vers. 9.13, 18. Moreover he commendeth three sorts of virtues in this Bishop: labour in doctrine: constancy in suffering: Zeal in discipline: which virtues he doth in many words commend in this and the following verse by a contrary order.  
First his labour, that is, his sincere, and unwearied pains in preaching the word: 
1 Thes. 5, 12. 1 Tim. 5, 17.  For the scripture in many places calls the office of teaching (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a labour, as being full of wearisomeness and trouble. This is the first and principal virtue and honour of a faithful Bishop: the which Christ attributeth, to this teacher. But what would Christ now say of the mitred Bishops of these days, who neither know the word of God, and for the most part regard it not. But being idle and dumb are unfit to preach, and so spend their time, either in war, sports, or following of their filthy lusts.  
The second is sufferante, that is, patience in enduring, and constancy in overcoming the dangers, injuries, and afflictions with which they were exercised, both by the jews and Gentiles, for the sake of Christ. For the cross is an inseparable companion of the Gospel; 
1 Corinth. 1, 18.  and therefore is called the word of the cross: both because it showeth us the way to salvation through the cross: (esteemed foolishness by the world:) As also because satan doth stir up his instruments, to hate, persecute, and put to death, the constant professors and teachers thereof, as being the greatest opposers of his kingdom. All which things the Angel of this Church patiently enduring, 
jam. 1, 12.  is for the same highly commended of Christ: for blessed is the man that endureth tentations, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.  
And canst not bear them which are evil] The third virtue, for which Christ praiseth him, 
Matth. 18, 17. 1 Cor. 5, 5. Apolog. 2. Apolog. chap. 39 Treat. 35. in Matth. Rom. 7.  is his singular Zeal in observing Church discipline, namely his strong opposing of such vices, as violently broke in upon the congregation, and his due administration of Church censures against scandalous persons, casting them out of the communion of the Church, as Christ commanded. And indeed Church censures were in full force in the primitive time, to the great good of the Church, as Justin, Tertullian, Origen, and others of the ancient writers testify.  
And hast tried them] Now he repeateth, and declareth the particulars: showing in the first place who those evil persons were, and wherefore he could not bear with them: But vehemently withstood the false Apostles (seeking to creep into the Church,) examined their false doctrine by the word of God, and manifested and repressed their lies and deceit. For now at this time there were many false teachers among the Churches of Asia, as Ebion, Cerinthus and others, who though they boasted themselves to be Apostles: yet in truth were the professed enemies of the Godhead of Christ, corrupting true religion, and perverting the faith of many; 
Act. 20, 29.  of whom Paul had forewarned the elders of this Church. For it is the duty of teachers, to defend the purity of faith, and strongly to oppose such devouring wolves, & so to follow the example of the Angel of this Church, who for this cause is greatly commended by Christ our Lord.  
Vers. 3. And hast borne, and hast patience] He setteth forth more clearly his patience, pointing at some special kind of affliction (either imprisonment, or stripes) which he had manfully sustained. Before Christ saith, he could not bear, and here saith, he had borne: but there is no contradiction, for there he spoke of his not suffering of impenitent sinners in the Church: and here of his patiented bearing of afflictions for the Gospel's sake.  
And for my name's sake hast laboured] The vulgar, as likewise Montanus do somewhat differ from these words: but without all doubt this is the proper and natural reading of the place, (agreeing with the greater and lesser copies of Robert Stephanus, imprinted at Paris.) For it appeareth that his labour, and unwearied endeavours in sparing no pains to preach, and maintain the faith of Christ, is again commended, that all might imitate the like diligence, and faithfulness in teaching: for in this Angel we may behold a true pattern of a faithful Bishop. But now who would not think (hearing so great commendations from Christ himself) that he had been perfect in every respect, and worthy of deserved reward? 
job. 15, 15  but the following reproof showeth the contrary: and indeed God the heavenly judge seethe not perfection in the very best of the saints.  
4. 
2 part of the narration.  But nevertheless I have somewhat against thee] In the second part of the narration he reproveth him, because he had left his former love. Ambrose thinketh that he is blamed for a general remissness, and omission of his former zeal and endeavour in holy duties. For security sometimes doth lessen the zeal even of the Godly, so that they have need to be stirred up, and provoked to holy duties. Andrea's understandeth, that he is in special rebuked, for not showing, as he ought● his wont love, and charity to the poor. And indeed it seemeth, that he began by little and little to be covetous, desiring to heap up wealth, and so grew negligent of doing good to the strangers and poor brethren; now covetousness is the root of all evil, and most abominable in the teachers of the word; for it is one of the principal virtues in a Bishop to be given to hospitality, and to be a lover of it. 
1 Tim. 3.2. Tit. 1, 8.  And this seemeth to be the reason, wherefore the cannon law allowed to Bishops one forth part of the Church revenues, to the end they should be liberal: the rest was given to the poor, & other uses. It is probable therefore that this Angel otherwise an excellent teacher is here taxed for covetousness. From whence we first observe, that the godly fail in many things, and have need to be stirred up by admonitions and reproose, specially when either they grow cold in their good affections, or are overcome with the cares of this present world, and the desire of wealth and honour: For the devil doth chief labour to ensnare all teachers by such baits, and therefore they ought so much the more to take heed, lest hereby being overcome, they become a scandal to the Church of God.  
Observe secondly that ambition, and covetousness in ministers are the most loathsome vices that may be, and therefore they ought to be the more careful for to avoid the same. We have an example of ambition in the disciples. For when Christ spoke to them of the cross, they were troubled about preeminency, ask who of them should be the greatest. Cyprian saith wittily: that ambition doth sweetly sleep in the bosom of the ministers of the Church. And as for covetousness, or desire of filthy lucre, by how much it is detestable, by so much the more it doth cleave, and deeply root itself in their hearts: hence it is, that Creon in Sophocles saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is: The whole priestly generation is given to covetousness. And certainly all the sacrilegious sale of holy things, simony, pride, and luxury, which reign in the Romish Church, was engendered by covetousness, and at length, by little and little, overthrew the truth of Christian religion: according to the Latin proverb, Religion begat riches, but the daughter deroured the mother. For as jerom well observeth, 
In vita Malchi.  after that the Christian Church had Emperors to be members thereof, it increased indeed in power and riches; but decreased in virtue and godliness: giving us to understand, that where covetousness, and pride have gotten the upper hand, there virtue and religion is cast off and oppressed.  
Observe thirdly, though Christ doth commend the excellent works, labour, & constancy of the Angel of this Church: yet he was so far from acknowledging any merit in him: as that on the contrary he sharply reproves him for many grievous evils, and threatneth to cast him off except be repent: For Christ doth narrowly see and observe all our actions, and strictly weigheth all our works in the balance. Wherefore God forbidden, we should imagine to merit by any good we do: though indeed hypocrites commonly so think: whereas the word of God doth testify that all the works, even of the most holy men on earth, are polluted with sin: and all our righteousnesses are as filthy rags, 
Isay 64.6.  if God should enter into judgement with us. Besides, we can do nothing, but what we are bound to do: for we are debrors to the law. And therefore can not by our good works, 
Ro. 8.12.  to which we are debtors, deserve any thing at the hands of God.  
Observe in the last place, that it is not enough to begin well, but, if we look for the recompense of reward, we must persevere in well doing unto the end. For hypocrites at first seem very zealous, but afterward they grow luke warm, and at last are altogether cold, and so receive not the crown of glory at the last day.  
5. Remember from whence thou art fallen] This is the third part of the narration, being matter full of reproof. First the teacher is exhorted to consider his fall. Secondly to repent of his many evils. Thirdly carefully to practise all his former holy works of love and charity, now neglected. So that in this exhortation, we have briefly the nature of true repentance propounded unto us. First to take notice of the sin committed, 
A description of repentance.  for how else should we sorrow for it, or amend the same. The 2 is to eschew the evil, and do the good. And 3 to manifest our repentance by works of piety, and love, both to God and our neighbour.  
From whence thou art fallen] Hence it might seem to follow, that the saints may fall away wholly from grace, and so perish eternally: for if so holy a teacher fell from his first love, why may we not then conclude the uncertainty of the grace of faith, 
Wither the saints may wholly fall away.  justification, perseverance and salvation? and why should we not doubt also of these things and stand in fear thereof? I confess, had this Angel finally fallen away, there had been just cause of such doubting: For no man can assuredly believe the certainty of his faith and salvation, who doubteth of the certainty of his perseverance.  
The exposition of Ribera, & Alcazar in this place is sound namely that he had not altogether lost his love, forasmuch as he endured so great things for the sake of Christ, but that he lost much of his former zeal. 
How fare forth the saints may fall.  In this we agree with them. For the saints left to themselves, will soon fall from their faith, love, perseverance and salvation, if we only have respect to secondary causes; to wit, the mutability of the will, the weakness of man, the scandals of the world, and the subtlety and power of satan. For how should we be able to withstand all these, who are weak men, and subject to the common frailties of others, so long as we carry about us this earthly tabernacle? 
Rom. 11.10. Matth. 26, 41. 1 Corinth. 10, 12. 1 Pet. 5, 8.  For what saith the scripture? be not lift up, but fear: lest thou also be cut of: the spirit indeed is willing, but the flesh is weak. Let him that thinketh he standeth take heed lest he fall: for satan walking about as a roaring lion seeketh whom he may devour. So that not only the example of this pastor, but also the manifold slips and complaints of the saints do witness, that they may languish and fail in the act of faith, & charity, grieve the spirit of God, to the present loss of a good conscience. But if, on the contrary, we consider either the unchangeable counsel of God, touching the salvation of the elect: or the most effectual intercession of Christ for their faith, perseverance and salvation: or lastly the power of God, by which as the Apostle witnesseth, the elect are kept unto the end, 1 Pet. 1.5, than we may with the holy scriptures firmly conclude, that the faithful cannot wholly and finally fall from the habit, and act of faith and love, I say, so to fall as to become God's enemies, 
1 joh. 3, 9 Matth. 24, 24.  and perish for ever: because whosoever is born of God sinneth not (to wit, with his whole will, & that unto death) for his seed remaineth in him, and he cannot sinne, because he is borne of God: for it is impossible the elect should be deceived, (to wit, 
joh. 10, 28 Luke 22, 32. See also Matth. 7, 25. Psal. 37, 24. 1 Pet. 1, 5  finally unto their damnation,) because no man can pluck Christ's sheep out of his hand: but he giveth unto them life eternal. And therefore Christ said to Peter, I have prayed for thee, that thy faith fail not. And God promised to put his fear into their hearts, that they may not departed from him: which is, as Augustine interpreteth it, that they might always cleave unto him: for they are as mount Zion which cannot be moved, etc. These and many other such places of scripture as they do plainly overthrow that Pelagian error of the saints aposiasie: and the fear of being finally drawn away, and doubting about grace and salvation decreed by the counsel of Trent: so also they do confirm in regard of the free purpose of God, the certainty of our perseverance in grace unto the end: howsoever I deny not, but the elect many times by their sins disturb their peace and assurance, having their minds troubled with manifold doubtings: for as men, we are subject to humane frailties, and shall be, so long as we are here in this life.  
So then we expound; From whence thou art fallen, to be, as if he had said, in what thou art gone back from thy former zeal in godliness, fervency and love: and art become unlike to what thou wast before. So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth, and hatred of heresy: but reproveth him for his languishing, covetousness, and ambition. Hence we so that it is not sufficient to profess the truth, unless it be done in obedience of faith, and humility.  
Or else I will come unto thee quickly] This threatening is the fourth part of the narration, being a most vehement exhortation, and showeth the pernicious effects of security, and covetousness. Two things are threatened. 1: I will come to thee quickly, that is, thou shalt suddenly be punished before thou art ware of it. Thus impenitent persons provoke Christ the judge against themselves, whose wrath they are not able to bear: for he is a consuming fire. Do we saith the Apostle, provoke the Lord to jealousy? are we stronger than he? So that the first reason why we should repent, is because of the power and justice of Christ and our own weakness. The second thing threatened, is the removal of the candlestick, that is, Christ would not only thrust him out of his office, but also remove the candlestick, that is, the Church itself by the enemies thereof. Andreas: I will cast the Church into a troublesome, and tempestuous condition, which punishment ordinarily follows security, and contempt of the word. And indeed Christ did not in vain threaten this Church, for afterward (they not repenting) he removed their candlestick, and overthrew them by barbarous nations.  
Here cometh in a twofold question: first, how it can stand with equity, that the whole Church should be dissipated for the sins of the teacher: secondly, how the removing of this candlestick is threatened, seeing the Church is built on the rock, against which the gates of hell cannot prevail: and the Apostle calleth this very Church of Ephesus, the house of the living God, the pillar and ground of the truth: ●. Tim. 3, 15.  
Ribera saith, that the first is a difficult question: Because Christ threatneth not the pastor, but indeed the whole Church: whereas it seems unreasonable, that the whole should be punished, for the impenitency of the teacher. Hence he supposeth, that the candlestick in this place imports, not the Church, but the Episcopal function and dignity, unto which he was advanced, to be a light before the flock: so that by the removing of the candlestick, he understandeth a removal of the Episcopal honour, and those things in which he was wont to excel, as in the word and doctrine, and sundry other virtues and gifts with which he was endued. This interpretation is not altogether incongruous: however we need not alter the signification of the candlestick; forasmuch as it is not unusual or contradictory to divine justice, that God should punish a whole congregation, for the sins of a few, yea for one particular person in the same, as the Apostle showeth, 1 Cor. 5.6, & 11.30. And the reason hereof is, because oftentimes the multitude follows the examples of their governors: like priest, like people: as is the king, such is the subject: wherefore it is probable that the Church had lost her first love, as well as her reachertand hence the threatening is directed against him as chief; and against the congregation as being corrupted also.  
To the second, I answer by distinguishing the Church: which is either particular, or universal. The universal is perpetual, unshaken, and built upon the rock. But we believe otherwise of particular Churches, which oftentimes the Lord for their security removeth, by overthrowing whole cities, & countries, as the Eastern Greek Churches of Asia and Africa do plainly witness. But although particular congregations are dissipated, and the candlestick removed, either for public or private sins; so that where formerly the light of God's word did shine, there afterwards Paganism or Antichristianisme doth reign: not withstanding the church itself is not always removed: for the abode of the Church is uncertain, 
Heb. 13.14.  the Lord sometime causing the faithful to wander as strangers, & exiles from place to place, not having a continued city in this world.  
That which is spoken, 1 Tim. 3.15, as it is most true of the universal Church: so was it likewise true of these Ephesians, yea of every particular congregation, I say in right, though not always in fact: for indeed every congregation ought to be a pillar and ground of truth; though it be not so still in truth: according to that of Mala. 2.7, The priests lips preserve knowledge, that is they ought so to do, though they did it not, & therefore are reproved by the Prophet, vers. 8, But ye are departed out of the way, etc. so the Church is the pillar, that is, aught to be the pillar: according to that in Tit. 1.6, 
Mat. 5.13.  a Bishop is, that is aught to be the husband of one wife: Ye are the salt of the earth, the light of the world. viz. ye should be so: etc.  
Hence we first observe, seeing the abode of the Church is uncertain, we must not promise to ourselves a continuance in one place, in regard we are citizens of the Church. For it is in the power of Christ, to remove the candlesticks from one place to another, and many times he doth so for the sins either of the teachers, or of the whole congregation: Now in this we must acknowledge our own faults, as deserving it: 
Psal. 2●. 1.  yet ought we not to be altogether discouraged, because the earth is the Lords, and the fullness thereof. For if the outward prosperity of the Church be disturbed and taken away, yet our inward graces, as faith and charity remain for ever. Let us therefore steadfastly persevere in our first faith, and amend the evils, whither in pastors or Church, that so the candlestick be not removed.  
Secondly, hence we learn, that true repentance is the only way and means to escape public punishment, and Church dissipation. For Christ saith, I will remove thee, unless thou repent: meaning if thou repent, I will not remove thee.  
Thirdly, observe, that in scripture, the threaten of punishment are still with a condition, either expressed or understood: viz. except men repent. And therefore when the condition of repentance is declared, and the punishment follows not there is no change at all in the decree of God.  
Lastly, hence we may learn, how such as go astray are to be brotherly reproved and corrected for their evils, and brought to true repentance: the obstinate are to be terrified with threaten: and the repentant raised up with comfort: the which Christ doth to this Church, as knowing this to be a most effectual means to bring them to amendment of life.  
6. But this thou hast, that thou hatest] The fift part of the narration, containeth a further commendation of them, for their hatred of the Nicolaitans, and this he brings in after the reproof and threatening, as it were pouring oil into the wound, and to draw them the sooner to repentance, and to show that they were not in a desperate condition. Three things before he praised in them: here he addeth a fourth; Thus we see none shall want praise with God, for any thing that is praise worthy: now they are commended for their encouragement not as doing works of merit: but as exercising the gifts and grace; received of God, in obedience unto him.  
The deeds of the Nicolaitans] In vers. 15 their doctrine is mentioned, 
Lib. 1, cap. 27.  but not fully expressed what they taught. Irenaeus writeth, that they held it no sin, to commit fornication, and eat things sacrificed to idols. And most are of this opinion. But in vers. 14 it is said, 
Act. 6, 5.  that this was the doctrine of Balaam, and not of the Nicolaitans. However it be, it is certain, they were a pernicious, and most wicked sect, both in life & doctrine. 
Lib. 3, hist. cap. 2●.  Some will have Nicolas one of the seven deacons' to be the author hereof: Eusebius, Epiphanius, and Nicephorus do write of him, that being accused as jealous of his wife, who was very beautiful, he forlooke her, and left her as common to all. But Clement Alexandrine (as themselves testify) doth commend this Nicolas, for his piety and continency, 
Heres. 25. cap. 15.  having daughters who remained virgins, and a son which lived holily. And therefore it is more probable that some other Nicolas, was the author of this filthy sect: and that these heretics abused the name of this man, as a cloak for their abominable wickedness. Of these men Augustine writeth largely in his book of heresies.  
A certain writer hence gathereth, 
Ho in Apoc.  seeing Christ calleth these men Nicolaitans after the name of the first author, that he also may justly name such men Calvinists (who have (alvine for their author) to the end his hearers may the more carefully avoid them. Behold here a notable imitator of Christ. But let him first prove, that the doctrine, (which he falsely termeth Calvines) hath its original from him: or to be, as this was of the Nicolaitans, filthy, impious, and damnable. Neither of which he shall ever be able to prove. Whereas we might easily retort the very same fault upon himself. For Christ calleth these sectaries Nicolaitans, because they so named themselves, the better to make way for their wicked errors: like as in the Church of Corinth, some said they were of Cephas, some of Apollo, and some of Paul; very few being contented, to be named after Christ. For our parts we count it an evil to be named after Calvin, and not rather Christians of Christ our Lord: whereas this Clawback himself delighteth to be called a Lutherane from Luther. Therefore let him take heed lest he be found with the Nicolaitans among the number of the sectaries.  
Vers. 7. He that hath an ear let him hear] He shutteth up the Epistle with a singular promise, and an exhortation common with the rest of the Epistles, by which he stirreth them up to observe the things which formerly were written unto the teacher of the Church of Ephesus: But chief to mind the reward, promised to him that overcometh. The like advertisement Christ giveth us Matth. 13.9. And again chap. 19.12: He that is able to receive it, let him receive it. By the ear, he understandeth the ear of the hart, & not so much intending the outward hearing, as to teach us to lay up in our hart and soul, the meaning of the holy Ghost in these prophecies.  
What the spirit saith to the Churches] That is, speaking unto us by the prophets, for though Christ speaketh, yet he calleth it the voice of the spirit, because the son worketh by the spirit. From whence we gather that the holy Ghost, is properly called the spirit of Christ, as proceeding from him and the Father: 
XI. Argu. of Chr. deity.  Which is the Eleventh argument to prove the Godhead of Christ.  
Saith to the Churches] So then these things, were not written to the Bishops alone, but to all the Churches likewise.  
To him that overcommeth will I give to eat] This promise is left out in the four latter Epistles. He is said to overcome, who manfully unto the End, hath fought the good fight of faith against the Flesh, the World, and Satan. As it is written: 
Mat. 24.13. 2. Tim. 4.7.  He that endureth unto the End, the same shall be saved, that is, they who have kept the faith, & finished their course, shall have (with the Apostle) a crown of righteousness which is laid up for them in the heavens: But here is nothing promised, to Hypocrites, to time servers & apostates, who though they at first fight well, yet afterward do faint, cast away their weapons, turn their backs, leave the field, and forsake the battles of the Lord.  
To eat of the tree of life] Christ is this tree, for he is the way, the truth, and the life. 
Io. 14.6.  He typically alludeth to Paradise, in the midst whereof stood the tree of life, of which if our first parents had eaten, they had lived for ever. It signified also Christ our Lord, who was to restore us (being fallen) from death, unto Eternal life. So then by giving us to eat of the tree of life, is meant his communicating himself unto us, 
Io. 6.14.  raising us from death to life everlasting, according to the promise: Who so eateth my Flesh, hath life eternal: for my Flesh is meat indeed, and my blood is drink indeed. 
XII Argu. of Chr. deity.  This is a twelfth argument of Christ's deity: for God alone doth bring forth the faithful into the battle, and giveth to them that overcome eternal life, but all this doth Christ, and therefore he is God blessed for ever.  
They who plead for free will, infer from these promises: To him that overcommeth, that it is in our own power to overcome. But to conclude from the thing conditional unto the condition itself, is absurd. The promise only teacheth, what Christ will give, unto the doers of his will, but showeth not by what power it is performed. The like also they vainly gather from these words, he that hath an ear let him hear, as if men had some power in themselves to hear. Nay rather the contrary is true: for where as he calleth upon us to hear, it shows, that we are deaf, 
Ephe. 2.2.  unless he himself open the ears of our hearts: for such as are dead in sins, are also deaf and blind by nature and so remain until by the grace of Christ they are made able to hear and perceive the things of God.    

The 2. Epistle to the Bishop of Smyrna.  
8. And to the Angel of the Church in Smyrna write, these things saith the first and the last. which was dead. and is alive.  
9 I know thy works, and tribulation, & 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.  
10 Fear none of these things, which thou shalt suffer: Behold the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: Be thou faithful unto the death, and I will give thee a crown of life.  
11. He that hath an ear, let him hear, what the spirit saith unto the Churches, he that overcommeth shall not be hurt of the second death.  

THE COMMENTARY.  
Unto the Angel of the Church in Smyrna] Of Smyrna se chap. 1.11. The second Epistle is directed to the pastor of this place, being nearest to Ephesus, and it is probable, that it was written to Polycarpus john's Disciple: 
lib. 3. c. 3. lib 4. hist c. 14.  for as Irenaeus and Eusebius write, the Apostles did ordain Polycarpus, Bishop of this Church: for seeing all the Apostles, except john, died before Domitian's time, it is likely, that Polycarpus was pastor of Smyrna, even so long as that Emperor reigned: & it seemeth the rather to be true, because Christ reproves nothing in this Bishop, only encourageth him to be constant, and foreshows the persecution which should be raised against him by the jews, by whom also he was put to death: And indeed histories testify, that the jews with others were the principal agents in preparing the fire, wherein he was burned, in the days of the Emperor Antoninus Verus. Now however the troubles in Asia, in which Polycarpus was taken away, happened sixtie-and-seven years after the writing of the Revelation, which was in the 14 year of Domitian: yet doth not this any way contradict what we said, for Polycarpus, when he suffered, (testifies of himself) that he had served Christ eighty and six years.  
This Epistle howsoever it be the shortest, yet is it much more excellent than any of the rest: in as much as the others are mixed with reproofs, but Christ here justifies this Bishop in all things: both in commending & comforting of him.  
It consisteth of an inscription, a narration, and Conclusion. The Inscription describes Christ by two attributes before spoken of: chap. 1.17: 18. Thus john goes forward to make known to the Churches, what he had seen.  
These things saith the first, and the last] see chap. 1.8, 11, 17. As there, so here also, Christ taketh to himself an essential property of God, viz. Eternity. Esai 41.4. & 44.6. & 48.12. thus he repeateth, and again confirmeth the seventh argument of his Godhead.  
Eniedinus the Samosatenian confesseth, that without doubt, Christ is here called the first, and the last: but not absolutely, for saith he, that belongs to God the Father alone: whereas Christ is called the first and the last, not in regard of essence, but as respecting his office, and because he was the true Messiah, before whom there was no other, neither shall there be any after him.  
But 1, 
Isai. 44.6.  the text showeth the falsehood hereof: for as in Isai. Jehova calleth himself the first and the last absolutely: so here Christ speaketh the same of himself both absolutely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and with an Emphasis also; that is, with an express signification of his person. I am that first, and that last.  
2. Though it be true, that this belongeth to God the Father, yet is it not true that it belongeth to him only. For the Son being one in Essence with the father, assumeth it likewise unto himself, even as he saith in the Gospel: I and the father are one; For as is the Fat●er, so is the Son: because as among men, the Father and the Son, 
Qualis pater talis filius.  are of one & the same essence: Even so as God the father, is the first and the last; that is, Eternal: so also is God the Son, the first and the last; that is, Eternally begotten before the world was. For the father who is Eternal cannot have a son but, he must be Eternal also, forasmuch as the Father is not without the Son.  
Lastly we grant, that Christ is called the first and the last in regard of his office, because neither before him was; nor after him shall be any other Messiah: yet it is false, that Christ is only so called in regard thereof & not chief in respect of his Essence. For the Word was in the beginning, not in regard of his office only, but of his divine nature, for the Word was God: In which respect Christ said to the jews, before Abraham was, I am.  
But the heretic further objecteth, that he who absolutely is said to be the first and the last, that is, he whose essence is without beginning or ending, he cannot die: For he that dieth, ceaseth to be. But Christ saith of himself, that, although he now liveth, yet he was dead: therefore he is not absolutely called the first & the last.  
I answer. There is a fallacy in the argument as I have before shown in chap. 1.18. For Christ saith not that he was dead simply, neither according to his divinity, in which regard he is the first and the last absolutely, but as he took Flesh: and in this regard he coulddy, as the scriptures testify. 
1 Pet. 4.1 1 Pet. 3.8  Christ suffered for us in the Flesh, he was mortified in the Flesh, etc. which limitation he himself propoundeth to us in the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and lived; for he saith not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he lived again: nor in the present tense (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he liveth, but in the preterperfect tense (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he lived or was alive, to wit even then when he was dead in the flesh, he lived as he was God. Now this could not possibly be in respect of one & the same nature: Therefore there was in Christ, being dead in Flesh, another nature, to wit divine, the which sustained & raised up his dead body.  
Thus we have freed the eight argument of Christ's godhead, from the cavils of the heretic: the repetition whereof was not unprofitable, because of the grievous trials, dangers, & martyrdoms which were to befall them of Smyrna, for the gospels sake, now here Christ doth encourage them, to be faithful even unto death: because he once being dead liveth eternally and dyeth no more, but remaineth for ever to defend all his and to restore them from death to life.  
I know they works] The whole narration is full of praise & comfort, and contains three things: 1 a commendation of their virtue: 2. a predication of the dangers at hand. 3. an exhortation to constancle. The Vulgar omitteth (thy works) as here, so v. 13. But the words are in the greek copies: Works in this place are not to be understood as before v. 2. indifferently either for good or evil: (for Christ reproveth nothing in this pastor, not that he was without sin, but as irreprovable in his life and office, and blameless before men: 
1 Tim. 3.1. Tit. 1.7.  the which the Apostle requireth in a Bishop.) But to be taken of good works only, the which he commendeth in this Bishop and encourageth him to perseverance in the same.  
I know] An hebrew phrase, that is, I approve by worker I understand in general the moral virtues wherewith he was excellently endued as also his zeal, & diligence in performing the work of his ministry. Hence we are taught always to remember, that Christ beholds our actions, taketh delight in whatsoever is good, & what is evil in us he disliketh: let us therefore walk with reverence in his presence that so he without being offended with us, may still walk amongst us.  
He addeth three other things in special concerning his commendation.  
Thy Tribulation] Which thou hast sustained at the hands both of Jews and Gentiles for my name sake.  
And thy Poverty] that is, spoilt of thy earthly estate by the adversaries of the truth: for the Governors of Provinces persecuting (as they pretended, the Christians for their religion, did chief thirst after their goods, & so robbing them, made a public sale thereof: even as it is to this day the common practice of the Romish harpies.  
But thou art rich] this (being put in by a parenthesis) mitigates the misery of his poverty, calling him rich: because the faithful (howsoever spoiled of their outward estate,) are yet possessors of heavenly riches, 
Heb. 1.2.  which the wicked cannot deprive them of: for by faith they inherit Christ: Who is the heir of all things: And in whom are hid all the treasures of wisdom and knowledge.  
This is indeed one of the Paradoxes of our religion: that Christians are rich in God, though poor to the world. Now this thing ought not to seem strange unto us, seeing heathen philosophers could say, that only wise men are rich men: in as much as wisdom alone sufficeth to make a man blessed: but how much more than doth the true knowledge of God and of Christ, enrich us with all spiritual blessings, whatsoever becomes of our transitory goods in this life.  
And the blasphemy of them] That is, the jews, who persecuted the Christians, blasphemed Christ, counted him a deceiver, a magician, and justy crucified opbraiding the Christians to be idle and foolishmen, 
Apolog. cap. ult.  worthy of nothing but stripes, torments, hanging & the like, as Tertullian recordeth. Now these blasphemers named themselves (for honour sake) jews, as if they were the only people of God. But, Christ saith, they are no jews, but a Synagogue of Satan, that is, a blasphemous congregation, led by Satan to their destruction. Thus Christ applies the title of their Synagogue, wherein they boasted, to their shame and approbrie.  
And are not] For he is not a Jew, which is one outwardly, neither is that circumcision which is outward in the flesh: but he which is one inwardly &c. Here we see that titles avail not when men are degenerated, and forsake the truth. The same may be said of the title of the Church, which the Papists so much boast of; we, say they, are the Church, the Church: we grant indeed they are so: but not a Church of Christ, but of Satan, who worship not God, but the devil in their Idols.  
Now whereas Christ is said to know these things, as it serves again to confirm the tenth argument of his deity: So to comfort those of Smyrna, and all the godly in their affliction: for it is as much as if he thus said: Although I may seem to be afar of, & ignorant of your condition, in that I take not away your poverty, and punish the blasphemers: yet nothing is hid from me, but all things are naked and bare before me; he patiented therefore until the time of your deliverance come. And this may be added to Argum. 11. proving the Godhead of Christ, namely his immensity and providence.  
10 Fear none of those things, which thou shalt suffer] The other part of the narration, is a praemonition of their troubles at hand: for howsover they had already suffered much; yet he foretelleth that they must endure greater things: not in the least to dishearten them, but that they might prepare themselves before hand for the same.  
For darts foreseen are the less hurtful: as also lest they should be secure, and imagine that after their former sufferings, they were to look for no farther combats but on the contrary to fore arm themselves for them.  
None of those things] Signifying, that they were to expect, not one, but many forts of trials, for through many tribulations we must enter into the Kingdom of God. one soit of affliction be nameth, viz. that the devil should cast some of them into prison.  
In this persecution, he maketh Satan the Author: who in hatred of Christ; and man's salvation doth stir up the wicked to persecute the godly with reproaches, imprisonment yea and with fire and sword.  
Shall cast some of you] He shall not be able to bring all into his snare: For I will cast a bridle upon him. Which is for the great comfort of God's people. The Prison notes (by a Synecdoche) the adjuncts and consequences, as namely, torments, banishments and martyrdoms: With which not long after under the Emperors, M. Aurelius Verus, Antoninus and Commodus, Satan most cruelly persecuted the Churches, at which time also Polycarpus the Bishop laid down his life for the testimony of Christ. Hence briefly we gather three things.  
1. In this we may behold the afflicted condition of the godly in this world, & all that will live godly must prepare themselves for it: but if it so be, that we have a more peaceable portion let us account it as a great mercy of God, & enjoy it with thankfulness, 
XIII Argum. of Chr. deny.  for own edification, and the setting forth of the glory of Christ.  
2. Again Christ's Godhead is here confirmed, in that he fore shows the future sufferings of the saints, now certainly this knoweth no one, but God only. So that this is the XIII argument of Christ's deity.  
3. The devil is the author of all persecution as for tyrants and their executioners they are but his instruments: Whose fury though God permit for a season: yet will he not suffer his to be tempted above what they are able to bear: but at last will cast the Devil with his instruments into the lake of fire and brimstone. 
Revela. 19.20.   
That ye may be tried] He adds a twofold consolation: the one, from the end & use of afflictions; as being trials, that our faith and constancy may be the more approved, and we the patienter in our sufferings: this end is generally propounded that so we, knowing ourselves to be tried of God may approve ourselves sincere and unblameable in his sight.  
Be tried] viz. of God: who both knoweth us, and also his own gifts and graces bestowed upon us. Yet he tryeth us, that thereby the faith of his saints should be manifested both to them that are within: and without the Church. For to confess Christ in times of prosperity is not difficult, but when troubles do arise, then is our sincerity made manifest: according to that in the philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, true virtue doth shine forth in adversity. And howbeit the Devil is said to cast us into prison: Yet it is God that tryeth us: for Satan is God's bayleffe or Sergeant: so that the action of God concurres with the work of Satan: yea God, and the Devil are said to do one and the same thing, but in a different manner and end. For God doth it as using his right and power over us. But Satan usurpinglie: God doth it to try us and make us approved: the Devil to afflict and destroy us. Howsoever therefore they do the same thing, yet is not their action all one: for the work of God is good, but that of the Devil, is most vile.  
And ye shall have tribulation] The other consolation, is taken from the brevity of the affliction, being to continue but a few days. 
In Cael. sub fine.  Now all things of short continuance, though they be heavy, yet aught to be tolerable, faith Cicero.  
Ten days] Some take this properly for so many days: Others prophetically, for ten years, in which the persecutions dured under the afore said Emperors. Others refer it to the ten year's persecution under Trajane, which was the eight persecution of the Christians. To be short, some take it indefinitely for many years: affirming with Augustine, 
Lib. 8. the doctrine. Christ. cap. 35.  that sometime in scripture a certain number is used for an uncertain. As we may see not only in this place, but also in Chapt. 11.12.13. but again: others (with Ribera) suppose that a long time of persecution is hereby signify'd: because the number ten contains all other numbers, as in Gene. 31.7. Laban changed jacob's wages ten times, for, many times, so 2. Sam. 19.43. Job. 19.3. so Ribera: But this were rather to terrify, then to comfort them, by fore showing so long during persecution. Wherefore (with Andrea's) I understand that by ten days in this place is meant the shortness of their trouble, which should soon pass away as a cloud: for thus the scriptures encouraging us to constancy, are wont to express: our light afflictions which are for a moment: 2. Cor. 4.17.  
Be faithful unto the death] The third part of the narration is an exhortation to constancy in the faith unto the death: which is to be understood inclusively, and not exclusively: according to that in, Heb. 12.4. Ye have not as yet resisted unto blood. Wherefore we must not be afraid to lay down our lives for Christ's sake, and to cleave unto the truth notwithstanding all the cruelty of Satan and his instruments: but stand fast unto the shedding of the last drop of blood, that so we may obtain the crown of eternal life. For he that shall endure into the End, the same shall be saved. Mat. 24.13.  
And I will give thee] He propoundeth the reward for their greater encouragement unto constancy. Soldier's will fight unto the death for a corruptible crown, much more ought we to do the like, for an heavenly crown, which fadeth not away. The crown of life here, as also in Jam. 1.12. 
2. Timot. 4.8. 1. Pet. 4.5.  noteth eternal life and happiness. It is otherwhere called the crown of justice, the crown of glory, by a metaphor taken from runners in a race, where there is a crown proposed as a reward to the conquerors.  
Hence let us observe in the first place, that the crown of life is promised only to such as are faithful to the death. 2. That one & the same crown is promised to all that are faithful, no mention being made of any diversity of reward. 3. That the crown is promised not of desert, but of grace, as a reward freely bestowed on them that are constant in the faith. 4. That Christ is the giver thereof. Which is the fourteenth argument proving his Godhead. 
XIV Argu. of Chr. deity. Io. 10.28.  For God alone gives eternal life: Now Christ saith, I give unto my sheep eternal life, therefore Christ is God.  
11. He which hath an ear] The acclamatorie conclusion is again repeated: He that overcommeth shall not be hurt of the second death: The sense is one with the former promises, though different in words. What is meant by the second death, is explained chap. 20.14. Death and hell were cast into the lake of fire: this is the second death. & 21.8. Murderers etc. shall have their part in the lake which burneth with fire and brimstone: Which is the second death.  
The first death is a separation of the soul from God through sin, and was the cause of corporal death, 
Hebr. 9.27  which is common to all: as the Apostle speaketh; It is appointed unto all men once to die, but after this the judgement.  
The second death, is the casting of soul & body into the lake of everlasting fire, wherein the wicked only shall be tormented: for to the godly Christ hath promised deliverance: for he that overcommeth shall not be hurt, etc. Some take the first death to b●●neant of the dissolution of the soul from the body: and then the meaning is thus; he that continues faithful unto the first death, needs not to fear the second; for he shall not be hurt therewith, but enjoy eternal felicity: but of this more hereafter. This great and gracious promise, should stir us up, with courage to persevere in the fight, until we overcome: for than we shall be free from the second death, and be partakers of life eternal through Christ Jesus our Lord, to whom be glory for ever and ever, Amen.    

The third Epistle to the Bishop of the Church of Pergamus.  
12. And to the Angel of the Church in Pergamus, writ, These things saith he, which hath the sharp sword with two edges:  
13. I know thy works, and where thou dwellest, even where Satan's seat is, and thou houldest fast my Name, and hast not denied my faith, even in those days, wherein Antipas was my faithful martyr, who was slain among you where Satan dwelleth.  
14. 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 stumbling block before the children of Israel, to eat things sacrificed unto Idols, and to commit fornication.  
15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.  
16 Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth.  
17. He that hath ear, let him hear what the spirit saith unto the Churches. To him that overcommeth, will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.  

THE COMMENTARY.  
TO the Angel in Pergamus] The third Epistle to the Pastor of Pergamus or Troy, contains two things: first they are commended for their constancy in the faith; secondly reproved for maintaining amongst them the inpure Balaamites, and Nicolaitans, & by threatening are exhorted to amendment of life. It consisteth of an inscription, narration, and conclusion. The inscription describeth Christ by an Epithet taken from chap. 1.16. that he hath (viz. in his mouth) the sharpe-sword with two edges. The reason of this attribute appears from vers. 16. where he threatneth to destroy the sinners of the Church of Pergamus, with the sword of his mouth, that is, by the power of his divine word. For this sword, is the word of God sharper than any two edged sword piercing and dividing asunder of soul and spirit, etc. Heb. 4.12.  
Here we have the fifteenth argument of Christ's Godhead: 
XV Argu. of Chr. deity.  For the word of God, doth properly proceed out of his mouth: and therefore he is God. Because the word of God proceedeth from Christ, not as the word of another, or as it was in the mouth of the Apostles, Prophets and other teachers, but in special as his own: hence he saith, v. 16. I will fight with them, with the sword of my mouth.  
13. I know thy works, and where thou dwellest] In the narration, are three things: he commendeth what is praiseworthy: reproveth what is amiss; and lasty exhorteth them unto repentance. First he saith in General, that he knew their works, to the end they might take notice, that they had to do with him who trieth and searcheth the hearts and reins, of which see v. 2.2. In particular he commends their constancy in the faith, which with courage they maintained, and confidently trusting on Christ, overcame all such tentations as might any way occasion them to forsake him. The praise whereof is amplified from the danger of their abode: I know where thou dwellest, namely in a most vicious and wicked city, being full of cruel enemies, both jews and Gentiles, and where Christians like sheep are continually exposed to the danger of devouring wolves: Now to live Godly in such a place, and constantly to cleave unto the profession of Christ's name, is a very hard thing: though it be not so, where the condition of the place affords us freedom and liberty: the which benefit God of his exceeding mercy, hath hitherto granted unto us.  
Where Satan's seat is] A further amplifying of their constancy is taken from the infamy of the place: Pergamus is the throne of the Devil: Who in Hebr. is called Satan that is an adversary: so that this city was full of naughty and vile persons, haters of Christ, and his members, among whom Satan reigned, both in the palace (for it was the abode of king Attalus) and in their senate, & temples: forcibly drawing the magistrates and citizens to horrible Idolatry, and to commit all manner of outrage and wickedness against the Christians. Nevertheless Christ had a Church in this evil city. And could he not do the like, 
The Church preserved in the papacy.  though the Romish Papacy for a thousand years and upward, hath been the throne of Satan, and the seat of Antichrist, and under the name of Christianity, abounds in all ungodliness, idolatry, and barbarous cruelty against Christ? They object, that the Church of Pergamus was visible, and separated from the Pagans: But in the papacy it was not so. I answer unless there had been in some sort a visible Church among the Papists, the Romish Clergy had not been so renowned, as they are, for their kill and martyring of the saints. But be it granted: were not the seven thousand in Israel, who worshipped God, a Church: because they were not a visible congregation separated from the Balaamites, but for fear of persecution kept themselves close, and were not known, no not to Elias himself?  
Even in those ] Here he further amplifies their constancy by showing the cruelty of the adversaries, who continually drew forth the Christians to most cruel and barbarous torments, as appears by Antipas, a faithful martyr of Christ, who undoubtedly not long before was put to death by those of Pergamus, and so is named instead of many others, who also suffered. It is not certain by history, who he was. Arethas supposeth that he was the teacher of this Church, who in the days of Domitian, for his constant profession of the truth was (as some say) put into a Brazen bull and by fire tortured to death: Andreas writeth, that he had read sometime the history of his martyrdom. But it is certain that Christ honoureth him with the title of his faithful witness. It is probable that this Epistle was directed to the successor of Antipas, lest he should be drawn aside from performing his charge, for fear of the like punishment: who as it seemeth was at this time in bonds, and threatened, to be tortured to the end he might deny Christ: and therefore he is worthily commended for keeping the faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. (And) is to be rendered even, or also in those days, which amplifies the former persecution, during which time he remained constant, although Antipas had already suffered death; for it cohereth with the foregoing words, & hast not denied even in those days, wherein Antipas my faithful martyr: to which we must add, who was, or who denied me not: for otherwise the article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who, would seem to be superfluous.  
Where Satan dwelleth] The fourth amplification is from the danger of the place, or a further declaring of what was before spoken of Pergamus: as if he should say, Pergamus is not only the seat of Satan, in which he remaineth sometimes, or for a season: but it is his proper nest, and where he continually inhabiteth: for (as Arethas witnesseth) Pergamus was more given to Idolatry, than any other place in Asia.  
Hell indeed properly is Satan's dwelling place; notwithstanding he also dwelleth and reighneth in the hearts of the children of disobedience, who by their filthy and abominable actions, do enslave themselves unto him. Thus the hart of Judas was as a house for Satan, after he was entered into him: O what a miserable condition is it, to live there where Satan dwelleth? how hard a matter is it to worship Christ, where the Devil ruleth? Let us therefore entreat the lord to dwell in the midst of us, and to make us the temples of his holy spirit, that so Satan may not have any abode amongst us.  
14. But I have a few things against thee] This second part of the narration is a reproof of the Bishop of Pergamus. And here again we are taught that the best in the Church are not without their failings, the which Christ seethe, though men perceive them not, neither are we here to expect a Church perfect and altogether free from errors and the mixture of evil men and good together: for which infirmities albeit the lord doth not condemn us, but in mercy passeth them by: notwithstanding he disalloweth and reproveth them, and requireth an amendment thereof. He calleth them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a few things comparitively: not as being few or small in themselves, but either as respecting the evils of ungodly men: or in regard of his own clemency, he accounting them but as few. Thus the Lord lessens (as it were) our evils, yet so, not that we should flatter ourselves in them, but the rather amend them: for a few evils are sooner reform then many: lesser vices are more easily corrected, than greater.  
Now the evil for which they are blamed, is their remissness in not exercising Church discipline against such persons as were infected with the venomous doctrine of the Balaamites, and Nicolaitans. Now whether these were divers sects, or but one, it is not certain. The common opinion is, that the Nicolaitans followed the wicked way of Balaam, (mentioned in Numb. 22.23.24.25.) permitting Christians to eat things sacrificed to Idols, and to commit fornication. For that false prophet being hired by Balack king of Moab to curse the Israelites, gave him counsel by his Moabitish women to entice them to worship Baal-peor, or their God Priapus: by which means it came to pass, that the Israelites having so done, fell to feast and dance with them, and afterwards committing fornication, drew upon themselves horrible plagues from the Lord.  
15. So hast thou also them] Because he had before reproved the Church of Ephesus for the deeds of the Nicolaitans: therefore here he saith, so hast thou also etc. By which it appeareth, that this sect, whatever it were, was crept into many Churches.  
Hence we note two things, concerning the duty of Churches and their officers, touching notorious-sectaries.  
First, that it is meet to call them by the name of their authors. For Christ, nameth the Nicolaitans after Nicolas, to distinguish them from such as were sound in the faith. This I speak of vile sectaries, such as these were, overthrowing the very foundation. Yet it follows not, that the Lutherans do well, to call themselves after Luther, unless they would be accounted notorious sectaries, rending Christ asunder, as in 1. Cor. 1.10. of which thing se more v. 6.  
Secondly, notorious sectaries ought to be seriously reproved by the Church, convinced, & if it may be regained: as for the obstinate they are not to be suffered, but to be cast out of the Church, otherwise we provoke the Lord to wrath against ourselves.  
But here behold the great ungodliness of the Romish Antichrist, who to bring in his devilish doctrine of forbidding marriage, accounts all such Bishops and Priests which do marry, guilty of the heresy of the Nicolaitans: & this he doth, if we will believe him, to preserve the purity of the Church. See, Sigon. de regno Ital. lib. 8. & 9  
16. Repent, or otherwise] The third part of the narration, is an exhortation to repentance, with a threatening of the obstinate, unless they left their error. For it seemeth that the Nicolaitans were not secretly, but openly retained in the bosom of the Church, by the indulgence of the Pastor, & so publicly maintained their wicked doctrine to the scandal of the faithful, and danger of the whole Church: For a little leaven leaveneth the whole lump. Besides, because of this, 
1 Cor. 5.6.  the unbelieving Gentiles spoke evil of the Christians, as if they committed fornication each with other. Thus we see that their sin was of a high nature, and therefore great reason had Christ to require repentance for the same.  
I will come against thee shortly] The like phrase of threatening is in v. 6. and the same kind of punishment is applied to the description of Christ v. 12. as if he should say; It is not in vain that I have a two edged sword in my mouth: for therewith I will strike and wound the unrepentant.  
I will fight against them] Christ then fighteth against us with the sword of his mouth, when he reproveth our evils, threatneth & punisheth obstinate sinners. For God's threaten are never without effect: But as it is written, unless ye repent, 
Luk 13.3  ye shall all likewise perish. Christ fighteth with a sword, to convince, wound, condemn and cast off the irrecoverable.  
Against them] To wit, the Nicolaitans: notwithstanding he includeth the Pastor also, with the Church itself except they repent: so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with (or against) them, is put in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against you.  
17. He which hath an ear] He endeth the Epistle, with his wont Epiphonema, or acclamatorie conclusion, wherein though the promise differs in words, yet the sense is the same with the former. To him that overcommeth, this is put by a change of the number, for all that overcome, that all in hope of a recompense might be encouraged to the good fight of faith. For rewards much prevail to hearten us unto duties. By them that overcome, he meaneth such as stood fast in the faith, & were not polluted with the filthiness of the Nicolaitans. To these by an allegory he promiseth a threefold benefit.  
To eat of the hid Manna] This is the first. Manna was that heavenly bread, sweet in taste, with which God fed his people in the wilderness, who being pressed with hunger found in the morning without the camp an heavenly dew like to Coriander, 
Exo. 16.15 1 Cor. 10.3  at which they wondering said (man-hu) what is this? And hence it was called Manna. It was a sacrament, shadowing out Christ the true bread of life. Of this Christ will give him that overcommeth to eat: that is, I will feed him with the pleasant food of my own body, & give unto him eternal salvation: for he which eateth the Flesh of Christ, 
Io. 6.54.  & drinketh his blood hath life eternal. By hidden Manna he alludeth to the Omer of Manna, which was laid up in a golden pot into the Ark for a remembrance, according as God commanded Moses: which signified that Christ indeed is hid to the profane of this world, yet seen of the godly, not with bodily eyes, but by the eye of their faith. Ribera saith well, that it is called hidden Manna, because eternal happiness is not bestowed on all alike, but is reserved only for the elect in the world to come.  
And will give him a white stone] This is the second benefit about which interpreters much differ in opinion. Some understand by it the precious & bright shining Carbuncle. Rupertus interpreteth it of the glorious bodies of such as do overcome, whom Christ will raise at the last day, and make them shine like the Sun in his brightness. Others understand it of an allusion taken from runners in a race, to whom was given a white stone in sign of victory when they overcame: the which thing if it were confirmed by history, it were then a clear opening of the text.  
Sixtus Senensis saith, that the ancient heathens caused their festival days to be ingraved on their public tables, and noted with a white stone, that they might the better discern them from other days. But they seem to come nearest to the literal meaning, who think that Christ in this respecteth the manner of judgements, where there were two sorts of stones or counters white and black cast into a basin. By the white the innocent was absolved: by the black the guilty condemned: 
lib. 15. Metamor.  and hence they were named, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquitting or condemning stones. Of which the Poet speaketh.  
Mos erat antiquis niveis atrisque lapillis  
His damnare reos: illis absolvere culpa.  
In ancient times with stones they did  
In judgement seat proceed:  
By black the guilty were condemned:  
The Just by white were freed.  
Thus Christ will give to him that overcommeth a white stone, that is, absolve him in the day of judgement, 
Io. 5.24.  according to the promise, he that heareth my words, and believeth in him that sent me, hath eternal life, and shall not come into condemnation, but is passed from death unto life.  
And in the stone a new name written] This is the third benefit, and the phrase is taken from the forenamed custom, where the names of such as were absolved, were engraven on white stones, but on black the condemned.  
A new name] That is, an excellent and honourable name, for so much the scripture in many places doth set forth by the word New, 
Psa. 33. Reve. 3.12 & 14.3.  as sing unto the Lord a new song: I will write upon him my new name: They sung as it were a new song before the throne. etc. This undoubtedly is the name of God's children, whereof the Lord speaketh, Isai. 56.5. I will give unto them a name better than of sons and daughters, meaning the adoption of the sons of God, which infinitely surpasseth the name of carnal sons and daughters. For what is there more glorious, then to be the sons of God? surely such shall never be condemned. But some may say, how can he give them that, 
Io. 1.12.  which they have already; for, as many as received him, to them he gave power to become the sons of God.  
I Answer, now we are sons, and heirs in hope, but in the world to come, we shall fully enjoy the right of children, and really then possess the promised inheritance, and be like unto the angels of God. Luk. 20.36. for they that shall be counted worthy to enjoy that world, neither marry wives, nor are married, for they can die no more forasmuch as they are equal unto the Angels, and are the sons of God. Thus we see that the third benefit promised to them that overcome, is a full possession of the inheritance of God's children.  
Which no man knoweth, saving he that receiveth is] What this meaneth, which is also spoken of Christ (who hath a name, that no man knoweth but himself) I will show in a word: 
Reve. 19 12.  namely, it is a name which can not be uttered: because the happiness of God's children can not be expressed, for eye hath not seen, nor ear heard, etc.  
This name God will not give to one alone, but to all the faithful, all (I say) shall know their own name, because all shall have it. For to know this name, is to have it, to rejoice in it, and to be certain thereof: thus we see that the people of God, shall not be ignorant of each others felicity and blessedness in the heavens, howsoever true it is that the damned shall be ignorant thereof: because they shall never have it: and hence we see, it is no marvel, that none in this life know the heavenly adoption, 
No man knoweth the new name, saving he that hath it.  but such only as see and have it by faith in their hearts: for as much as in the world to come, none shall know the dignity of the saintship, but such as are partakers thereof.  
And here the ungodly assertion of the papists is refuted, who affirm that no man can fully and certainly persuade himself of his own inward justifying faith, or to be in the state of grace, and so consequently a child of God: but is to doubt of his faith, grace, justification, adoption and salvation. For these Profane men do vainly require an outward demonstration of that which no man can possibly know, saving he that inwardly hath it: which they inwardly wanting can not know it, and therefore in requiring us to manifest this unto them, do as foolishly as they who would put a man to prove that there is sweetness in honey, seeing no man can know it but by the taste thereof.  
For the knowledge of this new name, it consists not in bare speculations, but in the power and practise of the heart. Of this full assurance we have largely treated in our comment. on Hebr. Chap. 6. v. 18. and Bellar. Castiga. lib. 3. de Justifi. cap. 9.10. etc.  
Moreover hence we have the sixteenth argument of Christ's deity. 
XVI Argu. of Chr. deity.  For none can give the heavenly Manna, the white stone, & new name (which Christ promiseth to them that overcome) saving God alone.    

The fourth Epistle to the Bishop of Thyatira.  
18 And unto the Angel of the Church in Thyatira, writ, These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.  
19 I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last be more than the first.  
20 Notwithstanding, I have a few things against thee, because thou sufferest that woman jezebel, that calleth herself a prophetess to preach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.  
21. And I gave her space to repent of her fornication, and she repent not.  
22. Behold I will cast her into a bead, and them that commit adultery with her, into great tribulation, except they repent of their deeds.  
23. And I will kill her children with death, and all the Churches shall know that I am he that searcheth the reins and hearts: and I will give unto every one of you according to your works.  
24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you no other burden.  
25. But that which you have already, hold fast till I come.  
26. And he that overcommeth, and keepeth my works unto the end, to him will I give power over the nations.  
27. (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 have received of my Father.  
28. And I will give him the morning star.  
29. He that hath an ear, let him hear what the spirit saith unto the Churches.  

THE COMMENTARY.  
Unto the Angel of the Church of Thyatira] Epiphanius recordeth that certain of the Alogians rejected the Revelation as fabulous, because there was no Christian Church at that time in Thyatira. For how, say they, could john be commanded to write to one, who then was not, but that old writer showeth the absurdity of the heretics herein, It followeth not, saith he, although in their days there was no Church there, therefore there was none in john's time: for Thyatira was vanquished and overthrown by them and the Phrygians together, Not long after the death of john and the other Apostles, namely in the three and nynteth year after Christ's ascension, which was the seventh of Adrian the Emperor. And that indeed the spirit of God did foreshow the defection of this Church, by prophesying of the false Prophetess jezabel, that is, of certain women who deceived many, falsely boasting of a prophetical spirit, as namely, Priscilla and Maximilla, and Quintilla harlots of Montanus, who taught the heresy of the Cataphrygians.  
Touching these things whither they were so, or or, I will not now dispute of, but that which Epiphanius adds, is indeed more to the purpose, to wit, that in his time this Church was again recovered by casting off the heresy of the Cataphrygians. Now, saith he, by the grace of God there is a Church in that place which flourisheth, and some others thereabout, although formerly the whole Church was fallen away, and had embraced the aforesaid heresy. That also is very memorable which he writeth, that the spirit of God did reveal, that soon after the Apostles & their successors the Church should fall into many errors. Whence therefore hath the son of perdition taken his insolent decree, that his Church cannot err?  
Now the fourth Epistle is directed to the minister of Thyatira, being more sharp than the former. He is commended for his faith and works, but reproved for suffering the Prophetess Jezabel to seduce many, to commit fornication, and eat things sacrificed to Idols: the which woman, with her followers, Christ threatneth to destroy. Nevertheless such who were not infected with her wickedness, he exhorteth to constancy, and promiseth to give them power over the nations. The Epistle as the former consisteth, of an inscription, narration and conclusion.  
In the inscription Christ is described by three Epithets: two whereof have been handled. Chap. 1. v. 14.  
The son of God] in Chap. 1.13. he is called the Son of Man, and here the Son of God, to show that he is both: Now Christ is a Son by nature, we and the Angels by grace. Wherefore the Church doth rightly believe and profess, Christ to be both God and man in the unity of one person.  
His eyes as a flame of fire, his feet like to fine brass] Of this see chap. 1.14.15.  
I know thy works] The narration contains five things: 1. commendations: 2. reproofs: 3. threaten: 4. exhortations: 5. promises.  
Thy works] The Vulgar and Andreas omit this, both here, and in v. 9 Works are generally to be taken both for good and evil, as in v. 2. & 13. in special he commendeth four things: 1. his love, to God. 2. his charity to the poor, and chief to them of the household of faith. 3. his faith; that is, his sincere preaching of the truth received from the Apostles. And lastly his patience, in suffering of afflictions for the cause of Christ: for this Church also (if it be true which Epiphanius writes) was persecuted by the Pagans, Jews and Cataphrygians, notwithstanding this Bishop remained still constant in the truth.  
And thy works, and the last] The first, and, is declarative, for, chief thy works, the latter, and, seemeth not necessary, and the text may thus be read, thy last works are more than thy first, as the vulgar, Complutensis, and Andreas read it. It seemeth that the Pastor of this Church had with much courage lately undergone some great persecution, for the which Christ here much commends him, as adding this excellent work to his former: or otherwise, because in the general course of his life he daily became more excellent: for his latter works were more, that is, more manifest proofs of his constancy, and more worthy of praise then the first. So that he is commended for his holy progress in the duties of piety: which is an example unto us, that we also should labour to increase in the like works of faith and love.  
20. But I have a few things against thee] The second part, is a reproof of few things, so the like in v. 14. not as if his evils were of no great corcernment, but Christ (like a good physician) lessens the disease, that the patient may the sooner admit of the cure and not despair of amendment. His evil was in permitting the false prophetess Jezabel to teach and seduce many, to commit fornication, and be present with idolaters at their worship and Idol feast; for it seemeth this woman was one of the Sect of Nicolaitans, whose doctrine she maintained. For these deceivers (under pretext of liberty and Christian charity) taught, that women were to be accounted common, & that it was lawful for them to communicate with the heathen in their services and feast: now howsoever these things were scandalous and dangerous: yet of them thought indifferent and in the liberty of Christians: and this very practice some libertines at this day do imitate. This was a great neglect of zeal and courage in the Pastor, in not seeking to redress and free the Church of so pestilent an instrument, but to suffer her amongst them, to the destruction of many. She is called Jezabel by a similitude, as being equal in craft and malice to Jezabel, the wife of Ahab: for as this vild woman by false witnesses caused Naboth unjustly to be put to death, and cruelly oppressed many of God's prophets: so this lying Prophetess boasting of divine revelations, led aside many from the way of God to her filthiness and devilish worship of Idols. Interpreters do differ, whither this was one woman, or many: and whither there were a whole Sect and nation of them. Epiphanius, as we have already showed, supposeth this: to be spoken of Priscilla, Maximilla and Quintilla false Prophetesses of Montunus, who blasphomously boasting himself to be the comforter, seduced these women to commit fornication with him, and to Prophesy in his name. But on the contrary the text showeth, that it is spoken of Jezabel, who at that time bore sway in the Church of Thyatira and not of any to come afterward: neither is it likely that only this Epistle should reprove vices to come, when as all the other speak of things present. Andrea's understandeth it by a figurative speech as meant of the heresy of the Nicolaitans: But wherefore should that sect be here darkened with such a kind of speech, which twice before was manifestly named and treated of. Alcazar conjectureth that by her the jewish Synagogue is to be understood. But there is no reason to transform the jews into the woman jezabel, who were before v. 9 condemned by name, and again in cha. 3. v. 9 Besides, the whole description tends to set forth in special some one particular wicked woman: seeing therefore there is no necessary reason leading us to departed from the literal sense, it is probable that this woman was very famous in the city of Thyatira for her wealth, authority, and show of piety, but in truth for her uncleanness, deceit and ungodliness, was equal with jezabel of old, seducing many to forsake the truth, and participate with her in horrible wickedness: But touching this woman and her mentioned chap. 17. who is called a great city, there is no agreement betwixt them. For there it is expressly said, that by her is signified a great multitude, yea Rome itself: whereas here no such thing is intimated.  
21. And I gave her time] This showeth Christ's patience and the obstinacy of this woman, who made no use of his long sufferance in giving her time to repent. Thus the wicked grow secure because of God's forbearance, and seeing judgement is not speedily executed, they rejoice, and think to go unpunished. But what their reward shall be is plain both from this place, and Rom. 2.4.5.  
22. I will cast her] The third part of the narration, is a threatening of judgement, which men by their inpenitencie bring upon themselves. The punishment denounced is threefold. 1. Against the woman herself. 2. Against her lovers. And 3. against her children. Jezabel is threatened with a foul disease, for so God commonly punisheth impure harlots, to make them loathsome to others, and public exampels of dishonest courses.  
Into a bed] The antecedent is explained by the consequence. Sick persons keep their bed: the sense is, the bed which she hitherto had abused to lasciviousness, luxury and pleasure, should be changed into languishing and sorrow. But the Godly man the Lord will strongthen him upon the bed of languishing, 
Psal. 41.3.  & make all his bed in his sickness.  
And them that commit adultery with her] Her lovers shall also be punished, either externally by the sword of the magistrate or some others: or internally by torments of conscience. But I rather take it to be meant of outward shame and punishment.  
Unless they repent] Behold the mercy and patience of God: he will not destroy a most wretched harlot with her adulterers, before he call them to repentance, being ready to forgive such as amend their ways: thus we see how repentance is the only means to escape punishment. Some times indeed the Lord inflicts temporal chastisement upon the repentant: but the same is both mitigated, and turned to their good, besides none of them are eternally punished.  
23. And kill her children with death] He threatneth death to the children of this harlot: which some take properly for such as were borne in fornication, whom the Lord would suddenly destroy by a heavy judgement, that such an adulterous generation might not be spread among men. Others take it metaphorically for her companions and lovers who defiled themselves with her. I rather approve the former sense, for otherwise the difference between the adulterers, and their children would be taken away.  
Hence we may learn, 1. that the lord is greatly offended with the defilements both of our souls and bodies: for he is a pure and holy spirit: and requireth the same in them that worship him: 
Hebr. 12.14.  And without this no man shall see him. 2. The corrupters of the truth shall be grievously punished, howsoever they may for a time by subtlety cover their deceit, and draw many into their snares. 3. That God is ready to forgive most vile sinners if they truly repent. 
XVII Arg. of Chr. deity.  Lastly here we have the seventeenth argument of the deity of Christ: in that he threatneth to punish these wicked deceivers: for none but God only is able to do it, and therefore it manifesteth his divine omnipotency. That which the heretic objects concerning Moses striking the Egyptians with plagues, is of no weight: neither of Peter his slaying of Ananias: Nor Paul's striking Elymas with blindness. For we know, that the Prophets and Apostles wrought miracles, not of themselves, but by the power of God. Whereas Christ threatens to do this by his own power, 
Io. 5.19. Mat 10.1 & 16.17.  For whatsoever things the Father doth, these also doth the Son likewise. Yea the Son giveth power unto others to do the like things.  
And all the Churches shall know] The end and use of God's vengeance on sinners, is to declare both his omniscience of the hid things of the hart: as also his omnipotency and justice in rendering to every one according to his works: Even as God said to Pharaoh: 
Exo. 9.16. Rom. 9.17  And in very deed, for this cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all the earth. Thus the lord by threatening calls sinners to repentance, by judgements punisheth the obstinate, and hereby declareth his wisdom, power and justice unto all.  
Now it is not without cause, that Christ attributes to himself the knowledge of hidden things: for seeing this wicked woman, beguiled many, by couveringe her unclean actions under a pretence of holiness: Christ therefore here declares that none of her ways were hidden from his eyes.  
Hence we observe in the first place, that one principal end of God's exemplary punishing of the wicked, is that all the Churches may acknowledge & declare the wisdom, power, and justice of God. Thus we see how profitable it is, that public examples are propounded before our eyes, to the end we may take notice of the judgements of God, & beware lest by the like wickedness we stir up his wrath against our own souls. 
XVIII Argu. of Chr. deity.   
Secondly here is offered unto us the eighteenth argument excellently proving the divinity of Christ. For here Christ will be acknowledged to be the searcher of the heart and reins: which the scripture ascribeth unto God alone. For the righteous God trieth the heart and reins. 
Psa. 7.9. 1. King. 8.39. 1 King. 16 7.  Give unto every man according to his ways whose heart thou knowest. Thou alone knowest the hearts of all the sons of men. see also 1. Chro. 28. jere. 11.20. and 17.10. and 20.12.  
Eniedinus the Samosatenian, objecteth in the first place, that the searching of the heart and reins doth not here signify a knowledge of the thoughts: But rather a most equal and just administration of judgement by Christ: and so it proveth not that he is true God.  
I answer. The antecedent is a manifest and bold corrupting of the text: For the divine attribute which elsewhere is ascribed to Jehova, is here without any limitation and in the very same words applied unto Christ: not only in regard of the administration of his righteous judgements, but also as he is the searcher of the heart: and therefore must necessarily be taken in one and the same sense.  
But again he objecteth. That Christ hath received all his knowledge & judgement, yea and himself too, from the Father, as he confesseth, Io. 5. Rev. 5.11. & here v. 27. as I have received from my Father: so that he is not the same God with the Father.  
I answer: he deceiveth by an equivocation. For Christ receiveth all things from the father two manner of ways; 
Io 1.14. Prov. 8.25  God the son hath received his divine essence from the Father by eternal generation, for he is the only begotten of the Father, before the mountains were settled. So that with his divine essence he received his divine omniscience. But as he is man, he received all his power and glory in time, by his real exaltation, so far forth as consisted with the nature and perfection of his manhood: in this latter respect we confess he is not God: notwithstanding it is false, to affirm that he is not God in the former: for howsoever in this respect he hath received all things from the Father: yet whatsoever is divine, the Son hath it by his own essence, even as the Father: Because the Father hath given to the Son, to have life in himself, as the Father hath life in himself. See Damascenus lib. 4. Orth. fid. cap. 19  
Thirdly he objecteth that many Prophets and Apostles knew the hearts of men also. 
Io. 5.26.   
I answer. Either this, or that of Solomon is false, Thou only knowest the hearts of all men, 1 King. 8.39. God indeed did reveal some things (not all things) unto Elisha, Peter and Paul, but not the knowledge of the hearts. To be short none of them did, or could say, that he was the searcher of the reins and heart, as Christ here saith; And all the Churches shall know, that I am the searcher of the reins & hearts.  
24. But unto you I say] The fourth part of the narration is an exhortation, and here he turns aside from the Pastor before commended and reproved, and from the deceivers threatened, and speaks to the rest of the Church in Thyatira, and exhorts such as were godly among them, and had not hearkened unto the false teachers, to go forward and continue in the Apostles doctrine. And hence again it appeareth that these Epistles were written not to the officers alone, but to all the Churches. The Vulgar, as also Andreas and Montanus read it without the copulative, but to you the rest, but the other Greek copies have it, to you, and to the rest, as if he had said, to thee o Pastor and to thy fellow officers and to the resaif the Church. But the sense is the same. For the Pastor also was one of those which held not the doctrine of Jezabel: although indeed he was to negligent in repressing of the same.  
This doctrine] To wit, of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters.  
And which have not known] This is an Hebrew phrase, and signifies, who have not approved.  
The depth of Satan] So these deceivers called their blasphemies, as being deep mysteries, and hidden wisdom, and things more excellent than ever the Apostles taught: Now Christ granteth they were (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) depths, but such as had their original from Hell and Satan, and therefore aught to be opposed and utterly extirpated.  
I will put upon you none other burden] The meaning is, however the deceivers do again bring in and impose upon you the burden of the ceremonial law, a yoke which neither ye nor the Fathers were able to bear: 
Act. 15.10  notwithstanding I do not subject you unto it: forasmuch I have once freed you from the same; for it is sufficient to salvation, to maintain the doctrine faithfully delivered unto you by the Apostles. Some by burden understand punishment: as if he should say, this shall be the heaviest of judgements, that I will inflict upon you: but if it be taken in this sense, than the words should import a threatening, where as indeed they are a mild admonition: and therefore the first exposition is more agreeable to the nature of the words.  
Hence it appeareth that humane traditions are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a burden imposed upon the Church not by Christ, but by the instruments of Satan; and here we see what to think of the manifold traditions of the Prelates, to wit, that they are burdens not required by Christ, but by the fonne of perdition: wherefore neither the Church nor any of the faithful aught to submit to them, nor to hearken unto the voice of that Antichristian parasite: affirming that the yoke, which is imposed by the holy sea, 
Gratianus distin. 19  is to be borne, howsoever it may seem to be intolerable.  
Until I come] To wit, bodily descending from heaven in the clouds to judgement according to our Christian belief, confirmed by the scriptures, & confession of the primitive Church. And therefore for men to believe as necessary to salvation, that Christ being come in the flesh, is present, in or under the sacrament of the Altar, or that his humane nature is in all places, and filleth all things, is a most false doctrine, and a burden not imposed by Christ our Lord.  
He which overcommeth, & keepeth] The fift part of the narration, is a promise with the former conclusion, 
1. Io. 5.4.  he that overcommeth, see v. 7. now the victory by which we overcome the world, is our faith: and they are conquerors, who keep faith and a good conscience. 
Io. 5.36. & 10.36. & 14 11. Io. 6.29.   
My works] Not miracles, which generally are called the works of Christ, by which also he proved himself to be God: but that work of faith required, Joh. 6.29. To believe on him, whom God hath sent: as also all other works of piety and faithfulness according to our place and vocation: hence as the works of infidelity, 
Io. 8.41.  are called the works of the Devil: so the works of faith and love, are said to be the works of Christ, and he that persevereth herein unto the end, he is that conqueror, to whom the present promise is made by Christ Jesus.  
Unto the end] To wit, of the warfare or fight: for the full victory is not obtained, nor the crown given, before the fight be perfectly ended.  
And keepeth] The word here used in the original (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to keep, 
Io. 8.57.14.23. & 15.10.20. etc.  is often used by john in his Gospel. So that this phrase of speech argueth john the Evangelist to be the writer of the Revelation.  
To him will I give power over the nations] A double reward is promised to the conqueror, power over the nations: and the morning star. Some curiously inquire, whither or no, these things are given in this life. But we are to know, that so long as w● remain here, the fight dureth: For no man as yet is a conqueror, neither is the crown bestowed: we must therefore first persevere in our course unto the end, before we can enjoy the promised reward: not as if we were altogether now deprived of it: but because we possess it in hope only, and not in very deed. Now we are the Sons of God: 
2. Io. 3.2. Rom. 8.34  but it is not manifested what we shall be: we are saved by hope. Nevertheless one and the same thing is signified by both rewards here mentioned, to wit, that glory and power, whereof the faithful shall partake in the heavens with Christ.  
Power over the nations] He alludes to Psa. 2.8. where God the Father saith unto the Son, I will give thee the heathen for thine inheritance, and the uttermost part of the earth for thy possession: thou shalt break them with a rod of Iron: thou shalt dash them in pieces like a potter's vessel. This power which Christ the head hath received from the Father, he promiseth to communicate unto us his members: And as he hath receyved it for himself, and for us: so he will exercise the same, in his own, and our name: for the saints also with Christ shall judge the Angels, and the world, or wicked men, that is, the nations here spoken of.  
Even as I receyved] This we have expounded, v. 23. and there showed after what manner Christ receiveth it from the Father, and how it no way derogateth from his divinity.  
And I will give him the morning star] That is, I will truly communicate myself unto him, and make him conformable unto my glory, so far as it consisteth with the proportion and measure of a member: for he saith, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me, etc.  
The morning star] Called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the day star, being the brightest of all the stars, and when it followeth the Sun going down, is called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the evening star. Hence Aristotle commending the virtue of justice, saith,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, neither the evening, nor the day star is so glorious.  
To this star Christ is compared for his heavenly brightness and glory. 2. Pet. 1.19. & Rev. 22.16. see there the sense of this place.     

The Argument, parts, and Analysis of Chapter III.  
THis Chapter contains the three latter Epistles unto the Angels of the Church in Sardis, Philadelphia and Laodicea: in which again John doth declare in general what he had seen, to wit, the majesty of Christ commanding him to write, what was, either good or evil in every one of them: and what was to come, to wit, what good or evil they were to expect from Christ. The bishop in Sardis he reproveth for his hypocrisy and negligence: yet comforteth some few that were upright in that Church by promises of reward: and stirs up the Pastor himself by threatening to diligence. The teacher in Philadelphia is commended for his care, praeadmonished of his combats with the Jews, and victory over them, and also is provoked by promises of reward to perseverance. The Bishop of Laodicea is sharply taxed as an hypocrite, being neither hot nor cold, and however he is by others much esteemed of for his worth and holiness, yet Christ threatneth to root him out, except he do repent.  

The fift Epistle to the Bishop in Sardis.  
1. And unto the Angel of the Church in Sardis, writ, these things saith he that hath the seven spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.  
2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.  
3. Remember therefore how thou hast received and heard, and hold fast and repent: If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.  
4. Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white: for they are worthy.  
5. He that overcommeth, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my father, and before his Angels.  
6. He that hath an ear let him hear what the spirit saith unto the Churches.  

THE COMMENTARY.  
VNnto the Angel of the Church in Sardis] By the name Angel, as we have formerly showed, is noted the Pastor of the Church: and not him only, but the rest of the officers, yea and the whole Church: for it seemeth they were all alike faulty: according to that of jesus the Son of Sirach: As the judge of the people is himself, so are his officers, and what manner of man the ruler of the city is, such are all they that dwell therein. 
Sirac. 10.2  And therefore whatsoever is amiss in the people, is imputed to the negligence of the Pastor; and what is good in them, to his praise and commendation. Some old writers affirm, that Melito was Bishop in Sardis, of whom Eusebius maketh mention, lib. 4. hist. cap. 26. But neither the argument of the Epistle, nor time when it was written doth agree hereunto. For Melito is commended for his sanctity & martyrdom: this teacher is accused of hypocrisy & negligence. Moreover Melito was Bishop of Sardis in the reign of Antoninus Pius, unto whom justine Martyr dedicated his second Apology in behalf of the Christians. This Anton: reigned more than sixty years after Domitian, in whose time, John (being banished into Patmos) wrote the Revelation. Now it is not probable that Melito should so long continue pastor in Sardis: although in all likelihood Polycarpus all this time was teacher in Smyrna. see cha. 2.8.  
Therefore howbeit it be uncercaine who he was, not being named, yet Christ sharply reproves him for his hypocrisy and negligence. Hence observe, how vainly the Romish Parasites boast, as if the Pope and his adherents can not err in matters of faith: seeing two only of the seven teachers of Asia are commended for their sincerity in life and doctrine: the rest accused by Christ either of foul hypocrisy, 
Hor: in Epist. quid concinua samos, quid Craesi regia Sardis?  or of the heresy of the Nicolaitans.  
In Sardis] The famous and sometime royal city of Croesus, seated (as Pliny writeth) on the side of the mountain Tmolus: of which I have before spoken: but here again repeat it, lest some might be mistaken as those who think, that the Synod called Sardicensis, held in the eleventh year of Constantine, was in this city. For Sardica was a town in Illyria, to which place came all the eastern & western Bishops by the commandment of Constans & Constantius Emperors. But this Epistle was not written to the Angel in Sardica, but in Sardis.  
It consisteth of a preface, a narration, and a conclusion. The preface by two epithets declareth the majesty of Christ, the author of this epistle, and his care for the Church, he is said to have the seven spirits of God, and the seven stars, to wit in his right hand, as in chap. 2.2. from whence it might seem that the words, & the seven stars, were taken and here misplaced: but the consent of all copies is to be allowed. By the stars the teachers are signified, as chap. 1.20. But in the description of Christ cha. 1.20. there is no mention made of the seven spirits: & therefore some have thought, that they are the seven spirits mentioned cha. 1.4. but seeing these spirits are joined with the seven stars, that is, the Bishops of the Churches, I therefore judge, that these seven spirits are Angels properly so called, because Christ employeth them together with the ministers of the Churches for the welfare of them that are heirs of salvation: see cha. 1.4. Neither doth the article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven spirits, contradict this exposition: for in cha. 17.1. the article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is also put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will show thee the judgement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the whore, of whom notwithstanding there was no mention before: see our exposition on that place.  
Thus we see, that Christ hath the seven spirits of God in his hand, that is, all the Angels who readily do his commandments and judgements, both in defending of the godly and punishing of the wicked, he hath also in his hand, the seven stars, that is, all the ministers & officers of his Church, that so through his grace they may shine like stars, in sincerity of life and purity of doctrine before their flocks. For as Christ is the author of the ministry, so hath he given it unto the Church & worketh so powerfully in & by the same, that hereby he both gathereth & preserveth continually a Church among men, according to that of joh. 15.6. I have ordained you, that you should go & bring forth fruit, & that your fruit should remain. Now touching the ordaining & governing of the stars, whither it be taken properly or improperly, 
XIX. Arg. of Chr. deity.  it is only the powerful work of God. And therefore these Epithets do plainly yield unto us a nynteenth argument to prove the deity and omnipotency of Christ our Lord.  
I know thy works] The first part of the narration is a reproof of the secret hypocrisy in the heart & life of this teacher. Thy works, that is, I see all the endeavours & carriage both of thy private life & public ministry: I know thy hidden hypocrisy: for so he explaineth it: thou hast a name that thou livest, & art dead, that is, thou art generally reputed to be a faithful & godly teacher; but thou art an hypocrite as being destitute of faith and true holiness, & so dead, that is, as a painted sepulchre before the Lord guilty of death, although thou seemest to be alive & holy before men. Hence we learn three remarkable points.  
The first is an evident argument of Christ's divinity. For if Christ so knows all our works, as that he discerneth betwixt true godliness, and hypocrisy the dead and living members of the Church, true pastors and hypocrites: then certainly he tryeth the heart of man, which is only proper to God, and is not communicable to any creature, no not unto the Angels. Which further confirmeth the X. and XVIII. argument before mentioned.  
Secondly we are taught, that all who profess the truth, and make a show of holiness, are not truly faithful and regenerate persons, but many of them are hypocrites and deceivers, as being fare otherwise then they are accounted of for hypocrisy is an outward show of inward holiness: or a profession of faith with the mouth, being in the mean time destitute thereof in the heart. And hence we may conclude that a bare profession argues not true faith, as the patroness of hypocrites affirm, whereby they oftentimes delude themselves & others. 
Act. 8.13.  Simon Magus is said to believe. Therefore, (say they) some who profess & have true faith may fall away and perish. But this place shows us, that many are inwardly dead, who outwardly seem to be alive: being with Ananias the high Priest, whited walls, 
Act 23.3. Matt. 23.27. Mat. 8.22 1 Tim. 5.6  with the Pharises painted sepulchers, & spiritually dead, as Christ spoke to the young man: let the dead, bury the dead. And Paul speaketh of some wanton widows, who are dead while they live: yea all men considered in their natural condition are dead in trespasses and sins. To be short, many have faith without love, which is dead, a faith which the Devils also have. Thus we see in scripture how they are said not only to be dead, who are deprived of natural life, but also not being regenerated to a spiritual: or who are sincere in appearance only, and not in truth. Let us therefore take notice that all are not godly, who seem so to be: neither shall all they, who say Lord, Lord, enter into the kingdom of God: for the Church consisteth of a mixture of saints, and hypocrites: and this difference is not only in the laity, but chief in the Clergy, as they call it: that is, many who in sheep's clothing, seem to be true Pastors & teachers, are in truth but mercenary wolves: and howsoever these may deceive men, yet Christ knows them: And therefore let not the Bishops of Antichrist think to blind the eyes of Christ, with their titles, mitres, and royal robes.  
The consideration of this informeth us in the first place, of the divers condition of the Church in this world. For many are called to be members of the Church whereof some are good, others bad, some saints, others hypocrites: like as the net takes in all manner of fishes.  
But howsoever the faints elected, are not known of men, yet God & Christ do discern them. For the Lord knoweth who are his. Therefore let every one try and examine himself whether he be dead or alive: for hypocrites deceive not God, but man & their own souls. Wherefore let us shun hypocrisy even as a pest, remembering what Ambrose admonisheth, not to rest contented with a bare name, & in the mean while to be greevously guilty: or with the height of honour while we abound in sins: or with a profession of Godliness, while our actions are devilish.  
For otherwise we should only have a name to live, when in deed we are but dead.  
Lastly observe, that the efficacy of the ministry doth not depend upon the goodness of the minister. For God doth sometime vivify and govern his Church by dead officers, as we have here an example: which serves to confute the Donalists and Popish Sophisters: who maintain, that there was not any Church of the elect, until the time of Luther in the Papacy but themselves, except we will acknowledge their Bishops (for other there were none) to have been approved of by the Lord.  
2. Be watchful] The second part of the narration is an exhortation, admonishing the Angel in Sardis of divers things, to the end he might purge himself from the crime of hypocrisy: and withal he is threatened to be punished except he do repent. First he is commanded to shake of that hypocritical drowsiness into which he was fallen. Be watchful, that is stir thyself up: for he is not only required to be more faithful and careful over the Church, then formerly he had been: but also called upon, as it were, to live again: for so faith Christ, but thou art dead. Now death in scripture is frequently compared to a sleep: so that this place, and that of the Apostle (speaking unto men fallen into a deep sleep of sin,) is of the like interpretation: 
Ephe. 14  A wake thou that sleepest, and arise from the dead, and Christ shall give thee light. Not as if we could of ourselves arise from the death of sin: (for this is a work of Grace) but because the Lord by his precept powerfully worketh in us, that which he requireth of us: and by the operation of his own spirit raiseth us up, being asleep in sin, unto newness of life.  
And strengthen the things] Or rather strengthen the rest, that is, such dying members of the Church, as are committed unto thy charge, who because of thy negligence decay both in faith and holiness. For it is no wonder, that a Church should fall into a deadness and security, while the officers thereof are asleep: Christ therefore commands him to strengthen them that is, to labour by a holy life and doctrine, to bring them again into the way of life.  
That are ready to die] in Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall die, that is, which are near unto death: like as in Luk. 7.2. it is said of the centurions servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should die, that is, was ready to die. So these here were near unto death, though not altogether dead, and therefore the Pastor is exhorted carefully and speedily to put to his helping hand for their recovery: This care the Apostle recommendeth unto all the faithful: 
Rom. 14.2.  namely, to receive them that are weak in the faith: And therefore it is a special duty of the ministers of God, who are spiritual physicians, to apply to Christ's weaklings the wholesome medicines of God's word: 
1 Tim. 2.9.  for otherwise, God saith unto them by the prophet, forasmuch as ye have not strengthened the diseased, 
Ezec. 34.4  nor healed that which was sick, nor bound up that which was broken, nor sought that which was lost, etc. Behold I am against the shepherds, and I will require my flock at their hand, and cause them to cease from feeding my flock. Montanus reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou art ready to lose, that is, destroy by thy negligence; which is a more heavy expression.  
For I have not found thy works perfect] These words contain a reason wherefore God requires him to be watchful. But it may seem, that this reproof is not equal & just, 
1 Cor. 13.9  considering that no man's works on earth are perfect before God, if he should enter into judgement with us: for, we know but in part, we prophesy in part: and there is not a just man on earth that doth good, 
Eccle. 7.20  and sinneth not. I answer: Christ speaks not here of the common infirmities of the saints: but accuseth this Bishop for his notable hypocrisy, and condemns him not, for not being fully and absolutely perfect: but because he found him not upright in his ways before him: for he was only an eye servant, outwardly showing a Zeal to piety, and in the meanwhile secretly a selfe-seeker and one who fulfilled his own lust, not at all caring what became of his flock. Now forasmuch as Christ knew this his close and wicked deceit, it proves again that he searcheth the heart, & so is true God: se arguments X and XVIII.  
Before God] Montanus, Arethas, and the old version read it, before my God, hence some heretics thus reason. If Christ have a God, than he is not God himself. I answer, all other copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before God, and it seemeth that these by some oversight here added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (my) taking it from v. 12. But be it granted, 
Io. 20.17.  that the text should so be read, yet it helps them not: for Christ, as he is man, hath a God. I ascend to my God, and to your God; now howsoever in this respect, he is not God: yet as he is the Son, he is true God and life eternal, and coessential with the Father. But here we see, how many things approved of by men, are indeed very vile before God, who sees all things with eyes of flaming fire. Blessed therefore is he, 
Rom. 2.29  who approveth himself sincere, not before men only, but especially before the Lord.  
Remember therefore how thou hast received] How, that is, what. In the third place he is exhorted to be mindful of the faith delivered and committed to him by the Apostles, to preserve the purity thereof in the Church, and leave it incorrupt to posterity. For it seemeth that this Bishop was unmindful of the trust committed unto him, and named aside from the holy doctrine and way of the Lord. But all our Bishops forsooth and especially the Romish, are altogether infallible, yea incorrigible, because unto them alone, and not to any other, belongeth that promise: The spirit shall lead you into all truth.  
Here we are taught, that the only way to redress the corruptions both of life and doctrine, is to have recourse to the rule of God's word, and to set it always before our eyes.  
Thus Paul reproving the Corrinthians for their abuse about the Lords supper, 
1. Cor. 11.23.  calls them back to the first institution thereof. Cyprian writing to Pompey against the Epistle of Stephen Bishop of Rome, illustrates the matter by an excellent similitude: If, saith he, the conduits which before did plentifully afford water to the city should suddenly be stopped, would they not go to the fountain, there to take notice of the defect, whither the fountain were dried up, or the conduits stopped, or the water drawn some other way? that so the conduit pipes being mended, the city may enjoy the former benefit of the water. Even so it becometh Gods ministers, when the truth of God in any thing hath been changed, & men have been unconstant therein, to return to the first original and Apostolical tradition, that the reason of our actions may flow from whence they had their first spring and original.  
And repent] The last and chiefest thing required in him, is repentance, that is, to forsake his hypocrisy, and sincerely to perform the duty of his place. For then indeed we repent, when leaving our evil ways, we order our steps aright, and seriously turn, to the Lord: the which I confess, is not in our own power to do: but God graciously effecteth the thing which he commandeth in whomsoever he pleaseth. Howbeit they are inexcusable, in whom he worketh it not, because they willingly disobey the commandment. But it may be objected, they cannot do it of themselves. It is true indeed, but from whence doth this arise? for have they not of their own accord brought this inability upon themselves, and also by a voluntary obstinacy augmented it, whereby they have made themselves inexcusable, and self guilty before God?  
If therefore thou shalt not watch] That he might be the more awakened, Christ adds to the exhortation a sharp commination, threatening him except he be watchful to come on him as a thief, that is, suddenly and unawares, to take vengeance on him for his hypocrisy by some horrible judgement.  
On thee] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon thee, or to thee, not in a good sense, as that saying, thy king colbeth to thee, to wit, for thy good: but in an evil sense, that is, to thy destruction: and therefore Beza more significantly renders it: Against thee. Thus Christ also speaks of himself, Mat. 24.43. and Reve. 16.15. Behold I come as a thief, blessed is he that watcheth etc. so Paul 1 Thes. 25. which comparison as it is not dishonourable unto Christ in using it: so doth it no way countenance or allow thievish courses: for the similitude respects not the evil practice of thiefs, but their sudden breaking and entering in upon men, while they sleep securely; 
Math. 24.43.  and thus the Lord himself expoundeth it: but know this, that if the good man of the house etc. so here, And thou shalt not know what hour I will come upon thee, to wit, to inflict punishment on thee for thy security. Ribera understands it of death, when thou least thinkest of it, thou shalt die, and be called to judgement.  
The use Christ shows in the place before cited: Therefore be ye also ready: for in such an hour as you think not, the Son of man cometh.  
4. Thou hast a few names even in Sardis] The third part of the narration, is a commendation of some that were faithful in this Church. For howbeit through the negligence of the Pastor most of them were dead, or ready to die, yet the Lord still reserved some unto himself who were upright, according as he is accustomed to do even in such Churches, as are most corrupt. For example when the ten tribes were fallen away, and had publicly set up the idolatrous worship of their Calves, and Baal, and withal so oppressed the godly, as that Elias verily thought that all the Lords prophets except himself had been slain by the sword: yet even then God had left unto himself, seven thousand, who had not bowed the knee to Baal. 
1 King. 19 18. Rom. 11.4.  In Paul's time the whole nation of the jews seemed to be rejected, and destitute of the grace of Christ: yet at that present time there was a remnant, according to the election of Grace, as the Apostle showeth: The like may be said touching the papacy, for though in many ages together, both the grace of Christ, and his true Church hath been as it were trampled under foot, and the same overspread with horrible idolatry in all kinds: yet as the histories of the martyrs do witness, the Lord had some few names among them continually, who resisted the public abuses of the times even unto blood.  
Moreover as this commendation was comfortable to the Godly, so it did tend to the great shame of the Pastor: Therefore lest the faithful should have thought that Christ also was wroth with them, they are by name (to the others disgrace) much commended for their constancy. Now what is more dishonourable than that the disciples should in doctrine excel their teacher, and the sheep the Pastor in sincerity of life?  
Names] That is persons, as Act. 1.15. there were a hundred and twenty names. So Reve. 11.13. there were slain 7000 names.  
A few] For many are called, but few are chosen, almost in every congregation. We ought not therefore to be offended at the paucity of the faithful, and the multitude of the ungodly. The Papists indeed glory in their multitude, and writ volumes in praise of the largeness of the Romish Church, upbraiding us because of our fewness: but here we see how in Sardis there were many hypocrites, a few names only who were not defiled.  
Here again we have a clear proof of Christ divinity, in that he is said to know these few names in Sardis, the truth is, he knows all the faithful, and discerneth them from hypocrites, 
2. Tim. 2.19.  which is a work only proper to God: for the Lord knoweth who are his. see arguments X. and XVIII.  
Who have not defiled their garments] Their constant sincerity is set forth by this Metaphor: and by Garments is meant thus much: as their bodies were not polluted with the filthy manner and lusts of the Nicolaitans, so neither were their souls stained with their impious doctrine. Alike Metaphor the Apostle useth, 1. Thessa. 4.4. That every one should know, how to possess his vessel, that is, his soul and body, in sanctification and in honour; not in the lust of concupiscence, for this is the will of God, 
Herald 12.14.  even your sanctification: and without this no man shall see him. Now Christ acknowledged them holy and undefiled, not as if they were altogether unreprovable, but because they persevered in faith and holiness of life, not withstanding the neglect of the Pastor, and the manifold evil examples round about them.  
And they shall walk with me] As hypocrites are threatened with punishment, so the Godly are encouraged with promises of reward.  
In white] What may this be? by this Metaphor is signified a heavenly triumph, a kingdom, and glory to come. It is taken from the state of kings, & the great honour given unto mighty conquerors. With such royal apparel, Herod was clothed when he sat on his throne, 
Act. 12.21  and God smote him dead for his pride. So in scorn they clothed Christ the king of Glory: 
Lu. 23.11  It also was anciently a custom to  the conquerors with a white garment. To be short white garments for their brightness, were signs of Glory: here then, Metaphorically the glory of the saints is promised; Thus it is said, v. 5. He that overcommeth the same shall be clothed in white raiment. & Rev. 7.11. White robes are given unto the elect, standing before the throne, and chap. 19.14. the armies of Christ are clothed in fine linen white and clean: But it may be said; seeing their garments were now already pure & undefiled, 
2. Cor. 5.2.  therefore they needed not to be clothed in white: To this the Apostle answereth: we groan earnestly, desiring to be clothed, that we be not found naked. For the purity and righteousness of the saints on earth can not abide the judgement of God: & therefore they must be clothed with the perfect robes of absolute innocence, ere they can stand before his majesty.  
With me] They shall be partakers of my glory. If the raiment of Christ, 
Mat. 17.2.  on the mount, was white as the light: how much more doth he now shine being exalted: Yet so will he  the saints: for they shall shine as the sun, according to that proportion which is betwixt the head and the members. And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me, may also be translated, after me as if he should say, ye shall be clothed in white, next unto me.  
And they shall walk] Beza translates it, and therefore they shall walk, which indeed expresseth the sense: but not the words of the text.  
For they are worthy] To wit, to walk with me in white: the argument is taken from the equity of it. Thus do the messengers of the Centurion beseech Christ to heal his servant, because he was worthy. 
Luk. 7.3.  But this seemeth to establish the doctrine of merits: for dignity comes by virtue. For if we shall walk in white because of our worthiness, than we deserve the same for our works sake.  
I answer the assumption is false: for the scripture no where saith, because of our worthiness, or works: but when soever it mentioneth the judgement of God, we are said to receive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to works, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of works, lest we should conceive any opinion of meriting by them: which Christ expressly denieth, Luk. 17. v. 10. When ye have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do. We therefore shall walk in white, not because of our worthiness, but according to it: for the particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for, doth not signify any cause of merit, but a quality agreeing with the justice of God, that is, showing not why, but who they are that shall walk with Christ according to that in Mat. 5.3. blessed are the poor in spirit: for theirs is the Kingdom of heaven, etc. as if he had said: because unto such, the kingdom of heaven is freely promised.  
But again though the assumption were granted: yet would not the proposition be universally true. For dignity in its kind doth not always proceed from virtue, but sometimes from duty without virtue. So Nero had honour, and was worthy of honour in regard of duty, but not in regard of any virtue in him. So in particular our worthiness before God, is not because of the worthiness of our works, but of grace, by which he maketh us worthy, by calling, justifying and glorifying of us. As the Apostle plainly teacheth us, 2. Thess. 1.5. where, after he had said, that the tribulations of the Godly, were a manifest token of the righteous judgement of God, that they might be counted worthy of the kingdom of God: (lest this should be misaplyed to a worthiness of merit) he prayeth v. 11. that God would count them worthy of this calling. As none therefore deserve or are worthy to be called of God: so neither doth our worthiness prove any thing for the doctrine of merit. If they object from chap. 16.6. For they are worthy; that as there the deserved cause of punishment is of themselves: so here the meritorious cause of reward. The consequence will not follow from the rule of contraries: for the comparisons are not alike. Because in order of justice all evil works whatsoever deserve punishment: for the soul that sinneth shall die. But good works how great-soever, being debts & duties, cannot merit at the hands of God.  
5. He that overcommeth the same shall be clothed] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he, but the old translator reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so, shall he be clothed.  
The conclusion contains a promise, with an Epiphonema as formerly.  
The promise is extended, not only to those few in Sardis spoken of, but to all who overcome the world, Satan etc. se chap. 2. v. 7.11.12.26. Thus by a threefold promise all are stirred up to hope for victory: the two former are metaphorically propounded: the third properly: yet all seem to signify one thing: for what can be given to them that overcome more, than the crown of life eternal? however in the reward promised we may note a certain gradation.  
First, He shall be clothed with white raiments] This, by a metaphor, signifies the heavenly glory with which we shall be clothed, as with a royal garment. What more?  
I will not blot out his name out of the book of life] This further notes the eternity of glory: for not to have our names blotted out of the book of life, is to have them always remain therein: that is, to enjoy eternal glory. What more?  
I will confess his name] A further degree, promising to make known the constancy and faith of every one by name, even before the throne of the blessed trinity, and in the presence of the holy Angels. A glory indeed surpassing man's opprehension: For what is more honourable than when a general doth by name before the whole army, declare the valiant exploits of this or that soldier? But this Christ promiseth here to do: and in Mat. 10.32. Whosoever therefore shall confess me before men, him will I confess also before my father which is in heaven: but whosoever shall deny me before men, him will I also deny before my father which is in heaven.  
And before his Angels.] As being the most holy ministers of God, and witnesses of our glory.  
Hence we note, first, that the saints are said to have a two fouled clothing; for as we heard before, some in Sardis were commended for not defiling of their garments: and yet promised besides to have other white garments given unto them: the former are said to be ours, not as proceeding from ourselves, but because we are enjoined to have them, meaning, both moral endowments of body and mind: as also the grace of faith and love, and other spiritual gifts: which we must have and preserve clean and undefiled, 
2. Cor. 5.3.  that so we may be clothed hereafter in white. According to that of the Apostle: If so be that being clothed we shall not be found naked. For no man shall be clothed in white in the heavens, who hath not been endued with faith and true repentance in this life.  
secondly, we are to take notice, that in scripture, God is said metaphorically to have a threefold book. The first is the book of his providence, which is the knowledge and counsel of God concerning the actions and events of all things first and last, of this the prophet speaketh Psa. 139.6.16. etc. all things are written in thy book. The other, is the book of God's universal judgement, which is his knowledge concerning all those things which every one hath done whither it be good or evil, and to be judged accordingly in the last day: as in cha. 20.12. and the books were opened. The third, is the book of life, that is, Gods praedestinating both of the elect and reprobates: 
Ps. 69.29. Isai. 4.5. Dan. 12.2. Phili. 4.3. Reve. 18.8 & 17.8. & 22.19.  the first are said to be written in this book, the other not, but blotted out: of this the scripture speaks in many places: yet that in Rev. 20.12. than the books were opened, may be understood of them all: for in the same verse, the book of life is expressly mentioned: Thus God is said to have books metaphorically. Not as if either he hath, or stood in need thereof: for so it cannot be, but by an Anthropopatheia he speaketh to our capacity: For God doth all things without such help or means, even by his eternal foreknowledge, counsel, government and judgement. But thus men cannot do, for whatsoever is done in their counsels, cities, families, contracts etc. for memory sake is set down in writing, that so as there is occasion, they may look it over and call to mind such things, as they desire.  
Now concerning the elect, 
Luk. 10.20.  two things here are spoken of them: First, that their names are written in the book of life. Phil. 4.3. or in heaven: as Luk. 10.20. by which manner of speech we are taught, that true believers do not obtain salvation by chance, but were elected of God to life in Christ before the foundations of the world: and known from them that perish. Secondly, their names are never blotted out of this book, as it is here testified, I will not blot out his name out of the book of life. By which phrase is signified, that the salvation of the Elect is certain and sure, and that they shall never perish: according to the promise: no man shall pluck my sheep of my hand. It is impossible the elect should be seduced. All which serves, not for curiosity, but for our comfort, that we being certain of our salvation, might joyfully persevere in weldoeing unto the end.  
Of infidels and reprobates two things are also spoken:  
First that their names are not written in the book of life: as appears, Rev. 13.8. 
Rev. 13.8  & 17.8. & 20.15.  
Secondly: they are blotted out of the book of life, 
Ps. 69.28.  and cast into the lake of fire: Let them be blotted out of the book of the living, and not be written with the righteous. And, whosoever was not found written in the book of life, was cast into the lake of fire, by which is signified, that they who are not predestinated shall certainly perish.  
But this seems to imply a contradiction, as not to be written, & yet to be blotted out. I answer: that this is taken in a double sense. 1: Either of such who in the Eternal counsel of God are thus written, and so are never blotted out. Or, 2: according to the appearance, and boasting of hypocrites: For thus they are said to be blotted out: that is, declared never to have been written therein: we see there are many hypocrites in the Church, who are taken for a while to be the elect of God, whereas in truth they are not. Therefore when their hypocrisy is discovered, and they justly cast out of the church, than they are said to be blotted out: As Ambrose & Augustine have well observed. 
Matt. 24.24. Io. 10.28.  Not withstanding it followeth not, that any of the Elect shallbe blotted out, For this is contrary to that promise of God. It is impossible the Elect should perish, none shall pluck my sheep out of my hand.  
This argument concerning our perseverance is full of comfort: for all the faithful, being elected, are written in the book of life, and shall never be blotted out. Whosoever therefore can now assure himself to be a believer, ought certainly now to believe, that he is the chosen of God, and that he shall assuredly persevere in his faith, fear and service for evermore: yet not by his own strength (for that were presumption and repugnant unto faith) but by the power of God, who keepeth the elect through faith unto salvation, 
1. Pet. 1.5.  ready to be revealed in the last time.  
6. He which hath an care] This needs no new explication, but practice. See chap. 2. v. 7.11.17.    

The VI Epistle to the Angel in Philadelphia.  
7. And to the Angel of the Church in Philadelphia, writ, These things saith he that is holy he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth and no man openeth:  
8. 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.  
9 Behold, I will make them of the Synagogue of Satan, which say they are jews and are not, but do lie: behold, I will make them to come and worship before thy feet, and to know that I have loved thee,  
10. Because thou hast 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.  
11. Behold, I come quickly, hold that fast which thou hast, that no man take thy crown.  
12. Him that overcommeth, will I make a pillar in the temple of my God, and he shall go no more out: 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 God: and I will write upon him my new name.  
13. He that hath an ear, let him hear what the spirit saith into the Churches.  

THE COMMENTARY.  
Unto the Angel in Philadelphia] There were divers tities of this name. 
Lib. 12.  But this was in Asia, and as Strabo writeth much incident to earthquakes: this Church was purer than the rest, for whereas all the others (Smyrna only excepted) were sharply reproved by Christ: this Church with her teacher is singularly commended: not but that they had their failings (for there is no Church in this life without spot or wrinkle) but because their sincerity and faith was such, as it covered all their infirmities, God being pleased to take no knowledge thereof.  
Now Christ commends the faith & constancy of this Bishop above the rest, foretells his combats with the jews, and promiseth to assist him in the persecution now at hand; 
Lib. 3. hist. cap. 37.  moreover he exhorts him to be constant to the end. Some think he was Quadratus a disciple of the Apostles, of whom Eusebius makes mention: but more of this in its place.  
Among the Epistles which are attributed to Ignatius, the sixth was written to these Philadelphians, in which he exhorts them to keep the unity of the faith, and fly heresies: but in it, the Eminency and Primacy of Bishops is too hyperbolically extolled. 
Ignatius his Epistle to the Philadelphians.  Ye Princes, (saith he) be subject to Caesar, ye soldiers to the princes, but let priests and deacons' with the whole clergy and people, soldiers and princes, yea and Caesar also, obey the Bishop, and let the Bishop be obedient to Christ, as Christ is to the Father. But it is apparent, at that time the soldiers, with all the princes, yea & Caesar too, were so far from embracing the faith, as that on the contrary, they cruelly persecuted both Bishops & all other Christians.  
Notwithstanding there is in that epistle a sentence very observable, & carries a note of true antiquity: I have heard saith he, Some say, if I find not the Gospel in the ancient, I will not believe: but to such, I say, to me Christ is antiquity: and whosoever obeys him not, it will be their certain and irrecoverable destruction. A fit sentence to be applied against the Papist, who inquire after the antiquity of our doctrine: but this by the way.  
The parts of the Epistle are three: The inscription, narration and conclusion.  
These things saith he that is holy, he that is true] In the preface the person of Christ is gloriously described by four Epithets.  
First he is called holy, 
1 Cor. 2.30  both because he is in himself holy, and is made to us of God Sanctification: besides he loveth holiness, and can not abide impurity.  
2. Is true, that is, constant in keeping his word, and performing his promises and threaten, loveth truth in us, and detesteth all falsehood, whither in life or doctrine: yea none shall escape unpunished that takes aught from his promises, or threatening.  
Here we have the twentieth argument of Christ's deity. 
XX Argu. of Chr. deity. Isay. 6.3.  For none absolutely, save God alone, is in scripture called the holy and faithful one. Thus the Seraphims cried one to another: Holy, holy, holy is the Lord God of hosts. And who is true, or truth besides the Lord? The Lord is righteous in all his ways and holy in all his works. In Dan. 9.24. 
Ps. 145.17  he is called the most holy, and it seemeth that these two Epithets of Christ were thence taken. Christ saith of himself: I am the way the truth and the life. 
joh. 14.6. 1. Io. 5.20.  This is the true God, and eternal life: So here, these things saith he that is holy, he that is true. Thus we see, the divine majesty of Christ fully declared. Here also let us note the detestable boldness of the Pope of Rome, who will be called the most holy Father, yea holiness itself: Is not this to lift himself up above Christ? doth he not herein manifest himself to be the great Antichrist.  
Christ indeed is absolutely called the holy one: but the Pope calleth himself, the most holy one and that absolutely: Thus he proudly exalteth himself above Christ, which is proper to Antichrist. The like we noted from the title of Christ's priesthood Heb. 4.14. where he is twice called a great high Priest. But the Pope arrogates to himself a higher title, viz. the greatest high priest: wherein again he lifteth himself up above Christ: and plainly shows that he is not his vicar, but rather the successor of the Archpriest of the Pagans, whom the Romans called Archflamins.  
But perhaps it will be objected: That the Pope is called the greatest high Priest: not in respect of Christ, but of other inferior high priests: and being the supreme and universal bishop.  
But this unlooseth not the knot. For in what respect soever he calleth himself the greatest high priest, it is evident that herein he maketh himself greater than Christ, who is only called the great high priest:  
This therefore confirms what we said before, that he was not Christ's successor, but the Pagans' priest: neither will the pretence of other high priests any whit help or credit them: for either they are not great high priests, in respect of whom the Pope must be said to be the greatest: or if they are, than they make themselves equal with Christ, by assuming his proper title, and so are as sacrilegious in this, as the Pope is in the other.  
To be short the Pope in naming himself the highest priest, universal bishop, prince of priests, etc. doth manifestly transgress against their own Cannons dist. 100 cap. Let not the Bishop of the chief city be called the prince, or chiefest of priests, or by any name tending this way, but only the Bishop of the first seat: again: Let none of the Patriarcks use the name of universality: because if any one of the Patriarches be called universal, how can there be any more?  
And the Rubric hath it: Let not the Bishop of Rome be called universal. By this therefore he shows himself to be Antichrist indeed: for as Pope Gregory witnesseth: Whosoever calleth or desireth to be called the universal Bishop: is in this his ambition a forerunner of Antichrist: in that he proudly preferreth himself before the rest.  
Neither doth that help them which some vainly pretend, that the Pope takes not away the name or jurisdiction from other Bishops: for either he makes himself alone universal, or else it must necessarily follow, that every Church hath two at one time. But how ever it be, yet that of Gregory is no way answered, but he is certainly Antichrist, who assumeth a superiority over his fellow ministers. But let us return to the titles of Christ.  
Who hath the key of David] This is the third Epithet. The King's Bible hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek Scoliast observes that some copies in steed of the key of David, read, the key of hell, according to that in Chap. 1.18. I have the key of hell and of death: which though it well agrees with that which follows: yet our reading is approved by most copies.  
Beza supposeth, that it might be read, the key of the house of David, as alluding to Jsay. 22.22. where the Lord promising to make Eliakim treasurer in steed of Shebna saith, the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut, and he shall shut, and none shall open. The house of David, is the Church: the key is a sign of aeconomical power.  
Now Christ hath this key, that is, absolute power over the Church as Lord, and head thereof: and hath committed the ministerial power of the keys, to the Apostles, and their successors, which consisteth in opening and shutting the kingdom of heaven by preaching of the Gospel and administration of Church discipline.  
Who openeth and no man shutteth] This notes a further degree of power, for he alone holdeth the key by his sole and absolute authority, 
Matt. 28.18.  and so whatsoever he doth herein, he cannot be resisted: according to that in the Gospel all power is given unto me in heaven and in earth.  
But this seems to be a paradox, he openeth, and no man shutteth: how can this be? the words seem to be taken from the place before cited. The meaning is, he only hath right to open and to shut: but how is that? Some understand it of the sense of the scripture, which to us is as a book shut, unless Christ by his spirit open our hearts and understanding. This is true indeed in regard of one part of the sentence, but to the other it answereth not: for howbeit Christ openeth the meaning thereof, by enlightening of us: yet he shuts them not, unless it be by accident, that is, when he darkens such more and more who are already blind in the things of God. But I question whither such an exposition appertains to this place: For I rather think, it is spoken of Christ's opening the door of his Church, and of grace, and so consequently of heaven itself. And thus in the following verses he is said to open the door of the church in Philadelphia: and the like he doth in all other places, when he calleth whomsoever he pleaseth, and draweth them by his spirit: for none enter in at this door, but such unto whom Christ openeth the same.  
And no man shutteth] For none can pluck Christ's sheep out of his hands; the gates of hell cannot shut this door being once opened by him, neither can any adversary power hinder them from entering into the same. The which matter indeed is of singular comfort for his Church: for let Satan attempt what he can, nevertheless to whomsoever Christ openeth the door, to them it shall still remain open and his sheep shall have their egress and regress, and find sweet pasture for their souls: hence we see that the condition of the elect is safe and unchangeable.  
He shutteth and no man openeth] As he openeth and no man shutteth, so again on the contrary, he by his mighty power shutteth, and no man is able to open. For whosoever is not elected, called, and drawn by Christ, can never enter: for he is the door, the way and life, Io. 10: which again proveth the Godhead of Christ: for to whom can these things be applied, 
XXI Argu. of Chr. deity.  except to God alone? some object, that this also was said of Eliakim Isay. 22. I answer, it was spoken of him typically, and in respect of his ministerial power, as being a legal high priest: but of Christ in regard of his kingly, divine, and proper power, as being an eternal highpriest. The Pope of Room to establish his tyranny, doth most impudently assume this power, which only is proper to Christ: now Christ indeed gave power to Peter of binding and losing, of opening and shutting, but it was by the key of the gospel, and not to him alone, but unto all the Apostles, and Pastors of the Churches. For as he said to Peter, 
Matt. 16.19. Matt. 18.18.  whatsoever thou shalt bind etc. So he said unto the rest, whatsoever ye shall bind on earth, shall be bound in heaven. Whereas the Pope alone will open and shut all things as he pleaseth, yet not by the key and power of the gospel, but by the adulterate key of his own Antichristian tyranny.  
8. I know thy works, I have set before thee] The first part of the following narration, is a commendation of the Pastor and Church of Philadelphia, for holding fast the sincerity of the doctrine receyved against the haerisies of the time: and remaining faithful in their fiery trials. This he commendeth first generally: I know thy works: which is not to be taken indifferently, as chap. 2. v. 2. or in the evil part, as it is spoken of those in Sardis & Laodicea: but in a good sense: as if he had said, I approve thy works. And this he doth to stir them up to a cheerful going forward in well doing: for the praise of virtue increaseth it: and honour provokes men to virtuous enterprises. 
Ovid. li. 4. the pont.  As the Poet speaketh. Secondly in special: because he had kept his word and not denied his name. Thus as in the first he is commended for his sincerity in doctrine: so in the latter for his constant profession of the same before the adversary. These two things are required of all Christians, but Especially of God's ministers: namely, to keep the faith of Christ entire, and not to corrupt the same by humane inventions: and 2. not to forsake the profession thereof in any estate or condition. 
Ro. 10.10.  For with the hart man believeth unto righteousness: and with the mouth confession is made unto salvation.  
But least this holy teacher should be lifted up, to think he did these things by his own strengeth: Christ therefore ascribes both the first constitution of this Church, as also the constancy of Pastor and people therein, to his grace alone: behold I have set before thee an open door; that is, It is not by thy own power, that the congregation over which thou art, embraceth the truth taught by thee, or that thou thyself standest fast in the faith, against all the threats of the adversaries, who daily labour to shut this open door: for thou hast little strength, that is little, or no outward help and assistance: but it is I who have set an open door before thee: It is I who have opened it by my own power, and hence the enemies neither have, nor ever shall be able to shut the same. Thus we see, that which before was indefinitely spoken of Christ's shutting and opening: is here in particular applied to the Philadelphians: I have set before thee an open door.  
I am not ignorant how these words, for thou hast a little strength, may be taken in another sense: And some indeed do expound them adversitivelie, as if they deserved the greater commendation, for their constancy in their affliction, seeing they had but a little strength, that is destitute of humane protection. But then the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for) should be a reason of the latter, that is, wherefore he had kept the word: which is repugnant to the scope of the commendation: for it is manifestly a reason of the former: namely wherefore Christ had opened a door unto him, which no man should be able to shut.  
Others again understand it as spoken for his comfort: as if Christ had said, I have gathered unto myself a Church in this city in the midst of many adversaries, over which I have appointed thee a Pastor, and howsoever thou hast but a little strength to resist them, notwithstanding I will so protect both thee and thy congregation, as that no man shall be able to shut, that is, to subvert the same, or expel the faithful out of this place. Which interpretation I confess contains much excellent comfort, both for the Pastor and people: but considering that the Epistle as yet treats not of consolations, I therefore allow rather the first exposition.  
Now touching this manner of speech: An open door, by a Metaphor is signified an occasion offered of well doing; that is, an opportunity of preaching and propagating the Gospel: for as a man goes into the house, the door being opened: even so when the Lord gives passage to the Gospel, Churches are planted & propagated: according to that of the Apostle, When I came to Troas to preach the Gospel, 
2 Cor. 2, 12  a door was opened to me of the Lord: and 1. Cor. 16.12. a great door and effectual is opened to me etc. Hence chief we are taught two things.  
First, this again proves the divinity of Christ: for whereas he both knoweth the works of the faithful, and openeth a door to his Church, as also restrains the power of the adversaries, that notwithstanding all their malice and rage, yet can they not shut the same: it clearly shows that he is God only wise and omnipotent. And therefore as Christ our Lord by his mighty works, 
XXII Arg. of Chr. deity.  proved against the blasphemous Jews, that he was God, Joh. 10.38. so are we bound from his powerful gathering and preserving of this Church to believe the same.  
The cavil of some heretics is of no weight: who pretend that Christ doth these works by a power communicated unto him of the father. I answer, he doth it by his divine and essential omnipotency, which he hath received from the father by eternal generation: for whatsoever the father hath, is Christ's, 
joh. 16.15. Io. 5.9.  and whatsoever things he doth, these also doth the son likewise. Not as if the power of the Father were uncreated, & Christ's created: but both the Father, and the Son work by the same divine and uncreated power. For the Son doth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (alike) with the Father.  
Secondly, as Christ of old opened a door for the passage of the Gospel, and no power of malice of men nor Devils could any way hinder the same: so considering at this day that among so many enemies a door is opened unto the Churches in Germany, England, Poland, Hungary etc. we ought to acknowledge, that this happeneth not by chance, nor ascribe it to the industry of teachers, prudency of politicians, or the power of princes, but unto the grace, efficacy, presence, and power of Christ alone: for certainly the strength of Christians hath been little or nothing to resist the tyrannical persecution, cruel edicts, and horrible torments, by which Antichrist hath laboured, (but in vain) utterly to deface our Christian faith: but by how much they have sought to press it down, by so much (like unto the palm tree) it hath flourished more and more: because Christ by his divine power having opened this door, Antichrist was not able to shut the same. And indeed it is a thing admirable in our eyes: that some few Monks and despised teachers should by the contemptible preaching of the Gospel, so shake the kingdom of the Beast, howbeit supported with the aid and power of the kings and Emperors of the earth on all sides, as that whole nations of the Christian world should turn from Antichrist, to Christ our Lord.  
Now this being come to pass, we may not think that either teachers, kings or princes have opened the door: but because Christ powerfully reigning at the right hand of God, hath so effected the same: as that none was able to hinder it. Let us therefore be truly thankful unto Christ for so great a mercy and divine miracle, humbly beseeching him to keep this door still open unto us, not suffering it to be shut for our unthankfulness, or his sheep to be scattered by the enemies: but that he graciously preserve his Churches by dwelling among them.  
9 And I will make them of the Synagogue of Satan] Gr. I give them. The second part is a consolation, against two sorts of temptations. The first, in this verse: the second, is expounded in the verse following, by a close Prolepsis, or prevention. For having said, that he had set a door open before them, which none should shut: this might seem impossible, considering how on the one side, the jews their professed enemies did much annoy them: again on the other hand how the unbelieving citizens, magistrates, together with the kings and Roman Emperors did miserably afflict them: yea and how Christ himself foretells that they should suffer yet greater troubles for his name's sake. Here than I say might they not doubt, how this door should be kept open by Christ against the adversaries? and not rather in a short time be shut up, that is, oppressed and destroyed by them.  
To these fears he opposeth distinct remedies, and to the end, that neither the jews perverseness might offend them, nor the oppression of tyrants dismay them: Christ assures them that he will turn the one to their good, and deliver them from the other. And this is the coherence, and sum of these two verses.  
That which concerns the first temptation, is comprehended in these words, behold I give them of the Synagogue of Satan etc. so he calleth the Jews: as in cha. 2.9. I give, that is I raise up adversaries against thee, who shall cruelly hate both thee, and the Church: for look as the jews continually persecuted the Apostles, by raising up against them tumults in all places, to hinder the propagation of the Gospel: so would they do unto these of Philadelphia.  
Now to comfort them herein, Christ useth divers reasons. First, his providence. I (saith he) give: that is, they shall not fall upon you by chance, but by my appointment, and to the end that ye should be tried, and therefore ye ought patiently, to endure this temptation, and always to trust in me: for I will give nothing, but what shallbe for your good and profit. And thus I understand these words, howsoever others are otherwise minded. But doth not Christ in this make himself the author of sin? seeing the malice of these jews against the Christians was very sinful. I answer, it followeth not. For Christ raised up the jews against his servants, not putting this rage into them, but using them only for the others trial: as is expressed in the end of the following verse: to try them that dwell upon the face of the earth.  
This is the first consolation, and ground of all the rest. For he which believeth, that his troubles are sent of God, will bear them patiently, and assuredly hope, that God will turn all things unto his good.  
Who are of the Synagogue of Satan] A second consolation is taken from the vanity of their adversaries: for they lied in calling themselves Jews, that is, the praisers of God, deriving their name from judah, which signifies, to praise, as if they had been the offspring of juda, the children of Abraham, and only people of God. But indeed they were not jews, but a Synagogue of Satan: se chap. 2.9. by which we are taught, not to admire by pocrites for the glorious titles, which they vainly assume unto themselves.  
The Papists to this day boast as being the Catholic Church: but they are a Synagogue of Satan: because they keep not the word of Christ: but persecute it, whatever they pretend to the contrary. For Christ saith: he that believeth on we, hath life everlasting: But they on the contrary: not he that believeth in Christ, but he that believeth the decrees of the Church of Rome and subjecteth himself unto the Pope, he shall have life eternal.  
Behold I will make them to come, and worship before thy feet] The third consolation is taken from the profitable event of their troubles: viz. the marvellous conversion of these jews unto the faith of Christ. I will (saith he) for a little while exercise thee, and the Church by these lying jews, but a while after I will convert them: suffer therefore their injuries patiently, for shortly they shall become your friends and brothers.  
Their conversion is described by these signs: they shall come and worship before thy feet: that is, in a humble manner desire pardon for their offence: & join themselves unto your congregation. He speaks not of that religious worship which is due unto God and Christ alone: but of an outward reverence, and falling down before the feet of the pastor and the whole Church in sign of true repentance. For the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a dog) and properly signifies such a manner of falling down before the feet of any in sign of subjection, as whelps do in fawning on their masters: metaphorically it is used for divine worship, or reverence, but here it is taken properly.  
Now behold the wonderful conversion of these jews, which yet is not to be ascribed unto their own free will: for of themselves they could not have repent: but this work was wrought in them only by the grace of Christ: for he saith, I will make them to come, which shows the end or consolatory effect.  
And to know that I have loved thee] That is, howsoever for the present they are your enemies and account you as men appointed to destruction: yet when they shallbe converted: they will be of another mind, and know that I loved thee for thy patience and sufferance. For I love them that love me. Because no man will suffer adversity for my name's sake, except he love me.  
Hence we may note two excellent doctrines.  
First, that we ought not to despair of the salvation of our adversaries. For it is easy with Christ of wolves to make them sheep, of enemy's friends: and therefore we should always pray unto the Lord, for their conversion who are elected: we know there are twelve hours in the day, and that God calls some in the morning, some at noon, and some at evening, and then worketh such an admirable change in their souls, as of persecutors they become professors, of a Synagogue of Satan, a Church and spouse of jesus Christ: as we see in the known examples of Nobuchadnezzer, Paul and others. Unto whom we may also add these jews here spoken of.  
secondly, we see that the conversion of the wicked is not to be ascribed unto any freewill in them: for Christ makes them to come and worship. 
joh. 15.5. joh. 6.44.  And without him we 〈◊〉 be nothing, according to that saying no man come can unto the Son, except the Father draw him. The consideration whereof puts us in mind both of our ●●●erie & weakness, which is come upon us by sin: as also of the great mercy of God towards us: for although indeed it may in some sort be applied to our willingned; that we come and worship: to others their unwillingness, that they come not, but rather blaspheme the name of Christ: yet the true and primary cause, which maketh us willing, whereas others in the mean time are left in their unwillingness, is the free mercy and grace of Christ, by which we are differenced and made better than others, according as it is here said, I will make them to come etc. 
1. Cor. 4.7. Rom. 9.18.  and again, who hath made thee to differ? for he hath mercy on whom he will have mercy, and whom he will he hardeneth.  
Here falls in a question how Christ makes us to come to worship. The Sophisters who plead for freewill, confess indeed that this is a work of grace, and without which no man can come: notwithstanding they affirm, that a man before he is in the state of grace hath a freewill to do good, although weak and sleepy: which will, (say they) by grace is awakened and strengthened, and so it cooperates with grace, yea prevents it in the very act of conversion, being as it were a coworking cause: as when two horses draw a chariot: or two men together carry some weighty burden.  
Moreover they affirm, that freewill is like a seeing man, who albeit in the dark he discerns nothing by reason of the indisposition of the means, yet being brought into the light, he presently discerneth every thing. So likewise they discourse much, (though differing among themselves) of the sympathy or agreement betwixt grace, and the will.  
The Scotists will have grace to work nothing on the will, but to have its influences on the effects. But the jesuites with Thomas affirm the contrary, that grace works upon the will, yet so as by an indifferent influence, and so is distinguished from it, according as the will is either good or evil.  
But herein they all agree: that grace is only persuasive, such as is the motion of Orators unto their auditory, unto which the will, if it will, either doth, or doth not give efficacy and entertainment: 
Ephes. 2.1 jer. 13.23 1 Cor. 2.14  which was the heresy of Pelagius.  
Now on the contrary the scripture teacheth, that the natural man lies dead in sin, and is like unto an Ethiopian who cannot change his skin, or a Leopard which cannot cast off his spots: he receives not the things of the spirit of God, for they are foolishness unto him: Every imagination of the thought of his heart is only evil continually: 
Gen. 6.5. & 8.21. Rom. 8.6.  thus we see that man's free will is not subject to the law of God; neither indeed can be. For his blind and erroneous mind cannot bring spiritual things, savinglie unto the will, neither can his corrupt will refuse that which is evil, as evil: but on the contrary chooseth and delighteth in it, as if it were good. And therefore seeing that such is the corruption of our will and faculties, as that it is Christ, who makes us to come unto him, and the Father draws unto Christ: none can affirm that the grace of conversion is only an indifferent influence, or m●●all persuasion but with blasphemy against God.  
But they further object, that freewill makes man to differ from the beast that perisheth, and therefore sin could not take it away without the destruction of nature, whereby man should become an unreasonable creature.  
I answer: It is true, if it be meant of freewill absolutely. But what is that to the purpose: we deny not freewill absolutely, for without it a man should be no more a man, but a very beast. But we deny that a natural man hath a free and understanding will unto that which is good, in things appertaining to God: because the scripture in this pronounceth man blind, and a servant to that which is evil, yea to be dead in sins, and altogether disobedient unto God. And therefore that we may come unto Christ we have need not only of persuasive motions, but also of an effectual work of grace, by which the Lord illuminateth, draweth, and regenerateth us, that so we may become new creatures: but what need have we to use many words: the sum of all is this: The natural man is dead in sin, and God gives us both the will, and the deed: Christ makes us to come unto him, what now is there left unto free will? they therefore which establish it against grace, do rob God and Christ of their honour: precipitate man by pride into extreem danger, and renew the herifie of the Pelagians, whatsoever they pretend to the contrary.  
10. Because thou hast kept the word of my patience] Now he comforts him in regard of the persecutions at hand; of which we might discourse, more fully, if we had, the histories of the Church of those times. Some understand it of the persecution under the Emperor Trajane: Who though he prohibited that Christians should be drawn before the judgement seats, yet such as were accused he commanded to be put to death: as Pliny witnesseth in his epistles. 
Lib. 10. Epist. 97.  Others apply it to the persecutions of Antichrist: wherewith not only these of Philadelphia, but all the saints upon the face of the whole earth were greevously afflicted: but the former opinion is more probable.  
This consolation is also threefold. The first is an approbation of their constancy in their former afflictions: because thou hast kept my word. It is a great comfort unto us, to hear, that our actions are approved of by men: but we ought much more to rejoice if God approve thereof: for this worketh in us an assurance of a good conscience, and of the goodness of the cause for which we suffer: as suffering not as evil doers, but as Christians. He calleth the doctrine of the Gospel, the word of his patience, and Paul calls it the word of the cross, because we must take up the cross of Christ, and suffer afflictions patiently for the profession thereof. He calls it his patience, or sufferance because he first suffered, being an example unto all them that believe in him: for through manifold tribulations we must enter into the kingdom of God.  
And I will deliver thee] a second consolation, is a promise of deliverance in the hour of temptation, that is, of affliction, which figuratively is called the temptation of the Godly. Now hope of deliverance out of evil causeth constancy: because hope maketh not ashamed. Unto this hope we are stirred up, by laying hold on the promises of God concerning our certain deliverance: which the Lord not only promiseth here unto this teacher, but unto all such as are in the like temptation, that is, unto all the saints dispersed throughout the whole earth. And therefore it teacheth us to be constant in the day of trial, & to expect a full, and perfect freedom by Christ our Lord.  
But this seemeth to establish the doctrine of merits, seeing Christ promiseth deliverance, because we keep his word. I answer: when the scriptures speak of works & reward, they usually thus express it, as, because thou hast done this, I will multiply thy seed. Now we are to know, that this argues no mercenary reward due for desert sake: But a fatherly (though undeserved promise, annexed unto the condition of our obedience: For no man can be said to merit in doing that which he is bound to perform: but we are enjoined to keep the word of Christ: and besides when we have done the utmost that we can, yet we are but unprofitable servants: & God doth only of his free grace reward our obedience & constancy. So that the speech of Christ in this place, is not an argument drawn from the meritorious cause of salvation, but from the condition only without which we cannot expect the same: for Christ promiseth to deliver none, but such as keep his word. Why then doth he thus speak? not that we should be lifted up with an opinion of merit: but by promising a reward, he showeth how acceptable our obedience is unto him: as also to the end that we may increase & persevere in grace.  
From the hour of temptation] The third consolation is contained in these words; temptation, that is, the cruel persecution of Trajane, or some other tyrant: in calling it an hour he noteth the brevity of this affliction, that they might the more cheerfully undergo it. The cross is compared to a woman's sorrow in travel. Joh. 16.20. because of the shortness of the pain, and the joyful effect thereof. See also Rom. 8.18. & 2 Cor. 4.17.  
To try them that dwell upon the earth] the fourth consolation is taken from the use of afflictions: They are not sent as punishments from God for our destruction: but for the trial of our faith and constancy. And in this respect they are, first just: because God hath right to try us: and 2: necessary, 
Isa. 28.19 jam. 1.3. 1 Pet. 1, 7.  lest we should grow slack and dull: as also very profitable, for vexation causeth us to understand, worketh patience, shakes of the drowsiness of sin, makes our faith more precious than Gold, to be found to prayle, and honour, & glory: to be short it stirreth us up earnestly to call upon God. Seeing therefore the Lord makes his trials so many ways profitable unto us, 
Ps. 91.15.  set us be patiented & constant under the same. He useth this temptation, to try them that are upon the earth: for God tries hypocrites & wicked men, as well as the saints: though the effect be divers. For by it the ungodliness, in constancy, & lightness of the former is made manifest, God hereby separating hypocrites, & wicked men crept into the Church from the society of saints: for these remain constant, the other by their apostasy manifest the secret corruption of their hearts. Moreover we are to take notice, that these words them that dwell upon the earth, are always in this book taken in a bad sense, as signifying unfound men, idolaters, & the followers of Antichrist; as will appear in the following history.  
11 Behold, I come quickly] This may be referred to the following exhortation. I will come quickly, hold fast therefore that treasure of faith, which thou hast received. But it seems rather to agree with that which went before, as a conclusion of the third consolation: promising to come quickly to destroy the wicked, & to deliver his children, lest by delaying their deliverance they might seem to be impatient. Some refer this to his last coming. If so, then quickly, notes not the time at hand: but sooner than the world is ware of. For although the Lord be not yet come, 
2 Pet. 3.9.  yet he is not slack, saith the Apostle, concerning his promise, but is long suffering to usward, not willing that any should perish, but that all should come to repentance. He will therefore come quickly, that is, sooner than many think. For when the world shall say, peace and safety, then sudden destruction cometh. See Chap. 1.1.  
Hold that fast, which thou hast] In this third part of the narration, he exhorts them, to sincerity, and constancy in the faith, that they lose not the reward: And it is added to the foregoing consolation, lest by it we should become secure. The sentence is brief, but very emphatical. Hold fast that which thou hast. What had they? faith and a good conscience, as Paul expounds it: 1 Tim. 1.18. And indeed these are the chief heads of all spiritual blessings, the which whosoever hath, and keeps in this life, shall obtain a crown of glory in the life to come. These two, the Pastor and Church of Philadelphia had, and with them all other graces. For by faith, they had righteousness, sanctification, adoption, and hope of glory to come. By a good conscience they increased in sincerity, patience, and constancy under the cross: as we have already showed: These things (saith he) hold fast, to wit, unto the end. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) here used, notes the necessity of our uttermost endeavour, and strength considering the many lets and impediments, which otherwise might cause us to make shipwreck of faith, and a good conscience, unless we strive with all our power. Thus we see they are exhorted to perseverance in their integrity.  
That no man take thy crown] The reason is drawn from the dangerous effect of slothfulness: for not they that fight remissly, but only such as hold out and overcome, 
2 Tim. 4.8 jam. 1.12. 1 Pet. 5.4.  are crowned in sign of victory. Thy crown, so he calleth the reward of life eternal: Paul terms it, the crown of righteousness, which shall be given to them that overcome, by Christ the righteous judge. james, the crown of life: Peter, the crown of Glory that fadeth not away, the which all faithful teachers shall receive, when Christ the great shepherd of the sheep shall appear. Thus this crown is distinguished from those other crowns, which in ancient times were given unto conquerors. See our Commentary on 1 Cor. 9.24.  
We may here observe many things, the which I will briefly touch.  
First, we are taught, that the promises of God, ought not to make us secure, but rather to stir up our endeavour to constancy: for we cannot assuredly apply them unto ourselves, except we earnestly labour to perform our duty. Christ promised indeed to this Church, to keep them from the hour of temptation: yet he bids them hold fast what they had: intimating, that our faith and constancy ought not to be lessened by the promises, but rather strengthened and increased.  
secondly, we are taught, that they only shall be crowned with the promised reward in heaven, who hold fast what they have here receyved: we shall be clothed upon with our house which is from heaven: 
2 Cor. 5.3.  if so be that being clothed we shall not be found naked.  
thirdly, seeing it is called, thy crown: it seems to denote, that in heaven we shall have every one his own crown: from whence it may be gathered, that as there are degrees of punishment: so there shall be differences of reward, yea undoubtedlie such faithful teachers, as have brought many to righteousness: 
Dan. 12.3.  shall shine as stars in the firmament.  
jovinian against whom Jerome disputeth, seems to hold that all the faithful shall have one and the like degree of glory: the which also some orthodox teachers to this day do maintain, grounding their opinion on the words of Christ, The just shall shine as the sun: 
Matt. 13.43.  whose brightness surpasseth the beauty of all other creatures. Now however this be granted, yet we may safely conclude a degree of glory, seeing that even the sun appears unto us, some time more, and some time less in brightness. And I believe, Jovinian did not deny a degree absolutely, but denied the same in respect of merit. The which we should understand more certainly, were his books now extant: howbeit we may probably gather so much from the very reasons and grounds laid down by Hierom himself.  
In the last place we see, that no man in this life can come to that perfection or fullness, or is so nigh unto the kingdom of God, but that he might be deprived thereof, in case he should be left unto himself, or be careless: that is, continues not faithful in weldoeing. And therefore we are admonished, 
1 Cor. 10.12. Rom. 11.20.  If we stand to take heed lest we fall: and though we stand by faith, yet not to be high minded but fear. But if so be, that some of the faithful may let go their hold, and lose the crown: where then is that (plerophoria) or full assurance of our salvation, and perseverance of the elect, of which Christ speaketh: No man shall take my sheep out ●f my hand. 
joh. 10.28 Mat. 24.24 joh. 16.33.  It is impossible the elect should be seduced, and therefore be of good cheer, I have overcome the world.  
I answer: however Libertines and Sophisters do hence draw such a conclusion, yet it follows not: For as Austin from this very place proveth, the number of the elect is certain, and can neither be augmented, or diminished. For, (saith he) if one receives it not, except another lose it, than the number is certain. And although these things are spoken unto the saints who persevere, as though it were uncertain whither they should stand or not: nevertheless it only teacheth, that we should not be wise above that which is meet, but fear. We are moreover to consider, that as the promise, so the exhortation, is directed not only to the pastor, but also unto the whole Church, in which there is always a mixture of saints and hypocrites, of elect, and reprobates, who indeed with the mouth make confession of faith, but believe not with the heart unto righteousness; and therefore are said to be deprived of the crown, because they hold not fast that which they have, that is, that which they seem to have. According to that in Luk. 8.18. Whosoever hath not, from him shall be taken, even that which he seemeth to have. And therefore, when such fall away, and lose the crown, it nothing weakens the state of election: 
1 joh. 2.19  for as the Apostle witnesseth, they are not in the number of the elect: they went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us, etc. Unto them therefore that of the Apostle is to be applied. Let him which seems to stand take heed lest he fall, thou standest by faith be not high minded but fear: which threaten are manifestly spoken of highminded hypocrites, such as stand in outward appearance only. But the salvation of the elect is sure, because they are kept by the power of God through faith, and in humility of mind, they shall certainly hold fast, that which they have, and never be cast off.  
But you will say; if this Bishop, (as undoubtedly he was) were one of the elect: what need then was there of this threatening, that no man take thy crown: seeing the elect cannot fall away, or be deprived thereof?  
I answer; It is not in vain. First, though indeed the elect cannot lose the crown in respect of the decree of God, by which they are predestinated, and called unto salvation, yet might it be taken away in respect of their own infirmity, if they were left unto themselves, and in respect of other causes also which threaten their destruction, except they were preserved by that power of which Peter speaketh: 1 Pet. 1.5.  
secondly, these threaten as they respect the faithful, are conditional. Another shall take their crown, if they persevere not in the faith: but they do persevere. 1: Because God keeps them unto the end. 2: Because Christ doth continually pray for them, that their faith fail not: And 3: because they themselves always pray for the same, 
jer. 32.40.  and are heard, according to that promise: I will put my fear in their hearts, that they shall not departed from me: that is, as Augustine interprets it, they shall persevere, and cleave unto me. And lastly because the Lord by such threaten, & exhortations stirs up the saints in their endeavour unto perseverance. Unto all which we may add the testimonies of Thomas, Hierom, Bede, Haimo, and others whom Ribera citeth. See Bell. Castigatum lib. 2. de Grat. Et lib. cap. 13. pag. 334. etc.  
Him that overcommeth] In the conclusion a reward of victory is promised unto the spiritual champions, who war under Christ's banner, and to the same is annexed the common Epiphonema, wherein as formerly, the diligent consideration of this Epistle is recommended unto them. The several rewards mentioned, do illustrate the excellency of the crown proposed.  
Now it is propounded unto all, yea even unto us if we overcome: which thing we do, when we keep faith and a good conscience, and persevere constantly under the cross in the word of God. And this is the only way to overcome, but cannot be effected, without great labour in resisting opposing, and putting to flight all enemies whatsoever. Such therefore as either fight not at all, or else do it slackly, or perfidiously fall away, they neither overcome, nor obtain the crown of life▪ and so unto them these promises do not appertain. Let us therefore in consideration hereof, constantly fight the battles of the Lord. And so we come to treat of the rewards, which are clear in themselves, though metaphorically propounded in a threefold promise.  
I will 〈◊〉 him a pillar in the house of my God] The temple of God, is the church militant and triumphant. The pillars serve both for strength and ornament unto the temple: first therefore he promiseth to him that overcommeth that he shallbe a glorious, and firm member of the Church triumphant.  
The Apostles are called pillars of the Church militant, Gal. 2.9. & foundation thereof, Eph. 2.20. not as sustaining the Church (for that is proper to Christ alone) but as choice instruments in God's hand, by whom he founded, preserved, & propagated the same. Others suppose the phrase to be taken from the custom of the Romans, who used to set up pillars, that is, trophies and images of honour: now in this sense it might be taken, but that Christ saith not, I will set him up as a pillar, but I will make him a pillar. But it is more probable that he alludeth to the two brazen pillars set up by Solomon in the porch of the temple, which typified the stability of the children of God.  
And he shall go no more out] This is the second promise: it shall not be a momentany glory, but unchangeable perpetual and eternal. And it seems to be put here in opposition to those brazen pillars, which were overthrown with the temple by the Babylonians: but no such destruction shall befall the godly, for as the Psalmist speaketh, 
Psal. 125.1, 2.  They that trust in the Lord shall be as mount Zion, which cannot be removed but abideth for ever. An excellent place proving the perseverance of the saints even in this life: for whom Christ hath once made a pillar in his temple, he will never suffer them to go out any more, that is, to fall away from the state of grace.  
And I will write his name] The third promise, 
An inscription of a threefold name.  is an inscription of a threefold name, viz. of God, of the city of God, and of Christ. He seems either to allude to the manner of the Romans, who used to write on their statues of triumph the actions of the Conquerors, the titles and names of conquered nations: as for example: To Tiberius': To Constantine always Augustus: To the Conqueror of Germany, of the Goths, of Africa etc. Or otherwise he keeps still to the former allusion of Solomon's pillars, whereof the right was called Jachin, which is being interpreted he will establish, and the left Boaz, that is, in it there is strength, the one being a type of the Jewish church, the other of the Gentiles: so Christ will write upon every faithful man, most honourable names: which exposition might stand, but that Solomon is said, not to have written those names upon the pillars, but so to have named them. Well how ever it be, certain it is, that both these pillars with their names were destroyed: the vain inscriptions of the Romans perished: but the names which Christ will write upon his pillars, they shall remain for ever and ever.  
First he will write upon them, the Name of his God] not that these conquerors shallbe God's: but the sons of God, that is, perfectly borne again after the image of God: Indeed we are now God's children by faith: but these glorious inscriptions here promised, do not yet appear, namely, the full fruition and majesty of our adoption.  
And the name of the city of my God] or, of the new Jerusalem, that is, I will make him an everlasting citizen of the Church triumphant: for as you may see Chap. 21.2.10. this is set forth unto us by the new jerusalem.  
Which cometh down out of heaven] both because it so appeared in a vision unto john, in the place for calledged: as also because it hath its true original from heaven, as grounded on the eternal election of God: and besides in this life is borne of water, and of the spirit, and all the grace which it receiveth, cometh down from above.  
From my God] Three times he calleth God his God: speaking either as man, and our mediator: whose office no ways lessneth, but rather confirmeth his eternal essence, (see Chap. 1.1. & 3.2.) 
Io. 20.17. 1 Thess. 1.3. Christ's new name.  Or else God is here personally taken for the father: as it is in these places: I ascend to my God, and to my Father. Before God and our Father.  
My new name] To the Godly in Pergamus, he promised a new name, but lo here he will give his new name, which he receyved of his father, being exalted above every name that is named, not only in this world, but also in that which is to come. Eph. 1.10. see also Phil. 2.19.  
Touching this new name, it signifies Christ's glorious exaltation, and the Father's setting of him at his right hand after his resurrection: now this his new name, and this fullness of glory at God's right hand, Christ will write on the Overcommers: but how? make them partakers of perfect happiness, according to their measure, and proportion, as being members of that body of which he is the head. See more of this v. 21.  
13 He which hath an ear] see Chap. 2. v. 7.11.    

The VII Epistle to the Bishop of Laodicea.  
14 And unto the Angel of the Church of the Laodiceans, writ; These things saith the Amen, the faithful and true witness, the beginning of the creation of God.  
15 I know thy works that thou art neither ●old nor hot, I would thou wert cold or hot.  
16 So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth.  
17 Because thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.  
18 I counsel thee, to buy of me gold tried in the fire, that thou majest be rich, and white raiment that thou mayest be clothed, and that the shame of thy wickedness do not appear, and anoint thine eyes with eye salve, that thou mayest see.  
19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.  
20 Behold, I stand at the door, and knock; 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.  
21 To him that overcommeth, 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.  
22 He that hath an ear, let him hear what the Spirit saith unto the Churches.  

THE COMMENTARY.  
Unto the Angel of the church of the Laodiceans] This last epistle is full of sharp reproof against the pastor of the Church, because of his great hypocrisy, and vain boasting: and withal shows him what he should do, persuades him to serious repentance, and propounds rewards unto them that do the same. In this Epistle is excellently set forth the lenity and forbearance of Christ our Lord: by which he suffereth hypocrites, and desireth their salvation. It consisteth of a preface, a narration, and a conclusion:  
To the Angel] That is to the pastor & whole congregation. Now because the evils in the Church, do usually proceed from the pastors, therefore it is justly imputed unto them: even as the excess, Idolatry, profaneness, and other wickedness of the people, were by the prophets of old laid to the charge of their priests, and governor's. It is uncertain who this Bishop was. But certainly he was a carnal and crafty man: for though he bore the name of a minister, yet was he void of sincerity and Godliness, and given over to covetousness, and luxury, & other vices.  
Paul twice mentioneth this Church in his Epistle to the Collossians: chap. 2.2. there he wisheth, that their hearts may be comforted etc. and Chap. 4.16. he commandeth that their Epistle be read of the Laodiceans, 
The Epist. to the Laodic. Apocrypha. Vide Bibl. S. Senens. lib. 2. p. 87.  and again theirs by the Collossians. The which place being doubtfully rendered in the Latin version, hath occasioned some to think that Paul writ the Epistle, which is now extant unto them of Laodicea: but it is an Apocrypha writing compiled by some deceiver, and taken from the Epistles to the Galatians, Philippians, and Colossians. Theophilactus and some others understand it of the first Epistle to Timothy: which was sent, as they say, to Laodicea a chief city of Phrygia Pacatiana: as the subscription also hath it. But that cannot be: for (as it may be gathered from Coll. 2.2.) Paul had never seen those of Laodicea. Chrysostom therefore, and others with more likelihood understand it of an Epistle, which they of Laodicea wrote unto Paul, in which without doubt they testified their faith and piety unto the Apostle. 
Lib 5. cont. Marc.  Tertullian saith, it was the opinion of Martion, that the Epistle to the Ephesians now extant was written by Paul to them of Laodicea.  
Now howsoever this Church in john's time was grievously corrupted, yet questionless after this vehement reproof which john from Christ delivered unto them, they repent of their evils: For Eusibius commendeth this Church, as flourishing in his time, and mentioneth some of their Bishops, and among others, Anatolius, a chief opposer of Paulus Samosatenus: and after him one Stephanus, who indeed in learning and eloquence was equal with the rest, but not in virtue, & constancy: for in the time of persecution he denied the faith to the great scandal of the Church of Christ.  
And hence it may probably be gathered that this Epistle to the Laodiceans wrought much good in them. And also we are again here taught, that pastors, & Churches may err, and fall away, unless they be by the power of God preserved in the way of truth. Now we come to the Epistle.  
These things saith the Amen] The preface (as formerly) proves the authority of the Epistle, describing Christ the Author thereof by three glorious Epith●es: namely, that he is the Amen, the true and faithful witness, and the beginning of the creation of God. These things are taken from Chap. 1.5.6.7.8. Christ calleth himself the Amen, from the Hebrew Aman, verity: It is an affirmative particle, and caries with it the nature of an oath, confirming the truth, and certainty of things▪ it is in greek nai (yea) in Latin , profecto, verily, verily. In this place it is put in stead of an adjective, for him who is most true both in his promises, and threaten, and is expounded by the following words, the true and faithful witness, which we have spoken of on Chap. 1. v. 5.  
Christ therefore is the Amen, the true and faithful witness, because as he is God, so he is truth itself, and the essential wisdom of the Father. And as he is man, he hath witnessed and brought forth the testimony of the gospel out of the bosom of his father, and by divine miracles so confirmed the truth thereof as that none but with great impiety can question the same.  
Now the reason why here he calleth himself thus, seems to be, because he had to do with hypocrites, who being grown secure, began to esteem of the faith of Christ as a thing indifferent, & that for the cause thereof they needed not to contend with the Pagans, or suffer affliction for the same. Now Christ to the end that he might more plainly take them for their lukewarmness, doth by these epithets declare his truth and faithfulness. The reason wherefore Christ is called Amen, is showed by the Apostle 2 Cor. 1.19. where he saith, that Jesus Christ preached among the Corinthians was not yea, and nay, that is, variable and inconstant: because in him all the promises of God, even from the infancy of Church, unto this day, are Yea, and Amen, that is, surely and certainly fulfilled, unto the glory of God the Father. The which as it the serves to refute their folly, who either call in question, or reject the faith of Christ, as do the Turks, Jews, Epicures, Hypocrites, and others: so it doth very much comfort, and strengthen the faith of the godly. For seeing Christ is the Amen, the faithful and true witness, he will stand to his promises: and never forsake them that trust in him: 
joh. 14.18. Hebr. 13.15.  according to that which is written. I will not leave you Orphans. I will not leave thee nor forsake thee, etc.  
The beginning of the creation of God] As the two former titles declare the faithfulness of Christ: so this shows his excellency and power. 
Observe this ambiguous manner of speech.  The beginning of the creation of God: this is ambiguously rendered. For the word which is in the text, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies not only the beginning or original: But also principality, and dominion. Now in what sense soever it be taken, it clearly proveth the Godhead of Christ. If we render it, principality, that is, prince of the creation, or creatures: it shows that he is God. If we render it, the beginning of the creation, it proves the same thing: For he, as the Son did with the Father, and holy Spirit, 
joh. 1.3.  give unto all creatures the beginning of their being: for all things were made by him, and without him was not any thing made, that was made.  
Arius contendeth, that the Son is only the beginning of the creation, that is, the first creature. But he falsely corrupteth the text. For Christ is said to be the beginning, not passively, but actively, as appeareth Chap. 1.8. where he is absolutely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning, and ending: which can not be spoken of any creature. Some interpret this of the new creation, but that also doth no way derogate from his divinity. For a divine power is as much required to make a creature new, as there was in the first creation. So that these two interpretations, are not to be separated, but joined together. Now Christ doth in this place call himself the beginning, that these blind and naked Laodiceans, might the sooner return unto him, as to the fountain of all good. 
XXIII. Argum. of Chr. deity.  This therefore is a XXIII argument, proving the divinity of Christ our Lord.  
15 I know thy works, that thou art neither cold] The narration contains many particulars: as reproof, commination, confutation, persuasion, exhortation, and promise: unto, v. 21.  
First, in this verse he sharply reproves the Laodiceans, as not answering to the name by which they were called. For Laodicea signifies as much, as a people, just, sincere, and well reform in manners, faith and godliness: being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a people) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (just). But thou, saith Christ, art neither cold, nor hot. Interpreters are diversely minded about such as are said to be hot, cold, or lukewarine: Alcazar brings in eleven opinions, but he seeks a knot in a rush. The thing itself plainly shows, that Christ by a proverbial metaphor accounts him to be neither hot, nor cold, but lukewarm, who neither is a professed enemy of the Gospel, nor yet a faithful professor thereof, but an hypocrite: that is one as it were betwixt both; And it may be referred either to their life, or doctrine. As for the mixture of heathenish, and jewish rites in the service of God, it began first to increase immediately upon the cessation of the persecution of the Roman Emperors, and when the Christian Church began to enjoy ease and tranquillity. And therefore I judge that these Laodiceans were not as yet guilty of this evil, but they were lukewarm, as concerning faith and manners, in complying with the gentiles, to the end that being the less offensive unto them, they might quietly enjoy their trade in that noble mart-towne which abounded with all sorts of merchants: for however they desired to be accounted good Christians, yet did they not forsake their former frande and luxury. The sum of all is this, They mingled Christ, and the world together, and made use of religion, no otherwise then might stand with their profit and trade. Thus they were neither open enemies to Christ, nor yet his true friends: but as it were lukewarm and neutrals, that is, feigned and lying hypocrites, and so worse in Christ's esteem then his professed enemies.  
I would thou wert either hot or cold] He wisheth they were hot, that is truly zealous in faith and godliness: for the law requireth, that men should love the Lord with all their hart, and with all their soul, etc. Thus we see that to be hot, is to be upright in hart, full of love to God and our neighbour.  
Now Christ wisheth they were cold, that is, altogether without faith and godliness, not absolutely, but comparatively, in as much as they who are cold seem to be more excusable, than such as are lukewarm, and more easily to be reform, & better avoided than others, and in this respect are less hurtful than they. For the sin of hypocrites is greater than theirs who are open enemies: because it is a worse thing not to follow the truth in sincerity which we know, then to be ignorant altogether thereof: for such are more easily wrought upon by the means, and sooner brought to the truth: whereas hypocrites having faith only in show, do imagine they see, but are blind, and maintain their false opinions, hating & persecuting in the mean time the truth of God.  
For example, the Lutherans who being wedded to their false opinions, are the more hardly drawn from them. For they hate and persecute the orthodox doctrine concerning our spiritual communion with Christ, more than the blind Papists: Again a jew who is a professed enemy of Christ, will easier be brought to embrace christian religion, than an hypocritical jesuite, drowned in Antichristian superstitions. And therefore with great reason Christ wisheth, that this Church were rather cold then lukewarm: not that it is good to be cold, but because a lukewarm condition is more dangerous and hurtful than the other. We see also in natural things (from whence the metaphor is taken) that hot or cold things are more approved, than those things that are lukewarm. Hot meats in cold weather, and cold drinks in hot seasons agree best with the stomach: but that which is lukewarm, is loathsome, and disposeth to vomit.  
Hence Christ desired that the Pharisees had been blind rather than hypocrites, who are uncapable of reproof. 
joh. 9.41. 1 King 18.21.  If (saith he) ye were blind, ye should have no sin: but now ye say, we see, therefore your sin remaineth. And the like Elias said unto the hypocritical and idolatrous Israelites: why halt ye between two opinions? If Jehovah be God, follow him: but if Baal follow him. Not as if he approved the worship of Baal: but showeth that there is such a contrariety between it, & the true worship of God, as that they cannot possibly be joined together.  
And hence we are taught, whom we are to esteem in these our days to be lukewarm, not such as are weak in the faith, whom the scripture commandeth us to receive with all meekness: but those who labour to join Christ and Belial together, in faith, ceremonies and manners. Such also, who though they glory, as if they were come out of Babylon, and would feign be accounted good protestants, nevertheless strive tooth, and nail to uphold the superstitions of Antichrist his tittles, orders, garments, surplices, mitres, crucifixes, images, and the like Babylonish stuff brought by him into the worship of God. But let us here take notice what Christ judgeth of such men.  
16 So then because thou art lukewarm] The second part of the narration contains a threatening, with a repetition of the cause thereof: because thou art lukewarm, I will spew thee out of my mouth. He goes forward in the metaphor, comparing hypocrites to lukewarm water, which is so loathsome to the stomach, as it cannot retain it: but casts it forth with loathsomeness and pain: Even so hypocrites are abominable to Christ, for he spews them out of his mouth, that is, he rejects them as strangers unto him  
I will spew thee out of my mouth] Here we see the lenity and patience of Christ, in bearing a long time with hypocrites: yea inviting of them unto repentance, & preadmonishing them of their punishment, before he spews them out for their obstinacy. God's threaten therefore are to be understood conditionally: I will spew thee out, viz. If thou repent not.  
Out of my mouth] Hear it will not follow that such as are cold, are in Christ's mouth, or that any of the faithful may fall from grace: As Ribera subtly disputeth. For Christ threatens this, not against the cold, but the lukewarm, who by profession and appearance are in his mouth, that is, in the Church of Christ: but indeed are hypocrites, having a form of godliness, but deny the power thereof.  
But hence we ought rather to observe, that there are always many hypocrites in the bosom of the Church, and especially among the Clergy: this mixture therefore should not offend us (for the devil will always sow tares among the wheat) neither aught we to be moved with the lofty titles of hie-priests, cardinals, arch-bishops, bishops, prelate's, and the like rabble of Antichrist.  
17 For thou sayest I am rich] The third part is a confutation of the vain boasting of this Church, in which were many rich merchants, fallen into security and riot: for riches do often times befool the owners thereof: occasioning in them pride and luxury. And this seems to be the reason, why they thus boasted, to weet because they were rich, and having need of nothing. But it may also be rightly understood, that they gloried, as if they had been rich in spiritual things: for hypocrites imagine that they are just and holy, and need not grace and remission of sins as other men. Thus these gloried of their faith, but it was dead, and void of sincerity and love, as is the faith of all hypocrites, and so not sufficient for the attaining of spiritual riches: And this kind of faith we willingly grant to Ribera, who here cavils against us. Christ therefore mentioneth their pride as another cause for which he will spew them out: as appeareth by the causal (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because thou sayest: that is, proudly boastest, therefore I will spew thee out my mouth.  
And knowest not that thou art wretched] Here he refuteth their vanity and foolishness, by a contrary judgement of them. For as it is a vain and foolish thing, for a beggar to boast of the riches which he hath not: even so is it for men to be lifted up with any confidence of spiritual riches before God: seeing in this respect they are altogether destitute: And though we may abound in outward goods, yet to glory therein, is vanity, for they are transitory & perish in their use.  
And knowest not Here he showeth, that ignorance is the cause of the pride of hypocrites, & indeed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) know thyself, is a very hard lesson: And therefore there is no better remedy to beat down our pride, then to examine, and know ourselves.  
That thou art wretched] He showeth us in five epithets, what hypocrites are, yea, what all of us are by nature.  
Wretched] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The natural misery of all men.  that is, oppressed with calamity and sickness: such a thing is hypocrisy, and pride before God.  
And miserable] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deprived of mercy, without which men must perish for ever.  
And poor] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as destitute of righteousness, & true holiness before God, as the poor beggar which hath not any thing to supply his necessity.  
And blind] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is one ignorant of his miserable state and condition: hypocrites ordinarily are sharp sighted in worldly matters: yea many times they have a large knowledge of divine mysteries: not withstanding touching the knowledge of themselves, they are as blind as beetles.  
And naked] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wanting Christ, the wedding garment. For hypocrites, though they be partakers of the Sacraments, yet being destitute of true faith put not on the Lord jesus. Thus Christ in reproving of these men, stirs us up to the knowledge of our own misery, and the seeking after of God's mercy: for knowledge is the first step to salvation.  
18 I counsel thee, to buy of me Gold] In the fourth place he prescribeth, to such as are desirous of salvation, remedies against their evils. In which he metaphorically describeth faith, and true repentance, with the fruit thereof.  
The first is, to buy Gold, this remedy is opposed to three evils. But what can a beggar buy without money? with a price indeed not any thing: but according to the manner of beggars only by entreaty & prayer to God: alluding undoubtedly unto the prophecy of Isay. 
Isai. 55.1.  Ho, every one that thirsteth, come ye to the waters, & he that hath no money, come ye, buy & eat, yea come, buy wine & milk without money, & without price. Wherefore do ye spend money, for that which is no bread. Where the Lord teacheth us, first, that the means necessary to salvation are attained by free grace. Secondly, he reproveth their hypocrisy, who think to obtain it by the merit of works. Lastly the Simony both of the old Pharisees, and new Romanists, who sell heaven for money: & also their foolishness, who bestow gold on such trash, is here condemned.  
But on the contrary he commandeth them to buy Gold tried in the fire, by which some understand the word of God, 
Psa. 12, 7. & 119.127. 1 Pet. 1.7.  purer than silver tried seven times in a furnace, to be desired above gold, yea above most fine gold. Others understand it of faith: by which only we are made partakers of all heavenly blessings: The which being tried by the fire of afflictions, is much more precious than gold that perisheth. Both these interpretations are sound. For Christ sends hypocrites to the law & the Gospel, by which we come to know our own misery & want, which causeth contrition, uncovers the mask of hypocrisy, stirs up earnest desire for grace, & works in us confidence in the mercy of God: And by faith, the forgiveness of our sins, righteousness, sanctification & eternal salvation is obtained through Christ jesus.  
Buy of me] A worthy sentence: Christ is that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or merchant, who alone dealeth in the heavenly merchandise of our salvation, offering the same unto us in the Gospel, not for a price, or in regard of works sake: but freely to be obtained by faith & prayer. Here is that Monopoly of Christ our lord, without which there is no salvation. They therefore who look to be saved by saints, shall miss of their expectation: and so shall all who give credit to the indulgences of Antichrist, setting heaven to sale for money. 
XXIV. Argu. of Chr. deity.  This therefore is a XXIV argument proving the Godhead of Christ. For that which is here ascribed to Christ, is by the prophet attributed to jehovah God.  
That thou mayest be made rich] They who possess much gold, are accounted rich in the world: now it is not gold, but faith by which we possess Christ with all his treasure, that makes us rich in God's account.  
And white raiment] This is opposed as a remedy to the fift evil: having bought gold of Christ, we must also buy white raiment. For he saith, that we are both poor, and naked: and therefore as we stand in need of gold, to supply our poverty, so likewise raiment to cover our nakedness. What is meant by raiment, appears by the effects, namely the covering of our filthy nakedness, that is, the deformity, and guilt of sin, the which cannot be covered by any righteousness, or merit of our own. 
Isai. 64.6.  Because all our righteousness is as filthy clouts in the sight of God. Now Christ with his righteousness, is this white and impolluted garment: which is put on by faith, and in a special manner received of the faithful in the sacraments. Thus we see, that to buy white raiments, is by faith to seek for, & appropriate unto our souls, righteousness, and salvation in and through the alone merit of Christ. It is called white, because it is purified in the blood of Christ, that immaculate and undefiled lamb: for whiteness doth denote purity: And he seems to allude to the manner of the Romans called candidati, who seeking for any office or dignity in the common wealth, 
Vide Cicer. pro Mur.  came clothed in white apparel to the place of election: by their garments testifying the integrity which becometh magistrates. The white garments spoken of in v. 5. denote our being made partakers of heavenly glory, but not so in this place: for the former place hath respect to the reward of victory after this life: but here he speaks of white raiment, with which we must be clothed in this life, that so we may be acceptable in the sight of God.  
And anoint thine eyes with eye salve] This is opposed to their fourth evil of blindness. Eye salve, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which physicians call the dregs which an ointment is strained, helping the blearedness of the eyes. He commands them to ask of God the illumination of his spirit, by which their dark hearts may be enlightened, and stirred up unto the true knowledge and love of God through faith: that so seeing their own misery, and Christ's benefits, they might cease to be blind.  
19 As many as I love, I rebuke] This fift part of the narration, or exhortation to repentance, is mixed with comfort, lest that heavy foregoing sentence, I will spew thee out of my mouth, might have occasioned them, to cast of all hope of pardon, as thinking that now there was no more remedy for them. But Christ teacheth them, that this sharp reproof proceeds not from any hatred, but from his love towards them, and to the end that they might repent: he being herein like unto a father, who more severely punisheth that child, whom he best loveth. The words are taken out of Prov. 3.12. and again repeated Heb. 12.5. where we have given the meaning of them.  
Whom I love, I rebuke] As if he should say, for thy good I rebuke thy hypocrisy, and indeed there is great need, thou shouldest be sharply reproved, that so I may show how greatly I love thee.  
And chasten] For stubborn children must be kept down by the rod. And therefore thou mayest not think by hypocrisy, or lukewarmness to escape the cross. Here we may note, the difference between the afflictions of the godly, and of the wicked. The godly are chastised like children: but the wicked are judged and condemned to hell. This is the first reason of the following exhortation, being as it were a token of his love towards them.  
Be Zealous therefore, and repent] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza, be fervent, he requireth fervency, and zeal of faith and sincerity, in sign of true repentance, for their former hypocrisy and lukewarmness. For he is said to be truly zealous, who is fervent in that which is good Gal. 4.18. It may also be understood transitively, that is, be a Zealous follower of thy fellow teachers of Philadelphia, Smyrna and others, who walk faithfully before me. Moreover seeing lukewarm hypocrites are here called upon to repent, we are taught, that no true repentance comes ever to late.  
20 Behold, I stand at th● door, and knock] The other reason of his exhortation is taken from the effects of his love, namely, pardon and grace to all that repent: before he recompared himself to a Merchant and Physician, freely selling the merchandises, and salves of salvation. Here he likens himself to a rich way faring man, entering in to them that open unto him, and vouchsaving to feast with them. By which allegory he testifieth his philantropy, as using all manner of ways & means for our salvation. And this is the last part of the narration, being a promise of pardon and grace directed not only to these of Laodicea, but unto all that harken unto the heavenly vocation.  
Behold] this particle is added, to stir up our ears and hearts unto the more attention. He saith not, I come, or I sit: but I stand at the door: hereby signifying his continual presence, and daily care for our salvation. I stand at the door, like as a stranger, who doth not presently go away, but if the door be not opened at his first knocking: yet still standeth, and knocketh, until the same be opened unto him. The door here signify our heart, which by nature is shut, hard and stony, excluding God and Christ: but in v. 8. it is taken in another signification, as we have there showed.  
Now Christ knocketh, and bids us open unto him divers ways. 1. He knocketh outwardly, by the preaching of the law, threatening destruction, if we open not. 2. By the preaching of the Gospel, promising pardon of sin, and all kind of heavenly blessing unto them that open unto him. 3. By laying the cross of afflictions on them that delay. And lastly he knocks inwardly, by his spirit, illuminating our blind hearts and minds, making us in some measure to see and know him, who is life eternal: and so openeth the door of our hearts, by making us willing to receive, and entertain him. Thus he opened the understanding of the Apostles, 
Luk. 24.45. Act. 16, 14  that they might understand the scriptures: and the heart of Lydia, that she attended unto the things which were spoken of Paul.  
If any man hear my voice and open] Having shown by what means he outwardly works our repentance and salvation: he now comes to that, which is to be done by us, that is, to hear and hearken unto his knock or call, & to open the door, that he may enter in. Outwardly, we hear Christ's knockin, when we attend upon the word preached by his ministers: and inwardly, when by faith we embrace the same. We open unto him, when we savingly apply the promises of the Gospel, for then Christ with all his benefits enters into our hearts, and dwelleth in us, when by true obedience we consecrate ourselves, as a living sacrifice, holy and acceptable unto him. And in deed, happy are they, that thus work out their own salvation: for Christ will not leave them, but perfect that which he hath begun, to their eternal comfort, as here he promiseth.  
I will come in to him, and sup with him] Now he showeth what he will do for them, that hear his knock, to the end we might open the more willingly and readily unto him. Three excellent mercies are here promised, 1: He will come in to us, 2 sup with us, and 3: receive us to sup with him.  
First, he saith, I will come in to him, that is, he will with the Father and holy Ghost dwell in our hearts by faith, 
Io. 14.23.  as it is written. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. 
Serm. 144. de Temp.  A dignity far greater than if an earthly king should be pleased to dwell with us, and make our house, his palace. It is more, saith Austin, to have Christ in the hart then in the house: for our hart is nearer to us, than our house. Hence we are called the temples of God, and of the holy Ghost, and of Christ, who by his spirit dwelleth in us, 
XXV Argument of Chr. Deity.  and we in him. Which again clearly proveth the Godhead of Christ.  
And I will sup with him] This is a second benefit. Christ sups with us, when by faith he makes us partakers of the word and sacraments, takes away our sins, covers our infirmities, and meekly stoops to our weak capacity: As when some great monarch comes into the cottage of a poor man, 
How Christ is said to sup with us.  not disdaining to sup with him, and eat of his mean and country far. Christ sups with us, when he delighteth in our faith and conversion, like as friends at meal rejoice together.  
Now this is spoken by an allegory not as if Christ needed our supper, but we make ready for him, and he is said to sup with us, when in faith and obedience we perform acceptable service, and wholly consecrate ourselves unto him.  
And he with me] to wit he shall sup with me. For Christ will not come empty, but loaden with blessings, to enrich, and replenish them with the food of heaven, and communicate unto them the good things of the Gospel, as righteousness, holiness, peace, the joy of the holy Ghost, and to be short life, and eternal happiness. And thus much for the allegorical promise propounded unto us in this place.  
But this allegory is abused by Libertines, Pelagians, and Jesuits, 
The abuse of this allegory is showed and resuted.  (whom the Lutherans also begin to imitate) to establish bence (contrary to the scriptures) universal grace, to the injuring of the free grace of Christ. For seeing, it is said: I stand and knock, If any man hear and open, etc. They infer, that God hath made universally unto all this promise, and as all are counselled to open to Christ, so it is in their freewill, either to admit, or exclude him.  
For, saith Bellarmin, they at whose heart the Lord knocketh, either have sufficient power to open, or else they have not. If they have, than the thing we plead for is granted. If they have not, then why I pray you, doth the Lord knock? or is be ignorant that they cannot open. Would we not account him unwise, who should knock at his neighbour's door, knowing in the mean time, that there is no man within to open unto him?  
First, I answer with jerom, that parables, and the exposition of dark sentences, are not to be brought for the confirmation of doctrines. Now all this is spoken allegorically, and by an anthropopatheia, and not properly: for whereas Christ is said, to knock like a traveller at the door, and to sup with them that open: 
The jesuites argument retorted upon him.  If this should be taken according to the letter of the text, he should not be God omnipotent. For either he can open, or else he can not. If he can not do it, except we open unto him: how then is he omnipotent? but if he can, why then doth he knock? or what use is there that we should open to him. Would not he seem to be unwise, who should knock at his neighbour's door, having in the mean time the key in his own hand?  
Secondly, the consequence will not hold from what is conditional to the thing categorically required. As, If any man hear, and open: therefore it should follow, that it is in our freewill to do the same. For conditionals prove nothing, but what ought to be done by us, and what, if done, will follow thereupon. Thus Erasmus disputed against Luther: If ye will, ye shall eat the good things of the earth: therefore, (saith he) men have a freewill to do good, and repent. But this the scripture wholly denies. Can the Ethiopian change his skin? or the Leopard his spots? 
jer. 13, 23. Matt. 7.18. Philip. 2.13.  then may ye also do good, that are accustomed to do evil. A corrupt tree cannot bring forth good fruit: for it is God, which worketh in you both to will, and to do, according to his good pleasure. Luther therefore answering to Erasmus, saith, that oftentimes these conditionals, do signify an impossibility 〈◊〉, If one should say: If thou thinkest, O Maevus, to equal Virgil in singing: It behoveth thee to sing better then as yet thou hast done. If thou thinkest to surpass Cicero, O Scotus, than thou must in stead of thy subtleties, manifest more eloquence. If thou wilt compare with David: then compose such psalms, as he hath done: which manner of speech, signifies things, which are not possible in regard of our own strength, though to God all things are possible: And indeed the scriptures by such expressions do declare unto us, not what we can do of ourselves, but what the Lord may work in us by his own power.  
thirdly, concerning universal grace, and power to open of ourselves: First, it is false, that the same is bestowed on all in the state of nature: considering that the means of conversion and salvation is not alike offered unto all: But always as it hath pleased the Lord, where, when, and to whom he would. We see, that the Turks, Jews, and Pagans to this day have not the means of salvation, which we Christians enjoy by the singular mercy of God: 2. we do not deny, but such at whose door Christ knocks by his special grace, have sufficient help to open, so fare as concerneth the outward means, and indeed this were enough for all, but that all by nature are deaf, and dead in sins: not withstanding it is sufficient for their conversion, who inwardly are wrought upon by the spirit of God. But it is untrue, that this sufficiency is made effectual and operative through a freewill in us: because while Christ outwardly knocketh, we inwardly are dead in our sins, being deaf, and blind, black Ethiopians, spotted Leopards, evil trees, which of themselves cannot bring forth good fruit. And therefore the greatest outward means are of no force, until there be an inward and powerful motion, raising us up from the death of sin, illuminating the mind, opening the hart, and changing the whole man: neither is Christ ignorant that we cannot open at his knock, much less unwise in knocking: but doth it, because he knows we are inwardly deaf, and dead in sin, and unable of ourselves to open: besides hereby to convince us of our miserable estate by nature, and to raise us up from the death of sin, and to give unto us both will and power to open unto him.  
And lastly the scripture speaks in a twofold manner of our conversion. Sometimes the Lord attributes to us, and requires of us the whole work thereof, as if it depended altogether on our will; 
Isai. 1.19. Zach. 1.3. Ezech. 18.31. Mar. 1.15. Why God requireth and attributeth conversion to man. Chap. 6. de Grat. & lib. arbit De correp. & great. Chap. 3. Esech. 36.26. jer. 31.18. joh. 6.44. joh. 15.6.  If ye be willing and obedient, ye shall eat the good things of the land. Turn ye unto me, and I will turn unto you: make you a new heart, and a new spirit: for why will ye die, O house of Israel: repent ye, and believe the Gospel, not, as if it were (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or in our power to do these things. For how can they spiritually move, who are dead in sins? But the scripture thus speaketh: 1. To teach us, that we neither will, nor can do any thing of ourselves: but are bound to ask it of God. And 2. because God by such exhortations, threaten, promises and conditions doth please effectually to raise up our desire, and by his spirit enableth us to perform his will. Austin saith well: God commandeth us those things which we cannot do, that we may know, what we ought to ask of him. And in another place: O man observe from the commandment, what thou shouldest have: by reproofs, what thou art deprived of by thy own default, and in prayer acknowledge, whence to receive, what thou desirest to have.  
And again, other where the Lord ascribes the whole work of our conversion unto himself alone, and commandeth us so to acknowledge it. As, I will make you to walk in my ways, and I will take the stony heart out of your flesh, and I will give you an heart of flesh. Turn thou me, and I shall be turned. No man can come unto me, except the Father draw him: without me ye can do nothing: fee the like Ephe. 2.1. and 1 Col. 2.13. 1 Cor. 2.14. Rom. 8.7. 2 Cor. 3.5. Luk. 24.45. Act. 16.14. Act. 11.18. All which testimonies do plainly evince, that the grace of conversion is not indifferent or universal: but as our sufficient, so also our effectual help doth wholly depend upon the general and particular pleasure and motion of God.  
Which difference of the scriptures, and the cause thereof, because the Pelagians and their adherents have not observed: But ●●ther abused the former places, as if they were absolutely spoken: And corrupted the latter by their equivocations about grace, calling it (as they also do to this day) a suasory, indifferent and resistible grace, limited by the will of man either to that which is good or evil: they have most falsely wrested the same, for to establish their Idol of freewill. Now herewithal they must of necessity embrace all other Pelagian heresies, and impieties also: as namely.  
1 That faith and good works foreseen, do go before God's predestination: and so are not from Gods predestinating of them: whereupon it will follow, that predestination being an effect of causes and conditions foreseen, is not to be called a predestination: but rather a postdestination.  
2 That faith going before predestination, must also be before vocation: seeing we are elected before we are called: And by this ground, not God, but man should be the author of faith: contrary to that of Rom. 9.16. It is not of him that willeth, or of him that runneth, but of God that showeth mercy.  
3 That the will either coworking, or not coworking with foregoing grace doth make men to differ, which is contrary to 1 Cor. 4.7. Who maketh thee to differ from another? And what hast thou that thou didst not receive? And so the increase of faith and grace should be given according to the merit of congruity.  
4 That man's will is not corrupted, or made worse by the fall of Adam: And so either there should be no original sin at all, or else but in name only: whereas, The heart of man is deceitful above all things.  
5 That the law is not above man's strength, but that he may absolutely fulfil the same: and be altogether free from sin in this life, if he would: whereas the scriptures on the contrary teach. That there is not any one just man in the earth which doth good and sinneth not. All which errors establish merits of condignity, overthrew the grace, and merits of Christ, and so consequently the truth of Christian religion, being nothing indeed, but in name only: and in a word confirms pagan divinity and philosophy. For in all these positions, the names only excepted, there is nothing but what philosophy itself teacheth, both concerning the beginnings and reward of virtue: which to philosophers is faith, righteousness and works.  
To him that overcommeth, will I grant to sit with me] He shuts up the epistle with the accustomed Epiphonema, or acclamatorie conclusion: being a promise, and as it were a third reason of the exhortation. And it is twofold: 1. from the reward of the victory: I will grant to him, to sit with me on my throne. And 2 from his example: Even as I also overcame, and am set down with my father. etc. Or else this may be a reason of the former promise, wherefore Christ will grant, or give power and part of his throne to him that overcommeth: to wit, because he now as a conqueror sitteth on the throne of his Father. For often in scripture the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (here used) is causal, as in Io. 17.2. As thou givest him power. For, because thou givest &c. And Luk. 4.36. be ye merciful, as your Father: For: because your Father is merciful, etc. The Throne is the seat of glory and power. Christ's throne, is the glorious power of his exaltation: the which he promiseth to make us really partakers of if we overcome: for we shall be coheires with him: yet so, as there shall always remain a remarkable difference between Christ the head, and us his members: And therefore he saith not: I will grant to him to sit in the throne of my Father: that is, at the right hand of the Father: which dignity is indeed only proper to Christ the head.  
22 He which hath an ear to hear, etc.] See Chap. 2. v. 7.11.17.     


THE PREFACE OF THE SECOND VISION.  
Of him that sat on the Throne: And of the book sealed with seven seals: And concerning the Lamb opening the book.  
HItherto john hath recorded, those things which he had seen, & received of Christ to be written by name unto the seven Churches of Asia. The things which follow in the rest of this book, are of a higher nature, and concern the future condition of the whole Church, 
The condition and lot of the Church in this world.  but especially the churches of Europe. And all tends to teach, that the Church ought not to expect a flourishing estate in this world: seeing it should be tossed and tried: first with manifold persecutions of tyrants: afterward by heretics: And at last should be oppressed by Antichrist, with a more heavy servitude both spiritual and corporal, then formerly she ever had been afflicted by open enemies and tyrants.  
Now lest the hearts of the Godly should faint under the burden: 
The comforts of the godly under the cross.  four kinds of comfort are contained in this prophecy, being taken: 1. FROM GOD'S PRESENT HELP: who will not sorsake his in the battle. 2. FROM THE TIME OF THEIR TROUBLES: they shall neither be always, or overlong upon them. 3. FROM THE END OF THEIR ADVERSARIES, which shall be tragical and mortal. And lastly, FROM THE HAPPY CHANGE OF THEIR WARFARE, Christ will powerfully revenge the cause of his Church in this world, and at length glorify her in the heavens.  
Moreover these things are premonstrated by john, 
The following visions are distinct.  in six distinct visions: And they are partly universal, representing the entire history of the Church from her first beginning, until the last judgement: Of this nature, is the second, third, fourth and seventh vision. And partly particular, only shadowing out the battles of the Church, with Antichrist, with the issues thereof, as the fift and sixth: notwithstanding in the conclusion of every one of them, a description of the last judgement, with the punishments of the wicked, and reward of the Godly are expressed, either literally or figuratively; as I have already showed in the preface: The reason of which repetition is wondered at, but cannot be declared by such interpreters, who judge, that the history of the Church is described in these visions without any intermission: whereas the observation of our method, doth clearly manifest the same.  
The second vision is contained in Chap. 4.5.6. & 7. And it consisteth first of a preparation unto the vision: in which john saw the majesty of God sitting on the throne, and the great attendance given unto him. chap. 4. And in his hand a book sealed with seven seals chap. 5. At length opened by the Lamb. 
The four Acts of the second vision.  Secondly it contains the vision itself: representing in four distinct acts the history of the Church from that time unto the end of theworld. In the first Act is propounded the different state of the Church from the time of the Roman tyrants, until the rising of Antichrist, in the first 600 years, prefigured in the opening of the first four seals, Chap. 6. v. 8 The second Act is an opposition of the foregoing proposition, for the comfort of the martyrs, and especially those, who suffered under the pale horse, at the opening of the fift seal Chap. 6. v. 9.10.11. The third Act is an amplification of the calamities of the Church under the Eastern and Western Antichrist, after the revolution of the first thousand years, and thence forward, revealed at the opening of the sixth seal Chap. 6. v. 12.13.14. And in the last place, the fourth Act contains the final end of all the combats of the Church: fearful indeed, and tragical unto the wicked; but happy and glorious unto the faithful martyrs, and Christ's sealed ones Chap. 6. v. 15.16.17. & Chap. 7. unto the end Now this is the true state or distribution of the second vision: And so we come to handle the interpretation thereof.   

THE ARGUMENT and parts of Chap. IU.  
THis chapter is a preparation to the second vision, and contains a description of the divine majesty of him that sat on the throne: the scope and drift thereof, is to let the faithful understand, that however they are pressed with afflictions in this life, yet they have a glorious and omnipotent judge in the heavens, to revenge their cause.  
The Chapter hath two parts.  

In the first, appeareth the glory, and majesty of God sitting on the Throne, v. 1.2.3.  
The second: containeth a twofold description: 

1. Of the company of the four and twenty Elders.  
And 2. Of the four beasts, with their thanksgiving, from v. 4. unto the end of the Chapter.     
The first part of the Chapter. The Majesty of God sitting on the Throne.  

1 After this I looked, and behold, a door was opened in heaven: & the first voice which I heard, was as it were of a trumpet, talking with me, which said, come up hither, and I will show thee things, which must be hereafter.  
2 And immediately I was in the spirit: and behold a throne was set in heaven, and one sat on the throne.  
3 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.   

THE COMMENTARY.  
AFter these things I saw] That is, after I had seen the first vision: for however Alcazar supposeth, that the foregoing Chapters are as a prologue to the book: Yet Ribera, and that groundedly doth acknowledge here a second vision: because John saith, After these things I saw, that is, after those things already related, I saw yet other visions.  
And behold, a door was opened in heaven] As formerly I have showed, so here again I would have it to be observed: That we are not to search for mysteries in every particular of the visions, but only in those circumstances, which do concern the quality and scope of them. Let others (if they pleas) by heaven understand the Church: & by the door opened the sense of the scriptures there interpreted, by which we search and find out the mysteries of God. But for my own part, I understand it simply of the place, where these things were seen of john, to wit: not, as formerly in Patmos, but in heaven, where, as upon a large and ample theatre, the Acts of this vision were represented unto him. And thus the following visions are differenced from the first, as being of a higher nature.  
He therefore saw a door opened in heaven, that is, he saw heaven opened, & within the heavens an open Pavilion or stage, alluding to the custom of commoediants. 
Act. 7.56.  Steeven also the first Martyr saw the heavens opened, towit, corporally, but John saw this in the spirit, as it is in v. 2. however we may hence truly conclude, that neither the perspicuity of the mind, nor bodily eyes of man, can reach to heavenly things, except the Lord do open heaven unto him.  
And the first voice] The positive is here by an enallage, or change of words, put for the comparative (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) first, for (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) former, as Chap. 2.4. thou hast left thy first, 
The voice of Christ revealing the revelation.  that is, thy former love. And 1 Tim. 5.12. They have cast of their first, that is, their former faith: he meaneth that great voice as of a trumpet, speaking unto him Chap. 1.10. For as there v. 1. it is said that Christ shows unto his servants things that must shortly come to pass. So here this great voice saith: come up hither, and I will show thee etc. So then both this and that, is the voice of Christ the revealer of the revelation.  
Which must be hereafter] That is, the hidden things of Gods secret counsel, concerning the future condition of his Church in the world, from this present time until the end thereof. Thus he briefly openeth unto john the argument of the following prophecy: not for the satisfying either of his or our desire after the knowledge of novelties: but to arm the Godly with comfort against the approaching troubles.  
2 And immediately I was in the spirit] that is, in a trance, as Chap. 1.10. he ascribes it unto the spirit, lest he might be thought to relate a dream: for he saw these things waking: by which it appeareth, that he was come to himself after the first vision, and being again ravished he saw another vision (although it is not manifest, what distance of time there was betwixt them) and ascended from Patmos by the commandment of Christ up into heaven, not indeed by any local motion, but inward illumination, the holy Ghost representing these things unto his understanding, and revealing the mysteries thereof unto him; which kind of visions are called intellectual, as we noted on Chap. 1.10.  
And behold a throne was set] Now he expoundeth, what he saw in the heavens, namely, a royal throne, and one sitting thereon: and an honourable session of Elders: thunderings, lightnings, voices, lamps of fire burning, a sea of glass like unto Crystal, winged beasts full of eyes before and behind, singing and praising him that sat on the Throne, having a book in his right hand, sealed with seven seals: and in the last place the Lamb opening the seven seals, with the terrible events thereof. These things are the sum of this second vision.  
The throne which he saw is also spoken of Chap. 1. v. 4. and mentioned eight and twenty times in this book: and hereby is represented the dominion and judgement of God over all things, whereof he will have us to be always mindful.  
3 And he which sat on the throne] He saw not an empty throne, but one sitting thereon: whose name indeed and countenance is not declared: but his majesty and glory is magnifically described both in this and the following verse, as being to look upon like a Jasper and a Sardine-stone, and having round about his throne a rainbow in sight like unto an Emerald: by which similitude is set forth not an earthly, but a divine majesty, in as much as nothing can be imagined to be more precious than these pearls, or more manificent than such an aspect.  
A lasper] There are divers sorts of this stone, as Pliny lib. 37. cap. 9 and Isidor. cap. 6. lib. 7. do affirm: and it is thought that the Indian jasper called Polygrammos, is the best of them, being green, clear, and somewhat like unto an Emerald: the Persian is like to brass: that of Cypria is of a bluish colour, and the Phrygian somewhat reddish: that which is found in Thracia is much like unto the Indian: but the Chalcidonian is less beautiful than any of them. Pliny writeth that he saw one of eleven ounces in weight, on which was engraven the image of Nero's breastplate. It is thought that this stone is a singular preservative against all manner of deadly poison, and withal hath many other virtues in it.  
Sardine] in latin Sardius, but Pliny calleth it Sarda, which is white in colour, 
Lib. 37. Cap. 7.  whereas the Sardine or Sardius is red. Of this stone see Exod. 28.17. The nature of this stone as some affirm, is good to expel fear, to cheer the spirit, and to preserve those that wear the same from enchantments and other evils: but others say, that there is now adays no such virtue in it.  
Emerald] This is a most pleasant Germme, green of colour, and very delightful to the sight: the Scythian stone is the most precious, although the Egyptian and British also (as Albertus Magnus witnesseth) are of great worth. They writ that Nero beheld his fencers at their game through an Emerald. It drives away poison, preserves chastity, strengthens the memory, and helpeth the sight, etc. Like to this stone, he saw about the throne a rainbow, which we see commonly to be of white, yellow and green colour. It is probable that this vision chiefly alludes unto the preciousness of these stones. For whatsoever is either precious or profitable, all is to be found fully and perfectly in him that sits on the throne. Some interpret the jasper and Sardine, of the two natures of Christ. The Jasper which is green refreshing the eyes, they attribute to Christ's divinity: & the Sardine, which is red, unto his humanity: like as his flesh was red in the blood of his passion. The rainbow they will have to be a sign of his grace, alluding to that in Genesis, 
Gen. 9.13.  where God is said to set his bow in the cloud for a token of his covenant. Whence they conclude, that this rainbow like unto an Emerald, doth signify God's everlasting mercy, which is green, that is, never fadeth away. But such kind of allegories, do serve little or nothing at all for our instruction.  
If it be demanded who he saw sitting on the throne. I answer, that without all doubt God is here represented: for it is expressly called the Throne of God chap. 7.15. and 12.5. & chap. 19.4. Notwithstanding interpreters are diversely minded about it. Lyra understands it of one God, three in persons: appearing on the throne after this manner, as being the governor & king of the Church militant, & judge of the whole world. Others expound it of the person of the father alone. But we may safely understad it absolutely of God sitting & reigning in the person of the son, to whom the father hath given all judgement; he therefore who is said here to sit on the throne, is the samewho before gloriously walked in the midst of the seven candlesticks, namely Christ the son of God. And this doth plainly appear from v. 8. & 9 where two Epithets ascribed Chap. 1. v. 8. & 18. as proper unto Christ (to wit, he which was, which is, and which is to come, and again, he that liveth for evermore) are here attributed to him that sits on the throne. The like we may gather, from Chap. 21.6. where he that sits on the throne calls himself α and ο, the beginning & ending, who giveth to him that is a thirst, of the fountain of the water of life. but Christ calleth himself α and ο, chap. 1.8. And in joh. 4.14. & 7.37. we are taught, that it is he, who gives to them that are a thirst, to drink of the water of life: to be short both the Ordinary Gloss, as also the Catholic gloss, of Marloratus, interpret this of Christ, the Lord of the Church: neither doth the reason hereof seem to be obscure. For the same, whom before he saw walking among the candlesticks as Lord on earth: he now sees him, sitting as judge in heaven.  
That which may be objected concerning the Lamb, seems not to take away what we have said: for there is no absurdity in this, that Christ should be represented unto john under divers figures in a divers respect. Before he saw him walking among the candlesticks, as the head of the Church: Now he sees him sitting on the throne, as the judge of the world, and also as it were a Lamb slain, and made a sacrifice for us. Thus also the Apostle to the Hebrews makes Christ both highpriest, and sacrifice, and Altar in a divers respect. Neither are we to imagine, that Christ the son so sits on the throne, as if the Father were put by, for it is the Father which giveth unto the son to sit on his throne, as it hath been showed Chap. 
XXVI. Argu. of Chr. deity.  3.21. So then the Father also sits on the throne in the Son. Which is another strong argument proving the Godhead of Christ. He which sits on the throne is Lord God omnipotent, v. 8. But Christ (as we have proved) sits on the throne: and therefore he is jehovah, omnipotent.    

The second part of the Chapter.  
The attendance about the throne. First, the company of the four and twenty Elders: And secondly, the company of the four beasts, with the thanksgiving of them both.  
4 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.  
5 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.  
6 And before the Throne there was a sea of glass like unto Crystal: & in the midst of the Throne, and round about the Throne, were four beasts, full of eyes, before and behind.  
7 And the first beast was like a Lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.  
8 And the four beasts had each of them six wings about him, & they were full of eyes within, & they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, & is, and is to come.  
9 And when those beasts give glory, and honour, & thanks, to him that sat on the Throne, who liveth for ever and ever,  
10 The four and twenty Elders fall down before him that sat on the Throne, & worship him that liveth for ever and ever, and cast their crowns before the Throne, saying,  
11 Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, & were created.  

THE COMMENTARY.  
ANd about the Throne] After he had described the majesty of him that sat on the Throne, that is, either God absolutely, or Christ the glorious judge: about which we need not to contend. For the sense is all one: because God sitteth and judgeth in Christ. Now he comes to describe the attendance he saw about the throne. And this second part of the Chapter, is a description of the four and twenty Elders sitting about the same: and of the lightnings proceeding out of the throne, etc. And of the four beasts, in the midst, and round about it: with the thanksgiving of them all. In which divers men seek divers mysteries. Lyra understands by the seats: the Cathedral Churches: 
Lyraes' mysteries concerning the seats, and their Elders.  and by the four & twenty Elders all Bishops: alluding to so many orders of Priests, whom David ordained weekly for the service of the tabernacle: 1 Chro. 24. But what need of Cathedrals in heaven? Hierome understands by them the four & twenty books of the Old Testament, but how fitly I will not here dispute of. Others will have so many Angels to be noted out thereby. But Chap. 7. v. 11. the Angels are differe need from the Elders. Others suppose more probably, that hereby is represented the company of the Patriarches, Prophets, godly judges, Kings, and to be short of all the saints under the law, who excelled in faith and piety, and now triumph with Christ in heaven. They are said to be four and twenty, a finite number being put for an indefinite. Some understand it of twelve Patriarcks, and twelve Apostles, but that cannot be: for what then should become of the rest of the Patriarcks, Prophets, judges and other godly governor's and king's? We therefore do rather judge, that by this number is noted a perfect Senate or assembly, which ordinarily is accounted entire, if it consist of 24 persons. They are said to be Elders, because age teacheth wisdom, and skill in judgement. And indeed Senatus, a Senate, comes from senium, old age. They sit on thrones: 
1 Cor. 6.2.  because they rest from their labours, and shall with Christ judge the world & Angels: not as if Christ could not judge the world without them: for the Father hath given unto him all power, and all judgement both in heaven and in earth: but 1: 
Matt. 28.18. joh. 5.22.  because he is pleased to communicate this honour unto the saints, according unto the promise Chap. 3.21. And 2 because his judgement is righteous, which all the saints, acknowledge and assent unto. This exposition (to let pass what others say) is undoubtedlie agreeable unto the analogy of faith, in case any mystery be hereby typified out unto us.  
But because these Elders do not always remain sitting on their thrones: for sometimes they rise up, sometimes they fall down, and worship, and sing hallelujah to God, and to the Lamb, as v. 10. & Chap. 5.8. & Chap. 11.16. & Chap. 19.4. being the chief actors, in setting forth the praises of God: I hence observe, that in the Revelation, (where divers persons are brought in, some tarrying, and others departing) this first apparition or company is brought in before the amplification of the vision, not under the form of young men, but of Elders, for reverence and gravity sake: neither doth this any way contradict our former exposition: for in an honourable assembly, is peace and honour: by the gratulatory harmony is figured out the office of the prophetical Church in heaven. And indeed I see not how we should otherwise understand, what is meant by the often signing of these Elders, except we understand it as alluding to the custom and manner of interludes.  
Clothed in white raiment, and had on their heads crowns etc.] By this twofold ornament the priestly and kingly dignity of the saints is shadowed out: white garments, that is, pure, bright and undefiled robes, such as become priests of righteousness. And with all the purity of the saints in heaven, and the integrity of the divine judgement is hereby signified. Now whence the saints have this purity, we are taught Chap. 7.14. namely, by washing their garments in the blood of the Lamb: that is, perfectly putting on the Lord Christ jesus, who is this white robe, wherewith we delight to be clothed, and by which we are acceptable to God.  
Crowns of gold on their heads] That is most precious crowns, (for what is more precious than gold?) they have them on their heads, both because they reign as kings with Christ; 
Reve. 1.6.  who hath made us kings and priests to God and his Father: as also because they have overcome sin, satan and the world. This is that crown of life promised to the Angel of Smyrna Chap. 2.10. and unto all who love the Lord. Jam. 
2 Tim. 4.8.  1.12. This is that crown of righteousness, wherein Paul rejoiced, and which is laid up for all them that love the appearing of Christ: This is that crown of glory, 
1 Pet. 5.4.  which fadeth not away, but shall certainly be enjoyed by all the faithful servants of Christ.  
And out of the throne proceeded] This second apparition shows the majesty of him that sat on the throne, out of which proceeded lightnings, thunders & voices: here we need not seek for any other mysteries, but only to take notice, that these things are proofs of the omnipotency and divine majesty of Christ, who sends forth such judgements from his throne against the wicked: as Andrea's well observeth.  
And voices] Namely the terrible voices of thunderings and lightnings. This is spoken appositively: for thunder is the voice of jehovah shaking the earth, & terrifying the ungodly The voice of Jehovah maketh the desert to quake, Psal. 29.8. which teacheth how terrible and inaccessible the seat of God is. In Chap. 10.3. these thunderings are said to be seven, and to utter their voices, wherein there is an allegory, as shall be showed on the place.  
And soven lamps] Namely, were, or stood before the throne of God: these are interpreted by John himself, to be the seven spirits, which he calleth the seven Angels standing before God: Alluding to the vision of Zacharie Chap. 4. where the seven lamps on the golden candlestick, v. 2. are v. 10. called the eyes of jehovah, which run to and fro through the whole earth. Signifying by eyes the Angels: who are as it were the eyes feet and hands of God: which is spoken after the manner of men, like as Constables and Sergeants are said to be the eyes, hands and feet of the magistrate, because by them he performeth, and knoweth all things that are done in the city. The like allusion is in Chap. 5.6. where the eyes of the lamb are the seven spirits of God, sent forth into all the earth. But of this more in its place.  
Also before the throne] The third apparition about the throne, is the sea of glass like unto Crystal. Which sea some of the ancient, and they which follow them, will have to be the sacrament of Baptism, said to be of glass, as Lyra supposeth, because of its purity and like to Crystal, because of its character, which can never be blotted out. Let them who will make use of this interpretation. But neither Ribera, nor myself do approve thereof. Alcazar also judgeth, that it cannot be applied, but with violence unto the sacrament of Baptism. Andrea's Cesariensis understandeth it of the multitude of Angels, and heavenly powers. Others suppose it hath an allusion unto Solomon's brazen sea: and that the material alteration of brass, into glass which one may see through, doth denote the difference betwixt the Law, and the Gospel: but these allegories will not hold. The interpretation therefore of Ribera is more probable, applying it to the multitude of men living on the earth: who are compared to the sea of shining glass: because the sea is a gathering of many waters, by which peoples and nations are signified, Chap. 12.15. and they are shining, because the counsels and the most secret actions of men are before the throne, and open to the eyes of God, being like the clearest crystal discerning all things.  
Bullinger before Ribera is yet more clear. The sea, saith he, before the Throne resembling glass and Crystal in brightness and perspicuity, signifies this frail world, which is always in God's sight. For the holy scriptures do type out unto us by the sea (in regard, of its instabilite noise and tumultuousnes) the mutability and inconstancy of this present world: the state thereof being more frail than glass. This exposition I well approve of, as being indeed most probable: As for Alcasars' fiction in applying it unto his devised sacrament of Confession, it is both a violent and a false wresting of the text. So then the sea, signifies the world, which is said, to be before the throne, because the same shallbe judged by Christ. The world indeed doth swell & rage against the saints: but it is as frail as glass or Crystal, whose waves are easily broken, and held in by the powerful hand of the Lord. Now this thing is here inserted, both for the comfort of John and the whole Church. In this sense also, and for the same end it is said in Chap. 8.8. the great mountain burning with fire was cast into the sea: & Chap. 15.2. they that had overcome the beast, are said to stand upon the sea of glass, of which more in its place.  
And in the midst of the throne] The fourth apparition about the throne, are the four beasts, differing in form, but having eyes before and behind, and each of them six wings: Alluding to the four beasts in Ezechiel Chap. 1. And therefore ancient and modern writers for the most part, 
Wither the four beasts type out the four Evangelists.  understand by them the four Evangelists, which are commonly expressed, and painted in these forms: Matthew, in the likeness of a man: Mark of a Lion: Luke of an Ox: and john of a flying Eagle. Irenaeus applies it to the four Gospels. But Lyra refutes this, from the order here observed: because the face of a man, appropriated to Matthew, is here put in the third place, he therefore here understands the four Patriarchal Churches, viz. Jerusalem, Antioch, Alexandria, & Constantinople. But if so, where then in the mean time was Rome? did she not at all appear in heaven? He tells us she was comprehended under one. But which of them, or how it was, he showeth not, neither indeed could he. Besides the old writers do not agree, about the tips of the beasts, in applying them to the Evangelists. The common opinion, is that Matthew should be the man: and Mark the Lion: 
Lib. 1. de consensu Evang. cap. 6.  but Austin & Bede will have the contrary. The reason alleged why Matthew is likened to a man is, because he gins his Gospel from the generation of Christ according to his manhood: Again Marc to a Lion, in regard he gins from the preaching of the Baptist, crying like a Lion in the wilderness: so Luke to an Ox, beginning his Gospel with the sacrifice of Zacharie. john is the flying Eagle, in writing high and great mysteries of Christ's divinity. But what solidity there is in these things, let others judge.  
It is tedious to set down their reasons, why these beasts should appear in four divers forms. First as a Lion, because (say they) God under the Law of nature shown his glory immediately unto the fathers. Secondly, as an Ox, because the Lord then required such beasts to be offered in sacrifice. thirdly, as a man, because the son of God was made man. Fourthly, as an Eagle, because the holy Ghost descending from heaven, causeth the righteous to fly upward.  
Ribera maintaining the common opinion, 
Come. in Apoc. 4. num. 39  answereth Lyras objection concerning the change of the order here. That the common exposition observes the order of writing: But john the things, according to their manifestation: for the Baptist began to preach before Christ. But this is to abuse the reader: besides how could john see the four Evaugelists in the heavens, he being himself one of them here then present upon earth? To this Ribera answers. That John saw those things which long after his death were to come to pass. But this seems to contradict the text: forasmuch as he saw the four beasts, which were then in heaven, as also the four and twenty Elders, that is, the Church triumphant with Christ. Some interpret this of the four Monarchies, with the divers conditions of the Church militant under them, and for this cause they are said to have several forms, or faces: but the following thanksgiving little suits with worldly monarchies.  
Others refer it to the four principal mysteries of faith: 
If the four mysteries of faith.  The mystery of Christ's incarnation to the face of a man. His passion and death to the form of an ox, as bearing our iniquities, and because he was sacrificed for us. His resurrection, to a Lion, even the Lion of the tribe of juda, overcoming death: And lastly by his ascension, he resembles the flying Eagle.  
To be short, 
Wither four principal Angels:  there are some who expound this place of four principal Angels: alluding to the beasts in Ezechiel, which shadowed out (as they say) so many Angels. But this cannot be: For 1: the Angels are manifestly distinguished from these beasts, Chap. 7.11. Again because these together with the Elders sing praises to the Lamb, Chap. 5.9. Thou hast read med us to God by thy blood: and hast made us to our God, kings & priests. which argues they were men, and not Angels.  
But not to use many words: 
They are the Church of the New Testament.  Even as the four and twenty Elders typify the Church of the Patriarches and Prophets: so the four beasts shadow out the Apostolical Church triumphing with Christ in heaven. So then the Elders are types of the legal, and the beasts of the Evangelicall Church, both gloriously reigning with Christ.  
But why do these appear before the throne? because, as the thanksgiving and following visions manifest, this is the second apparition, and serves for a twofold use in this heavenly sight: not only for the making up of the celestial harmony, but also to bear a special part with the company of Elders, thorough out the visions.  
The different form of the four beasts, 
Why the forms of the beasts are divers.  doth signify the gathering of the Church of the New Testament, from the four corners of the world, consisting of divers nations, and peoples, and tongues: whereas the four and twenty Elders are uniform: because the Church under the Law consisted only of the jewish nation.  
And in the midst of the Throne, 
After what manner they stood.  and round about the throne] There seems to be a difficulty in this, how they could stand in the midst of the throne, and in the circuit of the throne. Some do think, that they so stood, and held up the throne, like as the twelve oxen did underprop the brazen sea in Solomon's temple: which was so set upon them, that all their hinder parts were inward, 1 King 7.25. But that cannot be, for then these beasts should have stood : whereas on the contrary we read, that oftentimes they fell down and worshipped the Lamb: yea one of them Chap. 15.7. gave unto the seven Angels, seven vials full of the wrath of God, etc.  
Ribora supposeth that three of them were round about the Throne: but the fourth, namely the Eagle being lifted up above the rest, flew within the circuit thereof: but there is no use to strive about this thing, as if there were a mystery in it. For in the midst (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth not denote a mathematical centre, but according to our common expression, a nearness, and in this place is put for about or close by: as, I send you as sheep in the midst of wolves. Satan came in the midst, that is, (as it is translated) among the sons of God. So these four beasts were about, or near the throne, even nearer than the Elders, as being before them in dignity. That which is added: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and about the circuit of the throne, doth note there standing to be such, as that they were round about the sides of the throne, & as it were touched the same. So that here the copulative (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And, is declarative.  
Full of eyes before and behind] The like is said of the living creatures in Ezekiel. By their eyes is signified the wachfulnes and singular insight of teachers: for it behoveth them to have as it were Argos eyes, that they may be able to feed the sheep, look well to the things committed to their charge, search the scriptures, and keep off ravenous wolves from the flock. Thus by this heavenly form, is set forth what they had been, and also how all other teacher ought still to be qualified here on earth.  
And the first beast was like a Lion] The shape likewise of every beast is agreeable to the vision in Ezechiel, only there, each living creature had four faces: whereas here each of them hath but one. The diversity of their forms denoteth the diversity of gifts in teachers, as a Lion their fortitude and courage: an Ox their labour and patience: a Man their understanding and prudency: And lastly the Eagle their quickness and sharpness of sight: Now for other mysteries from this place I think it not meet for men to seek further. But if any one be prodigal of his time, and desires to read more of these Elders and beasts: he may if it be not too tedious unto him, read Alcazar on this book, from page 339. unto page 398.  
And the four beasts] The first part of this verse contains a description of the beasts: the latter a beginning of the thanksgiving. Now because the fourth is compared unto an Eagle, he therefore attributes unto every one of them six wings, full of eyes before and behind: which is taken out of the vision of Isay, 
Isai. 6.2.  where the use of so many wings is recorded; for otherwise we see, that birds need not more than two, to fly withal. The Seraphims are said to fly with two wings: with other two they cover their faces, as not being able to behold the majesty of God: And with two they cover their feet: that nothing unbeseeming the divine majesty might appear about them. In that their wings are full of eyes, 
Why their wings are full of eyes.  it denotes that full and perfect light or knowledge, which the Church enjoyeth with God in the heavens. Thus we have heard the description of the four beasts, and it is as I said before, the second apparition or company singing praises to God, & to the Lamb: as here, so also in Chap. 5.8. & 7.11. & 19.14. and as being ministers to God, & publishers of the following visions. See Chap. 6. v. 1.3.5.7. & 15.17. etc.  
And they rest not day and night] Now he shows what was done both by the beasts, and by the Elders: the beasts incessantly worship God: The Elders rising from their seats fall down, before him that sits on the throne, and worship him: casting their crowns before the Throne: singing praises together with the beasts. This is the thanksgiving wherewith the Church triumphant doth for ever celebrate God in the heavens. The harmony, is the consenting voice of all the Prophets and Apostles. This is that excellent and most sweet accord of all the saints, with one mouth saying, Holy, holy, holy: Thou art worthy, O Lord, to receive honour, and glory, and power. This is that which we are commanded to pray for: Thy will be done in earth as it is in heaven. The which we are bound not only to desire, but also after the examples of the saints in heaven, without ceasing to celebrate the praises of the Lord, while we are here on earth, both in thoughts, words and actions. And this is the sum.  
Holy, holy, holy] Thus also the Seraphims cried one to another Isay. 6.3. by which threefold acclamation, is signified either the holy Trinity, or else a perpetual iteration of thanksgiving: for God is thrice holy, most holy, yea holiness and purity itself, the sanctifier of men and Angels.  
Lord God omnipotent] These Epithets Christ attributed unto himself Chap. 1.8. 
The VII argum. of Christ's deity confirmed.  as being God omnipotent, which was, is, & is to come; And therefore it being added to the former arguments, proves again the deity of Christ. Neither is it any way derogatory unto him, although we refer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) this threefold title of holiness unto God himself. For God sits & reigneth in Christ, having given all judgement unto the son. Now in what sense God, and Christ are said to be, he which is, was, & is to come, hath been explained. Chap. 1.4.  
9 And when those beasts give glory to him that sat, etc.] How can this be, seeing God who is glorious in himself, receives no glory from his creatures? I answer, josua said to Achan Chap. 7. Give glory to God and confess: where to give glory is not, as if God were made more glorious, than he was in himself before: But give glory, that is, acknowledge & celebrate the all being presence, omniscience, omnipotency, truth & righteousness of God. Thus these beasts glorify God, in celebrating his praise and glory. Thus we also give glory to God by confession and thanksgiving, not adding any thing which before he had not: but by acknowledging and ascribing to him that which before we did not, & this the whole world with us aught to acknowledge, and do the like.  
Who liveth for ever and ever] This glorious epithet of God, is also ascribed to Christ gloriously walking in the midst of the seven candlesticks Chap. 1.18. In the Original as here, so in the following verse. It is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they will give, for, they did give, the future being put for the imperfect, by an Enallage, or change of the tense.  
10. The Elders fell down] Behold the accord of both these heavenly companies. The Elders also with all due reverence do praise God, rise up from their seats, & fall down before the throne, worshipping him that sat thereon.  
And cast their crowns before the throne] They cast not away their heavenly glory, but in glory they humbly worship God, attributing unto him the praise of his almighty power, creation, providence, and preservation of all things, and to be short for their victory over the enemies of the Church. For to cast down their crowns before the throne, 
Lib. 22. moral. cap. 5.  saith Gregory, is to attribute the victory of their battles not unto themselves, but unto God the author, that he may have the glory & praise, from them to whom he had given strength to overcome.  
11. Thou art worthy O Lord to receive] that is, to whom praise be continually rendered of all the creatures. This also the Angels acknowledge Chap. 5.12.  
Glory] of divine majesty. Honour] of divine service and worship.  
Power] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy divine omnipotency and power.  
For thou hast created all things] A reason drawn from the equity of it. It is meet to give to every one his due. But the celebration of all power is due to the creator and governor of all things: And this from the act of creation he assumes as proper unto himself.  
Created all things] In the beginning thou madest heaven and earth, and all that was therein of nothing, Gen. 1.1. joh. 1.3. all things were made by him.  
For thy pleasure] It seems that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is put for (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by, or, through thy pleasure, as Chap. 12.11. However it be, as the efficient cause, so the end and manner of the creation is here pointed out. For God indeed hath created all things for himself: Prov. 16.4. Not with any labour, or toil, but by his will and word only: for he said, and all things were made, Psa. 33.9.  
They are] viz. all things, that is, thou hast not only created, but also sustainest all things for thy pleasure: for as there should never have been a world, except God had created it: so neither could it subsist, unless he sustained it by his providence. And therefore as the benefit of the creation, so likewise the present preservation of all things, is to be ascribed to the good pleasure of God. Which is an excellent argument both of his general & special providence.  
And were created] by this repetition he extols the work of creation as never sufficiently to be celebrated. 
joh. 1.3.  If (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And, be put for (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which were created, than the limitation is universal, according to that in the Gospel, all things were made by him, and without him was not any thing made that was made. By which limitation the subtlety of the Arrians is taken away: who thus reason: If all things be created for the pleasure of God: then did not God the Father beget, but create the son also. But it is false. God indeed created all things, which were created. But the son is not created, but begotten of the Father: Yea all things were created by the son joh. 1.3. Heb. 1.2.     

THE ARGUMENT, PARTS, and Analysis of Chap. v.  
THe preparation unto the second vision is yet continued: for john having described the majesty, and attendance about the throne: with the thanksgiving of the Elders, and of the beasts; he now goes on to declare what he further saw: Namely a book in the right hand of God, sealed with seven seals: The which when no creature in heaven nor in earth was found worthy to open, at length the Lamb, who was in the midst of the Throne, takes the book out of his right hand, to the great joy and applause of the heavenly inhabitants.  

The parts of the Chapter are three.  
THe first is a description of the sealed book, v. 1.  

The second shows the difficulty, about the opening of the book, and of the seals, to v. 8.  
Where we must observe  

1. The Angel proclaiming, if any were able to open the same.  
2. The insufficiency of all creatures to open it. v. 3.  
3. john's weeping occasioned thereby. v. 4.  
4. The Elder comforting him. v. 5.  
5. Who was the Lamb, that stood in midst of the throne, v. 6. And what he did, v. 7.    
The third is a thanksgiving, in a gratulatory hymn, sung unto the Lamb: 

1. By both companies representing the Church triumphant, who celebrate the benefit of their redemption & glorification, obtained by the blood of the Lamb. v. 8.9.10.  
2. By a third apparition or company of Angels celebrating the worthiness, power and divine glory of the Lamb. v. 11.12.  
3 By a fourth apparition of all creatures, rendering praises, and blessings unto God on the throne, and unto the Lamb. v. 13.  
And last of all, the two first apparitions of the 24 Elders, & four beasts closing up the thanksgiving by a divine adoration. v. 14.     

The first part of the Chapter. A description of the book sealed.  
1 And I saw in the right hand of him that sat on the throne, a book written within, and on the backside, sealed with seven seals.  

THE COMMENTARY.  
ANd, (or then) I saw] I will not here repeat all the divers opinions of interpreters concerning this book (who rather obscure then unfold the obscurity thereof:) but only will cite some of the most probable. 
The common opinion about the book.   
Most interpret it either of the book of the old Testament, or else the whole volume of God's book both old and new: which is in the right hand of God: because it is inspired by the holy Ghost, and the contents thereof are in the hands of God alone. This book is written within, that is obscurely in the old Testament, & without, that is openly in the new: or within as respecting the mystical sense, without the literal. It is sealed with seven seals, because the mysteries thereof are hid from humane reason. 
1 Cor. 2.14.  It cannot be opened by any creature, because the natural man receiveth not the things which are of God. The Lamb alone is worthy to open it: because he only hath fulfilled the scriptures: and he only doth reveal unto us, outwarly by his word, and inwardly by his spirit, the hid things thereof.  
These things in themselves are true, and according to godliness, but I judge they serve little to the purpose in hand: because here he treats not about the obscurity, or manifestation of legal types: neither are the mysteries thereof revealed in this book: but things of another nature, and which concern the condition of the Church under the Gospel. Neither can it be said that the old and new Testament was as a sealed book unto all creatures until the time of john: seeing it would then follow that both the Prophets, and Apostles were ignorant of the writings of Moses and the Prophets. Besides all the books of the new Testament were then already written: and so not shut, but known unto all such as had their senses exercised in the scriptures of God: even as the preaching of the Apostles opened a door unto the faith of the Gospel unto every creature: And therefore this interpretation seems to be repugnant to the holy scriptures, and injurious to the Apostolical Churches.  
They seem to come nearer the mark, 
Another opinion of the book.  who understand it of the book of God's providence. For the scriptures attribute three sorts of books to God, 1. Of his providence, 2. of life, and 3. of universal judgement: of which we have treated Chap. 3.5. But these also differ in opinion. Some take it in a general way for the book of God's decree concerning the government of the world: which interpretation is to large, seeing not all Gods secret judgements, but only such, which concern the state of the Church are here intended.  
Therefore I rather assent to them, 
The book is the Revelation itself.  who understand it literally, of the book, in which all these things were contained, which Christ was pleased to reveal unto john concerning the last times, the which he afterward penned, and left the same unto the Churches. This book, I say, is the revelation itself: not as if he saw a material book, but a visional book (so to speak) wherein was written Gods secret decree touching the future event of the Church, and her enemies. Thus also Andreas, & Ribera expound it.  
For first this is the same book, which john (after it was opened) is commanded to eat up, that is, fully and clearly to take knowledge thereof: And which was sweet in his mouth like honey, that is, he was much delighted with the knowledge of so high mysteries: but by and by it became bitter in his belly as gall, that is, he was much greeved in foreseeing the great calamities of the Church, as we shall see Chap. 10. for the book there mentioned is the Revelation given unto john.  
Furthermore the contents of the whole Revelation is taken out of this book. For at the opening of the seventh seal, seven Angels are said to come forth sounding with trumpets, signifying thereby the divers changes of the Church, in the third vision. At the sounding of the seventh trumpet, the Dragon, and two beasts are raised up against the Church, in vision the fourth. Presently here upon follow seven Angels pouring forth the vials of the last plagues upon the earth, in vision the fift. Afterward one of these seven Angels pronounceth with a mighty voice the judgement of the great whore, and ruin of Babylon, in vision the sixth. At length the new jerusalem, with the marriage of the Lamb is represented unto John, in the last vision. whence we see that the whole matter of the Revelation was comprehended in this book: & not included in a few Chapters: viz. from 6. to 11. as Alcazar supposeth.  
To be short the circumstances of this book do altogether agree with the former preface. For as Christ is there said to receive the Revelation of God, and by an Angel to deliver it unto john: so this book was in the right hand of him that sat on the throne, & taken out of his hand by the Lamb, opened, & delivered unto the Angel, who gave it to john, commanding him to eat it, Chap. 10. Forasmuch therefore as all things thus agree together, there is no question, but this book here spoken of, is the revelation itself, delivered unto the Apostle. These things observed, the three following circumstances will be the less obscure.  
1. The book is held in the right hand of him that sits on the throne] because God is the author of the revelation: in Gr. it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the right hand, and is put for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand, as appears v. 7. where the Lamb takes the book (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) out of his right hand, & therefore it was In and not at his right hand, as some will have it. Now he is said to have it in his right hand, to the end to give it unto Christ to open. As men reach out with their right hands, what they give unto others: And I suppose we need not seek for any other mystery in this expression.  
2. It is written within and without] that is, there was no place empty in it. For we are to understand this literally. This book was not made as are our books, consisting of divers leaves, and so folded together: but it was one volume of parchment written within and without: according to the custom of the ancients, who wrote in rolls: and hence volumen, a volume, comes from convolvendo, rolling. Like as the jews to this day at Worms, & Frank ford, etc. have their (Torah) written out in one volume of parchment. These parchments, because they were rolled up, were commonly writ on the inside only. Whereas this on the contrary, was written within, & on the backside also: which manner of rolls were called, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that is, writings, within and without, of which see Pliny. lib. 3. Epist. 5. and juvenal Sat. 2.  
I therefore judge, that this writing, within and without signifies nothing else, but the multitude of matters: that is all such things as were exhibited unto John in this Revelation. Origen saith that within were written the promises made to the Church, and without, or on the backside, the punishments of the wicked. But this to me seems frivolous. A like book written within and without was seen by Ezechiel Chap. 2.9. but it differs from the other both in matter and form. In that were written the lamentations because of the calamities to befall the people of Israel in their captivity: whereas this book contains the secret counsels of God concerning the last times. That of Ezechiel, was spread open before him: but this was seen of john rolled up: jerom understandeth that by both these books which were written within and without, is signified the literal & mystical sense of the scriptures. But there is no solidity in it: for neither of these books, do signify the book of holy writ: neither doth every part of the scriptures, admit a mystical interpretation.  
Sealed with seven seals] This is the third circumstance touching the book. The number seven, is not here put for many, but is to be taken properly: for after these, there were no more seals opened. We need not search what manner of seals they were, it sufficeth to know that the book was closely kept shut by them. For there is a twofold use of seals, first to keep things secret from the view of others, as letters, doors, cabinets, chiests, and the like: and secondly for the confirmation of writings, as for example, to authorize the edicts of princes, sentences of magistrates, and wills of the dead, the seals of seven witnesses make these things altogether authentic. Now this book, was not sealed in this latter respect, but in the former, as being shut or kept close from the understanding of men. And therefore it could not be opened or read before the seals were taken away: which was not done until the seventh seal was removed. Let this suffice for the present, that the contents of this book so fast sealed, were most obscure & hid, until (the seals being opened) they were revealed unto john by Christ.    

The second part of the Chapter.  
The difficulty about the opening of the Book, and of the seals.  
2 And I saw a strong Angel, proclaiming with a loud voice; Who is worthy to open the book, and to lose the seals thereof?  
3 And no man in heaven nor in earth, neither under the earth, was able to open the Book, neither to look thereon.  
4 And I wept much, because no man was found worthy to open, and to read the book, neither to look thereon.  
5 And one of the Elders saith unto me, Weep not: behold, the Lion of the tribe of juda, the root of David hath prevailed to open the book, and to lose the seven seals thereof.  
6 And I beheld, and lo, 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.  
7 And he came, & took the book out of the right hand of him that sat upon the Throne.  

THE COMMENTARY.  
2. ANd I saw a strong Angel] The difficulty in opening of the sealed Book now followeth. The circumstances thereof are five. First, an Angel proclaimeth with a loud voice, if any one be worthy to open the book, and to lose the seals: by which this Angel both stirs up a desire in john, and others of the heavenly inhabitants, after the knowledge of these secrets, as also gives them to understand, (as hereupon it presently appeared,) that no creature could find out the hidden, and secret counsels and judgements of God concerning things to come: but it was in the power of the Lamb only to reveal the same.  
Lyra affirms that this was the Angel Gabriel, who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong, from the Hebrew geber, hence God is called, El●gibbor, Isal. 9 But this to Ribera is ridiculous, seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong, is put without an article: but how then would he have wondered at Alcasars' opinion, had he seen it, who makes him to be Hosea In Chap. 10.1. a mighty Angel stands upon the sea and upon the earth: & sweareth by him that liveth for ever & ever. And Chap. 18.21. a mighty Angel casts a millstone into the sea: Which some understand to be Christ, others a created Angel: and indeed it appeareth he was not Christ, seeing he was not worthy to open the Book. Besides all the Angels of God are called Gibborei choach, mighty in strength Psal. 103.20. This therefore was a created Angel, called mighty, because he cried mightily, so as he was heard throwout the heaven. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching with a great voice, because with a mighty courage he proclaimed the question about the opening of the book before the whole company in heaven. Who is worthy] he saith not, who can, but, who is worthy: signifying, that not skill or strength only, but worthiness is also required. For men out of curiosity may violently (howbeit unrightly) break open that which is sealed. 
What is meant by opening the book.  But this book could not be opened either by violence, or for curiosity sake: but only by worthiness or merit. He that opens it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy, that is, endued with authority and divine power. Now to open the book, is to make known the secret counsel of God about things to come.  
3. And no man, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none in heaven, etc.] This is the second circumstance: Upon the proclaiming of the Angel, there is a deep silence in heaven. For all creatures are dumb as unable and unworthy to open this book. In heaven] that is, Angels and glorified saints. In earth] men and beasts. Under the earth] Fishes or sea monsters. Some also foolishly imagine, that the devils in hell, & the souls in purgatory are here called upon. But the scriptures by things under the earth mean, that which is in the sea: according to the second commandment: or that is in the water under the earth etc. Thus all created things are altogether insufficient to reveal these heavenly secrets: there is (I say) no wisdom in the creature to apprehend the counsels of God, much less to make them known unto others. This honour appertains to the Lamb only.  
4. And I wept much] The third circumstance, is john's weeping & grief, occasioned from his desire to know what was written in the book. He saw it made fast with many seals: he heard the Angel proclaiming the opening thereof. Whence he concludes that therein was contained many worthy things necessary to be known: but seeing all creatures were silent, as unable to open it, he weeps much, and good cause too. Now his weeping was not in vain: for by his prayers & tears he hath his desire granted him to the full. And here we are taught, that the mysteries contained in God's word, whither in this or other places, are not to be understood without weeping: that is, desire study, labour and ardent prayers unto God. The which shall not be in vain: for though we may be ignorant of somethings, yet what soever is necessary to salvation, shallbe revealed unto every one, that truly seeks for it at the hands of God.  
5 Then one of the Elders] The fourth circumstance concerneth the Elder comforting John: whom some will have to be Jacob the patriarch, others John the Baptist, others Matthew: but Lyra will have it to be Peter the porter of heaven: but I pass by these fooleries. He was one of the heavenly company, and in likelihood one who sat next to him, wishing him to desist from weeping, for howbeit all creatures failed, yet there was one viz. Christ, worthy to open the book, & lose the seals. Showing us that all aught to direct their prayers unto Christ: & not unto the saints. He calls him, the Lion of the tribe of Judah, alluding to the words of jacobs' blessing: Judah is a Lion's whelp, viz. in dignity, strength, & kingly power. 
Gen. 49 9  Of the tribe of Judah] For Christ's mother was of this tribe. The root of David] coming of the progeny of David: for Marry the mother of Christ, was the daughter of David. Christ therefore as he is man, is of the seed of David: as again he himself witnesseth Cham 22.16. I am the root and the offspring of David. He also is the Lion of the tribe of judah, conquering by his divine power, satan, death & hell.  
Hath prevailed] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath overcome, which is either absolutely put, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was found worthy (Beza hath obtained) or transitivelie, for, 
XXVII Argum. of Chr. deity.  he hath excelled all creatures in dignity & power. Which is an excellent argument of the person and office of Christ. Of his person, both that he is true man, being of the root of David: and true God, because he hath overcome. Of his office, that he is the only mediator & revealer of the secrets of God: and not only the Doctor of the Church: but also the redeemer thereof, as we shall hear by & by. Thus we see how he admits of no creature with him into the society of this function: whosoever therefore substitutes any other mediators together with the Lamb, herein they make this mighty Angel a liar, who proclaimeth, that neither in heaven, nor in earth, or under the earth, any creature is found worthy to open the book of God.  
6 And I beheld, and lo in the midst of the throne] This is the fift circumstance touching the Lamb. His seat, gesture & form is described in this verse: his action in the following. Now without doubt Christ is represented by this Lamb. Before he was called a Lion, because of his dignity, and power: here a Lamb, noting his innocence and oblation. For he was brought as a Lamb to the slaughter, 
Isai. 53 7.  & as a sheep before her shearers is dumb, so he openeth not his mouth. And indeed nothing else was typed out by the two Lambs daily offered under the Law, 
joh. 1.29.36. 1 Pet. 1.19.  but Christ's perpetual and effectual sacrifice. For he is the Lamb of God, which taketh away the sins of the world: And by whose precious blood we are redeemed.  
By the way we may take notice, that Christ is here called a Lamb, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article: And yet not any Lamb, but only Christ is to be understood hereby. Which confutes their opinion, who think, because in Chap. 13.12, Antichrist is said to have two horns like a Lamb (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without an article, that therefore not Christ, but indefinitely any Lamb is there spoken of. Neither is the rule among Grecians, always true viz. Whensoever any certain individual is noted, that then an article is always required. For we see here the contrary: as also in Chap. 14 1. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lamb, is put without an article: which cannot be understood of any but of Christ.  
This Lamb he saw in the midst of the throne and of the beasts] that is, between God and the Church triumphant, showing that he is the mediator betwixt God and man. In Chap. 7.17. he is said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne, whereby is signified his exaltation at the right hand of God. For howsoever in the state of his humiliation he was lower than the throne: yet now being glorified he hath obtained to sit on the throne of the Father. And therefore he saith, 
Chap. 3.24.  To him that overcometh I will grant to sit with me in my throne, even as I also overcame, and am sit down with my Father in his throne.  
In the midst of the beasts] See Chap. 4. v. 3.6.  
Stood as it had been slain] The gesture of the Lamb is twofold. He stood, and as it were slain. By the latter his death is signified, by the former his resurrection. He appears not slain, but as if he had been slain, not dead, but living, having the marks of his death in his side, hands, & feet. Wherefore he stood as a conqueror, revived from death to life, having like a Lion overcome the same. Therefore he saith Chap. 1.18. I am he that liveth and was dead: and behold, I live for evermore. Wherefore we must not look upon him simply as a Lamb: but respectivelie, as a Lamb slain for our sins, and raised again to life for our justification. Furthermore his appearing in the form of a Lamb, doth not contradict what we spoke before touching his sitting on the throne: for he is a Lamb, in regard of his humiliation and office, and he is God, and sits with the Father in the throne in respect of his deity.  
Having seven horns] An admirable form, for who ever saw a Lamb with seven horns, having eyes in, or under every one of them. But is seven here to be taken indefinitely for many? No, but properly answering to the number of the seven seals. To teach us that the Lamb wanted neither power, nor wisdom to unloose the same. His horns denote the fullness of his power: and his eyes, his divine insight: this is set forth unto us that, we should believe that the Lamb beholdeth, & governeth all things by his infinite wisdom & providence. The seven eyes are said to be the seven spirits of God sent forth into all the earth: which is taken from Zacha. 4.10. & signifies the same thing. For seeing the Lamb is Lord of the spirits, or Angels, and sends them forth into all the earth, as a master doth his servant, it plainly proves that he is true God. 
XXVIII. Argum. of Christ's deity.  For the Angels have no other Lord, but Jehovah: see Chap. 4.5. And hence the seven eyes of Jehovah in Zacharie, are here called the seven spirits of God. Seeing therefore so many horns, and eyes are attributed unto the Lamb, let the godly know, that he wants neither power nor knowledge for to preserve them: And let the wicked fear, and tremble before him: for he sees all their ungodliness, and is able to repress their tyranny.  
Let us also briefly take notice, how Antichrist Chap. 13.11. hath two horns like unto the Lamb, signifying that he like an Ape imitates the Lamb. But he is much inferior: For the Lamb hath not two only, but seven. And therefore can easily destroy him by the spirit of his mouth.  
7. And he came and took the book] After the description of the Lamb, now follows what he did.  
He came] That is, he came forth out of the midst, & went to the throne, and took the book out of the right hand of him that ●●te thereon, viz. to open the same. By which action he showeth, that he both can and will unseal the book of God, that is, reveal this prophecy unto john, and unto the whole Session in heaven. Thus we have here fulfilled: what is spoken Chap. 1.1. to wit, that God gave the Revelation to Christ, & Christ to john. For this Lamb, that is, Christ took the Revelation out of the right hand of God on the throne, not unwillingly, but freely giving it him, to the end it might be revealed unto john, and unto the whole Church: I will not be curious in disputing what this taking of the book was. They who understand by this book, the whole counsel of God, interpret this taking thereof, a commission to reveal the secret mysteries of salvation unto the Church. But we have showed v. 1. that the book denotes the Revelation. Wherefore this taking and opening of it, signifies nothing else, but the exposition thereof.  
But this seems to contradict the interpretation touching Christ's sitting on the Throne. For the Lamb sits not on the throne, but takes it from him that sat thereon. Now he cannot be both giver and receiver. I answer. It is true he cannot give, and receive in one and the same respect: but there will follow no absurdity to say he doth it in a divers respect: to wit if we consider his person and office. Christ gives the book as he is God, and takes it as he is God-man, the mediator. Thus he is both author and opener of the book: even as he is said in divers respects Heb. 1. v. 9 & 9 v. 11.14. & 13.10. to be priest, sacrifice, altar, the anointer & anointed. But if any will contend, that God absolutely is he that sits on the throne, it comes all to one thing, as I have formerly proved. For the Father sits, and reigns in the son to whom he hath given all judgement.    

The third part of the Chapter.  
The hymn sung unto the Lamb.  
8 And when he had taken the book, the four beasts, & four & twenty Eldels fell down before the Lamb, having every one of them harps, & golden vials full of odours, which are the prayers of Saints.  
9 And they sung a new song, saying, Thou art worthy to take the book, & 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:  
10 And hast made us unto our God, kings and Priests, & we shall reign on the earth.  
11 And I beheld, and I heard the voice of many Angels round about the Throne, & the beasts, and the Elders, and the number of them was ten thousand times ten thousand, and thousands of thousands,  
12 Saying with a loud voice, Worthy is the Lamb that was slain, to receive power, & riches, & wisdom, & strength, & honour, & glory, & blessing.  
13 And every creature which is in heaven, & on the earth, & under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honour, glory, and power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever.  
14 And the four beasts said, Amen. And the four and twenty Elders fell down, and worshipped him that liveth for ever and ever.  

THE COMMENTARY.  
8. ANd when he had taken the book] Now follows the heavenly thanksgiving for the taking of the book. 1. Of the beasts and Elders. 2. Of the Angels. 3. Of all other creatures, which is the IV Apparition. 4. Again of the beasts and Elders, every one of them singing a peculiar hymn unto the Lamb, and unto God, gratulating the Church because of the revelation.  
First, the cause of their rejoicing is noted: And when the Lamb had taken the book. 
The cause of joy in the heavenly inhabitants.  Here now the grief of the creatures, as also the tears of john do cease: for in this book is contained the whole counsel of God concerning the good of the Church, the salvation of the elect, and destruction of the adversaries unto the end of the world. The latin version reads: when he had opened the book, which is a manifest corruption of the text: for how could he have opened the book, while the same was shut and sealed? Ribera purposely passeth it by. But Alcazar seeks to excuse the matter by many shifts: but says at last that he had seen it written in a Greek copy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had opened, boldly affirming, that it was by some one or other changed into, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he had taken: which shameless assertion of his is confuted in the first verse of the following Chapter.  
secondly, the gesture and habit of the beasts and Elders is set forth, somewhat divers from what we heard before. 
The gesture and habit of the beasts and Elders.  They fall down before the Lamb, humbly submitting themselves unto his will, rendering not a civil, but a divine worship to Christ: whence again is proved his deity, forasmuch as religious adoration is due to none but to God only.  
Having harps] Musical Instruments, 
XXIX. Argum. of Christ's deity.  wherewith the holy Prophets, & kings were wont to praise the Lord: not as if God were delighted with any such thing, but because it stirred up the religious affection of the saints to God-ward.  
And golden vials full of odours] The priests of old made odours for God with censers: but these with vials.  
Which are the prayers of the saints] Their prayers are called vials by a twofold trope: First by a Synecdoche, for the odours in the vials. And secondly by a metonymical denomination, or else a metaphorical translation, as signifying the prayers of the saints. For as perfumes ascend upward and give forth a sweet smell: so the saints in prayer seek after heavenly things, and the same is acceptable unto God. They are golden vials, because as gold excels in purity, so prayers proceeding from a pure hart are precious to the Lord: what their prayers are now follows.  
9 And they sung a new song] Both Companies of the Church triumphant with a most sweet accord praise the Lamb the redeemer: which proveth, that these beasts and Elders are not Angels, but men redeemed by the blood of Christ. It shows also unto us the consent of both covenants, in the point of salvation. For all the Patriarches, Prophets and Apostles together acknowledge the Lamb, their redeemer. 
Act. 10.43  According to that of the Apostle, To him give all the Prophet's witness, that through his name, whosoever believeth in him shall receive remission of sins. And again, 
Act. 15.11  we believe that through the grace of the Lord jesus Christ we shall be saved, as the fathers. For in him all the promises are yea and Amen. 2 Corinth. 1.20.  
Furthermore those prayers of the saints, 
Psal. 40.4. & 96.1. & 97.1. & 144.9. & 149.1.  carried here by the Elders in their golden vials, are to be understood as their own, and not the prayers of others. It is called a new song, that is, most singularly setting forth the great, rare, and excellent benefits of the Lamb. For generally in the Psalms a new song, is taken in this sense. The former Hymn Chap. 4.8. was sung unto him that sat on the throne: but this is a song unto the Lamb. So Chap. 14.1. the saints in heaven sing a new song unto the Lamb, which none could learn, but these hundred forty and four thousand which had his father's name written in their foreheads. The argument therefore of this song is new, because it is most excellent, and contains the new benefits of Christ.  
Thou art worthy] They acknowledge him alone worthy to take the book, and to open the seals, because they both know and confess with all reverence, that he is the only mediator of the Church, and that the cause of this his great worthiness is in the preciousness of his blood.  
For thou wast slain] that is, by dying for the sins of the world, thou declarest thyself to be the Messiah, 
Chap. 53.  whom Isaiah foretold should be led as a sheep to the slaughter to take away the sins of the world. Here we are taught that the mediator ought both to be slain for us, that is, to merit: and also to take the book, that is meritoriously to bestow life and righteousness upon others. Seeing therefore he only merited by his sacrifice, it must necessarily follow, that none else could take the book, that is, reveal the counsel of God to the Church, and by his power give salvation unto her.  
And thou hast redeemed us to God by thy blood] Now the Church triumphant praiseth the Lamb, and applieth the price of her redemption with the effects thereof unto herself. Thus we ought so to acknowledge the benefits of Christ, as to make them our own, not only in believing that he hath redeemed others by his blood, and made them kings and priests to God, but ourselves also: for true justifying faith is accompanied with a certain persuasion of our own salvation: I live, saith the Apostle, by the faith of the son of God who loved me, 
Gal. 2.24.  and gave himself for me.  
Hence we observe two things: First, that the death of Christ is truly a ransom satisfactory for our sins: and that our redemption by it, is not metaphorical (as the new Samosatenians blasphemously affirm) but proper: for the redemption which is made by a price is proper. But such is ours by Christ, because by the shedding of his blood, he hath paid a full ransom, and satisfied the justice of God, as the scripture witnesseth Matt. 20.28. and 1 Tim. 2.6. being the same with what is here said, thou hast redeemed us by thy blood: and ●hap. 1.5. who hath washed us in his blood, and Heb. 1.3. purged our sins by himself: unless that by the word redemption is properly signified the whole work of our salvation: by washing and purging a part thereof, viz. our justification or sanctification. This place therefore and many others, proving Christ's satisfactory ransom, are to be opposed against Socinian blasphemies.  
secondly, that the redemption made by Christ's blood, is truly universal, as sufficient, and propounded not only to one nation, or a few, but to all nations, tongues and peoples: yet not so, as if all promiscuously should be saved: but those of every tribe, people, and language, who believe in Christ. And thus much the Elders teach us: Thou hast redeemed us out of every tribe.  
We add in the third place, 
XXX. Argument of Christ's deity.  that this redemption proves the Lamb to be God omnipotent. For to redeem the Church from sin, death and satan, is a work of divine power, Psal. 130.8. Hence the Apostle Act. 20.28. saith, that God hath redeemed the Church by his own blood.  
10 And made us to God] They magnify the Lamb, for three other benefits. 1. That he hath made us kings, 2. priests, 3. given us a kingdom on the earth. The two former we have expounded Chap. 1.6. being meant of our spiritual kingdom and priesthood. See Rom. 14.17. & 1 Pet. 2.5. But how shall we reign on the earth, seeing Christ's kingdom is not of this world: besides earthly things perish in their use: and lastly the Church in this life is to expect nothing but tribulation? Andrea's saith, that the Church shall reign, not in this present thick and cloudy world: but in that new one, which is promised unto the meek, Matth. 5.5. But the saints may truly be said to reign here on earth divers ways. First, by mortifying their earthly desires, and trampling them under their feet. Secondly, as Christ reigns on the earth, not by a secular but spiritual power, by which he forceth the adversary unto obedience: Even so the faithful do reign with Christ in the earth. For the head reigning, the members reign also: to be short, the saints with Christ shall judge the world, and therefore shall rule the same: however we are to understand this, not of an earthly, but a spiritual dominion: 
2 Cor. 10.4.  For the weapons of our warfare are not carnal but mighty through God etc. But thou wilt say, how shall the saints who now triumph in heaven reign on the earth? I answer, after the same manner, as they shall judge the world and the Angels.  
11. And I beheld, and round about the throne] The third apparition is of Angels who sing the new song together with the beasts and Elders: for howsoever the Angels are not redeemed by the blood of Christ, as men: yet in Christ they are gathered together in one, 
Eph. 1.10.  being subject unto him as to the head of the Church, whereof they are members: and therefore they also praise the Lamb, as their Lord, and bless him in regard of the redemption of mankind. The number of Angels he saw, are said to be ten thousand times ten thousand & thousands of thousand, that is, infanite: for so the Hebrews speaking of time without end: express it, by ages of ages. This number seems to be taken out of Dan. 7.10. where many millions of Angels stood before the fiery throne of God: which is for the exceeding great comfort of the godly: for seeing so many thousands of Angels are ready to do the commandment of God, and of the Lamb: why then should we fear any adversary power which lifts itself up against God and his Church.  
Saying with a loud voice worthy is the Lamb] This company of Angels with songs and praises, set forth seven divine titles of the Lamb, all which he is most worthy to receive: not as if he received them from the creatures, but because all creatures are bound to render the same as most due unto him, seeing he hath obtained all these things by eternal generation, and by his exaltation at the right hand of God his Father. And it is worthy our observation, that however all these titles are most divine: yet the Ubiquity of his flesh is not reckoned amongst them.  
Power] because he is omnipotent Chap. 1.8. and all power is given unto him, Matth. 28.18.  
Riches] For in him are hid all the treasures of wisdom, 
Col. 2.3.  & knowledge.  
Wisdom] For he is the eternal wisdom of the Father, and of him is made wisdom unto us, that is, the teacher and author thereof.  
Strength] Because by his divine strength and power, he hath overcome satan, the world and all other enemies.  
Glory] because he gloriously reigneth at the right hand of his father.  
Blessing] he is worthy indeed to be blessed for ever: because in and through him, all nations are made partakers of all blessings.  
13 And every creature] The fourth apparition is of all reasonable creatures in heaven and in earth: and of unreasonable both in the sea, and under the earth. And all that are in them viz. whither in heaven, or in the earth, or in the sea. Ribera understands by the creatures under the earth, the souls in purgatory: But this fiction Alcazar approves not of. Others understand it of the evil spirits which will they nile they are compelled to acknowledge, & to stand in fear of the power & glory of Christ: not because they love him, but hate him and murmur against him. But the true meaning is, that not only men, but all creatures, yea even the devils themselves do show forth the praise of God, 
XXXI. Argum. of Christ's deity.  because in some sort, they serve to illustrate and set forth his glory.  
Here again we may note that Christ is adored with religious worship by all creatures, the which evidently proves that he is God: and this is to be added to the former arguments. The exception of the Samosatenians is frivolous, who will have a created divinity to be communicated unto Christ. But God himself saith, that he will not give his glory, that is, the glory of religious worship, to any creature. But the Idolatrous Papists do more shamefully dishonour God and the Lamb in attributing religious worship to Angels, to the spirits of men deceased, to Images &c: let them therefore look to it, how they will answer the foresaid heretics, nay rather how they will answer the Lord, when he shall call them to account for it.  
14. And the four beasts] As the beasts and Elders were first in manifesting their joy: so here again they join with the Angels and other creatures in praising the Lamb & conclude the thanksgiving by saying Amen thereunto: of which see Chap. 1.6. The Elders by falling down worship him, who liveth for ever and ever, that is Christ: Chap. 1.18.     

CHAP. VI THE PREFACE, ARGUMENT, PARTS, and Analysis of the Chapter.  
THe Lamb opening six seals of the book, wonderful sights are showed to john in this Chapter. At the opening of the first seal, comes forth a white horse and his rider, having a bow and a crown: At the second a red horse, and his rider being girt with a sword, taking peace away from the earth: At the third a black horse with his rider, having in his hand a balance, and proclaiming famine: At the fourth a pale horse having death sitting on him, and hell following, threatening a horrible slaughter throughout the four corners of the earth: The fift being opened the souls of the martyrs appear under the altar, crying for vengeance to God against their enemies: At the sixth, there follows a great earth quake, the sun is darkened, the moon turned into blood, the stars fall down to the earth, and the last signs do follow.  
Now this is an amplification of the second vision continued in the following Chapter, being not a little obscure. For who doubts but that many dark mysteries lie hid under these seals, the opening whereof was indeed greatly desired by all creatures, but by them not possible to be done: precisely therefore to define (as some do) of the certain events prefigured in such dark types, in my judgement doth surpass the power of humane wit: notwithstanding from the scope and circumstances I think we may and aught without any controversy in a general way gather that wherein most interpreters agree in one, viz. that in them is shadowed out the condition of the Church from the time of john unto the end of the world: The prosperous success of the preaching of the Gospel at first: by and by the rage of the adversaries: The cross and martyrdom of the Godly: as also the increase of troubles, & at last the destruction of the ungodly, with the glorious deliverance of the Church, consisting both of jews and gentiles. Furthermore we will speak of particular events, following as by rule our former method: where we shown that the general visions, (of which this is the first) are distinguished into four Acts or parts, of which as the second is opposed unto the first, so always the fourth unto the third. The which Acts now follow.  

The first (to repeat a few things) is a representation of the state of the primitive Church both in prosperity, and adversity, under the four first seals unto v. 9 unto this belongs the history of the Apostolical Church, & of the following persecutions both under the Roman tyrants, and Arian heretics, until the rising of Antichrist in the first 600 years.  
The second is a comforting of the martyrs, whose souls were safely kept under the heavenly altar, to be fully glorified a little while after. v. 9.10.11.  
The third, sets forth a new oppression & more grievous troubles to befall the Church by a fatal darkening of doctrine and horrible apostasy both of teachers & people from the faith under Antichrist, unto the end of the world. v. 12.13. following at the opening of the sixth seal.  
And lastly in the fourth Act is showed the end of the troubles of the Church under Antichrist, containing his and all other enemies, their utter destruction at the day of judgement, v 14.15.16.17. The two latter Acts are not fully ended in this Chapter, but are continued in the following, wherein is represented unto us the reformation of doctrine, & final deliverance & glorification of the Church: obscurely indeed in this present vision, but more clearly in the following. Thus we have manifested the parts & logical resolution of this Chapter. Now we come to consider the vision.   

The I Act of vision II.  

The opening of the first seal: concerning the white horse and him that sat thereon conquering.  
1 And I saw when the Lamb opened one of the seals, and I heard as it were the noise of thunder, one of the four beast, saying Come and see.  
2 And I saw, and behold, a white horse, and he that sat on him had a bow, and a crown was given unto him, & he went forth conquering, and to conquer.  

THE COMMENTARY.  
1. ANd I saw when the Lamb opened] Hitherto the Lamb held the book shut, until the heavenly companies had made an end of their hymn and harmony: And then he opened one of the seals, that is the first of them, as appears by the opening of the rest in order: as the second, third, etc. For the Hebrews usually put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first, as in Gene. 1.4. And the evening and the morning was one, that is, the first day. So in the words following: And I heard one, that is, the first of the four beasts: for afterward he heard the second, and third, etc.  
Opened the seal] that is, manifested. For in opening thereof he revealed unto john, and so unto us the counsels of God concerning the future condition of the Church, which before were hidden or shut. To john indeed he declared the same in types, and withal giving him the understanding of them: but unto us in types only, concealing the mysteries thereof from us, to the end we should be the more exercised in the diligent observation of things, both from histories and events.  
One of the four beasts] who had the form of a Lion Chap. 4.7. We need not here with Lyra and others inquire, whither this were Mark, Matthew, or James the first supposed Bishop of the Church of jerusalem. The other three do in order invite john, to draw near, and behold these wonders (for he stood off for reverence sake) that he might the more certainly write down what he saw: so that these beasts perform the office of public criers, whose work it is to call in persons nearer to the throne or judgement seat.  
As the voice of thunder] For such is the roaring noise of a Lion. This & the other beasts, saying unto john and us: come and see, require hereby great attention: and I conceive that herein no other my sterie is contained.  
2. And I saw, and behold, a white horse] to wit, went out as it is in v. 4. & also in the words following he went forth conquering. But whence came he forth: from the book, or seal? If out of the book, than this horseman went forth at the very first opening of the margin, that is, the mystery of him was there both written and revealed to john: giving us to understand, that such was the form of the seals, and so set on the margin, as they served for the keeping close of the whole book folded up together, according to our manner of sealing letters.  
If he went out of the seal, than it seems these were annexed to the book, like the great seals of princes to their letters patents, the which are usually kept in boxes. Now one seal being removed, some part of the book was thereby opened, in so much as the writing thereof did appear. Behold a great seal, out of which went forth an armed horseman: But how great then was the book itself, sealed with so many seals? how great was he that held so great a book in his right hand? yea, how great the Lamb opening it? The which may lead us to consider the greatness of the events, and the omnipotency of God, and the Lamb. 
The general signification of the seals considered.  It may also be understood of the time, that so soon as the Lamb had opened the seals the spirit caused john to see these enigmatical horsemen, and other things.  
Now to speak of the opening of the seals in general, Andreas doth justly reject their exposition: who refer all of them to the manner of Christ's incarnation: as the first seal to his birth: The second to his baptism: The third to the signs he wrought after his baptism? The fourth to his unjust accusation before Pilate: The fift to his cross: The sixth to his burial: And the seventh to his descension into hell: seeing, saith he, all this was already done, whereas john speaks either of things present, or what should come to pass afterward.  
Others more wittily have distinguished these seals according to the future times of the Church: applying the first to the Apostles time, and 200 years after. The second unto the following age: viz. the time of Justinian. The third unto Phocas the usurper of the Empire. The fourth unto Charles the Great, when popery was at the highest: The fift unto Ottho under whom the seven Electors were erected: The sixth to the counsel of Constans, at what time the Church was grievously persecuted by three Anti-popes', and the burning of the TWO WITNESSES, whereupon the elect were sealed. The seventh from that time unto the end of the world: during all which time in the divers confusions of the Church, the sealing of the faithful was perfected. But it is difficult to define so precisely the moments of the seals.  
Alcazar a new interpreter having numbered up fourteen opinions and rejected all of them, at last brings in his own, supposing that the conversion of certain jews is praefigured in the four first seals: and the rejection of the rest in the three latter. The which interpretation we leave unto himself. For our part we judge it more safe to refer all to the four Acts noted in the preface.  
And behold, a white horse] I see no reason, 
The white horse shadoweth out the purity of the primitive Church.  but the common opinion of interpreters is here to be embraced viz. that this white horse with his rider, notes the purity & integrity of the Christian Church at first (for by whiteness in the revelation, purity is signified) and the speedy course of the Gospel throughout the whole earth. Nevertheless I bind not this to the first two hundred or three hundred years, in which, (notwithstanding all the cruel oppression & persecutions yet) the Gospel was spread with happy success far and near. But I rather extend it to the whole time, in which Christ by the successors of the Apostles, namely many sincere Bishops and faithful teachers victoriously set up his kingdom, throughout the whole Roman Empire, not withstanding the tyranny of persecutors, & the wickedness of heretics and Apostates: until by little and little the Church decayed in this her purity: And this I take contains the space of almost six hundred years.  
The white horse therefore first coming out of the seals, is the primitive Church, white, and bright in purity of doctrine and discipline. The Apostles were like horses running strongly, and with great speed, propagating the faith of Christ in the whole earth, as their Acts, and Epistles testify: after them God raised up Apostolical men, Bishops, teachers, and Fathers both Greek & Latin, who firmly maintained & propagated the purity of doctrine delivered unto them, against tyrants, apostates and hypocrites, until the time of Gregory the first: although even before his days the whiteness of this horse was somewhat changed, & black spots began to appear, that is, corruptions in doctrine, discipline and worship. The which Egesippus in Eusebius complains of in these words: 
Lib 3. hist. cap. 32.  that soon after the death of the Apostles, and them which had received the word at their mouth, the Church remained not long a pure and unspotted virgin: notwitstanding the godly held the foundation of faith and salvation entire. viz. Christ the head.  
And he which sat on him] This rider is Christ. 
He that sat on the white horse is Christ. Act. 9.15  see Chap. 19.11. This rider was carried to and fro in the ministry of the Apostles, and other faithful pastors, and teachers, who suffered for the truth: this metaphor Christ himself useth to Ananias concerning Paul: he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: On these, Christ road gloriously, entering through their sincere preaching into the very hart of the faithful, propagating and defending his own kingdom, according to that of the Psalmist, And in thy comely honour prosper, 
Psal. 45.4.  ride on word of truth, and of meekness, & of justice.  
And he had a bow] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bow & arrows, and sometimes a quiver. 
The word of God is Christ bow.  The Law and Gospel is Christ bow: from whence he sends forth arrows that is, the efficacy of his spirit, wounding the hearts and minds of the Elect, that he may heal, and restore them to life: but to terrify and kill the wicked, as it is in the same Psalm: thy arrows are sharp, peoples shall fall under thee: in the hart of the king's enemies.  
And a crown was given unto him] to wit, 
Christ's crown.  a regal crown. For he is a king crowned with glory and honour at the right hand of God in the heavens: or rather a crown of triumph: because it followeth,  
And he went forth conquering and to conquer] The doubling of the words notes his present and future victory. 
His victory.  By his death he overcame sin: and by his resurrection death, hell and satan: yea the world also, according as he saith in the Gospel be of good cheer, 
joh. 16.33.  I have overcome the world. This is the first victory, with which he went forth conquering: It is true indeed he was crucified as he was mere man: but he lived again and overcame, by the power of his Godhead. Now he went forth to overcome the world, and the tyrants thereof divers ways. His second victory was in converting the gentiles by the preaching of the Apostles: for in that he drew all nations, and brought them unto the faith of the Gospel, he conquered the world; And tyrants, in his Apostles, confessors, & martyrs, convincing them by the power of the truth: For the death of the martyrs is Christ's victory: seeing in their blood the truth was sealed, and the Church propagated. The destruction of tyrants was Christ's victory: As Julian the apostate blaspheming in his extreme madness, confessed: Thou hast overcome O Galilean. Christ overcame, when Nero, Domitian, Diocletian, Trajan, Maximinus, Lycinius, Valens, and others (who had put to death many thousands of Christians, thinking thereby to take away the name of Christ) were destroyed, and brought to miserable perdition, while Christ reigned; and his Church increased. Christ went forth as a conqueror, when by the preaching of the Gospel, the Idol gods of the gentiles were rejected, their worship and temples abolished and overthrown: all men being drawn after Christ. He overcame when the swarms of heretics, as, Valentinus, Basilides, Praxeas, Manes, Martion, Photinus, Samosatenus and other most bitter enemies of Christ, were beaten down, overcome and destroyed by the sword of the spirit. To be short, Christ overcame, when all the East and Western Churches were in danger to perish and come to nothing, by the pestilent doctrine of Arius: two sound ministers being then hardly found in the whole Christian world, (no not in Rome) except Paulinus, Hilarius, and Athanasius. And indeed he that would understand the victories of Christ here intimated, must have (as in a table before his eyes,) the histories of the Apostles, and the Churches after them, written by Irenaeus, Clemens, Tertullian, Eusebius, Hierom, Theodoret, Socrates, Sozomenus, Evagrius, Nicephorus, and others: for no better commentary than their histories can be given upon the opening of the first seal. And herein I think (not to pass this by in silence) we are more happy than john himself: for those events which he saw a far of in types, we now by the help of former histories, and our own experience, do clearly see them written out, & lively expressed before our eyes. And thus much concerning the first seal.  
Now here perhaps a question will be moved, seeing Christ is the Lamb opening the book, how also he can be said to go forth out of the seal: For the answer hereof, we are to mind, what I have already spoken, viz. that oftentimes one and the same thing is represented in differing types, in a divers respect. Now as Christ sits & reigns gloriously with the Father and holy Spirit as God: so he is the Lion of the tribe of judah, being the offpring of judah according to the flesh: He is the immaculate Lamb, as he is man, and as he was slain and put to death for us: He stands in the midst of the Throne, as he is the mediator: he opens the book and the seals, as he is the chief Prophet and teacher of the Church, the revealer and author of all heavenly doctrine. And to be short he also sits on the white horse, as king and conqueror, propagating his kingdom by the preaching of his word through the whole earth: by which also he reigneth even unto this day, in the midst of his enemies. Psa. 110.2.    

The opening of the second seal.  
The red horse, and his rider having a great sword, and taking away peace from the earth.  
3 And when he had opened the second seal, I heard the second beast say, Come and see.  
4 And there went out another horse that was red: and power was given to him that sat thereon, to take peace from the earth, and that they should kill one another, and there was given unto him a great sword.  

The COMMENTARY.  
ANd when he had opened the second seal] The scope of the matter, which here we are to take notice of, is, that the future condition of the Church from that time, viz. the end of the former seal, unto the rising of Antichrist, and end of the world, is represented to john, that he might certainly believe, that the Church however oppressed by tyrants, yet should be perpetually preserved in the world by the power of Christ. This her future condition is declared to be both joyful and sad: joyful before in the white horse: sad in the three horses following: by their threefold colour and gesture is shadowed out a threefold figure or form of the Church: First red: because tyrants should make her red by spilling the blood of martyrs. secondly black, because she should be stained and obscured, with the black doctrine of heretics. And lastlie pale, because through the slothfulness of governor's, ambition and covetousness of Bishops, she should at length be pale, & sick unto death. These things are the sum of the three following seals.  
I heard the second beast] which had the form of an Ox Chap. 4.7. he calleth him to see the bloody opening of the second seal. Now whither this were to signify, that many of the faithful should be slain as oxen before the altar, I leave for others to determine.  
And there went out another horse, 
The red horse the Church of the martyrs,  that was red] As the white horse was the Church shining in doctrine & innocency: so the red horse is the Church made red by martyrdom. But who was the rider? I will relate the common opinion. Because there was given to this rider a great sword to take peace from the earth, and to stir up men to kill each other, therefore Lyra applies this red horse unto the cruel and bloody Roman Empire: whose rider was Nero, disturbing the city of Rome by his wicked government: so that the citizens were instigated to murder one another.  
There was given unto him a great sword that is, 
Euseb. lib. 2. hist. cap. 25. Nine persecutions under the Roman tyrants.  power to kill Christians: for he raised up the first cruel persecution against them: and among others, the Apostles Peter & Paul suffered for the testimony of jesus Christ.  
But this interpretation is too strait: for though indeed under Nero bloody persecution began, yet it ceased not there, but a long while after this red horse kept still his course in the Christian Church. For after the first persecution of Nero, which was maliciously raised against the Christians, pretending they were incendiaries, & anthours of the burning of Rome (whereas he himself most wickedly had done the same) there followed another under Domitian that cruel persecutor, who cast john the writer of this book into boiling oil, and seeing he received no harm thereby, he afterward banished him into the ile of Patmos. Euseb. lib, 3. hist. cap. 17. After this followed the third under Trajane, who pretending that there ought to be but one religion in the Roman Empire, appointed that Christians, as enemies of their forefather's religion should not be suffered. In his time was put to death, Simeon surnamed justus, pastor in jerusalem, and Ignatius of Antioch, Euseb. lib. 3. cap. 32. Niceph. lib. 3. cap. 19 Immediately upon this a fourth by Antoninus Verus, under whom Polycarpus and many others suffered in the year 170. Eusebius lib. 4. cap. 15. A fift under Severus about the year of our Lord 204: who executed Leonides the father of Origen, Euseb. lib. 6. hist. cap. 2. And the sixth which dured three years under Maximinus in the year 239. Euseb. lib. 6. cap. 20. and lib. 9 cap. 8. The seventh (and the cruelest of all) under Decius, at what time Cornelius Bishop of Rome, and Cyprian of Carthage were crowned with martyrdom. Niceph. lib. 5. cap 27. The eight under Valerius, Euseb. lib. 7. cap. 9 And the ninth under Diocletian and Maximinian. Euseb. lib. 8. cap. 6. After which the Church, being freed from persecution, had some time of breathing under Constantine: but soon after suffered not muchless under Constans, julian, Valens, etc. by all which we may understand that this second horse was a long time red with the blood of the faithful. 
The common interpretation touching him that sat on the red horse.   
And therefore all others for the most part do apply (and fare better) this red horse unto all the forenamed persecutions: either making the tyrants to be the rider, or else Satan provoking them unto so great a cruelty: Unto whom is given power. that is permission of God to stir the wicked to war and bloody slaughters, but chief to oppress and persecute the Church, & people of God. This interpretation (I confess) is not improper, if we consider the causes themselves of the troubles, and persecutions which follow the Gospel.  
But seeing Christ himself hath said, that he came not to send peace on the earth, 
Matt. 10.34. Luk. 120 49.  but a sword, and fire: and to set a man at variance against his father, and the daughter against her mother, etc. Therefore I rather understand, that by this rider, is meant Christ, who also in Zach. 1.8. is represented as a man riding on a red horse: So that Christ's horse which before was white, now comes forth red: And is said to be another, because of the change of the colour: 
The rider on the red horse is Christ.  signifying that the Apostolical Church which was white in purity of doctrine, and innocence of life, should now through the cruelty of tyrants, be made red with the blood of her martyrs: And yet Christ sits on this red horse, because he is present with, and governeth his Church, even in her greatest trials. Unto him is 〈◊〉 great sword, viz. the sword of the word Ephes. 6.17. being sharper than any two ●aged sword, Heb. 4.12. With this sword he took peace from the earth, and 〈◊〉 bloody persecutions: not in himself, but by accident, because of the malice of tyrants and heretics in opposing his truth. For Christ is the prince of peace: The Gospel the doctrine of peace, etc. Therefore Christ takes away neither his peace, nor yet peace from his children which he promiseth in joh. 14.27. but, from the earth, that is from worldly tyrants, and enemies of the Gospel. For to the wicked there is no peace, Isai. 57.21. Here we are taught in the first place, that the condition of the Church in this life, was, and ever shall be reddish, or sprinkled with the blood of persecution. For through many tribulations we must enter into the kingdom of God, & thereby be made conformable unto Christ. Therefore the going forth of this red horse, ought not to terrify us. For God's counsel is grounded on causes both just & good; in consideration whereof we ought to remame constant unto the end.  
Sanguine fundata est Ecclesia, sanguine coepit:  
Sanguine succrevit, sanguine finis erit.  
The Church in blood first founded was,  
In blood begin did she:  
It had her spreading forth in blood.  
In blood her end shallbe.  
It was established I say in the blood of Christ. It began & increased in the blood of the martyrs: And in their blood it shall continue unto the end. Notwithstanding the end shallbe the ruin and destruction of the adversaries. For than shall cease the blood of martyrs when the blood of the wicked shall come forth of the winepress of the wrath of God, unto the horses bridles, by the space of a thousand & six hundred furlongs. Chap. 14.20.  
secondly, though the devil & his instruments mightily labour to extinguish the Church, yet no more can they do, than what is given them from above.  
Thirdly, let us not think it strange that God doth suffer tyrants thus miserably to afflict his Saints: for he doth it partly for their great good, that they might not grow wanton, but that their faith and prayer might be exercised under the cross: And partly, according to their just desert; for if examination be made, we shall find, that for the most part, as contentions, covetousness and ambition among the officers, so profaneness and security of the people drew down common judgements upon themselves. See Cyprian de lapsis: & Euseb. lib. 5. hist. cap. 2.    

The opening of the third seal.  
The black horse, having a balance, And proclaiming famine.  
5 And when he had opened the third seal, I heard the third beast say, Come & see. And I beheld, and lo, a black horse: and he that sat on him, had a pair of balances in his hand.  
6 And I heard a loud voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine.  

THE COMMENTARY.  
ANd when he had opened the third seal] First I will set down the opinion of others, and afterward my own. The third seal being opened, john is called upon by the third beast which had the form of a man, to behold the wonder. Our attention is here again stirred up by this creature, as a third herald: As for other mysteries in this I approve not. A black horse comes forth with his rider holding a balance. Lyra will have this black horse to be the army of the Romans, with which Titus their captain destroyed Jerusalem, killing a multitude of the jews, and carrying the rest into captivity, in revenge of the death of Christ. The balance (in his opinion) doth note the just judgement of God. The weighing of two pound of wheat and barley sold for a penny, the meanness of the jewish captives, who were sold for thirty pence. The wine and oil, which the rider is forbid to hurt, are the Christians, who before the siege left jerusalem, and went over jordan to Pella, & there were preserved: but this sense is to strait, and agrees not with the scope of the history: for the matter here is not by types to cover former things, but to reveal things to come: Now we know jerusalem was already overthrown, which john was not ignorant off, being banished into Patmos by Domitian the brother of Titus.  
Andreas and others understand here some notable dearth to be prefigured: 
The opinion of Andreas.  because mention is made of a scale and wheat etc. Some take it for the famine under Claudius, which happened long before this revelation. Besides famine and dearth doth no more belong to Christians, (who ought hereat less to be troubled then others) then unto the adversaries: whereas it is to be supposed, that only events proper to the Church were prefigured unto john.  
Wherefore Bede, Tyconius and others understand more rightly by the black horse heretics, by the rider the devil stirring them up to make black or darken the doctrine of the Church: by the balance, the word of God, which heretics pretend to be on their side, and with which they labour to beautify, maintain and commend their errors, to the end that people may the more readily receive them: which exposition Ribera also approves of: for as the Apostles are the white horse, because they preached the glad tidings of salvation: so the black horse notes heretics, maintainers of pernicious doctrines, and preaching things corrupt and hurtful.  
I assent therefore to their opinion who think the state of heretics is here shadowed out, 
The black horse is the Church.  yet in some things the scope is to be applied otherwise. For the same horse which first went forth white, importing the purity of the Apostolical doctrine: afterward was red, of the bloody condition of the Church under tyrants: And now is black in regard of her afflicted condition by wicked heretics, who cloud the light of the truth with their black heresies, and bring in such a deformity upon the Church, that she, who appeared white before, is now black.  
By him which sat on the horse I understand not the devil, but Christ: but after what manner he rides on heretics we shall understand by and by.  
Now this blackness came upon the Church, as divers ways, so by certain degrees even from the time of john until Antichrist. 
How this blackness befell the Church.   
In the first two hundred years many heretics made black the Christian Church by weakening the very foundation of religion: not indeed in respect of the elect, who firmly embraced the same, but in respect of themselves and their followers. Among whom was Cerinthus, Ebion, Valentine, Martion, Basilides, and many others, whose madness was recorded, and also refuted by Irenaus, Epiphanius, Augustine, Thilastrius, & others. These besides other foul errors, blasphemously oppugned the mystery of the blessed trinity, denying Christ to be God and man, and the only mediator and saviour: who, although they professed themselves to be Christians, and boasted of the title of the Church, yet as much as in them lay, overthrew all Christianity, and thus by the means of these men the white horse was made black.  
Again in the two following ages, divers heretics, as Photinus, Arius, Eunomius, Macedonins and others did exceedingly darken the doctrine of Christian religion, and with their vile errors corrupted many, who otherwise were godly teachers. Papias and Irenaeus were Chiliasts or Millenaries, Tertullian a Montanist, (though these three lived in the former ages) Origine maintained many errors. The heresy of the Arians (being mightily supported by Constans and Valens) infected almost all the haste & Western Bishops, in so much, that very few held the whiteness, or purity of the primitive faith. For the principal fathers both Greeks and Latin as, Ambrose, Austin, Jerome, and chrysostom had sucked in some of their dregs, mingling with the pure Apostolical doctrine many errors touching matrimony, single life, grace, freewill, praying to, and for the dead, & purgatory; about fasts, difference of me●ts, etc. with which things, as with black spots the white horse of Christ was much stained.  
To be short, in the following two hundred years till the time of Gregory the first, the heresies of the Pelagians, Nestorians, and Eutichinians succeeded the Arrians which had before overspread the whole Church. By little and little also the rites of the heathens crept in, a new worship was devised by the Bishops, with many beastly vanities and superstitions. Then began hot disputations and contentions about holy orders, and seats of Bishops, about the primacy of the chair of Rome, about righteousness of works, merits, and humane satisfactions and the like, by which the doctrine of faith and free grace was much oppressed, and a way made for Antichrist, who shortly after came into the temple of God, when Boniface the third obtained the primacy and dominion over all other Churches, from Phocas the usurper. Thus we have heard, how at length the white horse became black.  
Upon which notwithstanding Christ sat with his balance, that is, 
How Christ sat on heretics with his balanced. Lib. 2. the bapt. count. done. cap. 6.  (as I also assent too) the holy scripture: for as the balance is the trial of a just or unjust weight: so the holy scripture is the rule of doctrine whether true or false: As Augustine well noteth: Let us bring (saith he) not deceitful balances, wherein we may put what and how we will, saying according to our own pleasure, this is weighty, this is light: But let us bring the divine balance out of the holy Scripture, as out of God's treasury: And put into it that which is weighty, nay let not us put in any thing ourselves, but only acknowledge what is put in by the Lord.  
But thou wilt say, how doth Christ sit on heretics? do these bear him up? or do they not rather deny him, and cast him off? I answer, both is true. Now these, though in truth they deny him by their blasphemies: yet Christ is said to ride on them with his balance in a twofold way: First in profession and appearance; for the worst and grossest heretics professed Christ, and accounted themselves his Church: And would pretend to weigh their errors in the balance of the scripture, but by them abused, and miserable depraved. For the truth is, most of them drew their heresies out of adulterate, and apocryphas books, corrupting some places of holy writ for a cloak unto the same, but rejecting such canonical books, as refuted their heresies. And thus we see, how in this respect, Christ rides on heretics. But secondly, he doth it also by his providence, because even in the greatest confusion of heresies he was not wanting unto his Church. Neither have, or do heresies at any time come rashly, or unawares, but by Gods wise ordering hand, for the trial of the Church: For there must be heresies, saith Paul, that those which be approved, may be made manifest. And therefore he hath caused such heresies as sprung up to be continually examined & confuted by the balance of his word, as histories abundantly testify.  
6. And I heard a voice in the midst] We have heard what he saw at the opening of the third seal: he adds, that he heard a voice in midst of the beasts, saying: the old version hath it: As the voice of four beasts saying. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as, is not in the Greek: neither is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying, in the plural number, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular. The voice came forth out of the midst of the beasts as chap. 9.13. I heard a voice from the four horns of the altar. It is not said whose voice it was. But without doubt it was the Lambs, standing in the midst of the throne and four beasts: Chap. 5.6. He cryeth the price of food, but whither at a dear or cheap rate it is uncertain, for the words following may be taken both ways. In that it is said, A measure of wheat, viz. shall be sold, for a penny: and three measures of barley for a penny: that is, shallbe put into the balance. We will first consider the words, & afterward the sense; A measure, the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; was a measure of dry things containing a half peck: or as some will have it, so much food as would suffice a man for the day: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Choenix is a measure of a day's provision: hence came the proverb of Pythagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to sit on the measure Choenix, intimating, though a man had gotten so much as was sufficient for the day, yet should he not therefore give himself to idleness, but still go forward in his labour & calling. A Choenix, according to Bude contains two sextaries, or four pound: a sextary contains 24 ounces, or two pound: by which we see that the old interpreter did err in rendering Choenix, two pound whereas it contains four. For a penny, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so called from the number, being worth ten pence; So much as was given for a day's wages, as appears by the parable of the labourers in the vineyard. Of wheat, a more dainty, and dearer corn than barley, for that was for the poorer sort of men, beasts & other uses. I doubt not, but he alludes to the famine in Samaria which was besieged until an ass' head was sold for fourscore pieces of silver, 
2 Kin. 6.25.  & the fourth part of a cab of doves dung for five pieces of silver: but soon after a measure of fine flour was sold for a shekel, and two measures of barley for a shekel. Notwithstanding I take it, that here not a cheapness, but a dearth rather of food is foretold, seeing the measure of a day's allowance, could hardly be obtained by a day's wages: which must needs cause scarcity both to man and beast.  
But wherefore doth he prophesy of a famine, under the black horse, the same shadowing out (as we have showed) the corrupt state of the Church under heretics? If we take it according to the letter, it seems not to cohere: For what need was there to foretell a dearth, which we know comes ordinarily to pass.  
Wherefore the prophecy seems mystically to be understood, 
He proclaims a mystical famine.  not a famine of bread, but of the word of God, threatened here to be sent upon the despisers thereof, according to that in the prophet: they shall wander from sea to sea, & from the North even to the East: and run to and fro to seek the word of the Lord, but should not find it. Amos 8.11.12. Therefore in these words viz. by scarcity of wheat & barley, the Church is threatened with a spiritual famine: that is the Gospel of Christ should be so corrupted through the ambition, Luxury, covetousness, negligence & slothfulness of Bishops: & the ancient faith so adulterated by heretics, as that nothing almost should remain pure & sound. We know by wheat, the elect are signified, and by tares, the reprobate, as in Mat. 13.30. Wherefore by wheat in this place, I understand either sincere teachers which should be rare & precious: or else the sound and orthodox doctrine concerning God & Christ our saviour, of which there should be, as it were, a famine in the earth. Nevertheless with this wheat God would feed his elect, however it should be obtained by great difficulty & labour: yea barley bread should be very scarce, that is, the comforts of the Gospel not so fully enjoyed, as formerly. Such is the darkness, & the effects thereof, when the Church is burdened with the traditions of men.  
This famine of true doctrine was very great in the days of Constans and some Arian Emperors after him: 
The time of the famine here spoken of.  when the pernicious and pestilent doctrine of Arius was received by all the East and Western Churches. For after the Emperor Constans by sundry councils and other means, had endeavoured to establish Arianism, at last calling together all the Bishops, both Arians and others, (namely the Western unto Arminensis, a city in Italy, & the Eastern unto Seleucia a city in Isauria) he would not admit them to departed, till all had consented unto the prescript form of the Arian heresy: whereupon it happened, that they being there retained seven whole months, and wearied with delay, some being overcome by entreaty, others with threaten, at last they all, yea Hosius also, subscribed unto it, and condemned the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, essence, and coessential: Hilarius (banished out of France) only excepted, who (as a grain of wheat) returning into France, restored the purity of the faith, and brought most of the Bishops of Italy unto the right way of Christ: as Sulpitius Severus recordeth, speaking thus in the conclusion of his book of this synod which consisted of 400 Bishops: the council held at Arminensis, was dismissed, whose beginning was good, but in the end wickedly concluded.  
And see thou hurt not the oil and wine.] Junius will have the words, wine and oil, to cohere with the fore going sentence, as if it ought thus to be read, three measures of barley for a penny, and oil and wine: (where he puts a colon or two points:) and he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hurt not unjustly: that is, very little wine and oil shallbe given for a denarius or ten pence: thou shalt not deal unjustly, understand, while thou meetest out but a little for a great price. But in this he seems to be to courious: neither can the former colon, cohere with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a denary, or ten penny worth. But hurt not the wine and oil, to wit, the orthodox faith, but some shall maintain the same, and the whole not be obscured by heretical blackness. And such were Athanasius and Hilarius, in the time of the Arian heresy, whom we before mentioned: they are called wine and oil from the effect: because as wine cherisheth, and oil purifies: so sound doctrine doth glad and cleanse the consciences. This therefore is added as a word of comfort, lest the faithful, seeing heresies to get the upper hand, should be discouraged. For God will always preserve some teachers of his truth, that the elect may not be hurt by heretics.  
Ribera interprets this of their seven sacraments, & hence he promiseth the pope, a great victory against the Lutherans. But as yet these things appertain not to the times of Antichrist: and vainly he seeks for a garland, and comfort in the idle fictions of his own brain. Alcazar comes nearer to the mark, applying the oil to the light and true knowledge of happiness, the wine to spiritual joy, which the heavenly voice promiseth the elect not to be deprived of.    

The opening of the fourth seal.  
The pale horse, and death sitting on him, with hell following and killing the fourth part of the earth.  
7 And when he had opened the fourth seal, I heard the voice of the fourth beast, say, Come and see.  
8 And I looked, and behold, a pale horse, & his name that sat on him was death, & hell followed with him: & power was given unto them over the fourth part of the earth, to kill with sword, & with hunger, and with death, and with the beasts of the earth.  

THE COMMENTARY.  
7. ANd when he had opened the fourth seal] I well approve of the observation of Andreas, that the fourth beast hath the form of a flying Eagle, who now calleth john to behold the events of the fourth seal. For the Eagle with his quicksighted eyes having spied some things on high, with great celerity flies thither to it. Whereby is signified, that the plagues here foretold come not otherwhere then from above. For God being provoked to wrath and indignation, doth justly send them, partly to revenge the injuries done unto the saints, & partly to punish the wicked, who repent not of their evils.  
8. And behold a pale horse] The fourth seal being opened, there comes forth now a pale horse, whose rider is death, and hell his follower or companion, having power to kill the fourth part of the earth with sword, famine, pestilence, and the beasts of the earth. This horse in Gr. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of a greenish colour tending to paleness, such as is the colour of leaves in harvest time, falling from trees for want of juice.  
Now interpreters are of divers opinions what is the meaning of this pale horse, and death his rider, with hell following, and what manner of plagues are shadowed out thereby.  
Lyra supposeth, 
Lyras interpretation.  that this horse is the people of Rome, the rider Domitian: named death, because he most unjustly murdered many both senators and people: and himself afterwad by the Senate was also put to death for his cruelty, the horse he understands to be pale, because of pale death, riding thereon. Hell followed him: that is, he was immediately upon his death cast into hell fire. Power was given him to kill the fourth part of the earth, that is, cruelly to persecute the Christians throughout the whole Roman Empire, which was then stretched out over the four parts of the world. With the sword] for therewith he killed many. With hunger] starving them in his prisons. And beasts of the earth] because he caused many to be cast before wild beasts and torn in pieces. And death] noting thereby all kind of punishments.  
Andrea's refers it to the persecution of Maximianus, 
Andrea's his interpretation. Riberas' opinion.  in whose time (as Eusebius writeth lib. 9 cap. 8.) such a multitude of men were taken away by pestilence and famine, as that the dead could hardly be buried. Ribera will have all to be applied unto the third persecution under Trajan, affirming, that he and his instruments in putting to death the Christians by sword, famine, wild beasts, etc. are this horse, said to be pale, from the effect: (for he that is slain looks pale) Death was the rider, because they killed many thousands of Christians. Hell followed not to devour the saints being slain, but those that had killed them: Howsoever they thought that none would take vengeance on them for so great a wickedness. They killed four parts of the earth (for so the Latin version reads it) that is in all places of the Empire: or, according as it is in the original, a fourth part of the earth: For if the multitude of Christians which were slain should have been reckoned, the number would have been no less than a fourth part of men then living in those provinces: or else said to be a fourth part, because the cities of their habitations wherein they were dispersed by reason of persecution, were the fourth part of the earth, that is of the Roman Empire.  
But these interpretations cannot stand: for undoubtedly the three foresaid persecutions were set forth under the red horse: besides it is not likely that John saw the bloody face of the Church after her blackness, but in order of time it went before. That which Ribera pretendeth, is without all show of reason, as if by the red horse should be noted such persecutions as the Godly suffered by their treacherous confederates: But we know how under the Emperors, they had neither polities, weapons, or confederates: moreover he himself before interpreted the red horse, to be persecutions under tyrants.  
A certain nameless interpreter (whom many follow) understands by the pale horse, hypocrites and false brethren, who disfigure their faces that they may appear unto men to fast. Matt. 6.16. These carry death, that is bring death upon themselves and others by their hypocrisy and deceits. Hell follows them, that is, the multitude of the damned, who follow the devil. They slay the fourth part of the earth, that is, very many by the sword of false accusation & slander: Hunger, that is, want of the word of God: Beasts of the earth, that is, with brutist and unreasonable lusts: & lastlie, with death, that is, with all sorts of mischievous practices. I confess there is something in what is here said, however their applying it to hypocrites is too general and obscure. For indeed I verily believe, besides the bloody persecutions of tyrants, & black blasphemies of heretics, there is here another evil of the Church shadowed out.  
Therefore this pale horse in kind is the same with the three former, but of another colour: for howbeit it signifies the same Christian Church, yet is far otherwise to look on then before, as having now her white, red & black estate turned into a mortal paleness, & being sick even unto death thorough the rising of Antichrist: she was whole and sound in the white horse: covered with the blood of martyrs in the red horse: spread over with heresies in the black: But now so infirm, weak & sickly, as that she hath death on her back, and is near to death and hell: For a fourth part perisheth with the sword, famine, death, (or pestilence) and beasts of the earth: And these are the four sore plagues wherewith the Lord threatened to punish jerusalem for her apostasy. Ezech. 14.21. To which place he here alludes by an allegory, signifying those pernicious doctrines of heretics and hypocrites, which tended to death and destruction, and making way for Antichrist.  
But whence came this deadly disease, and paleness unto the Church? 
When and how this paleness befell the Church.  I answer, it was by accident occasioned by Constantine, that good Emperor, his excessive bounty to Christian Bishops, by which indeed he enriched, but no way bettered the Church. For as to much indulgence of parents spoils the child: so this liberal Emperor was a means to draw Bishops to pride, luxury, idleness, security & other vices. For after he first had restored peace unto the Church, and heaped up honour & wealth upon Bishops (but specially enlarged the jurisdiction of Rome) presently followed such a declining & corruption in doctrine & discipline, as infected the Church with a deadly poison, brought upon her (I say) a spiritual sickness, in so much as the pest of Antichrist began now to enter into her very heart and bowels. And hence it is reported that a voice from heaven was heard, saying; To day venom is poured forth into the Church. 
Sylvestri legenda. In vita Malchi.  And Jerome even in his time complained, that after princes became to be Christians, the Church indeed was greater in power and riches, but less in virtue.  
The remote cause of this so great an evil considered in itself, was the guile, & malice of that old serpent the devil, who laboured to supplant the Church through the ease and pomp of Bishops, being otherwise not able to overthrow it by the sword of tyrants: but the nearest cause was the hypocrisy of superstitious monks, with the pomp, luxury & avarice of ambitious prelate's, hereby making way for Antichrists oppression of the Church and truth. See Clemanges touching the corrupt state of the Church, Cap. 3.  
The original of Monks was occasioned by the persecution of Decius, 
The monks original.  for some then to avoid his tyranny (among whom was Paulus Thebaeus, & one Antonius) fled into deserts, where they endured a while the hardship of a solitary life: this kind of life by others was afterward imitated, & at length new orders and religions foolishly devised, wherein they boasted of perfection, & merits of supererogation. Hereupon a great multitude of Monks, (as a sink of mischief,) overspread the Church, by whom the truth of Christ (under the pretence of holiness) was soon oppressed. For now such as desired the pardon of sin, and to obtain eternal life, were sent, not unto Christ, but unto Hermit's, & to the dens of Monks. And hence came this paleness, & mortal wound upon the Church; hereby drawing more thousands of souls to death & hell, then either the four sore plagues mentioned in Ezech. 14. or the sword of tyrants, or the black famine of heretics, or any other kind of punishments wherewith Christians were brought unto their end.  
Moreover the riot of Bishops and the clergy, mightily increased this pale disease: for now infinite ceremonies and humane traditions are established: as the worshipping of the dead, images, the observation of holy days, orders, rites and solemnities of pagans forged by the devil himself, (the names only altered) were forcibly imposed upon the Church, to the utter abolishing of the doctrine of free grace, and the merits of Christ. The sum of all is this: the fourth seal being opened, the Church appeared languishing with a deadly paleness: for about three years after the decease of Gregory, Boniface the third being created Pope, sat on the chair of universal pestilence, & began to establish monarchical tyranny.     

The II. Act of vision II.  

The opening of the fift seal.  
The souls under the Altar crying to have their blood avenged.  
9 And when he had opened the fift 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.  
10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?  
11 And white robes were given unto every one of them, & it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren that should be killed as they were, should be fulfilled.  

THE COMMENTARY.  
ANd when he had opened the fift seal] Hitherto we have heard the exposition of the preparation to the second vision: viz. the majesty of God, with the attendance about the throne: And the Lamb taking the book sealed with seven seals, etc. We have heard also the first Act of the vision, viz. the opening of four seals with the wonders following thereupon: namely, the white, red, black, and pale horse, prefiguring (as we have showed) the future state and face of the Church unto the rising of Antichrist. First white in faith, then red in blood, afterwards black with heresies, and at last pale through hypocrisy and apostasy.  
Now followeth the second Act of the vision in the opening of the fift seal, which signifies not (as some have thought) new persecutions, but the comforts of the Church both militant and triumphant. It is not improbable that here should begin a new Act, seeing john is not now bidden by any one (as before he was) to behold the wonder of this fift seal.  
In it three things are recorded, first, what he saw at the opening of the seal, & the place where: namely, the souls of the martyrs under the altar, v. 9 secondly what they said, v. 10. and lastlie, the answer which they received. v. 11. The sum of all is, to comfort the Church against the scandal of the cross, specially shadowed out under the red horse. For lest john should have been to much daunted at the effusion of the martyrs blood, or any of the faithful so offended thereat as might have weakened their faith and piety, but rather in hope of a more happy state, with a Christian courage might endure the fury and force of their adversaries: therefore the blessed condition of the martyrs in heaven is here exhibited, being full of many comforts to the godly, for they who in this world had been before cruelly murdered for the sake of Christ, are now seen of john under the protection of Christ, as glorious conquerors clothed with white robes.  
The souls under the altar] The souls departed out of the bodies are invisible to the bodily eye: but john saw them in the spirit: By which we learn, that the soul is separable, subsisting in itself, immortal and dies not with the body. Of which matter Aristotle albeit an heathen, yet thus writeth, and thus the soul is an essential power, separable, pure, and free from passion: and again, as it is separable, so also immortal, and eternal. Nevertheless some have been found not only Epicures, but even teachers in Israel (as the Saduces by name) who have denied it. Now these brutish men Christ plainly refuteth in the Gospel: 
Mat. 10.28.  where he bids us not to fear them which kill the body, and are not able to kill the soul: but him, which is able to destroy both etc.  
The souls of them that were slain] that is, of the martyrs. But wherefore were they slain? not for any evil committed, but for the word of God, and for the testimony (viz.) of the Gospel, that is, for their faith in Christ, which they openly professed and sealed with their blood: here we see, that not suffering, but the cause of suffering makes a martyr. By the slain, are meant not (as Alcazar supposeth) those that were put to death by the jews: neither they only who suffered under Domitian until Diocletian, as Lyra affirmeth: but the souls of all the martyrs, (even from Nero unto Boniface the third, the first Antichrist) whose blood had been shed for the testimony of Christ, being (as some call them) the twelve persecutions.  
Ribera renders it, which had the testimony, passivelie. that is, of them it was testified, that they were true Christians: as 1 Tim. 5.10. a widow having a testimony for good works: but in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore to be taken activelie. And are called martyrs, in giving testimony unto Christ, and to the word of God. So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies, to profess, defend and holdfast. Whereby is showed the great constancy of the martyrs, who were terrified with no manner of torments, but still held the testimony, that is, the profession of Christ's name. Thus in Chap. 12.17. the dragon is said to make war with them, which keep the commandments of God, & have, that is, constantly maintain, the testimony of Christ.  
But now where were the souls of the martyrs? not under the robe of Marry, 
Where the souls of the martyrs were.  as painters foolishly represent it: but under the altar, which was in heaven before the throne of God, as we shall see Chap. 8.3. Ribera here is to be hissed at, who affirms that john in this speech hath respect to the ancient custom of Christians, laying up the relics of saints under the altars. For when (saith he) an altar is builded, there is made under it a sepulchre for to keep the relics; and the priest, dipping his finger in the Chrism makes the sign of the cross upon the four corners of the sepulchre, saying: This sepulchre is consecrated and sanctified in the name of the Father, the Son, and the holy Spirit, peace be unto this house etc. But this custom is merely superstitious, and gross idolatry, idly invented many ages after: For john saw not any relics of bones or garments, but the souls of martyrs, not in a sepulchre, or under an altar of stone, but under the heavenly altar, of which the Apostle speaketh Heb. 13.10. We have an altar whereof they have no right to eat, which serve the tabernacle. This altar is Christ (as Anselmus and Haymo do acknowledge,) under which he saw as in a type the souls of the martyrs, that is, under the safeguard and protection of Christ. This being the first happiness which the martyrs enjoy in the heavens, is for the comfort and encouragement of them, who are yet to be slain. For however tyrants kill their bodies, yet their souls immediately upon their departing, are received of Christ: according to the prayer of Steven the first martyr, Lord Jesus receive my spirit: and as Christ promised the thief: This day thou shalt be with me in paradise. The which benefit Riberas' gloss doth both diminish, and wholly take away.  
Moreover here we are plainly taught, that the souls of the martyrs, and other saints departed, are not in the pains of purgatory: but enjoy the presence of Christ their saviour in the heavens. But touching this sight of Christ, how, and after what manner they see God and Christ, I leave it to Sophisters to dispute of. If they be under the altar, that is Christ, then undoubtedlie they do behold him: 
joh. 14.9.  And if Christ, why not God also: Forasmuch as Christ himself saith, He which seethe me, seethe my Father: the fullness of whose sight we shall enjoy at the last day, 
1 joh. 3.2.  as the scripture teacheth. For when he shall appear we shall be like him: for we shall see him as he is. In the mean while the blessed vision here spoken of, sufficeth for the present degree of happiness unto the souls of the faithful.  
10. And they cried with a great voice] Now he showeth what the souls do under the altar: namely cry mightily to God, that their blood may be avenged, which argues, that their souls were not killed or died with their bodies, but live eternally: neither are they asleep, but watch. But this we are not to understand of any vocal crying with the tongue (which the souls cannot do) but of a visional crying by which is signified their earnest desire, represented here unto john in the spirit, under the form of a great cry. The phrase alludes to the death of Abel, 
Gen 4.10.  whose blood is said to cry for vengeance to God from the earth.  
O Lord] Now he comes to rehearse what their crying was; and in what manner they implored him that sat on the throne and the Lamb.  
Holy] that is, pure, hating the cruelty of tyrants.  
True] always constant in performing thy promises and threaten, and just also both in rewarding, and in punishing of men.  
How long dost thou not judge etc.] Seeing thou art holy, & true, why dost thou suffer tyrants to rage so long against thy saints?  
On them that dwell on the earth] A paraphrase of tyrants, and their instruments: being unworthy to be named, only approbriously they are called inhabitants of the earth, that is, earthly and foolish men, presuming to rebel against heaven to their own destruction: closely also implying their own present happy condition, as free from the fury of worldlings.  
How long?] They desire the hastening of God's judgements. But here it may be demanded, how the souls of the saints in heaven can be said to be thus impatient and desirous of revenge? I answer their words import no impatient desire, For the glorified saints, are altogether free from all corruption this way: and therefore here is signified their earnest desire, that God's glory be vindicated, and the Church finally delivered from the tyranny of implacable adversaries: neither do they prescribe unto God any time touching his judgements, or the deliverance of the Church, but closely submit unto the same, as unknown to them when it shall be only they intimate that to them it seems just & equal, that he should deliver his Church, and no longer suffer the blasphemies and cruelty of persecutors. And therefore not desiring to avenge themselves, they commit vengeance unto the Lord: How long O Lord dost thou not avenge? not thirsting after it themselves, but desire that God in righteousness will administer the same, as knowing the just God will not suffer the cruelty of the wicked to be unavenged, and pass without punishment: yet they leave the manner and time to the Lords own disposing: desiring it no otherwise then as it may stand with his pleasure and will. Thus we also here on earth pray to be delivered from that evil one, in which we contradict not the counsel of God, neither sin against him, in praescribing the time and manner thereof: but showing our desire, we attribute unto God the praise of his justice, faithfulness and omnipotency, believing that he both can & at length will assuredly deliver us. Much less therefore do the souls of the saints in praying for the same thing, sin against the Lord. Vide August. serm. 11. de Sanstis.  
11. And white robes were given to every one of them] God heard the request of the martyrs, and answers them according to their desire, both in word and deed. In deed, for white robes were presently given unto every one of them. In word, for a speedy vengeance is promised. After a little season, The cause of this delay is added, not that the sins of bloodthirsty tyrants are not ripe, and worthy of vengeance, but because the number of the martyrs is not yet complete. And this is the sum.  
White Robes] This notes out the beginning of their celestial glory.  
Were given them] to wit, by him that sat on the throne, or by the Lamb. Not as if the souls under the altar were naked before, seeing even in this life they had put on Christ. For as many as have been baptised unto Christ, 
Gal. 3.27. 2 Cor. 5.5. & 5.  have put on Christ: and if we be not found naked here, we shall be clothed with our house, which is from heaven, and being purged from all filthiness, we shall stand before God, and live with Christ in eternal happiness.  
Now I disaproove not their judgement touching the twofold robe after this life. While we are here our robe remains stained with the spots of the flesh, 
August. tom. 10. serm. 11. the sanct.  though covered with the blood of Christ, to the end they may not appear before the face of God. After our departure, a robe is given to every one, perfectly white indeed, yet but one, that is, a new degree of happiness in heaven. But after the full deliverance of the saints, that is, at the day of judgement, the other robe shallbe also given, that is, the saints shallbe fully and perfectly glorified: This than is another comfort, namely, that to the martyrs, in stead of the bloody robe, with which tyrants here clothed them, there shall be given them a white robe of joy and glory in heaven.  
And it was said unto them] to wit, by him that sat on the throne, or by the Lamb under whose shadow they rested: neither is it strange, that Christ is represented, as a Lamb, in regard of his death, and as an Altar, in regard of his propitiation.  
Here are many things touched in few words. First it is a mild admonition, that the souls for the present should be contented with their white robes, and cease crying, expecting the time of Gods appointed judgement. It is also a close commination of revenge after a little season: for however God for a while defers punishment: yet he certainly hears the request of the godly, and at last will be fully avenged on their adversaries. It is also a prophecy of the future condition of the saints under Antichrist, by whose tyranny many martyrs are to brought to their end with fire and sword. And lastlie it is consolation for the godly under this antichristian tyranny: seeing their afflictions shall endure but for a moment, neither shall Antichrist rage's according to his full desire, but he shallbe be limited according to the decree and purpose of God, who hath determined the number of martyrs, which number being once accomplished not one drop of blood shall more be spilt by him. And last of all, their fellow servants and brothers which should be killed, shall also be gathered under the same Altar, to partake with them of the same blessedness.  
Now Antichrists time, is said to be short, or for a little season, after the manner of the scripture, which speaking of the last times compare them as it were, unto an hour in comparison either of eternity, or the age of the world already past.  
We are taught therefore in the first place, that God doth always hear the prayers of his children: although touching their deliverance he reserve the time and manner thereof unto himself, as best knowing when, and how to dispose of all things for their good.  
secondly, the blasphemies & outrageous cruelties of the wicked, are never forgotten of God: but vengeance certainly is prepared for them, however he forbears them for a time.  
Thirdly, the goodness of God is the cause of this forbearance: 
Rom. 2.4.  As to lead men unto repentance, so also that the full number of martyrs may be accomplished. And for this cause no doubt the Lord suffered the Romans, Vandals, Goths and other tyrants by the space of six hundred years to shed much blood (though no more than was appointed) of the saints for the confirmation of the Christian religion: And no otherwise he decreed but from that time unto the end of the world, many should suffer under Antichrist for the same causet that so the judgement of the whore might be the more intolerable.  
Hence we may not think, that either the Church's sufferings under Antichrist, were unknown unto the Lord, or happened against his will: but rather came to pass by his most wise counsel, in which we ought to rest, & never to be scandalised at his fury, nor rage of any of his instruments, but to rest in the work of God, if so be he have appointed either thee or me to be among the number of the martyrs. To be short, here we see that there is a communion between the saints in heaven, & those on earth. For we are brethren & fellow servants, neither are they our lords, 
Chap. 19.10. & 22.9.  and patroness, as Idolaters imagine. And being fellow servants, they no less refuse divine worship, than did the Angel, who forbade john to worship him, saying, See thou do it not: for I am thy fellow servant, Worship God.  
But, say they, they pray for us: & therefore we may pray to them. I answer, were this true, yet it would not follow. The reason is: because there is a great difference betwixt praying for others, and to be prayed unto. To pray one for an other is a duty of charity, and common unto all the faithful. But to be religiously invocated upon, is a worship due to God alone according unto the commandment, Thou shalt worship the Lord thy God, 
Mat. 4.10  & him only shalt thou serve. And the reason is, because God alone is omniscient, omnipotent, & present in all places, hearing, understanding, & only able to fulfil the desires of his people. But now the heavely Angels, & glorified spirits are neither omniscient, to behold all our actions: nor omnipotent, as able to help us: nor can they be present with us in all places.  
Besides it is uncertain, 
The intercession of saints is here not proved: but condemned.  yea false, that the saints do at all intercede for us: neither can any such thing be proved from this place. For the souls of these martyrs pray not for their fellow servants, but to have their own blood avenged; nay they knew not who they were, for else they would not have desired a hastening of divine wrath: neither at the instant was their request granted, but deferred to the time appointed of God. To all which we may add that from visions, & allegories no doctrines can or aught to be drawn, repugnant to the word of God: as this is concerning praying to the saints: 
1 Tim. 26. 1 joh. 2.2. Rom. 8.34  for it is derogatory unto the honour of Christ, who according to the scriptures, is our only advocate in heaven: There is one mediator betwixt God & Man, the Man Christ Jesus: And, we have an advocate with the Father jesus Christ the Just: And he maketh request for us. Now if the saints were also our advocates: then should not Christ be the only mediator betwixt God & Man. In deed we doubt not, but the souls of the saints in a general way do know the afflicted condition of the Church here, and desire her deliverance: But in special to know our affairs, they do not, nor cannot.  
They see (say they) in God, as in a glass, or by a reflection all our affairs here: but this is a mere fiction, 
Isai. 63.16  contrary to the scriptures: Abraham knows us not, Israel is ignorant of us. But thou Jehovah art our God and Father. But they further object.  
They love us: therefore they pray for us. I answer: It is true, yet they love Christ more than us: and therefore they will not intercede for us, to derogate from Christ, as if his intercession were insufficient, or that he were asleep while he is called upon. But, say they, the saints in praying for us, derogate not from Christ, seeing the prayer of the saints each for other on earth, is no way derogatory unto him. I answer: the reason is not alike: for the glorified saints cannot intercede in Christ's presence without great dishonour to him, but the others being yet in the body, are bound (having a commandment) to pray one for an other: 
jam. 5.16.  which the saints in heaven have not: yea, say they, they have, for Paul bids the Hebrews to pray for him. 
Heb. 12.28  I answer: The Hebrews of whom this duty of love is required were not in heaven, but here in an earthly warfare. Besides if this commandment did tie the saints in heaven, than also are they bound to pray each for other: which is absurd and false.  
To be short who doth not understand, that those whom the Pope canonizeth for saints, are as they say, spokesmen before God for others, and howsoever they may not be worshipped as Gods, yet as Advocates, that is, with a less kind of worship. Now who (I say) doth not see that all this is taken from Apuleius and the followers of Plato, who feigned, that their daemons (whom they called Gods) were, 
Lib. 8. the civet. Dei cap. 22. Ibid. cap. 23.  as it were, messengers between the upper Gods and men: carrying up their petitions to them, and bringing down aid and secure from them to men: So that they pretended not to worship them as Gods: which subtlety of theirs Augustine thus refuteth. Apuleius (saith he) denies them to be Gods: But in saying that they are so in the middle betwixt both, as that they seem to be necessary for man before God, in this he doth not separate their worship from the religion of the high Gods: And deriding this vanity, he speaketh further: it is to foolish, to believe that such Gods as are made by men, should more prevail with the Gods, whom God hath made, 
Ibid. cap. 24.  than men themselves whom God himself hath also created. Let us therefore cast of Popery as a heathenish worship, derived from Apuleius and Plato.     

The third Act of vision II.  

The opening of the sixth seal.  
A great earthquake: darkening the lights, etc.  
12 And I beheld, when he had opened the sixth seal, and lo, there was a great earthquake, & the Sun became black as sackcloth of hair, and the Moon became as blood.  
13 And the stars of heaven fell unto the earth, even as a figtree casteth her untimely figs, when she is shaken of a mighty wind.  
14 And the heaven departed as a scroll, when he is rolled together, and every mountain and Island were moved out of their places.  

THE COMMENTARY.  
ANd I beheld] Horrible wonders appear at the opening of this sixth seal, as earthquakes, shaking of the heavens, convulsion of the stars, subversion of mountains and Islands; the explication whereof is difficult.  
Arethas understands it of the darkness over all the earth, of the earthquake, and rending of rocks at Christ's suffering. 
Matt. 27.51.   
Ambrose by a trope applies this horrible concussion, to the destruction of jerusalem. But what use was there to reveal that unto john by obscure types, which was already past, and fresh in memory, and by history formerly made known unto all?  
Lyra understands it figuratively of the Diocletian persecution, more cruel than the former. But the most cruelest of all was the persecution yet to come, namely under Antichrist.  
Andrea's therefore (more probably) refers it unto the time before the coming of Antichrist, wherein the miseries and persecutions here spoken of should come to pass. But most interpreters understand it of the very last persecution under Antichrist: of whose mind I also am: notwithstanding they err from the scope of the history in their application. For they following the common opinion, that some one particular Antichrist shall oppress the Church about the last four years of the world, refer these earthquakes and darken of the sun, etc. unto the foresaid time. Nevertheless herein they agree not. For Ribera and others interpret it properly of the signs going before Christ's last coming, spoken of Matt. 24. Luk. 21. But most apply it, to the horrible confusions and calamities, which by Antichrist shallbe brought upon the whole earth.  
But for my own part, I understand this third Act of the vision, to shadow out, the many and sore trials, wherewith for a thousand years and more (as histories testify) the Church of Christ hath been exercised under Antichrist.  
Now this Act consisteth of two parts. 
The third Act of the second vision hath two parts.  The first treats of the greater & more horrible confusion of the Christian world under Antichrist: contained in the 12.13.14. following verses, which are to be separated from the last three verses of the Chapt: the reason whereof I will show by and by. The other part of the Act is more comfortable, as being opposed to the former troubles, in which is propounded unto the godly for their great consolation, the sealing of the elect in their foreheads, in the first eight verses of the following Chapter. Now unless this be observed, howbeit many things (I confess) in a general way may be truly, learnedly & piously treated of, touching this earthquake, darkening of the Sun, & other prodigious things, as miseries to befall the world: yet in deed these Generals tend, but to the darkening of the matter: And therefore for the right understanding of the sixth seal, we must of necessity have recourse to the histories of the east and western kingdoms, both from the time that Popery was first established in the West, and Mahumetism in the East, as also diligently consider the state and experience of the present times: touching all which a word or two in General.  
About the year of our Lord six hundred, after that the Church had obtained some rest, & was freed from the persecution of open enemies: she immediately began to be rend asunder by divisions, corrupted with divers heresies, yea at length Pagan worship (under the cloak of Christianity) and humane traditions so prevailed, as that she became pale and sick even unto the death: For than arose the hot contention between the Bishops of Rome, & Byzantium about the monarchical primatie over all other Bishops and Churches. Hereupon the Emperor Mauritius much favouring jovinian his metropolitan, made way for him to obtain the primacy, under a pretence, that where the principal seat of the Empire was, there ought also to be the chief chair of the Church: Now on the other hand Gregory Bishop of Rome, invying this honour of universality and power in his corrival, 
Lib. 6. Epist. 10. Lib. 4. Epist 34.36.37.39.  affirmed that this title was wicked, perverse, proud profane, foolish and frivolous, neither aught there to be any such scandal raised among the Bishops: at last he thus concludeth. I (saith he,) do confidently affirm, that whosoever either calleth himself, or desireth to be called the universal priest, seeing herein out of the pride of his heart he lifts himself up above his fellow brethren, is the fore runner of Antichrist. Thus we see that Gregory makes the title of universal, to be the true badge of Antichrist. And indeed he so much prevailed with the Emperor, as at that time the pride of Jovinian his corrival was repressed. But Mauritius a while after being wickedly murdered by Phocas, and Gregory dying about the year 604. Pope Sabinian his successor (thirsting after the foresaid tyranny) burned the writings of Gregory, and made void his decrees: however he attained not what he aimed at, being prevented the year after by an infamous death. After him succeeded Boniface the third, who by Phocas the usurper was proclaimed universal Bishop, & Prince of Priests, notwithstanding the clergy & most of the Italian Bishops opposed the same. Thus he declared himself unto the whole world to be that Antichrist, and the first (as Platina and other writers affirm,) that established his tyranny by these insolent expressions: as thus: we will and command: we appoint and charge, we will and require etc.  
From that time the Christian world began to be shaken with a horrible motion: For now Christ the Sun of righteousness was obscured: The Moon of the Church turned into blood: The stars fall from heaven, Bishops become secular princes: heaven, or the opened book of holy scriptures, rolled up: The mountains, kings & princes stand in jeopardy of their power: to be short, the Islands are remooved out of there place, by being brought under the yoke of Romish tyranny. Then, saith Platina, only the rents of Bishoprikes was looked at: 
Plati, in vita Bonif 3.  but not what sheep were in the pasture. It would be tedious to declare, how this Antichristian tyranny by the successors of Boniface was afterward established: As for Boniface himself, he indeed sat scarce a year on this chair of universal pestilence. For on all sides these ecclesiastical harpies so gaped after the prey, as that by poison, murder, deceit, factions, seditions, enchantment and magical art one sought to dispatch the other.  
Balaeus hath distributed these Antichristian Popes from this Boniface unto Julius TWO: that is, from the year of Christ 606. unto the year 1513. 
Balae. in Act. Rom. Pont.  into five distinct classes or orders: as may there be seen. Who for the most part (as Genebrardus a Popish writer himself confesseth) were Magicians, Sorcerers, Atheists, Adulterers, Murderers, wicked, perjured, & impure, not Apostolical, but apostatical and heretical men: they were (I say) capital enemies of Apostolical doctrine, inventours and defenders of idolatry, superstition, and a new worship, bloodthirsty men, and so have continued even unto this day. And here indeed the earthquake began to shake all Christianity in the Western parts.  
Now about the same time, viz. in the year 609. Heraclius being Emperor (who took away Phocas the tyrant) Mahumet an Ismaelite by open force raised no less an earthquake in the East. For he (being a soldier and an hypocrite) by the help of the Persians, took from Heraclius many provinces, and after he had established a kingdom unto himself, he caused one Sergius a Nestorian Monk to compose the Alcoran, who mixed togerher somewhat of every religion, in such a manner as might best serve to draw the affection of carnal people unto a love and liking thereof, thereby to strengthen the polity of his new usurped kingdom in the world, and the better to root out the faith of Christ.  
Whence it came to pass that by this commotion, most people in the East fell from Christian religion, and the Sun of righteousness being darkened, the mist of mahumetical superstition prevailed, and oppressed not the East alone, but all the south parts of the world also: these are the earthquakes, darkening of the lights, and prodigious wonders here enigmatically described, according to the manner of prophetical scriptures. Now we come to the words themselves.  
And behold a great earthquake] most dreadful and prodigious things, with which under the reign of Antichrist (as most interpreters both Greek & Latin confess) the Christian world, yea and heaven itself too, were to be shaken: as the darkening of heavenly lights, the falling down of the stars, and lastlie the the concussion of the mountains and Islands are here showed unto john under the Image or form of a great earthquake. Indeed such kind of predictions are divers times mentioned both in the writings of the Prophets and Apostles: But not in one and the same sense, the which thing we are well to take notice of: for the circumstance of the places, will lead us sometimes unto a literal, & sometimes unto an allegorical interpretation thereof.  
Undoubtedly the predictions of Christ, 
The signs which are literally to be understood.  touching the end of the world and his last coming are to be taken literally: as in Matth. 24. Mar. 13. Luk. 11. Then there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the earth distress of nations, with perplexity, the sea, and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken, and then shall they see the Son of man coming etc. and in Revel. 16.20. Every Island fled, and the mountains were not found, viz. in the day of judgement. For indeed all these things shall then really come to pass.  
Now in other places, these expressions do set forth allegorically horrible alterations, or Gods great judgements, and those either particular against the enemies of the Church: as in Isay. 13.10. where the prophet speaketh of the horrible overthrow of the Babylonians in these words: The stars of heaven, and the constellation thereof shall not give their light: The Sun shallbe darkened, and the Moon also shall not give her light. And again in Isai. 34.4. And all the host of heaven shallbe dissolved: and and the heavens shallbe rolled together as a scroll: and all their host shall fall down etc. And from this place, as it seems by the like phrase, the words here in our text are taken. Again in Ezech. 32.7. concerning the overthrow of Egypt. I will cover the heavens (saith the Lord) and make the stars thereof dark: I will cover the Sun with a cloud, and the Moon shall not give her light. Or universal, signifying the total commotion of the Church: sometimes in a good sense: sometimes in a bad: and sometimes in both.  
In a good sense; as in Hag. 2.7. & Hebr. 12.27. Thus saith the Lord, yet once it is a little while, and I will shake the heavens, and the earth, and the dry land. And I will shake all nations: and the desire of the gentiles shall come etc. In which oracle is prophesied of an universal concussion, that is, of the reformation of the world by Christ; the which how it hath been, & shall yet further be fulfilled, we have expounded in our commentary on Hebr. 12.27.  
In the evil part it is undoubtedlie taken in this place, as signifying the shaking of the heaven and earth, that is, the future corruption & oppression of the Church by Antichrist. Now this concussion both in a good sense by Christ, & also in an ill sense by Antichrist is prophesied of by joel 2.28. 
The oracle of joel Chap. 2.27 expounded.  And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, etc. And I will show wonders in the heavens, & in the earth, blood, & fire, & pillars of smoack: the Sun shallbe turned into darkness, & the Moon into blood, before the great & terrible day come. 
Act. 2.17.  which prophecy Peter shows to have been partly fulfilled, when as on the day of Pentecost, the Apostles, & the Apostolical Church were miraculously filled with the holy Ghost: Partly, to be accomplished before the last coming of Christ, at what time the Church shallbe troubled with horrible calamities, not so much by heretics or tyrants, as by Antichrist, Christ's adversary. Now these things are foretold, lest the faithful should imagine Christ's kingdom to be of this world, or to expect pleasures in this life: but rather to prepare themselves for all manner of adversities, & in the mean while being fully assured, that these calamities shall no way hurt the Elect persevering in prayer and supplication: 
joel. 2.32.  and therefore this is added as a consolation. Whosoever shall call on the name of jehovah, shallbe delivered; for in mount Zion & in Jerusalem shallbe deliverance. Andrea's Caesariensis well observeth on this place, that the cross and calamities under Antichrist, seem to be foretold unto the Church, to no other end, but that the godly being praeadmonished long be forehand, might be confirmed in the very time of these trials by Antichrist & his ministers: for evils foreseen and premeditated on, are less offensive, when they come upon us.  
Thus we have heard whence these prodigious sights are taken: what they signify, and wherefore they are foretold. Now let us consider them one by one: they are seven in number: three whereof shall come to pass in the earth. viz. The earthquake, the trembling of the mountains, and the removal of the Lands. Four shall happen in heaven, viz. The darkening of the Sun: the changing of the Moon into blood: the fall of stars: and the convolution of heavens.  
The first is a great earthquake. This is made by the winds getting into the hollow parts of the earth and violently breaking forth. Hereupon the earth shaketh, houses, towers, towns and cities are thrown down to the ground, & all things are gashlie to behold. Even so Antichrist puffed up with base pride, & lead by an evil spirit, hath shaken the Christian world, overthrown the ancient order and discipline of Christ, by changing the form thereof into his Ecclesiastical Monarchy: the which took its beginning from the time of Pope Sylvester I. For no sooner were the Romish Bishops by Constantine, and the following Emperors, raised up with outward dignity and riches, but they hereupon swelling with ambition, forthwith began to domineer, and lord it over their brethren: as the histories of Sozimus, Zaelestinus, Leo, and others testify: notwithstanding this their great arrogancy was at first a little kept under, as by the authority of Emperors, so by the canon laws, as also the opposition of other Bishops: as may be seen by the Acts of the sixth council of Carthage: where the Pope of Rome assuming the name of universal unto his chair, by authority (as he falsely affirmed) of the Nicean council: he was convicted of falsehood, and for that time repressed.  
But after Gregory, this spirit of pride violently burst forth in Sabinian his successor, and after him in Boniface III. who was (as we said before) openly by Phocas, declared universal Bishop, that is, Antichrist was now lifted up on his throne. Then began all the bowels of the earth, that is, of the Christian world to be horribly shaken. For now the whole clergy: is brought under the yoke of the Pope, who at length imposed the law of abstinence from marriage upon them: Now the doctrine of the Church: both concerning the worship of God as also the faith and free grace of Christ, is so corrupted as nothing almost remained sound, but the bare name. Now the mountains, viz. Emperors, Kings and Princes if at any time they displease the Pope, are sore shaken, yea trodden under feet, by their bulls, and excommunications. Now the Lands also, that is, whole nations escape not, as we shall hear by and by. It would be tedious to repeat all the disturbances and grievous calamities, which this Roman Antichrist hath brought, and yet daily deviseth both against Church and common wealth. By this earthquake Steeven the 11. through Pippin, wrong the principality of Ravenna with all Italy out of the hands of the Grecian Emperors: from whom also Leo III. with the aid of Charles, drew away the whole Empire of the West, to settle it (as some of them boast) among the Germans. We need not insist upon histories, seeing our own daily experience doth sufficiently set forth the meaning of this commotion.  
The Sun became black as sack cloth of hair] This is the second wonder. Christ the Sun of righteousness shallbe horribly eclipsed, that is, the doctrine touching his offices and benefits darkened, and utterly defaced. We heard before, how the Church lost her whiteness, and became black in regard of the many foul heresies of that time: yet something still remained pure in her, by reason of some sound teachers who firmly maintained the truth of Christ. But under Antichrist even the Sun is made black as sackcloth of hair, that is, most black, and hurtful. Not that Christ in himself can so be made: but because Antichrist by his profession both teacheth and maketh such a Christ.  
It is thought, that the hair of sackcloth here spoken of, 
What this sackcloth of hair is.  is made of the black hair of goats, or horses: whereof in former time they made mourning garments, as may be gathered from many places of scripture: these garments did prick the flesh & much pain those that beware them. Hence the hypocritical Monks, as Carthusians, Cappuzins, and other Antichristian frogs, (who glory of perfection) wear such garments for the beating down of their flesh: but indeed hereby (as by a true badge) they testify, that they live under the darkness of the Sun here spoken of.  
But (say they) Christ the Sun of righteousness is not darkened unto us: 
How the Sun is obsctired in popery.  For the Pope professeth Christ to be God and man against all heretics. I answer: If he should openly cast off the name of Christ, than he could not have brought the Christian Church under his bondage, neither suppress the truth as now he doth: But his coming as the Apostle witnesseth, 
2 Thess. 2.10.  is with all deceiveableness of unrighteousness in them that perish. So that by the cunning pretence of Christian profession, he hath fraudulently overthrown the Church: yea herein he hath mainly opposed Christ, in that he was looked upon to be a preacher of his name, 
Contra Auxentium lib. 2. cont. legis advers. cap. 12.  as Hilary and Austin writ concerning him. The profession of Christ's person, and of the trinity, was indeed the mask under which he deceived the Church: for otherwise Christians would have shunned him as the devil. But of what use, I pray you, is Christ without his offices & benefits, the which in popery are trodden under foot? what profiteth it to believe that the Turk is the Emperor of the East, from whom, unless it be by thy own deceit, thou canst not expect either good to thyself or others?  
Yea say they, 
Papists believe not on Christ as the only mediator.  we also profess Christ to be the mediator, redeemer and only saviour, & by believing in whose merits we must be saved. But we have often showed, that this their profession is nothing but as black sackcloth, if they would but see it: for if indeed they did believe Christ to be the only mediator, they would not then have made to themselves so many thousands of mediators as they have done: For do they not cry to S. Marry, to S. Peter, to S. Nicolas etc. to pray for them? If they did believe to be saved by the merits of Christ alone: then they would not have forged the merits of saints, neither their own works of justification, or of supererogation, or a purgatory fire, and so ascribe salvation, which is obtained by Christ alone, unto their own inventions. Thus therefore the Sun, in Popery, is made black as sackcloth of hair: The Apostolical doctrine of faith and salvation by them is darkened, and changed into Philosophical precepts: Christ's sacraments are darkened, and turned into a stage-playing Pomp or show: The invocation and worship of God is darkened, and turned into adoration of idols, and of the creature: To be short the Church itself is darkened, scarcely retaining any thing of Christianity except the bare name.  
Now the black sackcloth of hair doth signify the humane traditions, their hetheanish and jewish ceremonies mingled with Christianisme, of which Augustine complains, 
Epist. 119 19.20.  that even in his time the Church began to be more burdened with them, than the Israelites were with theirs: to be short it signifies the decrees and canons of Synods, and Popes, by which the Church was turned into a secular kingdom, the presbyteny into a civil court, and their temples into very brothel houses.  
And the moon became as blood] The third wonder followeth; by the moon, is meant the Church, as Cant. 6.9. Fair as the moon. Rev. 12.1. The Sun is Christ as we shown before. Now what marvel is it, if the Moon be turned into blood, when the Sun is darkened? In Eclipses the Moon appears black and reddish, and sometimes of a bloody colour, having in itself but little light. But as the Moon doth receive its light from the Sun: so all light, purity, righteousness and salvation, or whatever else the Church enjoys, she receiveth it all from Christ the Sun of righteousness. The sense therefore is, that the Church shall be turned into blood, by the commotion of Antichrist. The like phrase the Lord useth in Joel 2.31. But whence comes this blood into the Moon? I answer: by the cruel tyranny of Antichrist, making the Church red with the blood both of the nations, and of the Saints. For this blood was poured on her partly by wars, and partly by martyrdoms. For the Pope not being content to usurp the title of Peter the prince of the Apostles, & under that pretence to terrify the world with his spiritual lightnings, he hath also drawn out the temporal sword against Emperors, kings, princes, and Christian nations, filling all places with bloody wars. As we may see in the extravagant of Boniface VIII. touching superiority and obedience, where it is expressly said, that the Church hath two swords, the spiritual and civil: and it is further added: that the spiritual is exercised by the Church: the material by the hand of kings and soldiers according to the pleasure and patience of priests, If this be true, then what are kings and soldiers, but the Pope's vassals? And is not then that blood certainly shed by the Pope, which is spilt at his pleasure and command by kings and their soldiers? And is it not the Pope, that causeth the Moon to become blood? but in this also there is deceit and fallacy, for the Romish Bishops, have not only used the civil sword in the hands of princes, but also in their own: having these many years together turned the Moon into blood, by the many cruel wars occasioned and made by them. 
Beneven. de Rambal. lib Augustali.  Benevenutus de Rambaldis a noted historian, thus writeth concerning Boniface the eight, above two hundred and thirty years ago: that, Albertus' Duke of Austria being by the Electors chosen king of the Romans, desired of Boniface that famous Pope the blessing and coronation: to whom this lofty tyrant answered, that he was unworthy of the Empire, because he had traitorously killed his Lord Adolph in war: and having the crown on his own head, and a sword girt to his loins, he said: I AM CAESAR. Julius' II. the predecessor of Leo a better soldier than a priest, being borne rather for Mars, then for Christ, going forth with an army (as Wicelius witnesseth) in the year 1513, against the king of Navarre) threw Peter's Key into Tiber, saying, If the Key of Peter cannot, let the sword of Paul prevail. Of which Mantuan thus singeth: 
Ense potens gemino, cujus vestigia adorant  
Caesar, & aurato vestits murice reges.  
Great Caesar with victorious kings,  
Who golden crowns do wear:  
They do adore his footsteps, who  
the double sword doth bear.   
To be short the most cruel wars, which continually have been (and at this day are) among Christian princes, to the shedding of exceeding much blood in France, the Nederlands, Livonia, Poland, Muscovia, & Hungary, have always been raised & fomented by the Pope's bulls and armies: & by this means, ever since the death of Priscillian they have continnallie murdered the saints and made the Moon red with their blood. For Priscillian being declared an heretic by the Pope, (although Sulpitius Severus describing his sect, doth not charge him with any heretical doctrines contrary to the analogy of faith; but only for unlawful conventicles) was by the instigation of Ithacius Bishop of Triers, put to death about the year of Christ 380, contrary to the mind of Martin Thuronensis a Maximo the Emperor, the murderer of Valentinian the younger. From that time forward the Bishops went on to have the like punishment inflicted on all such as were condemned by them of heresy: And at length the Popes adjudged to death as heretics, all that opposed their tyranny and idolatry, under which pretence, what a multitude of Christians have been most cruelly murdered the books of martyrs testify, yea whosoever reads those histories shall see clearly enough, that by their means the Moon was whole turned into blood. The massacre at Paris committed on Bartholomewes' day, in the year 1572, is yet fresh in memory, at what time within the space of eight days there were more than a hundred thousand by the means of Gregory XIII. most barbarously put to death in France, making all the streets, rivers, and prisons in the land red with the blood of martyrs. Thus I doubt not, but we understand what is meant by this change of the Moon into blood: touching which also I will rehearse a very memorable example in the end of this book.  
13. And the stars of heaven fell unto the earth] The fourth wonder, is taken out of Isai. 34.4. and Mar. 13.25. We have heard what the stars do signify, and wherefore they are so called: Rev. 1.20. the seven stars, are the seven Angels, or Bishops of the Churches. And Rev. 12.1. The woman, or Church hath twelve stars on her crown, signifying the pastors and teachers of the Churches. These stars which fell, are apostates who forsook Christ, for fear of Antichrists cruel persecution: they are I say, principal Bishops and teachers, who by embracing the kingdom of Antichrist, fall from heaven unto the earth, among whom the Bishop of Rome was chief, and with him all others who acknowledged him for their head. They fell unto the earth, by forsaking their pastoral charge of preaching the word, and becoming earthly princes, imitating the pomp of courtiers, and wholly giving themselves to worldly affairs, as to wars, hawking, hunt, & all other vanities & pleasures in princes courts: yea far exceeding them in pride, pomp and luxury. This fall of the stars is amplified by the similitude of a strong wind blowing untimely figs from the tree. By these figs, are meant carnal bishops: and by the mighty wind, the Papal authority, unto which all of them either for fear of excommunication, or for promotion sake readily submitted.  
14. And the heaven departed as a scroll] The sift wonder is taken out of Isai. 34.4. Heaven (Hebr. rakiagh) is that outspread firmament which God created on the second day: and adorned with lights on the fourth day. This heaven, the lights failing and falling down, departed. But after what manner? as a scroll rolled together. In old time they bond not up their books as we do now, but rolled them up as upon a rolling instrument, 
The heaven rolled up, is the Church falling away from Christ.  & so being shut, they could not be read. But what heaven is here meant to be thus rolled up? Interpreters understand hereby, the Church spread over all the face of the earth, which to john did seem to departed like a scrol, not as ceasing to be, but as ceasing to be seen: The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdom with the title of the Church: & take those things that are proper unto her, causing the word & Sacraments (though horribly depraved) to be administered by his clergy: nevertheless they shall not be Christ's Church, but a synagogue of Satan. The true Church of Christ shall departed, being hid & not seen to the world: to whom belonged all the martyrs and professors, witnessing against Antichrist. But thou wilt say, these were not hid: It is true indeed, they were seen, as they were men, & could not be hid as they were martyrs: but hid, as a Church, or the members thereof: for they were condemned & accounted by Antichrist, not as Christ's faithful ones, but as wicked heretics.  
This heaven or out spread firmament, 
The heaven departing, is the closing of scriptures in popery.  may also be rightly understood of the opened book of holy scriptures, which by Antichrist & his instruments was shut or rolled up, yea, & cast under foot: using in the mean time with great reverence, the Fathers, Scolasticks, Sentenciaries, Canonists, Legends etc. Moreover since this book of God began again to be opened, how have the jesuits laboured to roll it up, questioning the authority thereof, not accounting the same to be divine, but as it is confirmed by the judgement of the Church, 
Andrad. defence. council. Staplet. contr. Witak.  that is, of the Pope. For thus they expressly write: That in it there is so much of the deity, as the Pope's Church attributes unto it: neither ought God to be believed, but because of the Church.  
And all the mountains were moved] This is the sixth wonder, which Andreas doth rightly understand of those who excel others in wordlie power. For in Rev. 17.10. by mountains, kings are understood, in which sense I judge it is here also taken: neither doth it any way cross this exposition, that kings are expressly nominated in the following verse; seeing that place concerns the following Act, & is to be understood of their punishment.  
But how have kings been moved by Antichrist? The histories of the Popes declare this divers ways. First by their ecclesiastical authority, fraud & threaten, constraining Emperors and kings not only to maintain by fire and sword their ordinances and decrees, but even to cast themselves down, & kiss the feet of their holiness: 
The Pope's tyranny against Emperors and kings.  And secondly civility: for Antichrist spared neither King nor Keisar, but whoever would not do all things according to his pleasure, those he oppressed, deposed and thrust out of their places. Gregory II. having excommunicated Leo the Emperor deprived him of his revenues. Pope Zacharie, deposed Childerick king of France. Leo III deprived the Grecian Emperors of the Western Empire. Alexander III. first proudly trampled with his feet upon Frederick I. before he would receive him into favour. Gregory VII. displaced Henry IV. Innocent III. thrust out Otho IV. Innocent iv took the Empire from Frederick II. Clement VI excommunicated Ludowick IU. julius II. deprived the great grandfather of Henry IV (king of France) of his kingdom of Navarre. Sixtus V sought to depose Charles IX king of France, & Elizabeth queen of England etc. To be short Antichrist powerfully moved the mountains, against Emperors, kings, & Christian princes, through his Sophisters & councils, usurping to himself authority over whole councils, boasting that by him kings do reign, & that it is in his power to cast them down when he pleaseth, & lastly that no councils are authentic without his approbation. This is a true & plain interpretation.  
And the Lands were moved out of their places] This is the seventh wonder, Lands are environed with waters: The waters signify people's Chap. 17.15. and therefore by the Lands here are meant nations or the subjects of princes: these also are moved: for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop: neither can any buy, nor sell, nor make any bargain, but according to his pleasure as appears by the extravagant of Boniface VIII. We define, we say, we pronounce, we appoint that it is of necessity unto salvation, for every humane creature to believe, that he is subject unto the chief priest of Rome. Thus the Lands, peoples, & commonalty being deprived of their Christian liberty, which they enjoyed under the Apostles, were brought under Antichrists yoke, under which they serve and groan even unto this day.     


The fourth Act of the second vision concerning the final punishment of the wicked.  
15 And the Kings of the earth, and the great men, and the rich men, and the chief captains, & the mighty men, & every bondman, and every freeman hid themselves in the dens, and in the rocks of the mountains,  
16 And said to the mountains and rocks, Fall on us, and hid us from the face of him that sitteth on the throne, and from the wrath of the Lamb:  
17 For the great day of his wrath is come, & who shall be able to stand?  

THE COMMENTARY.  
15 ANd the kings of the earth] Many (with Lyra) refer these things unto the times of Diocletian & Maximianus, whose cruelty against the Christians Eusebius treateth of Histor. lib. 8. & 9 because in those day's men of all conditions & estates, both great and small, not being able to endure the extremity of tyrants, sought to hid themselves in caves, mountains and woods. But they err from the scope, & in my opinion offer violence to the text: for undoubtedly by kings etc. are not meant the vulgar, but men in place and authority. Now in those times there were no Christian kings, that we read of, to be persecuted, or to shun these tyrants. Besides the following words, hid us, and fall upon us, are not expressions of the godly groaning under the cross, but of the wicked, despairing for fear of wrath, as the cause annexed shows: for the great day of his wrath is come: which cannot be possibly understood of the day of the Diocletian persecution.  
Others therefore have thought, that these things appertain to the last times, and the punishments of persecutors. So Andreas, The kings, saith he, and all the princes, & rich men, etc. shall rather desire to be hid in mountains, rocks and caves, then to feel the wrath and scourges of the Lamb, which at Antichrisis coming shall overwhelm those miserable men: Or certainly they shall thus greatly quake for fear of the judgements prepared for them after the resurrection of the flesh, which never shall have an end.  
Therefore this fourth Act of the vision concerning the final punishment of reprobates, is briefly annexed to the matter going before, and answereth successively to the third Act, howbeit neither this nor the third is yet fully ended in this Chapter, as before we noted. For as the third Act hath two parts: the first setting forth Antichrists tyranny over the Christian world, in the three former verses: the other his restraint, and the sealing of the elect afterward described in Chap. 7. So likewise the fourth Act consists of two parts, both full of joy and consolation to the Church: the first whereof describeth the final and universal destruction of the wicked, in the three last verses of Chap. 6. The second sets forth the happy condition which the saints shall enjoy with the Lamb in heaven from v. 9 of Chap. 7. unto the end thereof.  
Now we come to handle the punishment of the wicked, the which here is but briefly touched, but afterward more largely set forth in the following visions: The general doctrine is this: that however the wicked for a while oppress and afflict the Church, yet they shall one day finally perish: their rage & cruelty in seeking to destroy the godly, shall turn to their utter overthrow & ruin: for ordinarily injury goes before destruction. Now the reason hereof is, because God is just, & will not suffer their cruelty to go unpunished: And also he is omnipotent, and able easily to cast down the kings of the earth, which have risen up against him: to be short, he is faithful and true, to perform the promised deliverance and glory unto the saints. Now here is described 1. The condition of the adversaries: 2. their trembling and despair: and thirdly the cause thereof.  
And the kings] And, here is not so much copulative, as continuative or adversative, for, than the kings: or, but the kings etc. For it signifies the effect of this great Antichristian earthquake: we have not in this place, neither Antichrist, nor his false prophets and parasites, by whose fraud he was advanced, here named: not as if they should go unpunished: but because their destruction is purposely & more manifestly described in the following history, and especially in the fift and sixth visions, by many fearful expressions.  
These here are named kings, great men, rich men, tribunes, and mighty men, and all bondmen and freemen, that is, both high & low, all of the laics (as they call them) of what degree soever, who have been instruments either by their authority or wealth to advance Antichrist to that height of tyranny and cruelty, or who for the establishing of his power, have drawn the sword, or been helpful in making or kindling of the fires wherein the martyrs were burnt.  
But this also is to be extended more largely unto all the enemies of the Church, even from the beginning of the world, 
Who these kings and great men are.  viz. as well such as persecuted the godly under the law, as Nimrod, Pharaoh, Saul, Ahab, Nebuchad-nezar, Antiochus etc. as those under the Gospel, viz. Herod, Nero, Domitian, Trajan, Severus, Decius, Diocletian, Julian, Valens, and whosoever else have bend their bow against Christ, and insulted over his truth, or at this day, do seek to uphold Antichrist. But in the end, an unhappy and lamentable destruction shall come upon them.  
Before we come to treat of this great catastrophe: I again desire the reader not to think it strange, that we expounded the mountains & Lands spoken of in v. 14. to be kings and nations: though it seems that they are here only expressly named: For before they were more obscurely and restrainedly set forth by the names of mountains & Island moved out of their place by Antichrist, that is, by him seduced, shaken, and subjugated: but here in general is prefigured the overthrow of all enemies either under, or before Antichrists time.  
This also by the way we may take notice of, that Andreas understands by kings of the earth, them whose power and study only is in and about earthly things, as having nothing to do with Christ & heaven.  
Chief captains] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, captains over thousands, such (as among the Romans) had the chief charge over soldiers: for in a Roman Legion (which consisted of seven thousand and sometimes more) there were ten bands of soldiers: whereof the first band was the greater, having 1105 footmen and 132 men of arms: and properly such as had charge over this band were called chiliarchis, colonels, or chief captains. Vegetius lib. 2. de re milit. cap. 2. & 6.  
Every bondman and every freeman] that is, all other enemies of inferior ranks, who were strong to shed the blood of the saints, and to persecute & blaspheme the Gospel: now fearful indeed, shall be the end of every one of them, as it followeth.  
And hide themselves in the dens] We read that the godly in times of persecution often fled into mountains, woods and deserts, hidings themselves there for fear of tyrants, as the history of the Maccabees, and others witness. But here, not the godly under persecution, but the persecutors themselves are spoken of: as is plainly to be gathered by what followeth: they hide themselves in dens, that is, they now shall do that themselves, which formerly they constrained the saints to do: it signifies their extreem fear and perplexity: as not knowing where to turn themselves for to find any succour. Now their kingdoms, palaces, fortresses, and munitions of war: now their armies, legions, military bands, &c. cannot help them: but in vain do they fly unto dens & rocks, which shall not be open to receive and hid them. And therefore they shall despairinglie cry, Ah fall on us, and hid us] The voice of men without hope of mercy and salvation, and wishing that which no wise man would desire: to wit, to be crushed under the mountains and miserable brought to nothing.  
This is a proverbial description of the wicked despairing, by which is intimated, that such shall be the horrible appearance of things, as that they shall an hundred times rather desire any cruel death, then with such a dreadful distraction & fear of present punishment enjoy the light any more. Three times in scripture we find these expressions. Once in Hosea 10.8. concerning the overthrow of Israel by the Assyrians. Secondly in Luke 23.30. touching the destruction of jerusalem: and thirdly in this place about the final punishment of reprobates. And this here is rightly applied to the like miseries, because in their causes they are all alike. For of old this exclamation was fulfilled in the wicked Israelites, being cast both into temporal & eternal punishment. Afterward it was also verified in the destruction of the city, and the utter overthrow of the jewish nation, and shall most fully be accomplished at the day of judgement: when the wicked shall hear that fearful sentence pronounced: Go ye cursed into the eternal fire, which is prepared for the devil and his angels. Then shall they burst forth into these words of despair: Mountains fall on us: as thinking it better for them once to be crushed by the mountains and brought to nothing, then for ever to be tormented in flames of hell fire.  
But here, I cannot sufficiently wonder at the false and impious interpretation of Lyra, Gagnaeus and others, who are not ashamed to apply that unto the martyrs & saints in heaven, (thereby to establish their blasphemous invocation on saints departed) which the scripture plainly attributes unto reprobates despairing of salvation. These cries they will have to be made by the martyrs under the Diocletian persecution: The mountains & the rocks, to be the Saints, called mountains, because of their exaltation unto heavenly things. Unto them the godly in their straits and anguishes shall cry: fall on us: that is, come to us, and help us in our persecution. Hid us: that is, protect us by praying unto God for us. But what a horrible depravation of scripture is this? We know that the godly martyrs in their persecution by prayer fled unto God sitting on the throne, & unto the Lamb standing in the midst thereof, that is, Christ the only saviour: But for any worship to be rendered unto feigned saints the martyrs and others of the faithful were altogether ignorant of. For what can be imagined more wicked than that the martyrs in their greatest anguishes, leaving God & Christ, should implore the help of the creature, against the express commandment of God, call upon me in the day of trouble etc.  
From the face of him that sits] There are three causes of this their great fear and desperation. The sight of God & the Lamb: the day of judgement: and an evil conscience. Touching the first no marvel, seeing God is a consuming fire, & the wicked are as stubble which the fire easily consumeth & brings to nothing.  
And from the wrath of the Lamb] No where in scripture is wrath attributed unto the Lamb, but in this place, & here it noteth that revenging justice proper to God alone, 
XXXII. Argum. of Christ's deity.  which the wicked shall tremble at when the Lamb shall pronounce the sentence, go ye cursed etc. Now here the Godhead of the Lamb is evidently proved, seeing Antichrist and his wicked instruments do, and shall stand in fear of none but of God only omnipotent, as is confirmed by the following reason.  
17 For the great day of his wrath is come] This is the second cause of the wickeds horror. 
This great day of God and the Lamb, is the day of judgement.  For in the day of judgement being asked a reason of their ungodliness & cruelty committed, they shallbe mute & stand ashamed. They who understand this great day otherwise then of the last judgement, do grossly deceive themselves. But Alcazar applying this to the jewish people, is more ridiculous, who would mingle an history known unto the whole world with these prophetical types. In the mean while let the reader observe the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his anger, evidently proving (as before we shown) the deity of Christ. For that great day of wrath, or of judgements, especially of the last judgement, is every where in the scriptures called the great day of Jehovah. jer. 30.7. joel 2.11.31. Zepha. 1.14. Mal. 4.5. Act. 2.20. Now here this day is called, The great day of the Lamb's wrath.  
And who shall be able to stand] The third cause of their trembling, is an evil conscience against God, Men, & the spouse of the Lamb. The words are taken out of joel 2.11. For the day of Jehovah is great and terrible, and who can abide it. Even the godly themselves break forth into the like speeches, when they look upon the rigour of God's judgements: If thou shouldest observe iniquity O jehovah, who shall stand? but this they speak with a filial fear, and humbling of themselves, and not with horror, despairing as do the wicked. To stand in judgement, is to rely on the confidence of a good cause, and to be absolved or quitted: as Cicero saith in his epistles, Yesterday we stood well in the Senate. Not to stand, is to lose one's cause, and to be condemned, according to the Psalmist, the wicked shall not stand in judgement. Ps. 1.5. so again the foolish shall not stand in thy sight, Psa. 5.5. Hence they here cry out, Who? that is, none of God's enemies, & the Lambs, shallbe able to stand. Thus we have heard the Acts of Antichrists tragical end: now follows the happy and joyful change of the church; the sealed & holy ones shall stand before the throne, singing to God and the Lamb: Salvation be to our God, etc.      

The Argument, Parts, and Analysis of Chapter VII.  
THe wonders of the sixth seal, belonging to the third and fourth Act of vision 2. are continued in this Chapter. After the prodigious earthquake of Antichrists kingdom, and the horrible cries of his supporters under their punishments: Now further things are exhibited unto john, some to come to pass in heaven, and others in the earth. In the earth he saw four Angels labouring to hinder the blowing of the winds: And another Angel reproving them, and sealing of the twelve tribes of Israel, a hundred forty and four thousand saints in their foreheads. In heaven, he saw an innumerable multitude before the throne shouting with praises unto God, and to the Lamb, one of the four and twenty Elders showing unto john, who they were, and their happy condition. And thus the second vision is ended.  
The parts are two.  
THe first touching the endeavour of the four Angels, and their restraint, in the first 8 verses. The other contains the harmonious thanksgiving of the heavenly inhabitants, and of their felicity from v. 9 unto the end.  
In the former part is set forth the state of the godly under Antichrists kingdom, that is, howsoever Satan and Antichrist shall labour by all means possible to suppress the Gospel, and tread all things under foot: yet some winds shall blow, that is, some witnesses of the truth shall strongly oppose Antichrist, the Lord still preserving certain thousands of his sealed one's from being hurt by him: of whom should consist the true Church of God. This part of the chapter is opposed to the earthquake and Antichristian confusions praefigured in the third Act, treated of in Chap. 6. v. 12.13.14. with which cohereth that which here follows concerning the four Angels, and sealing of the elect in their foreheads.  
In the latter part is represented the future state of the blessed martyrs, and other faithful ones in heaven, even as many as in this life have made white their robes in the blood of the Lamb. This part is opposed to the horrible cries and torments of the wicked, treated of Chap. 6. v. 15.16.17.  
In this Chapter therefore the third & fourth Act of the second vision is fully ended: and the whole Chapter is consolatory, both for the Church militant, in the former part: and for the triumphant in the latter. These things thus premised, the rest following will be the more clear.  

The fourth Act of vision II.  

The first part of the Chapter.  
Of the restraint of the four Angels, and of them that were marked with the seal of God, under Antichrist.  
1. And after these things, I saw four Angels standing on the 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, nor on any tree.  
2. And I saw 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,  
3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.  
4. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.  
5. Of the tribe of juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.  
6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthali were sealed twelve thousand. Of the tribe of M●●●sses were sealed twelve thousand.  
7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.  
8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.  

THE COMMENTARY.  
ANd after these things] Now John rehearseth what he further saw in the sixth seal, being contrary to the former, as containing joyful matter. He saw before what Antichrist and his ministers had done, and what at length they suffered for the same. Here he sees what in the mean time was done by the godly on earth, & what was laid up for them in heaven. Now herein interpreters do very much differ, and for the most part do rather darken then explain the matter, in not observing the method and scope thereof.  
Lyra goes on in applying these things unto the histories of the Roman Emperors. 
Lyras opinion of the four Angels.  The four Angels standing on the four corners of the earth, & holding the four winds of the earth, he interprets of four Emperors, great persecutors of the Christians, who (after Diocletian and Maximianus had laid down the Empire) afflicted the Church in many parts of the world at one time: Maximianus in the East: Severus in Italy: Maxentius at Rome: Licinius of Alexandria in Egypt: these held the winds, that is hindered the teachers of the Church, that they should not blow, that is, preach God's word: for as by the blowing of the winds the earth is made fruitful: so the preaching of the Gospel fructifyeth the garden of the Church militant. By the earth, sea and tree● he understands Christians, some dwelling in firm lands, some in Lands, & others in woods for to avoid persecution. The Angel having the seal of God, & forbidding to hurt the earth, and sea, is Constantine the great, bearing the sign of the cross in his ensign, and restraining those four tyrants from hurting of Christians. For Constantine at length overcame Maxentius, Licinius, and other their fellow tyrants, and having obtained the empire alone, he signed many thousand in the forehead, that is, being converted unto the faith of Christ, he bestowed many great privileges upon the Church, & signed many thousands, that is, caused them to be baptised with the sign of the cross on their foreheads.  
This interpretation I thus far approve of, 
What is approvable in Lyras interpretation.  namely, that the winds signify preachers, and the blowing of the winds, God's word preached: and the holding of the winds, the hindering of Gospel in the course thereof. But for his application of the rest unto the short space of those four tyrants it agrees little to the scope, seeing those things were to happen a long while after under Antichrist, as appeareth by the circumstances, and as the comparing of these things with the following visions will more clearly manifest. Besides he erreth in making Constantine this sealing Angel, forasmuch as undoubtedlie the outward sign of the cross is not here at all intended, but a higher mystery concerning the preservation of the elect, and their separation from the abominations of Antichrist, lest they should be defiled thereby; as will more plainly appear by the matter following.  
Rupertus refers this unto the four kingdoms of the world hindering the faith of Christ: viz. the Babylonian, Persian, Greek & Roman Empires: but this is too general.  
Andreas (herein agreeing with most of our interpreters) doth more rightly apply it to the times of Antichrist: to which Ribera also consenteth, but yet in this he erreth, viz. in that he thinks that the following contents of this book are to be applied to the four year's reign of his supposed Antichrist. For generally the following visions do plainly represent the foregoing four Acts of the history of the Church from john's time even unto the end, under other figures: he also differeth from all others in taking these to be good Angels, which are here spoken of: whereas all others agree, that they are evil Angels. Notwithstanding in this they do generally err thorough an erroneous supposition, in restraining the time of Antichrist unto the last four years of the world, considering that Antichrist hath already reigned above a thousand years, even from Boniface the third, who (as we have already showed) was the first that professed himself universal priest, leaving unto his successors this most wicked title and mark of Antichrist.  
But to let pass these men's opinions, we here take notice of a second part of the third Act of vision II. wherein john is informed of the state of the godly during the earthquakes, and Antichristian commotions. For having seen before things horrible and prodigious, even a violent alteration of all states of the Christian world under Antichrist, he having I say seen mohammed in the East, and the Romish Bishops in the West oppressing the Church by fire and sword, and imposing their decrees and idols upon all, depraving Christian religion by their manifold traditions, heathenish and jewish superstitions, in so much as unto the Churches of the West was left almost nothing, but the bare name of Christ. Now lest john (seeing these things) should thus have thought with himself: what shall Christ be thus oppressed and kept under by Antichrist? shall there be no more a Church? no more sincere preaching? no more faithful & valiant teachers to oppose Antichrist? shall indeed the elect also be drawn away into errors, of whom Christ saith, that it is impossible they should be seduced? Now hence it is that this present sight of the blowing winds, and of the four Angels labouring in vain to hinder their operation, is exhibited unto him: showing how the godly should continually oppose Antichrist: and be sealed in their foreheads, signifying their safety and preservation unto the end.  
Alcazar presupposeth (howbeit not truly) that these things appertain unto the seventh seal: but it is repugnant unto the very text in Chap. 8.1. and though it did, yet would it no way help the consequence which thence he draweth.  
Four Angels standing] Now concerning these Angels, let us see, who they are, 
Who are these four Angels.  what they did, and the cause thereof. By these Angels, I understand Satan & his Angels, by whose powerful working Antichrist invaded Christ's kingdom, and established his own with all deceit of unrighteousness: and withal I understand all Antichrists agents, both ecclesiastical and secular, as Kings and Emperors who (to uphold his kingdom) have laboured by fire & sword to suppress the preaching of the Gospel: so likewise Cardinals, Bishops, Monks, Canonists, Inquisitors, & Jesuits, who deceiving the world under an angelical show of holiness, have strongly advanced his kingdom: these are four (a definite number being put for an indefinite) as alluding to the four corners of the earth on which they stand, that is, have their Bishoprics, Lordships, Colleges and Fraternities there fixed. Now by four corners the whole earth is meant, and here it noteth that no place shall be free from the mischievous devises of these wicked Angels.  
Others again interpret these Angels standing on the four corners of the earth, after this manner. The Mahometans in the East who suppressed the doctrine of Christ: for however they seem to permit the European Christians the freedom of their religion, yet the same is done deceitfully, as thereby the easier to draw the rest of the Christian world under their power, and so if they could altogether to blot out the very name of Christianity. The South they understand to be the very seat of the Roman Antichrist: The North is possessed by the Pope's sworn vassals. And the West by the Spaniard (his first begotten son) and the most Christian French king (as they style him) all which have hitherto mightily hindered the winds from blowing upon the earth, sea, & trees. But we may as fitly apply this to the Pope's spiritual Angels standing upon the four corners of the earth, seeing he hath every where his Legates a Latere, his creatures (I say) to maintain his Antichristian primacy, and to hinder the blowing of the winds, by their fraudulent devises, preach, writings, disputations, miracles, & all manner of working by deceit and unrighteousness.  
The reason why Ribera contendeth, that not evil Angels, but the good, 
Riberas' opinion weighed.  are here intended, is to free Antichrists ministers from suspicion. But most Popish writers do hold the contrary. Mart. Delrius libr. 2. mag. disquis. quaesi. 11. thinks them to be very hurtful & pernicious devils. Alcazar would feign refute him, but his tongue will not let him, & therefore he leaves it undecided whether they be good or evil: at last he feigneth a dream of four Aeoluses, bridling the winds with bonds and imprisonment. Now is not this a worthy exposition of this mystery?  
But Ribera will maintain his opinion with arguments, The devils, saith he, are not in corners of the world, but in the midst of the great men of the earth, in provinces and cities, and to be short, wheresoever they be they hinder the preachers of God's word: As if john understood not this same thing by the four corners of the earth. He therefore too childishly restrains these corners of the earth, unto the utmost places, or mathematical centres thereof, forasmuch as by a synecdoche the whole world is here signified.  
But he further objecteth, that God is wont to punish the world not only by evil Angels, but also by the good Angels: as we see Gen: 19 and 2 Sam. 14. & 2 King 19 & Isai. 37. etc. which Austin also confirmeth lib. 9 de Civ. D. c. 5. but it sufficeth, that for the most part it is done by the evil.  
Neither is there any weight in this, that the other Angel as joining himself with them, saith; UNTIL WE HAVE SEALED THE SERVANTS OF OUR GOD, for he makes not the Angels which were ready to hurt the earth, etc. companions with him in sealing, but closely he points out the good Angels which were present with him.  
Holding the four winds that they should not blow] Now he shows what the Angels did: in which we are to consider, what the four blowing winds are, and what is meant by the earth, sea and trees: and how they held the winds from blowing on the earth.  
Ribera understands it properly of the four chief winds, 
The literal exposition of Ribera cannot hold.  described in these known verses.  
Asper ab axe ruit Boreas, furit Eurus ab ortu,  
Auster amat medium , Zephyrusque cadentem.  
These winds the four Angels endeavoured to hinder from blowing upon the earth, etc. that is, they desired to destroy all things both in the sea, and in the land, as also the fruits of the trees: For if the winds should altogether cease from blowing, all things of necessity would soon come to decay: forasmuch as all living creatures by them are cherished & preserved. Therefore he supposeth that hereby is signified the outward calamities falling upon the persecutors of the saints: & his reason is, because the literal sense is to be followed, except a plain reason doth necessitate the contrary. Now indeed this is true; notwithstanding if we should always expound the visions of this book literally, much absurdity would follow thereupon: besides the following words do yield us a manifest ground that the letter here is not to be observed: for the elect are said to be sealed, & thereby to be freed from hurt. Now we know that the godly are not free from outward calamities, as pestilence & famine, whereby the earth, sea & trees are hurt: & therefore it doth necessarily follow, that we must understand it of an immunity of another kind of hurt.  
Andrea's understands hereby the dissolution of lawful order & the most certain event of the evils threatened: 
Andrea's his general interpretation. Rupertus his exposition lib 4. in Apoc.  but this seems to be obscure, & to general.  
Rupertus & many others expound it of the teachers of the word whom Antichrists Angels or ministers held, that is, laboured to keep from blowing upon the earth, sea, or any tree, that is, from preaching the faith of Christ in any provinces or Lands, or unto any men of what condition or quality soever. So he. Thus the winds denote the preachers of the Gospel, by a metaphor often used in the scriptures. For the holy Ghost, whose ministers they are, is compared unto the wind joh. 3. & Act. 2. by reason of his vehement & piercing efficacy. These are said to be four indefinitely according to the 4 quarters of the Christian world, that is, some of them being in every place. They blow, that is, sound forth the Gospel of Christ upon the earth, sea & trees, that is, unto all sorts of men. To hold the winds that they blow not, is to hinder these from preaching: now in this all interpreters agree: notwithstanding it is to be applied more fully unto the times of Antichrist.  
By the winds therefore I understand all the sincere teachers of the Gospel, 
The author's judgment touching the four Angels hindering the blowing of the winds.  which for a thousand years together have opposed Antichrists idols, corruptions & tyranny: such, I say, whom the Roman Bishops by their decrees & bulls have condemned as heretics: whose names are recorded among the witnesses of the truth in the books of Martyrs. Among the number of these also (besides such Emperors who by opposing the pope's, have caused the winds to blow,) I understand such Bishops, Priests, & Doctors, as have contradicted the tyranny of the Romish court: as Berengarius, john Scotus, Bertramus etc. who more than six hundred years ago have strongly in defence of the truth blown by their sermons & writings against the diol of the mass & transubstantiation, the chief prop of Antichrist kingdom: also Bernard, Waldus, Wicklife, Hus, & jerom of prague, Clemanges & others, who by the wind of God's spirit have maintained the faith of Christ against the pope, partly by word & writings, & partly by sealing the same with their blood. But chief among these are to be reckoned, Luther, Melanchthon, Oecolampadius, Zwinglius, Farellus, Bucer, Hegio, Martyr, Viret, Bullinger, Calvin, and as many as in Germany, France and the neighbouring kingdoms have in this last age begun so to blow the Gospel of Christ, as thereby a great part of the Christian world hath been restored into the precious liberty of the faith.  
The earth, sea, and trees, I understand allegorically, not of the faithful in particular, or learned men only, but of distinct churches. As the earth, to denote the churches in the mediterranean provinces: The sea, the churches bordering near the same, or in Lands: The trees, churches planted in woody and hilly countries, as are generally those in the Northern parts. The reason why I take this to be meant of whole churches, is, because the Angels are forbid to hurt them, until such were sealed, as the Lord had appointed: and afterward they are permitted to do it. Therefore the sealed ones shallbe in the earth, sea, & trees, that is, in those Churches that are hurt, nevertheless they being sealed shallbe preserved in safety.  
But how shall they hold the winds from blowing, and to what end? 
What is meant by holding the winds from blowing.  This may be understood by the following words, It was given them to hurt the earth and the sea: and again, hurt not the earth, sea, nor trees. So that they shall hold the winds from blowing: when the Angels who profess themselves to be spiritual Bishops, & aught to blow, shall neither preach the Gospel, nor suffer others: but oppose them by their Popish decrees and edicts, by their excommunications, by cruel persecution with fire and sword, as against heretics: forbidding the reading & use of the holy Scriptures unto all men, lest the deceits and lies of Antichrist should be made manifest. Hence necessarily followed the hurt of the earth, sea & trees: for the wholesome blowing of the winds now ceasing, all the churches were led into errors by the contrary blowing of seducing spirits, and lying prophets, who brought all under the yoke of Antichrist, to the destruction of the greater part of Christianity. Thus we see the meaning of the vision: now hence we observe two things.  
First, though Antichrist by violence and deceit hath horribly shaken the Christian world, doing much harm unto the earth and sea: yet God at all times, raised up some good winds, that is, faithful teachers who taught the wholesome doctrine of Christ, to the salvation of the elect, as the histories of Popes & books of martyrs testify. Yea the Lord did preserve unto himself a Church in the midst of Popery, which Antichrist could never altogether suppress, however he cruelly by fire and sword continually raged against the same. And therefore it is false that God had no Church, nor Christ any spouse: because the Pope and his synagogue were not the spouse of Christ.  
Secondly, we see by what ways Antichrist did invade Christ's kingdom, and establish his own tyranny: to wit, by holding the blowing of the winds, in condemning for heretics, & violently oppressing the witnesses of the truth, as also by hurting the earth, sea & trees, that is, seducing all the particular Churches by false miracles with all deceit of unrighteousness, overthrowing them by his impious doctrines, and superstitious worship, of which the Apostle foretold 2 Thessa. 2.9. saying, whose coming is after the working of Satan, with all power, and signs, & lying wonders, and with all deceiveableness of unrighteousness in them that perish, etc. these things we find in histories formerly to have been done, and we daily see the further accomplishment thereof, which serves for a clear exposition on these words: now let us hear the antidote or consolation opposed.  
2. And I saw another Angel] First we will consider who, & what manner of Angel this was, and secondly what he did.  
One Angel having the seal of the living God, ascendeth from the East against the four Angels standing on the earth. Lyraes' opinion in expounding this of Constantine we have already refuted. Others suppose that Elias shall come towards the end of the world, of whom Malachi speaketh Cham 4.5. But their supposition is false, as we shall see on Chap. 11. for the prophet there speaketh of john the Baptist, as Christ himself interpreteth Matt. 11.14. most understand it of Christ the great Angel of God's counsel: as Rupertus, Haymo, Bede & others. Ribera indeed denies it, and will have him to be one of the seven emissary Angels spoken of Chap. 5.6. but he gains nothing by his denial: neither need we to contend at all about it: 
The Angel ascending from the East is Christ Luk. 1.78. Col. 1.15. Heb. 1.3. Eph. 1.4.  For it is all one whither we understand it of Christ himself, or of his Angel mentioned Chap. 1.1. & 22.16. However it seems rather to be meant of Christ, in that it is said, he ascends from the east. For Christ is the sun of righteousness arising from on high, and he it is that hath the seal of the living God: for he is the Image of the invisible God, the brightness of his glory, & the Character of the person of the Father. Sealing the elect, because in him we are chosen before the foundation of the world. Also he sealeth, because he giveth faith unto the Elect, justifies, regenerates, & sanctifies them, sealing in their hearts the witness of the spirit, that they may not be seduced by the guile of Antichrist. Now forasmuch as these things are proper unto God, I rather understand this to be spoken of Christ then of any created Angel.  
The seal which he imprints on the Elect, 
What the seal of the living God is.  the Apostle explaineth 2 Tim. 2.19. the foundation of God standeth sure, having this seal, the Lord knoweth who are his. Moreover that this is to be understood of Christ, it may be probably gathered, because this vision is like unto that in Ezech. 9 where the Prophet saw six men, every one having a slaughter weapon in his hand for to destroy jerusalem. He saw also one man among them clothed in linen with a writer's inkhorn by his side, to mark such with the sign Thou on the forehead, as mourned for all the abomination committed in the city, that is, all the godly, who were not polluted with idolatry. Now here all interpreters understand Christ the mediator. Neither doth it any way contradict what we say, in that Christ is said to be the Lamb opening the seal: for (as we have showed Chap. 5.2.) it is not strange, that he should be represented in divers forms in this visional Revelation.  
He cried with a great voice] This angel doth two things. First, with a great cry he forbids the evil Angels to hurt the earth, sea and trees, adding a limitation: until he had sealed the servants of God: the sense is, seeing those that were to be sealed are the servants of God, therefore power of hurting is not given unto them, till this sealing be finished, lest they should be promiscuously wrapped in the danger of seducement, and so be destroyed with the rest. secondly, he sealed an hundred forty and four thousand of the twelve tribes of Israel. This great cry denotes Christ power over Antichrist and his instruments, whose madness he so bridleth, as that they cannot by their tyranny proceed further, than what is permitted them. And therefore it is said; to whom it was given to hurt the earth and the sea.  
Hence it appeareth in the first place, why they held the winds from blowing: towit, that they might hurt the earth and the sea, that is, destroy the Churches by pestilent doctrine. Secondly, that the devil howsoever he doth forcibly stir up Antichrist unto cruelty against the Gospel, and endeavours to blot the elect out of the book of life, yet he can do no more, then is given unto him, that is, no more than what is granted him by Christ the Angel of the East. Now the Apostle teacheth us 2 Thessa. 2. that the power which is given him, is over them that perish.  
8. Hurt not the earth] what is meant by the earth, sea & trees, I have already showed. The enemies of the winds are commanded, not to hurt these: so that we see they cannot rage's & domineer as they list: 
Antichrist hath taken possession of the Churches of Christ.  neither is Antichrist stronger thou Christ, although he hath invaded his Churches: For it was done by permission only. Now the reason thereof we must not too curiously search into. But acknowledge that the security, ungodliness and ingratitude of Christians deserved the same, as the Apostle shows 2 Thess. 2.11. For this cause God shall send them strong delusion, that they should believe a lie: because they received not the love of the truth.  
Till we have sealed] to wit I, and my ministers. For Christ is not without his ministering spirits: But whither he had now more Angels with him as Ezech. 9.2. or not, the same is not expressed. He doth not simply forbid them to hurt, but limits the time, and until that prefixed time these destroyers could do nothing. Thus Antichrist hath not hurt the earth, sea and trees, that is, by his Angels brought the particular Churches of the West under his yoke, either against the will, or knowledge of Christ, but by his sufferance: neither could he hurt them sooner than Christ would; nor shall he be able to do it any longer than it seems good unto him. Now touching this sealing we are briefly to consider: who were sealed, when, with what sign, wherefore and how many.  
Who they are, he shows, saying, until we have sealed the servants of our God: 
Who are these sealed ones.  these are the elect in Christ, who worship not idols, or Antichrist, but God in faith and true obedience.  
This sealing is partly eternal, & partly accomplished in time. 
What this sealing is.  From eternity God hath sealed all them that shall be saved in the counsel of praedestination, which is made & founded on Christ, Ephes. 1.3. In time he sealed his, when now for a thousand years he stirred up many witnesses of his truth & faith, being endued with true knowledge, excellent gifts, & heroic boldness, who stoutly opposed the impostures of Antichrist, by their preaching and writing, & preserved very many faithful ones from his idol worship. But chief he hath and doth seal in these last times, in restoring almost in all the provinces of the Christian world, the lost truth of the heavenly doctrine by his servants and excellent divines, who have dissipated the mist of popery by the light of the Gospel, and purged many Churches in Germany, France, England, Denmark, Poland, Bohemia, Moravia, & Hungary, from Antichristian pollutions, plucking them as a prey out of the jaws of the devil.  
I confess indeed that all the members of these Churches are not elected: nevertheless they are all separated from Antichrist, so that he cannot hurt them; yea we doubt not but that a great number of them appertain unto the election of grace.  
In Ezech. 9.4. 
W● ha●● manner of seal this is.  we read that all which were to be preserved from the common destruction were marked with the sign Thou, but here no certain mark is expressed.  
Ribera will have it to be meant of the sign of the cross. Now we know that many who are signed with the popish cross are the bondslaves of Satan: but none of these here sealed shall perish: seeing they are marked to this end, that no man should hurt them.  
Alcazar saith well, that this is no external sign, which may be discerned with corporal eyes, neither is it made by any created Angel, but immediately by the holy Ghost, who himself marketh such with the sign of the living God, to whom he graciously communicates himself.  
Let us therefore understand it of the seal spoken of 2 Tim. 2.9. The foundation of God standeth sure having this seal, the Lord knoweth who are his: and let every one that calleth upon the name of God depart from iniquity. This seal Chap. 14.1. is said to be the father's name, written in the foreheads of the saints.  
First therefore this seal imprinted in the elect, is God's eternal purpose to save them: the which however it is not seen by the eye of man, yet the elect both discern, and feel the same in their hearts. Secondly, it is a saving vocation unto faith, and wrought externally by the word & sacraments, internally through the earnest of the spirit. thirdly, it is a true invocation on the name of God, that is, a sincere profession of the truth, by forsaking and detesting all the known ways of Antichrist. To be short, it is a true conversion unto the Lord, constancy & perseverance in the faith of Christ. By these notes the sealed one's separate themselves from the dregs of Antichrist, and are easily known from all other men: therefore they are said to be marked in their foreheads, because they are not at all ashamed of their holy profession.  
But wherefore is this mark put upon them? 
The use of their sealing.  I answer, to the end that they may not be hurt by the evil Angels, nor seduced by Antichrist, & led into error, & so made partakers of his plagues. That Antichrist, I say, may have no interest in them: for being sealed, they are secure, & certain of their salvation in midst of all confusions and ruins. This is matter of singular comfort to the elect, in that their salvation is certain, & that the Lord careth for them. Agreeable hereunto is that in Ezec. 9 where the marked ones are preserved, while the city in the mean time is destroyed. And Rahab, having her house marked according to the covenant with the spies, escapeth: So the Israelites sprinkling their posts with the blood of the Paschal Lamb were delivered, while the first born of Egypt perished, therefore it is said, Rev. 9.4. that the locusts only hurt them, which had not the seal of God in the forehead. For Antichrist also doth mark his servants with his character, as we see Chap. 13. but not to the end they should be preserved, but to have power to buy & sell his holy wares, make merchandise of men's souls, & trade in his kingdom. Now this Character shall not secure them that are marked therewith from destruction, but rather draw down God's judgements upon them: for the beast, & the false prophet, & all that have received his mark shall be cast into the lake of fire & brimstone, Rev. 19 & 20.  
And I heard the number of them that were sealed] their number is great: yet less than the number of locusts, & such as had the mark of the beast in their forehead & right hand. Nevertheless much greater than men imagine & judge: a definite for an indefinite. For always there have, are, & shall be more witnesses of the truth, than Antichrist or the world knows of: a Church, I say of sealed one's preserved by thy Lord unto himself; as in the time of Elias seven thousand in Israel were reserved, who had not bowed the knee to Baal, albeit the Prophet then complained that he was only left. The Papists inquire who, & where the Church was before Luther's time? let them receive here an answer from john: that when Antichrist thought he had brought all to stoop under him, yet then the Lord hath 144000 sealed ones. We affirm therefore that a Church of sealed ones was hid in the midst of popery, even when the Angels stood on the four corners of the earth to hinder the winds from blowing (that is, to hinder the course of the Gospel) & to subject all particular Churches under the power of Antichrist. Moreover the number here specified is most perfect, twelve & ten being by the rule of Arithmetic put together. For twelve being multiplied by ten, makes a hundred & twenty: & ten times a hundred and twenty, makes twelve thousand, which is the number that was sealed out of each tribe: this again being multiplied by twelve, makes a hundred forty & four thousand, which is the compleet number of all them that were sealed. For other mysteries I let them pass.  
Out of all the tribes of Israel] Ribera understands it literally of the conversion of so many jews out of every tribe, about the last times under Antichrist, proving it from that of the Apostle Rom. 11.26. and so all Israel shall be saved. But in this he agrees, neither with himself, nor yet with the oracle of Paul. For if so be that all the jews shall receive and follow Antichrist as the Messiah (as the Papists themselves imagine) how then shall so many thousand cleave unto Christ? And again, if all Israel shall be converted, how then shall there be only 144000 sealed ones? the prophesy of the Apostle I will not here speak of, as not appertaining to this place, and the rather because in my commentary on the Romans I have expounded the same.  
Lyra speaks of the conversion of so many jews under Constantine: but yet he dares not affirm, that such a thing was then accomplished, & therefore he approves of a mystical interpretation, and applies it to the spiritual Israel, that is, to such as were converted to the faith of Israel & of Christ under Constantine; But I have already proved that these things may not be tied to that time, but belong to the ages after under Antichrist.  
There are also some of our interpreters who expound this number 144000 of believing jews, and apply the great multitude spoken of v. 9 to the Church of the gentiles.  
But leaving such men's opinions, I follow the exposition of my Anonymus: of all the tribes of the children of Israel, that is of all nations imitating the faith of Israel: because God hath elected some to salvation out of every part of the world: Christ also shall have his sealed ones, in all places where Antichrist reigneth. Besides the believers of the Gentiles are often in the new Testament called by the name of Israel, as following Israel's & Abraham's faith. Rom. 4. & 9.6. For they are not all Israel which are of Israel etc. Now these are compared to the twelve tribes of Israel, because they succeeded in their place: & therefore it is said they shall sit on twelve thrones to judge the twelve tribes of Israel, who were apostated from God and Christ.  
The distribution therefore of these sealed ones, according to their tribes, is not to be taken literally, but by a certain similitude, because God hath substituted other special nations, in stead of those apostatical tribes, in which he hath a certain number of sealed ones, that is, ordained to life eternal. And the reason hereof is apparent: because the twelve carnal tribes of Israel before the manifestation of this Revelation, were lost by the destruction of judea and jerusalem: much less do they remain to this day: For touching the small remainder of the jews now in their dispersion, it is altogether uncertain of what tribes they are.  
Furthermore Andrea's (whom my Anonymus followeth) applies certain virtues to each tribe, from the Etymology or signification of their names: as for example: the sealed of the tribe of Judah are confessors of Christ: the sealed of Reuben are the pure in heart enjoying the heavenly vision. But I pass this by, as being more subtle than solid: as for the signification of their names read Gen. 29. & 30. & 35. Now twelve thousand are sealed of every tribe, for many are chosen by Christ out of all peoples and nations under Antichrist.  
The natural order of the tribes is not here observed.  
Judah is put before Reuben, both because it was the kingly tribe of which Christ came according to the flesh: as also because Reuben by defiling his father's bed lost his birthright. So at the numbering of the people, & pitching of the camps judah had the preeminence. Num. 2.3. & 1 Chron. 4.  
The tribe of Levi contrary to the ordinary custom of the Scripture is here brought in: for he had no inheritance with the rest.  
Ephraim again is omitted, and Joseph is here placed in his stead, contrary to the order of the tribes.  
Dan also is passed by: the reason whereof most of the fathers and some also to this day will have to be, because Antichrist should come of this tribe: grounding their opinion, on that in Gen. 49.17. Dan is a serpent in the way: & jere. 8.16. the snorting of horses was heard from Dan. 
Whither Antichrist shall be a jew, and arise out of the tribe of Dan.  And hence arose another erroneous opinion. viz. that Antichrist should be a Jew: by which fiction the devil so deceived the world, as that Antichrist already sitting and reigning in the Church, was not taken notice of & avoided. But this Gloss is frivolous: Dan shall be a serpent by the way, that is, of him Antichrist shall come: neither is there any thing to be gathered from jeremies' words (out of Dan we have heard nighing of horses) that doth at all concern this matter. But the Ancients are the less to be blamed, not having the means and knowledge of histories touching Antichrist, which we now enjoy, and see with our eyes, & which the Papists themselves cannot but also see, if they would confess it; & therefore they are the more ridiculous in alleging such foolish things: 
Lib. 3. de Papa Romano. Why the tribe of Dan is omitted.  the vanity whereof Bellarmin himself confesseth. For where is now the tribe of Dan?  
Others therefore affirm more probably, that the Danites are not mentioned, because of old they forsook the worship of God, & leaving the fellowship of their brethren became like unto the Gentiles, as we read. jud. 18. which seems also to be the reason why they are not mentioned with the other tribes 1 Chro. 7. But suppose it be granted, that Antichrist shall come of Dan: what doth better suit with the Pope than this? For Dan signifies to judge. Now who, but the Pope alone, judgeth all men, & himself is judged of none? do not the Pope's parasites make him to be this Antichristian Dan, or judge? See Gratian distinct. 40. Cap. si Papa.    

The latter part of the Chapter.  
Touching the harmonious thanksgiving of the heavenly inhabitants: & of their blessedness.  
9 After this I beheld, & lo, a great multitude, which no man could number, of all nations, and kindreds, & people, & tongues, stood before the Throne, & before the Lamb, clothed with white robes, & palms in their hands:  
10. And cried with a loud voice, saying, Salvation to our God, which sitteth upon the Throne and unto the Lamb.  
11. And all the Angels stood round about the Throne, and about the Elders, and the four beasts, & fell before the Throne on their faces, and worshipped God.  
12. Saying, Amen: Blessing, and glory, and wisdom, & thanksgiving, and honour, and power, and might be unto our God for ever & ever. Amen.  
13. And one of the Elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?  
14. And I said unto him, Sir, Thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.  
15. Therefore are they before the Throne of God, and serve him day and might in his Temple: and he that sitteth on the Throne shall dwell among them.  
16. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat.  
17. For the Lamb which is in the midst of the Throne, shall feed them, & shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.  

THE COMMENTARY.  
9 ANd after this I behold, and lo, 
Lyraes' opinion touching this multitude.  a great multitude] Lyra observes well that here is described the comfort of the triumphant Church. Notwithstanding he restrains it to the martyrs only who suffered under Diocletian and Maximianus. But we may easily perceive by this 9 verse, that the multitude here mentioned is to be understood in a larger sense.  
Others for the most part suppose, 
Other men's opinions about it.  that as before the number of the jews: so here the sealed of the Gentiles are described, but in this place we find nothing spoken concerning sealing: Besides john saw the hundred forty & four thousand sealed one's in the earth: But this great multitude he seethe before the Throne of God in the heavens, and therefore it is certain that as the former multitude noted the militant Church: so this here the Saints in glory: but how doth John so suddenly pass from the one to the other? this indeed I find not to be opened by any interpreter.  
But the method by me propounded doth clearly manifest the reason thereof. For as the former part of this Chapter touching the sealing of the elect under Antichrists kingdom, doth cohere with what was spoken Chap. 6.12.13.14: concerning the Antichristian earthquake being as it were an antithesis of Act the third: So, the latter part, touching the joy of the Church triumphant, accords with what is described in 15.16.17. verses of the said Chapter, touching the cries and punishment of the enemies, as an antithesis of Act the fourth. So that these things by parallels are thus to be opposed as contrary each to other.  
Parallel of Act the third.  Chap. 6. vers. 12.13.14. 
Antichrist shall raise an horrible earthquake in the Church: and hinder the preaching of the word: and bring all things unto a final destruction which he hath now done a thousand years.  Chap. 7. v. 2.3.4.5.6.7.8. 
Christ ascending from the East shall seal the elect in the midst of Antichristian commotions: & will always keep, and preserve them safe unto himself: and hath done so these thousand years.  
Parallel of Act fourth.  Chap. 6. v. 14.15.16.17. 
The Antichristian adversaries trembling for fear of God's judgements shall cry with a horrible howling, Mountains fall on us: who can stand, because of the wrath of God & the Lamb?  Chap. 7. v. 9 unto the end. 
The martyrs & all the blessed & sealed ones, formerly afflicted in the world, now enjoy eternal felicity: and stand before God & the Lamb singing with joyful harmony: salvation to our God; for God will protect them, and the Lamb will feed them.  
By which double antithesis or contrary position the coherence doth appear: as also hereby we understand both the consolation of the Church militant under Antichrist, as of the Church triumphant in the heavens.  
After this I saw] The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows that this is a different Act from the former, therefore these words, After this, do denote not only the order of the vision, but also the future time in which it was done. Before indeed he saw a great company which were sealed: but afterward he sees this innumerable multitude. Moreover the former were sealed: viz. during the persecutions of Antichrist on earth: but these latter sung a hymn, to wit, after the enemies were cast into utter darkness, and the Church taken up into glory.  
Furthermore five things are recorded concerning this multitude. 1. Who, how great, where, & what manner of multitude it was? v. 2.2. What they did? they praise God and the Lamb. v. 10.11.12. 3. Who they were? The martyrs & faithful before sealed. v. 13.14. 4. What their happiness was. ver. 15.16. 5. The cause of this their great felicity. v. 17.  
A great multitude which no man etc.] This multitude is a figure of the new triumphant Church: so that it consisted both of the souls which john erewhile saw under the altar, namely who in this world had fought the good fight of faith, from the time of the Apostles for the space of 600 years: as also the hundred forty and four thousand sealed ones, preserved by Christ during the troubles and commotions of THAT MAN OF SIN, from the sixhundreth year, unto the end of the world. This multitude is great & innumerable, as consisting of all the forenamed persons. viz. both of the martyrs under the altar, and of the hundred forty and four thousand sealed ones, with all other of the faithful from the Apostles time unto the last day. 
2 Tim. 2.19.  The which number, although it be small in comparison of them that perish: and certain and defined in respect of God (who knows who are his) yet in itself it is great, & cannot be reckoned by any creature. Howsoever therefore the greater part shall follow the devil, and cleave to Antichrist: yet the Lord will have a great multitude, and by such he will be praised for ever.  
Of all nations] Thus also the Church in Chap. 5.9. singeth unto the Lord: Thou hast redeemed us to God by thy blood, out of every kindred, & tongue, & people, and nation. Hence we see, that the sealed of the twelve tribes of Israel, belong to this multitude: otherwise they could not be of every tribe & nation. So that here is represented the whole triumphant Church of the new Testament.  
Stood before the Throne] This shows that they were in heaven, and not on earth: for this standing denotes their celestial happiness, which consisteth in the perpetual vision of God & the Lamb. The queen of Sheba counted Solomon's servants happy, in that they always stood before Solomon, and heard his wisdom: but how much greater is the happiness of the Saints in heaven, who continually behold the majesty, and glory of God and Christ? Now this standing of the Saints is opposed to the dreadful cry of reprobates, who can stand?  
Clothed with white robes] Their heavenly purity, brightness and glory is here set forth: For the just shall shine as the stars of heaven. Hence again it appeareth that the souls of the Martyrs, to whom white robes were given Chap. 6.11. and to whom it was said that they should rest for a little season, are joined to this multitude, being commanded to come forth from under the altar, and placed before the Throne. Moreover palms were given into their hands, in sign of victory. For as Gregory observeth, these palms which the multitude held in their hands, are nothing else but the reward of victory following the works of Martyrs. Yet God forbidden, we should with Ribera attribute this reward, to any meritorious work: seeing a far other meritious cause thereof is noted unto us ver. 14. & 17.  
10. And cried with a loud voice] Now follows what this multitude did: they together with the Angels, Elders, & Beasts, that is, with the whole assembly of the heavenly inhabitants, sing joyfully to God & the Lamb. This joy of the Saints, as I even now said, is opposed to the howling of the ungodly under their plagues: Mountains fall on us. Here therefore is signified the most certain change of things as now they are, joyful indeed and desirable unto the godly, now under affliction: but doleful and cursed to the wicked, now lifting up their horns: For it is a righteous thing with God (saith Paul) to recompense tribulation to them that trouble you: 
2 Thes. 1.6  and to you who are troubled, rest with us, etc. According as Abraham said to the glutton crying in hell: 
Luk. 16.25.  Son remember that thou in thy life time receivedst good things, & likewise Lazarus evil things, but now he is comforted, & thou art tormented.  
Salvation to our God] This acclamation is not a wishing salvation, as is the manner of subjects, desiring prosperity to their prince, to cry: Let the king live: but a shouting for joy, & a blessing of God and the Lamb, for man's salvation, or blessed immortality and happiness: It is (I say) no wish; but an action of thanksgiving, attributing to God that which is dew unto him, namely, the praise and glory of their salvation: and the sense is: we ascribe not our salvation received, to our own power, but to the grace of God & merits of the Lamb. Therefore Beza to express this sense, hath rendered the words thus: salvation from our God and from the Lamb, to wit, is given unto us: And thus Austin in his 11 sermon concerning the Saints: They sing with a loud voice salvation to God, who acknowledge with much thanksgiving, that they have overcome in battle all fiery trials, not by their own power, but by his assistance etc. The joy therefore & blessedness of the Saints in heaven, shallbe an eternal celebration of God & of Christ.  
11. And all the Angels] The rest also of the celestial company, as the Angels, Elders and beasts spoken of Chap. 4. do join in singing with the blessed souls of the Martyrs & sealed ones.  
And fell before the throne on their faces] A gesture of suppliants, who humble themselves before the most high majesty.  
Saying Amen] The like thanksgiving of the heavenly inhabitants we see Chap. 4.10.11. & Chap. 5.14. & Cham 19.1. In saying Amen, they joyfully ascent to the hymn of this innumerable multitude: as if they should say: worthily indeed ye do celebrate God and the Lamb the author of your salvation & glory. For he is worthy, as Chap. 4.11. They add also more glorious praises: as blessing, glory, etc. In which, as we before noted, they do not so much pray and wish that God may have the same, as by approbation show forth that which is dew unto him.  
Blessing] that is, celebration is dew unto God from all creatures.  
Glory] Or a thankful publishing of the powerful works of God.  
Wisdom] For he is the author and fountain of all wisdom.  
And thanksgiving] For the exceeding great benefits of their creation, redemption and glorification.  
Honour] Reverence with subjection.  
Power] Above all the power of Satan, Antichrist & all adversaries.  
Might] by which he sustaineth all things, overcomes all things, & is overcome by none. By repeating Amen they confirm and desire that these his praises may remain for ever and ever.  
This is a most sweet harmony of the Saints in heaven, always praising the Lord: now we who for the present remain here on earth, are hereby stirred up to the like affections. Moreover we are taught, after what manner the Saints in heaven pray before God and the Lamb, namely, by perpetual praising of them: but we hear them not supplicating to God, neither interceding before Christ, 
The Saints in heaven pray not for the Church on earth.  either for the whole Church on earth, or any particular member thereof: for this honour is dew to Christ alone. And therefore to affirm, that either they pray for us, or that we ought to pray unto them, is an hypocritical invention contrary to the Scripture and true religion: greatly derogating from the glory of God and the Lamb, making the glorified Saints to be tutelar idols.  
And one of the Elders answered saying to me] Now one of the Elders, by way of conference shows john who this multitude of thanksgivers are: as did the Angel to Zacharie Chap. 1. v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answered, for, asked, by a metalepsis of the consequent for the antecedent, usual to the Hebrews: who frequently, For answer, use, ask: for hear, speak, etc. because ordinarily questions are answered: & they that speak are heard, etc.  
One] Lyra laugheth at such who make this Elder to be Pope Silvester, 
Who this Elder was.  & indeed well he might: for john could not learn any thing of him: but he himself is as ridiculous, in making Peter the Apostle to be this One. Now where hath he this, but from his own foolish invention. Others therefore say more probably, that it was Isay the Prophet, who speaks in the words of this Elder Chap. 1.18. & Chap. 19.10. but whosoever he were, it seems he sat near unto john & was perhaps the same, who bade him Chap. 5.5. not to weep.  
He asketh who they are? whence they came? not as if he knew it not, but hence to take occasion for to instruct him therein, as if he should say, knowest thou not who these are clothed in white, I will show thee: these are, etc. Thus he stirs up john, diligently to observe, and mind this multitude, as being matter full of comfort both for him and us: For if we make white our garments in the blood of the Lamb, we may then be certainly persuaded, that after the troublesome warfare of this present life, we shall be partakers of the like victory & happiness with them in heaven.  
Now he describeth the multitude by two notes. The first is taken from their former afflicted condition: which came out of great tribulation; this is a paraphrase of the martyrs enduring with patience most cruel persecution, and all kind of torments for the sake of Christ: as also of all other faithful professors, who through the manifold troubles of this wretched life, have attained the port of eternal happiness. For howsoever some men's afflictions are greater than others, yet of necessity all that will live godly in this world, must through manifold tribulations enter into the kingdom of God.  
Came out] that is, obtained a glorious victory by the power of God, howbeit to the world they seemed as lost: which is partly to teach us, that we should not dream of delights and pleasures in this world, but prepare ourselves for the cross of Christ: And partly to comfort us, lest we should faint under the same: for howsoever our tribulations are great, yet we shall come out, and be conquerors.  
And have washed their robes] It is strange that Erasmus should rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlarged, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have washed, seeing all our most approved copies so have it, & the analogy of this place and that in Rev. 1.5. & 1 joh. 1.17. do necessarily lead unto it: for a reason is here given how they came to have their garments white: viz. by washing them in the blood of the Lamb. And this is the second sign or note of the godly, taken from their faith & constancy. Their white robes set forth their righteousness and purity, see Chap. 6.11. This they have not by their own blood, that is, by the merit of martyrdom or sufferings: but by the blood of the Lamb, that is, by the alone merit of Christ. For this whiteness comes by faith, by which the godly apply the merits of Christ's blood unto themselves as. Rom 3.25. God hath set forth Christ to be a propitiation through faith in his blood: to declare his righteousness for the remission of sins that are past. Whosoever therefore seeks to wash their robes in their own merits, satisfactions, popish masses, purgatory or indulgences, they appertain not to this multitude: for they cast of the blood of the Lamb. He saith in the preterperfect tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have washed and not in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they wash: to signify that if by faith we are not washed in this life, there shall not be afterward any more a washing or purging from sin.  
And made them white] All other blood makes red and staineth, 
How we are made white by the blood of the Lamb.  but the blood of Christ purgeth us from all sin, 1 joh. 1.7. & makes white as snow. Isai. 1.18: therefore this is a washing and whiting not of nature, but of grace, not of art, but of the spirit.  
15. Therefore are they before the Throne] Hear the Elder declares unto john the happiness both of the martyrs and all other true believers. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore, notes the cause of this felicity, that is, how it flows not from the whiteness of their robes, but because they are washed in the blood of Christ: so that nothing hence can be gathered for to establish the merits of Saints.  
Now he describeth this celestial happiness, in a fourfold degree.  
First: They are before the Throne of God, that is, they enjoy eternally the sight of God, & have a blessed and happy communion with him.  
Secondly: They serve him day & night] that is, they always worship him, in celebrating his glory & majesty. This service is the glorious liberty of the sons of God.  
In his temple] In Chap. 21.22. it is said, that the heavenly jerusalem hath no temple, viz. a material one: for the Lord God almighty & the Lamb are the temple of it.  
Thirdly, Christ shall dwell among them] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, shall cover them as with a shadow, & under whose wing they shall safely & sweetly rest themselves: The Latin version renders it, shall dwell over them: the which Beza also in his first edition followed, and not a miss. The sense is, they shall eternally enjoy the favour, grace, and glory of God.  
16. They shall hunger no more] The two former degrees noted their positive good: The two latter, the evils they shall be freed from, taken out of Isai 49.10. For hunger, thirst, & heat are by a synecdoche put, for all the defects, wants and troubles of this life. Wherefore as the third degree of glory, signify their freedom from the wants of this miserable life: so the fourth shows that they shallbe no more afflicted with any troubles or calamities: For in scripture the heat of the sun is put for persecution. Matt. 13.21.  
17. For the Lamb shall feed them] These words contain a reason of this so great felicity & freedom from former defects. they shall not hunger, for the Lamb will feed them: who is both a saviour in redeeming them, and a shepherd in feeding his sheep to life eternal. The food of this present life is one thing: that of the life to come is another: viz. satiety of joys in his presence, and pleasures in his right hand for ever. Nor thirst] for the same Lamb will lead them to the fountains of living waters: as we shall see in Chap. 22.  
1. And God shall wipe away all tears from their eyes] A metaphor taken from mothers, who not only lay their infants (crying for hunger or thirst) to the breast, but are wont also to wipe of their tears from their eyes: of which also see Chap. 
XXXIII. Argum. of Christ's deity.  21.4. Now here let us take notice of a XXXIII argument, proving the Deity of the Lamb. And it is twofold. 1. He that feedeth the elect with life eternal, & leads them to the fountains of living waters, is jehovah God: Isai. 49.10. Psal. 23.1.2. Ezech. 34.14.15. But this the Lamb doth, as we see in this place: Ergo, etc. 2. He that wipes away all tears, and feedeth the elect, is the same God jehovah. Esa. 25.8. and 49.10. but the Lamb feedeth, & wipes away all tears. Isai. 25.9.10. Lo this is our God we have waited for him: and he will save us: this is Jehovah, etc. Ergo etc.      


The Preface on the third Vision, contained in Chap. VIII. IX. X. XI.  
THe second vision is ended at the opening of the seventh seal. Now follows the third vision concerning seven Angels with seven trumpets containing more dreadful apparitions then hitherto we have heard. What is signified by them, the same being very obscure, interpreters, are diversely minded. Yet herein they all agree, that the persecutions of the world, the afflictions of the godly, & punishments of the wicked are prefigured. But what, and after what manner they are, herein they much differ: For here is wisdom indeed, neither can any man fully declare the meaning of them, except john himself (to whom they were revealed by the spirit) were present to interpret the same. To the end therefore we may in some measure attain to the knowledge of these mysteries, (lifting up our eyes in the first place for the Lords assistance) Let the observation before spoken of, be as a leading star unto us: viz. that as the end of the second vision was the catastrophe or change of the Church's calamities in the last day: so likewise this third vision endeth at the last judgement Chap. 11.17. Whence we gather for tertaine that here again in a general way is represented under new mysteries, the history of the state of the Church & the enemies thereof unto the end of the world. For this vision takes its beginning at the casting of the censer full of fire of the altar, 
The beginning and ending of this vision The third vision is universal.  upon the earth: that is, from the time the holy Ghost first fell upon the Apostles. & it is ended in the description of the last judgement.  
This vision therefore is also universal, consisting of four Acts: and is of the same argument or nature with the former vision, prefiguring the success of the preaching of the Gospel: what enemies the Church should have: what battles should befall the godly teachers in the world, especially under the kingdom of Antichrist: also comfort and remedy by which the godly aught to raise up themselves in the midst of so great confusions.  
Now in this it differeth from the former, 
The difference between the second and third vision  in that the types are different, which for the most part do more clearly represent some special events, to wit, the apostasy of certain eminent teachers, and the rising of Antichrist, both in the East and West. For the sound of the trumpet, in scripture hath a plain analogy to the preaching of the Gospel Isa. 27.13. & 58.1. Hos. 8.1. And lastly the four Acts of this vision are somewhat differing & more clearly set down, than the foregoing.  
The first Act in the sound of six trumpets shadows out the state of the Church and the godly in this world, 
The four Acts of vision III.  not only during the first six hundred years unto Antichrist, as before: but furthermore it describeth the rising & reign both of the Eastern and Western Antichrists: The Western under the figure of a star falling from heaven, & of locusts proceeding out of the smoke of the bottomless pit. But the Eastern under the form of a very great army of horsemen: and withal it deploreth the great evils, wherewith these two enemies should afflict both the Church, and astonish the inhabitants of the whole earth. This Act is extended from the blowing of the first trumpet, or promulgation of the Gospel until the council of Constans, during the space of 1382 years; or rather until the time of the reformation of doctrine by Luther Anno 1482. in Chapters VIII. & IX.  
The second Act subalternate to the former, is consolatory, teaching us, that notwithstanding the violent rage, & cruelties of both these Antichrists, yet Christ will keep the book open, having his foot upon the earth, & upon the sea, and alawayes preserving a Church unto himself. Chap. X.  
The third Act prefigureth new battles of the two witnesses, or reformers of the Church in the last times. And also the great rage of Satan, & Antichrist against the preachers of the Gospel, is lively set forth Chap. 11. unto 15 ver.  
The fourth & last Act represents the victory of the triumphant Church, and the last judgement in which the militant Church shallbe at length freed from all troubles: but the wicked who have caused destruction to the world, shall now perish for ever from v. 15. of Chap. XI. unto the end.   

The Argument and parts of Chapter VIII.  
THe seventh seal being opened, after half an hour's silence in heaven, there appear seven Angels with seven trumpets. But before they sound, Christ comes forth with a golden censer, offering the prayers of the Saints upon the golden altar: and then he casts the censer filled with fire upon the earth, whence arise thunderings, voices, lightnings and earthquakes. Moreover, four Angels sounding in order one after another, many wonderful and fearful things come to pass. At the first trumpet, hail & fire mingled with blood is cast on the earth; whereby the third part of trees is burnt. At the second, a great mountain burning with fire is cast into the sea, turning the third part of the sea into blood. At the third, a great star burning as a Lamp falleth from heaven upon the third part of the rivers and fountains of water, turning the third part of the waters into wormwood, of which many men died. At the fourth, the third part of the Sun is smitten, & of the Moon, and of the Stars, that they should not give light, night, nor day. After these things an Angel flying through the midst of heaven denounceth woe, woe, woe to the inhabitants of the earth, because of the three other trumpets following.  
THe Chapter therefore containeth  

1. The preparation to the third vision.  
2. Four parts of the vision itself, or four soundings of the trumpets with their events, unto the end of the Chapter.   

The opening of the seventh seal.  
And a preparation to the third vision.  
1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.  
2 And I saw the seven Angels which stood before God, and to them were given seven trumpets.  
3 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.  
4 And the smoke of the incense which came with the prayers of the Saints ascended up before God, out of the Angel's hand.  
5 And the Angel took the censer, and filled it with fire of the Altar, and cast it into the earth: and there were voices, & thunderings, & lightnings, & an earthquake.  
6 And the seven Angels which had the seven trumpets, prepared themselves to sound.  

THE COMMENTARY.  
1. ANd when he (to wit the Lamb) had opened the seavouth seal] Rupertus and some others will have this verse to belong to the former vision, 
What is meant by the silence of half an hour.  understanding the silence here mentioned, to be the tranquillity which followeth in heaven after the day of judgement, to wit, when the souls of the martyrs shall cease to cry for vengeance, and the enemies shall no more afflict the Church. But that tranquillity shall not be, as here it is said, for half an hour, but perpetually.  
Others: there was silence in heaven, that is, the Church had a little breathing or freedom from persecution: for after Constantine, suddenly followed the Arian persecution against the orthodox verity, under Constans, julian, Valens, etc.  
Anselmus & some others apply the silence for the space of half an hour, to the time that shallbe between the death of Antichrist, and the day of judgement, which (as they say) shallbe five and forty days: To which purpose Jerome seemeth to speak somewhat in his commentary on Dan. Chap. 12. But this fiction Ribera justly disapproves of, albeit there is little weight in his reason. Because, (saith he) that time shallbe so quiet, as that the wicked casting of all fear of evils to befall them shall live securely, & say: peace, peace, according to that of Matt. 24.28. & 1 Thessa. 5.1. but this is rather to confirm, than any way to confute their opinion: for this silence doth note tranquillity according to these interpreters.  
Others suppose that the silence was, in regard of the astonishment of the assembly in heaven, admiring the weightiness of God's judgements set forth in this vision. But considering that as yet they had neither seen nor known them, how could they be astonished thereat?  
For my part I seek for no mystery in this silence, but take it historically for a short space, 
The Author's opinion.  in which, the former vision being fully acted, there was a cessation for a little while from further apparitions, permission being granted unto john in the mean while to desist from contemplation of these high mysteries. For the opening of the sixth seal concluded the foregoing vision of the last judgement. After which at the opening of the seventh seal, begins a new vision, the which that it might plainly be differenced from the former, there is silence for the space (as it were) of half an hour, during which time the heavenly assembly ceased from their hymns, & John prepared himself for to contemplate on new visions. This stillness therefore is to be referred to the order or decency of this apparitional Act: and to me there seems to be no other mystery in it.  
2. And I saw those seven Angels] here gins the preparation, & it is twofold. First appear seven Angels for to sound with seven trunpets. v. 2. and 6. But before they sound, comes forth an Angel with a golden censer casting the same upon the earth, as acting the prologue, and setting forth the argument of these trumpeters.  
And I saw] He sees again seven Angels showing themselves on the theatre, to whom are given by him that sat on the Throne, or by the Lamb, Seven trumpets to sound withal. And here we are to take notice of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those seven, to wit, whom before he saw Chap. 4.5. & 5.6.  
Who stood] that is, their office was to stand before God (as heralds) speedily to perform his commandments: Or standing, that is, ministering and ready to sound with their trumpets. For as the edicts of princes are published, their festival days proclaimed, and people, or armies gathered together by the sound of the trumpet: so these Angels by sounding, do publish the secret judgements of God, set forth admirable events, and provoke the adversaries to wrath and tumult.  
Most interpreters understand by these Angels, 
Who these sounding Angels are.  the preachers of the word: whose office it is (like trumpeters) to proclaim the will of God unto men: now indeed this may not unfitly be applied to the first six of them, but not to the seventh: For without all doubt thereby is signified the Archangel, with whose voice and trump the Lord shall descend from heaven, and come to judgement. 1 Thess. 4.16. and when he soundeth the inhabitants of heaven shall sing a song of triumph, and the dead shallbe called forth to judgement: Chap. 11.15.18.  
3 And another Angel came] This is the second part of the preparation unto the vision: An Angel casteth the golden censer with the fire of the altar upon the earth. All interpreters say something touching this Angel, who he was, & what he effected: But wherefore he prevented the sounding of the others, and how this sight doth cohere with that which follows, I find it not sufficiently expounded by any of them, the which thing notwithstanding is necessarily to be considered. First I will rehearse the opinion of others.  
Andrea's acknowledgeth, 
Andrea's opinion touching the Angel with the censer.  (howbeit very darkly) that it is Christ the high-Priest of the Church: who also is the Altar thereof. He offers the prayers of the saints to God, desiring, saith he, that the scourge here inflicted upon the wicked, may lessen their eternal torments etc. by lightnings, voices, thunders, and earthquakes, he understands the terrors and threatenings which shall go before the consummation of the world.  
Lyra doting as his usual manner is, applieth this to Pope Damasus, 
The doting opinion of Lyra.  the successor of Liberius about the year 384. who, as he saith, had the golden censer, that is, purity of hart, & zeal towards God. He offered the prayers of the Saints to God: that is, he composed the matin's and evening songs, and glory be to the Father and to the Son, &c, causing them to be sung by all the Churches. He sent forth the censer & fire on the earth: by stirring up the inhabitants thereof to fervent charity: After which followed thunders of preaching: voices of praising of God: lightnings of miracles: earthquackes, of conversion of men's hearts to God. But these things are to foolish.  
Rupertus understands this Angel to be him that was present with the Fathers, 
Rupertus opinion.  by whose ministry the law was given, and the priesthood instituted. But what use was there here, that a clear and known history should be represented unto john by obscure types? wherefore they err from the scope, who in expounding the Revelation, keep not themselves within the limits of the New Testament: seeing it is certain, that only the condition of the Church under the Gospel is revealed unto john.  
Ribera denies this Angel to be Christ, 
Ribera denies this Angel to be Christ.  both because Christ is not where absolutely called an Angel: as also because it is said, And another Angel: which shows that he was one like to the other seven: as Chap. 1. I saw four Angels: and a little after: I saw another Angel ascending. Now he supposeth that it was Gabriel who appeared to Daniel, & Marie: or Michael, 
Dan. 9.21. Luk. 1.26.  to whom the whole Church is committed. The Altar he makes to be Christ: The Censer, by a strained metaphor he applies to the body of Christ, full of holes like a censer, by the wounds he received at his passion. Therefore he imagineth that the Angel offers up the prayers of the Saints. The thunders, wyces, earthquakes, etc. he takes literally for the signs prognosticating the future calamities of the ungodly.  
Alcazar understands it of an imaginary person: 
Alcasars' opinion.  shadowing out Christian charity.  
My Anonymus saith well: This other Angel is Christ, 
Anonymus doth rightly apply it to Christ.  who is present with his elect to defend them from the deceit of heretics, unto the end of the world: he offereth the prayers of the Saints upon the golden Altar, that is, upon himself who is both God and man, and also intercedes for his Church before the Father: he sends forth the censer and fire upon the earth: that is, by sending the holy Ghost upon his Apostles: And there were thunderings &c. that is, the threatening of God's ministers against Antichrist: And earthquakes, that is, through the preachers of the Gospel Christianity was divided against itself, some favouring Antichrists supper stirions, & some impugning the same.  
This interpretation both I myself, and most of our writers approve of, as most true. For this Angel standeth, and performeth in heaven the work of the Churches high priest, in offering up the prayers of the Saints and making them acceptable to God, as a sweet smelling sacrifice: Now the Church hath no other highpriest, but Christ alone: & therefore Ribera in applying this, not to Christ, but unto a created Angel, robs him of the honour of his priesthood, and makes the Saints in heaven as mediators to be prayed unto. But this wicked invention is contrary both to this vision, and the whole drift and scope of the Revelation.  
His objection, that Christ is no where in scripture absolutely called an Angel, is false: for he, who delivered the Patriarch Jacob out of all his troubles, is absolutely called an Angel Gen. 48.16. which must be understood of Christ jehovah, the Son of God, as appears by Gen. 32.9.11. & 28.15. & in Mala. 3.1. Christ is called the Angel of the covenant. Neither is it true, that John makes him like one of the seven Angels here spoken of. For he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another Angel, the which must be understood, not only of another individual, but of another kind of Angel, as plainly appears by the office of priesthood attributed to this Angel: to be short we have already showed, that what is alleged in Chap. 7. v. 1.2. is to be referred unto Christ our Lord.  
Thus we have the meaning of the preparation: Before the seven Angels should stir up the world by sounding their trumpets, Christ steps in as the highpriest, for to offer up to God the prayers and groans of the Church militant against tyrants & Antichrist: to teach us that the complaints of the faithful vanish not away in the air, but are received by Christ our merciful highpriest, & by him effectually offered, & presented before God, thereby to procure deliverance for them. This is the lively comfort of the Church, that she hath an highpriest to fly unto in all her troubles.  
But as yet it doth not sufficiently appear, how these things agree with what followeth: & therefore we will more narrowly consider the matter.  
That which the seven Angels shall afterward more distinctly set forth by sounding their trumpets: 
The mystery of the Angel with the golden censer explained.  This Angel (as I before said) as a certain forerunner in a general way, shadows out the same. For as john in the beginning of the foregoing vision saw Christ riding, and crowned as king of the Church, and conqueror of all enemies, first on a white horse, afterward on a red, thirdly on a black, & at last on a pale: so now he sees Christ standing at the altar as the highpriest of the Church, offering to God the prayers of the Saints, and sending into the earth the fire of the spirit, & preachers of the Gospel, at the sound of whose trumpets arise voices, thunderings and lightnings, prefiguring the same thing, which in the former vision was typed out by the white, red, black & pale horse, viz. the divers state & condition of the Church: and at last followeth a great earthquake.  
Christ therefore the high priest of the Church, the heavenly author & director of the ministry, is here represented unto us, that we may be assured, that while the preachers on earth do sound the trumpet of the word, Christ performeth for them, and for the whole Church the part of an highpriest in heaven. Now let us consider the words themselves: in which is propounded I. What this Angel did in heaven. II. With what success he did it. III. What followed thereupon in the earth.  
All what he did in heaven, is accommodated to the types of the Old Testament. For as the priest being to pray and offer for the people, went to the golden perfumatorie altar, on which was preserved the continual fire, and taking a golden censer, put incense thereon, the which being kindled by the fire of the altar was resolved into an odoriferous smoke acceptable to God: So John sees Christ standing in the heavens, at the Altar, But in heaven there is no Altar, except Christ himself; see Chap. 6.9.  
Having a golden censer] what is this, but the precious passion & death of Christ, by the powerful effacie whereof, he himself for ever appears in heaven as an highpriest for us. Hebrew. 9.24.  
Much incense] that is, the prayers and sighs of the Church militant. They are given to Christ, when as the prayers and groans of the Saints ascend upward unto God in the name of jesus Christ: The word giving here used, doth not argue that this Angel is not Christ, for he himself professeth that all things are given unto him of his Father, to wit, as man and mediator: And indeed in him are hid all the treasures of grace, the which he distributeth according to the necessity of all his members, so that he needs not to take any incense other where. But incense is given him, not that he standeth in need thereof, but as being our mediator to offer the same unto the Father.  
To give, that is, to offer it with the prayers of all Saints] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Saints, the which expression showeth, that no Saint is neglected: but all their sighs & groans are received and offered up to God by our highpriest in heaven. In Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give, or offer it to the prayers, in the dative case: and it seems there is a defect of the preposition of, or with. The Latin renders it, of the prayers materially: as Abel was said to offer the first fruits of his sheep: and Prov. 3.9. we are commanded to honour God by, or with our substance. So this incense should note the prayers themselves, or part of their prayers: because, saith Rupertus, he offered not all, but that which they lawfully pray, for many times the Saints know not what to ask, or ask amiss: but this seems to be to subtle.  
Beza, and so our translation, with the prayers of the Saints: as if their prayers were given to Christ to be offered together with the incense: in which sense, the incense, and the prayers should be distinct, as the sign, and the thing signified. But it may also be well understood without such an Ellipsis or defect: 
What is meant by the incense.  because the incense is given to Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give, that is, add, and confer the same unto the prayers of the Saints: and thus this incense should signify the applying of the precious merit of Christ, by which only the Saints themselves, & their prayers also are acceptable and well pleasing to God. Ephes. 1.6. 1 Pet. 2.5. Eph. 5.2.  
4. And the smoke of the incense ascended] The effect of the former oblation here follows, which is, that the prayers of the Saints being sprinkled with the sweet perfume of Christ's merits, they do ascend (as it were) out of his hand, in a gracious acceptance before God: for even as the sweet odour of the incense of old pleased the Lord: even so our prayers through the merit & intercession of Christ are acceptable to him, and obtain the promise. To ascend up before God, is a phrase much used in scripture speaking of sacrifices & it signifies, that God is well pleased with them, and hears them; so the Angel said to Cornelius, thy prayers, 
Act. 10.4. Exod. 3.9.  and thine alms are come up for a memorial before God. The cry of the children of Israel is come unto me, etc. Again he saith, the smoke of the incense ascended which came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, either, of, with, or to the prayers, for this fragrancy cometh to our prayers by Christ's oblation, who makes them worthy to ascend up before God.  
Thus we have heard what Christ doth in heaven: as also the success thereof. And in this consisteth the Church's comfort. It remaineth to consider, 
What the casting of the censer on the earth signifies.  what the effect thereof was in the earth: in which the first Act of this vision is summarily shadowed out with wonderful analogy and brevity.  
5. And the Angel took] Two things remain to be spoken of in this verse: 1. What the Angel did further. 2. with what effect, He filled the golden censer with the fire of the Altar, and cast it into the earth. Many take this in the evil part, viz. of the fire of punishment, by which God will consume the wicked: But it is rather to be taken in the better part: for what agreement is there betwixt the censer, and punishment? The filling therefore of the censer with fire, and the casting of it into the earth, if it be properly taken, happily may signify the fulfilling and abrogation of the types of the Law made by the oblation and intercession of Christ. But for my part I take it, that hereby two benefits of Christ are shadowed out. First the wonderful shedding forth of the holy Ghost upon the Apostles, in the likeness of fiery tongues. And this I take to be the casting of the fire of the Altar into the earth. I know that some understand it of the fire of division which should follow the preaching of the Gospel, whereof Christ speaketh, I am come to send fire on the earth, 
Luk. 12.49.  and what will I, if it were already kindled? But so it can not be, because the highpriest with this fire had formerly kindled his incense. The second benefit is the casting of the censer upon the earth, which signifieth (as I have showed;) the precious death and passion of Christ. This he sent into the earth, when the whole world was filled with the knowledge of Christ crucified, by the preaching of the Apostles.  
The casting therefore of this censer etc. is the same with that of Christ's riding as conqueror on the white horse: by which (as we have showed Chap. 6.) is set forth the Gospel preached by the Apostles, & the whiteness of the primitive Churches, that is, their purity in life and doctrine.  
And there were voices and thunderings] This also by most is taken in an evil sense, namely for the plagues of the wicked: But it signifies the divers events of the Church occasioned by the preaching of the Gospel, and indeed the very same thing was before set forth, at the opening of the first, second, third, fourth, & sixth seal: yet so, as in a general way only: The order of the words is here to be noted. The old version puts thunderings in the first place, and voices in the second: but all Greek copies read voices first.  
First therefore, there were voices] That is, the preaching of the Gospel had a blessed success, while the voices of the Apostles sounded throughout the earth, drawing the whole world, as it were unto the obedience of Christ: agreeable unto this, is that before spoken of, concerning Christ's glorious riding on the white horse.  
Secondly, Thundrings, this was noted by the red horse, whose rider took away peace from the earth, that is, by the preaching of the Gospel raised up the thunderings of tyrants. For look as thunder shakes, strikes and tears the highest mountains: so did the tyrant's first terribly rage against the Apostles, afterwards by axe and sword slew many thousands of good Christians.  
Thirdly, there were Lightnings, fiery flashes, which burnt, and made pale & black the standing come. This was shadowed out by the black and pale horse, the Church being darkened by the lightnings of heresies, & by the flourishing shows, and deceits of hypocritical monks, was brought into an irrecoverable paleness or death.  
To be short there follows an Earthquake] to wit, that great one spoken of at the opening of the sixth seal, meaning that Antichrist should shake the Christian world, as Mahomet in the East, and the Pope in the West.  
Here we may learn in the first place, that Christ our faithful highpriest doth always appear in heaven before God for his Church, and by the golden censer, that is, by the eternal efficacy of his oblation, intercedes for us to the Father, making our prayers acceptable unto him: so that neither Satan, nor Antichrist shall ever be able to destroy the Church whatsoever in their rage they imagine against her.  
Secondly, that the prayers of all the Saints both in heaven and in earth, are offered up by Christ, and by him only made acceptable to God. Therefore it is great impiety, to direct our prayers to the Saints, as thinking by them, to have them offered unto the Lord.  
In the last place, if we see in these our days thunderings, lightnings, & earthquakes to follow the preaching of the Gospel, let us not be offended (seeing John hath foretold us hereof) only let us in such times fly unto Christ our highpriest by prayer and true repentance.  
6 And the seven Angels which had] That which before was showed in a general way to follow after the casting of the censer full of fire into the earth (signifying the pouring out of the holy Ghost upon the Apostles, and their preaching of the Gospel) namely the voices, thunderings, etc. He now comes to set down in a more special way, by types indeed for the most part obscure, yet not so hard to be understood, if we diligently compare them with histories.  
The Angels prepare not themselves to sound, before that Christ had cast his censer of fire into the earth; Now what is this? but the commandment given unto the Apostles not to departed from Jerusalem to preach the Gospel, 
Act. 1.4.  until they had received the holy Ghost. For all these trumpettours as before we shown, are the Apostles, & all other faithful teachers in the after ages, except the seventh & last only, which shallbe the Archangel himself.  
And as the apparition exhibited to john in the former vision, served to unfold the mysteries of all the seals: so these here serve for the understanding of the sound of all the trumpets, which thing we are principally to observe, laying it down for a sure ground, that both there and here are signified by a certain analogy, partly the same, and partly the like events to befall the Church from that time unto the end. For Christ intended to reveal no other events unto john, 
There is an analogy betwixt the seals, trumpets & vials.  than what he had seen before: neither can there be any question made, but that there is a certain agreement betwixt the seven seals, seven trumpets, & seven vials, if we diligently consider every particular, and rightly attend to the scope of the prophecy.  
Here than we see, that they altogether err from the drift of this history, who apply the seven trumpets to the seven greatest judgements of God, which have fallen upon the world, since the creation: as the first trumpet, to note the overthrow of Sodom and Gomorrha by fire. The second to the drowning of Pharaoh and his army in the red sea. The third to the Canaanites being destroyed by josuah. The fourth to the murmuring Israelites in the wilderness. The fift to the Israelites falling away from God, in the times of the judges. The sixth to jerusalems' destruction by the Romans. And lastly the seventh, to the everlasting punishment of all the wicked at the day of judgement. But these things are altogether besides the matter: For wherefore should Christ now again represent that unto john in obscure types, which formerly he plainly knew by histories of old. Therefore we shall come nearer unto the mark, if we observe that these trumpets began, from the Apostles time, and so shall continue until the end of the world. Now let us hear the trumpets.    

The sound of the first trumpet.  
7 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.  

THE COMMENTARY.  
ANd the first Angel sounded] Lyra applies the four first trumpets, 
Lyraes' interpretation corrected.  to the heresies condemned by the four general Councils. And the first Angel he understands to be Arius, who sounding with the trumpet of great pride and outrage, maintained his heresy, and infected the third part of the earth, that is, the whole Christian world. For the earth is divided (as it were) into three parts, viz. jews, Pagans, and Christians: this interpretation is not absurd, and therefore approved of by Bullinger and some others: but hence the analogy betwixt the seals and trumpets doth not appear: neither is it likely that the first Angel began not to found till 300 years after john's time: but undoubtedly it was presently upon Christ's casting the fire into the earth.  
I therefore do compare the first trumpet to the first seal. 
The first trumpet answereth to the first seal.  For as Christ before is said to ride on a white horse as a conqueror, having a crown on his head, signifying the prosperours' success of the Gospel, and in his hand the bow of his word, by which he moved, wounded, and converted whole nations unto himself: so here a contrary effect is shadowed out in respect of the enemies of the Gospel: to wit, the grievous contradictions & persecutions raised by the jews in all places against the Apostles. For the Gentiles readily inbracing the Gospel, moved the jews through envy, tumultuously to rage, and raise up much mischief in every place against the Christians; the which is here set forth by the hail and fire migled with blood, alluding unto the seventh plague of Egypt: Exod. 9.24. being a grievous hail mingled with fire, and the blood of men and beasts, consumed by it. Hail is a congeling of the water in the air through cold, and it is very hurtful unto the standing corn. Fire, is contrary to hail: Blood, signify cruelty. At the sounding therefore of the first trumpet, which began by the preaching of the Apostles on the day of Pentecost, there fell hail, fire and blood, that is, contradictions, persecutions, banishments, and slaughters through the obstinate jews: as the Acts & Epistles of the Apostles, with other histories do plainly prove. Now the reason, why I refer this (with the Catholic Gloss) unto the jews and other tumultuous adversaries, viz. such as had lost their civil power, shall appear by the following trumpet.  
Now familiarly in scripture by hail, fire and blood are noted popular and common calamities, as Joel 2. Zeph. 1. and in other places. But the following effects touching the burning of the third part of the trees, and of the green grass causeth me to expound this of the calamities befalling the godly, and not of the punishments of the wicked: because undoubtedly this is to be applied to the sufferings of the Saints.  
And the third part of trees was burnt up] by the trees I understand the Apostles & chief teachers: by all green grass, the Saints of the primitive Churches. For the godly are compared to fruitful trees planted by the rivers of waters Psal. 1.3. and to grass, noting their imbicillitie and weakness, yet green, because of their lively faith and charity. Of these the third part was burnt up, that is, multitudes of them were hurt, afflicted and murdered by their adversaries, the perfidious jews. For as tempestuous hail and lightning is very hurtful to the trees and grass of the earth: even so at the first beginning of the Gospel, the Apostles & the rest of the faithful were exercised with cruel storms of afflictions, whereby a great part of them was taken away. The phrase seems to have an allusion unto that of Ezech. 5.2. where the Prophet is commanded, to cut of the hair of his head and beard, and to burn a third part with fire, to smite a third part with a sword, and to scatter a third part in the wind, under which type the Lord threatened grievous plagues unto the jews for their rebellion.  
And all green grass was burnt up] Not all strictly, but a great part: for often times all in scripture, is put only for a part, not for the whole. In saying the green grass, it notes the extreem calamities of those times. For the dry hay may more easily be burnt, than the green grass, or wood. Luk. 23.31. Hence it appears that this affliction was very grievous. How long this trumpet sounded, I will not precisely define, but think that is to be extended from the first preaching of Gospel mentioned Act. 2. until the times of Domitian, who was the first of the Roman Emperors (Nero excepted) that persecuted the Christians. But the jews afflicted and persecuted them many ways.  
The special use of this first trumpet belonged to john & the primitive Church, that they should not (though living under the white horse) promise delight, & ease unto themselves, but prepare for cruel storms of afflictions, notwithstanding this was their comfort that howsoever by the cruelty & lightnings of the wicked, the third part should be burnt up: yet two parts should remain unhurt. In general it appertaineth unto us also, that we having the primitive Church for an example, should not be offended if we be brought to the like condition: but be confident, that the Lord will still preserve some Churches notwithstanding the rage of Antichrist, who for a long time hath tyrannised over our Ancestors, & with whom we yet wrestle unto this day.    

The sound of the second trumpet.  
8 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.  
9 And the third part of the creatures which were in the sea, and had life, died, and the third part of the ships were destroyed.  

THE COMMENTARY.  
8. ANd the second Angel sounded] Lyra understands this Angel to be Macedonius, who sounding, that is, 
Lyraes' opinion.  proudly teaching (for he was an eloquent man, & Bishop of Constantinople) a great mountain, that is, the great Macedonian heresy, which was the denying the holy Ghost to be God, burned with the fire of perfidiousness, and fell into the sea, that is, into the Church, resembling the sea by baptism: and the third part of the sea became blood, that is, by denying the Deity of the holy Ghost he corrupted the form of baptism in the third part of it: and the third part of creatures perished: that is, believers, infected by his heresy: and the third part of the ships, that is, of Prelates and Bishops whom he drew into the same heresy: until at length he was condemned by the council held at Constantinople. 
Bullingers' interpretation.   
Bullinger much to the same purpose understands by the sea, the world: by the great mountain, the great heresies of the Valentinians, Manichees, & Montanis●s: BURNING WITH FIRE, that is, boasting of divine revelations, as if they had been altogether led by the spirit, the effects whereof were very pestilent: because the third part of men, and such also as dwelled in Lands died, that is, being infected with these heresies perished for ever. 
The opinion of Aretius.   
Aretius also takes it for a great heresy strengthened with the arm of flesh, as the Macedonian and Eutichinian heresies, by which not only many private Christians, but many whole Churches were seduced, and brought to destruction.  
Ribera understands the mountain literally of a great fiery globe, 
Riberas' opinion. Alcasars' opinion.  which should at some certain time be thrown into the sea.  
Alcazar applies it to the war, with which God afflicted the jews by Titus and Vespasian. But I would feign know of him, why that shoul be abscurely foretold, which was already fully accomplished.  
The greater part of interpreters both Papists & Protestants, as my Anonymus Gagnaeus, Lambertus & others (with Andrea's) understand this mountain to be Satan the prince of the world, who burning with the fire of envy at the preaching of the Gospel, is cast into the sea of this world, & causeth the same tumultuously to rage's against Christ: Or: into the sea, that is, among peoples, nations, princes & kings, enforcing them to shed much innocent blood, and dissipate many Churches.  
This interpretation, I confess, in itself is pious and true, but doth not, as I judge, agree with the purpose of this vision: my reason is, because the devil from the beginning hath been a murderer seeking to devour the Church, in which respect there was no use, that this thing should be represented unto john in obscure types.  
I therefore do again (with the Catholic gloss) compare the sounding of the second trumpet with the opening of the second seal, 
The interpretation of the Catholic Gloss.  and understand it of the cruel persecutions of Roman tyrants, and the remnant of the Church which was preserved from utter destruction. For as at the opening of the second seal went forth a red horse, that is, the Apostolical and following Church appeared red with the blood of the martyrs: so there by the founding of the second trumpet is showed unto john, 1. Whence this bloody condition of the Church arose. 11. How great evils she should suffer thereby. 111. Wherein she ought to be comforted.  
For the first, a great mountain burning with fire should be cast into the sea. The Scripture familiarly by mountains, notes kingdoms, kings and tyrants: because of their highness, that is, their power and pride: as Zach. 4.7. the Prophet thus speaketh concerning the Persian kingdom: Who art thou O great mountain before Zerubabel? Let us therefore understand this great mountain, to be some powerful kingdom, having other kingdoms in subjection, as at that time the Romans had. He saw this mountain burning with fire, that is, their Emperors in wrath cruelly raging against Christian religion.  
This mountain was cast into the sea] Now what is the meaning hereof? The sea is a gathering of many waters. The waters are people's Chap. 17. by the sea therefore, I understand all nations in subjection to the Roman Empire, and among which the Christian Churches were here and there dispersed. This mountain was cast into the sea, that is violently nished upon the world, (not indeed of unbelievers,) but of true believers, that is, the Christian Church, when as the Roman Emperors, as Domitian, Trajan, Severus, Diocletian, Maximianus and others (imitaring the tyranny of Nero) persecuted the saints, even until Constantine's time. What followed hereupon? The third part of the sea became blood] that is, as we heard before at the opening of the second seal, the Church was made red with the blood of martyrs, so here this mountain with a fiery rage oppresseth many thousands of saints.  
9 The third part of the creatures died] These are the slaughters & Martyrdoms of infinite Christians, put to death by the Roman tyrants for the confession of the name of Christ. And there is an allegorical analogy between the sea and creatures in it: & the Church, and faithful living in the same.  
And the third part of the ships were destroyed] by ships we understand the Churches with their pilots, or teachers: for by ships Churches are signified, many whereof were then lost and destroyed with the Apostles, Bishops & their worthy teachers; these, I say, were crushed through the weight of this great mountain, not indeed eternally, but corporally only. Now touching this, we are to consult with the Ecclesiastical histories of the Church's persecutions (of which we have spoken somewhat on Chap. 6.) which will serve for an excellent commentary on this place. Certainly the ship, or Church at Rome was in a special manner made red with blood: for all her bishops or teachers (as it is recorded) unto Melchiades, suffered Martyrdom under those tyrants. Thus therefore this trumpet allegorically explaineth the efficient cause of the second horse's redness, and further amplifies the grievous outrageousness thereof.  
But what reason is there, 
Why only one third of the sea was made blood.  that the whole sea was not turned into blood, and that all creatures & ships died, & perished not, but only a third part? I have showed that this manner of speech is taken out of Ezech. 5.2. Now there the Prophet is commanded, not only to destroy one third part of his hair, but the three thirds thereof, thereby signifying a total destruction: But here the mountain shall only make red one third part of the sea, and kill the third part of creatures, & cause the third part of ships to perish, which undoubtedly was for the comfort of john, and the faithful: for however this mountain were great, and rushing with a mighty violence labours to fill all places with fire and blood, yet should he be able to hurt but one third part of the Christian Church. For two thirds shallbe preserved in safety.  
And the truth hereof is confirmed by histories: 
The fulfilling of this type.  for both in Rome and all other kingdoms, the greater part of Christians were safely kept in the midst of the most dangerous & cruel persecutions, yea the blood of the martyrs was as it were the seed of the Church, for the more Christians were put to death by tyrants, the more their number increased, in so much that many times even the executioners themselves beholding the confession, courage, & constancy of martyrs, became Christians, and obtained the same crown of martyrdom with them.  
Moreover it is for the Church's comfort that this burning mountain is cast into the sea: for by water the fire is extinguished. However therefore tyrants do much rage for a time: yet at length they shall perish, the victory shall remain on the Church's side: for by faith we overcome the world 1 joh. 5.5.  
The Catholic Gloss interprets this mountain (not unfitly) of the Roman Empire, great indeed, yet thrown into the sea, which is much greater, 
The sea swallowed up this great mountain.  and so consumeth and deitroyes the same. By the sea he understandeth Christ's kingdom, of far greater power than the Roman, signifying that the Roman tyranny should be swallowed up by Christ's kingdom: for however Christ seems to be overcome in his afflicted members, yet in truth he conquereth all his tyrannical adverlaries, for the gates of hell shall not prevail against the Church Matt. 16.18. Thus sad and joyful things are here mixed together, by which we see, that the iteration of this vision touching the bloody condition of the Church, is not in vain.  
Moreover I understand the sounding of this trumpet to be from Domitian's time (under whom john was banished) until Constantine, who repressed the tyranny of his Copartners in the Empire, and restored peace unto the Church, about the year of our Lord 312.    

The sounding of the third trumpet.  
10 And the third Angel sounded, & 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 fountain of waters:  
11 And the name of the Star is called Wormwood, and the third part of the waters became Wormwood, and many men died of the waters, because they were made bitter.  

THE COMMENTARY.  
ANd the third Angel sounded] Andrea● (howbeit unfitly) takes this falling star to be Lucifer thrown down headlong out of heaven, the Wormwood, the torments of the wicked in hell. 
Andrea's opinion.   
Lyra conceives it to be Pelagius the third Archeretick, 
Lyraes' interpretation.  who in the days of Arcadius & Honorius) denied original sin, pleaded for free will, and overthrew the grace of Christ. He fell from heaven, that is, fell away from the Church militant: And is called a great Star, because he was a learned, and religious Monk. Burning as it were a Lamp: by show of holiness and learning deceiving many: his name is Wormwood: because, contrary to the sweet doctrine of true grace, he taught that men by the mere help of natural faculties, (setting grace aside,) might be converted and saved: with which pestilent doctrine he made bitter and destroyed many Churches with their teachers.  
Ribera desirous to be singular in interpreting the trumpets literally, doth very foolishly apply this to some fiery exhalation falling from heaven, and takes all these signs historically. 
Riberaes' frivolous exposition.  But we know that such fiery mixtures do often happen in the air. Besides the name of this Star, and the making of the waters bitter, do sufficiently manifest, that these things cannot be properly, or literally taken. But Ribera perhaps durst not do otherwise, lest he should have been forced to apply it to the apostasy of the Romish Antichrist.  
All other interpreters for the most part understand this falling star to be some certain eminent heretic, 
Divers interpretations concerning this falling star.  one or more. But they differ in the persons: For some refer it to Simon Magus. Others to Samosatenus, Manichaeus, Arius etc. Others again to Pelagius, Novatus, Montanus, Manichaeus: And some unto Origen.  
Now howsoever all these differ and err in the hypothesis, or special application: yet they all agree in the thesis, or general position, neither, (as I judge,) do they herein err from the scope. For the third trumps with its apparitions, answereth to the third seal and black horse, that went out at the opening thereof: which signifies (as we have before shown,) the state of the Church spotted with black and foul heresies, from the Apostles time unto the rising of Antichrist, and howsoever the Church were thus defiled, & Christ with the balance of his word was still present, reproving & condemning their heresies by his faithful teachers: yet in the mean time a great famine of sound doctrine much afflicted the Christian world: forasmuch as almost all Churches with their teachers were drawn aside to the pestilent error of Arius.  
Others refer this to Mahomet, but they little observe the circumstances of the trumpet. For Mahomet being a most wicked villain, cannot be called a star: muchless a great star shining like a Lamp: neither fell he from heaven, that is the Church, in which he never was: although I confess he hath occasioned much bitterness unto Christians.  
My opinion therefore touching the third trumpet, is, that this great star burning like a lamp, falling from heaven, and turning the third part of the waters into wormwood, in a general way denoteth all apostated Arch-heretics, spoken of Chap. 6. Who at the opening of the third seal, for the space of six hundred years after the time of the Apostles, deformed the Church of Christ by their foul heresies, and brought destruction upon the four corners of the earth by their blasphemies, errors and tumults, as we have before declared. For it is plain that by stars, the teachers of Churches are signified, and by falling from heaven, their apostasy from the true faith. But specially, by this star, and his fall from heaven, is undoubtedly signified the apostasy of the Bishop of Rome, not indeed that universal departure, 
The apostasy of the Church of Rome.  which followed afterward at the full rising of Antichrist, but that first defect, which three hundred years before forcibly occasioned & led the Churches both of the East and West, by little and little to submit to Antichrist, namely, from the time of Constantine, unto Phocas the intruder. For the Bishops of Rome in regard of the great renown and chief honour of that city (it being the seat of the Roman Empire) were eminent lights among their fellow bishops: hence the star is called great, burning like a torch or lamp. He fell from heaven] not at one instant, but by degrees: therefore it is said in the Preterimperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did fall. He saw him here not quite fallen, as in Chap. 9.1. but falling: for as yet the Roman sea was only declining, or in the motion of its Apostasy. Before Silvester, thirty and one Bishops of Rome for the most part like stars in the firmament brightly shined both in learning, faith, Piety and constancy: yea they all suffered Martyrdom under the Roman tyrants. But after that Constantine had granted peace unto Christians, and enriched the Churches by his too much liberality, heaping wealth and honour exceedingly upon bishops: then began this star (swelling with pride and ambition) like Lucifer to lift up himself above his fellow ministers to be wholly given to voluptuousness, to fill and burden the Churches with jewish and heathenish rites and ordinances, & so by forsaking the truth of the Gospel, altogether to embrace humane traditions.  
Sylyester was the first (if histories may be credited) who gave himself wholly to the institution of their Masspriests, orders, ornaments, temples, singing-men, sacrifices, sanctuaries, vestments, ointments, surplises, mitres, embroidered garments, and the like Babylonish stuff, bringing all these idle rites into the Church, under this pretence, partly, least Christian religion should seem inferior in outward lustre and pomp to heathenism, partly, that the Pagans by the likeness of these rites with theirs, might be the more easily drawn to Christianity: And this very thing was afterward pretended by the following Bishops, as Gregory's Epistle to Serenus testifies. Now this Silvester was he, on whom Constantine (as Platina recordeth in the life of this Bishop) imposed an embroidered mitre beset with Gold and Pearls in stead of a Diadem: And then this great star began to fall from heaven unto the earth.  
And upon the third part of the rivers] that is, as I understand, on the Roman Bishops the successors of this Sylvester, and others: for rivers do note the teachers of Churches, by whom divine doctrines ought to flow, and be derived unto others. Of these the third part, not all (for many remained faithful and sincere) but a great number, or the third part of them that lived in Europe, leaving heaven gave themselves wholly to worldly cares, pleasures, pomp, and foolish ceremonies, defiling the Church with many abuses, superstitions, errors, yea & gross heresies also. For as jerom and the Ecclesiastical history both testify, Liberius was indeed a great star (being at the first a great opposer of Constantius) but overcome by banishment, at length, he yielded to Valens and Vrsacius Arians, to the end he might by this apostasy regain the Romish chair. His successor Felix II. was a professed Arian. Yea all the Bishops of the East except Athanasius and Paulinus (as the said jerom witnesseth against the errors of John) were infected with the Arian pest: Besides how the following Roman Bishops have behaved themselves, may be seen by the histories of Platina, Balaeus, and others, who have recorded their lives and Acts. By the Fountains, I understand the holy scriptures, namely the living fountains of Israel Psal. 68.27. By the waters; the doctrines and comforts contained in them. Now how far this falling star infected the rivers, fountains, & waters, here follows.  
11. And the name of the star is Wormwood] He describeth the apostasy of this siarre by the effects; it is called Wormwood, not by a proper name, but from the events. For by pestilent institutions, he did make bitter the third part of the waters, that is, of the doctrines, and comforts of the scriptures, turning the same into a deadly wormwood, not indeed naturally (for howsoever in this respect wormwood be a bitter herb, yet, it is medicinal, & causeth digestion) but theologically, it being a scripture phrase, & signifies a vile depravation of justice and equity: as Amos 5.7. Ye who turn justice to Wormwood: 
jer. 9.15. & 23.15.  And sometimes God's grievous plagues and judgements: I will feed them, even this people with wormwood. The sense than seems to be thus, that these Apostates should make the waters of the holy scriptures so bitter, that whosoever drinketh thereof, should hazard their eternal salvation. He alludes undoubtedly to the bitter waters of Marah, which the Israelites could not drink Exod. 15.25. To this bitterness appertain the horrible confusions of the Eastern and Western Churches by the Arians: the contentions of Bishops, the oppositions of Councils each to other, condemning, rejecting and persecuting one the other, to the great scandal of the heathens, disturbance and destruction of Christian Churches: The which Emperors sometimes occasioned, otherwhile connived at, and sometimes wanted power to suppress the pride of Bishops being lifted up with ambition and envy one against the other, they having before put to much power into their hands. Of which read the Ecclesiastical histories of Socrates, Sozomenus, Theodoretus, Evagrius, & Nicephorus even from the time of Sylvester until Leo & Gregory. For so long I judge, that the sound of this trumpet continued.  
Howbeit we are to take notice, that the Church was not destitute of comfort in these evil times: For not all the rivers, nor all the waters were made bitter, neither were all men killed with Wormwood, but a third part only: For Christ even in the midst of all this bitterness and ruin of Bishops, did still preserve a Church unto himself: And indeed histories abundantly testify, that there were many faithful, and sound professors of the faith of Christ, who resisted the pride and arrogancy of the Romish Bishops: as for example the Council of Carthage (of which Augustine was precedent) openly reproved and suppressed the affected tyranny, of three Popes, (viz. Sozimus, Boniface, & Caelestinus) over the African Churches.    

The sound of the fourth trumpet.  
12. 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.  
13. And I beheld, and heard an Angel flying thorough 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 trumpets of the three Angels which are yet to sound.  

THE COMMENTARY.  
ANd the fourth Angel sounded] This Angel sounding the third part of the Sun, and Moon, and stars was darkened, so as the day shone not for a third part of it, and the night likewise. The former wonders happened here below in the earth, sea and waters: but these things following are above in the heaven, celestial signs, 
Riberas & Andrea's opinion.  and stars.  
Andrea's, Ribera and some others, understand this trumpet to denote the wonders foretold in joel. 2. and Matth. 24. There shallbe signs in the Sun, Moon and Stars, etc. the which should happen alittle before the day of judgement: But as yet we are not come to the trumpet praefiguring the end of the world, as we shall see by that which followeth. Neither is it probable, that these things should be represented unto john in obscure types, seeing he well knew they should come to pass, as being foretold by the Prophets, Christ, & the Apostles. Neither doth the predication of Christ, agree with what is here said touching the defect of the third part of the lights: Indeed there may be some allusion in this trumpet to the last signs: But without doubt other events are noted by the same.  
Lyra understands the fourth Angel of Eutyches, 
Lyraes' opinion.  who confounding the two natures of Christ, said that the divinity was first changed into the humanity, & the humanity again into the divinity: By which pestilent heresy he darkened the third part of the Sun, that is, of the divinity: & the third part of the Moon, that is, of the Church: & the third part of the stars, that is, of Bishops, of whom many were infected with this heresy: & a third part of the day, 
Bullingers' interpretation. Francis Lambert's opinion.  & of the night, that is the scriptures of the old & new testament.  
Bullinger interprets this allegory after the same manner, yet applies it not to the heresy of Eutyches, but of Pelagius.  
Franciscus Lambertus expounds it in a general way: Christ the Sun shall be smitten, when the light of his truth shall be hid: then also the Moon the Church, and stars the teachers shall fail: but he shows not when and how this was accomplished.  
For my part, howbeit the apparitions of this trumpet do much agree with the events of the sixth seal (for as here, so there the light of the Sun, Moon, and Stars are said to be darkened) yet I judge there is a manifest difference. For here only the third part of lights is darkened: but there a total defect is spoken of: besides, the Analogy of the seals and trumpets is to be kept unto what possibly we can. 
Whether the fourth trumpet doth agree with the sixth seal.  Now there the total Apostasy from the faith by the darkening of true doctrine under Antichrist is denoted: but here the beginning and growth thereof only: certain therefore it is, that the total obscuration of the Sun shallbe at the sounding of the fift trumpet following.  
So that I do here again follow the Ecclesiastical Gloss, that the wonders of this fourth trumpet agree with that which happened at the opening of the fourth seal: As therefore we saw there a pale horse, with death his rider, and hell following, by sword famine and pestilence devouring the fourth part of the earth; by which is signified (as we have showed) the state of the Church a little before the rising of Antichrist, being sick with a mortal paleness, and near unto death: accidently occasioned by the overmuch liberality and indulgency of Christian Emperors, who thereby corrupted the Bishops and Christian religion: but principally by superstitious Monks and vain glorious Bishops, who little caring either for Christ or his graces, only laboured how they might satisfy, and fill their own bellies, and establish their Lordly authority, turning the doctrines of faith into humane Philosophy, and Christian religion into a stageplay and horrible idol worship.  
So here again the very same thing is foretold in this trumpet under different types. For as Anonymus, and after him Gagnaeus have observed, the Sun shadows out the chief Prelates of the Church, as Popes, Cardinals, Archbishops, & Bishops, who ought to shine before others by the light of their life and doctrine: The Moon, which receives its light from the Sun, to be inferior Ecclesiastical orders, as curates and religious persons: The Stars: being less in light are the laity: but I rather understand by Stars, Bishops and other teachers so called as we have seen Chap. 1. Very fitly (saith Gagnaeus,) is the third part of the Sun said to be smitten, in so much that the third part thereof was darkened: considering how one part of Praelates do shine in life and doctrine: others but in one only, and a part in neither of both. For many of them neither bourn in charity, nor shine in doctrine (and I would it were but a third part of them) but the truth is, they have only an hypocritical show of true pastors: for after the likeness of this Sun the third part of the inferior Clergy and Laiks also, were smitten with obscurity and blindness, etc. Thus he in a general way doth not with out good cause complain of Popes, Cardinals, & Bishops their great Apostasy. But we are (as I have said) to apply these things by an Analogy unto the events of the fourth seal.  
This trumpet therefore appertains unto the darkness & corruptions brought into the Christian Churches during the space of three hundred years, viz. from Sylvesters time unto the rising of Antichrist: in which time all these things were allegorically fulfilled, as histories testify: Yet only in a third part, that is, in Europe alone. And this again serves for to mitigate the evils: in as much as not the whole Sun but only a third part thereof is smitten with darkness: For indeed many Bishops in the East and West both Greeks and Latin did still uphold the light in the Church: For as yet Antichrist was not lifted up into the chair of universal pestilence: neither was the Church so near unto death by a mortal paleness, although hell had almost swallowed up the fourth part thereof. Thus we have heard four trumpets of the Angels, with the histories thereof.  
13. And I beheld, and heard an Angel] by this exclamation the Angel commandeth us to be much attentive to the following trumpets: because they show forth more grievous calamities to befall the Church. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bibles of Montanus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle: so the Latin: I saw an Eagle, concerning which Eagle many men dispute diversely: But all other copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angel. Now whither we read it, an Angel, or an Eagle, the matter is not great, only we are to be attentive unto his voice, neither do I think, that we should seek for any allegory in it. He was an heavenly herald, foretelling fare more grievous calamities then yet we have heard in the foregoing trumpets. Neither will I deny, but that by this Angel may be noted Gregory Bishop of the Church of Rome, Antichrists predecessor, who in his Epistles to the Emperor Mauritius, pointed at him as if he had been then present.  
woe, woe, woe] This is a voice of commiseration in regard of the evils that hung over the Church. The threefold iteration, notes that the three following trumpets are to denounce more horrible & fatal evils unto the inhabiters of the earth, than the former.  
To the inhabitants of the earth] This might be understood of the Church dispersed throughout the whole world: but usually in this prophecy hypocrites and wicked men oppressing the Church, are called inhabitants of the earth, as we have noted on Chap. 3.10. and 6.10. Wherefore these threaten are not intended against the Church, but against the wicked: which serveth for the comfort of the Godly, for howsoever they be involved in the public calamities under Antichrist, yet these things shallbe mortal unto their adversaries only.      

CHAP. IX. The Argument, Parts, and Analysis.  
IN this Chapter are described the fift and sixth trumpets with most sad events, in which the first Act of this vision is ended, and the apparitions of the sixth seal more fully exhibited unto john, touching the rising and tyranny of Antichrist both in the West, who with smoke and Locusts, that is by deceit and devilish instruments: And in the East, who with horses and armies, that is, by open war and violence should horribly afflict the Christian world, God by them most justly punishing the idolatry & flagitious life of Christians, and hereby calling them to repentance, but in vain. Now here principally are prefigured the woeful events which befell the Church during the space of nine hundred years, or there about, both by the Popish Antichrist in the West, and Mahomet in the East, from the year of Christ six hundred and six until the Council of Constans.  

The parts of the Chapter are three:  
The first concerneth the events of the first trumpet unto vers. 13. consisting of four members. 

I. The apparition itself which john saw: viz. a star falling down from heaven upon the earth: to whom was given the key of the bottomless pit, vers. 1.  
II. Four effects of this falling star. 

1. He opened the bottomless pit:  
2. raised a smoke out of it.  
3. with the smoke he darkened the Sun and air vers. 2.  
4. Out of the smoke he brought forth Locusts upon the earth, vers. 3.    
III. The locusts are described by divers adjuncts. 

First from the power they had to hurt vers. 3. But limited by God three manner of ways. 

1. In respect of the objects: that they should not hurt the elect, but only the reprobate, vers. 4.  
2. In the degree of hurting: not to kill, but to torment.  
3. In the time: not always, but for five months, vers. 5.      
Secondly, from the effect of their hurting, which shallbe more bitter than death itself, vers. 6.  
Thirdly, from the form of the locusts, First, as touching the body: they are like to horses prepared to the battle: Secondly touching their members and habit vers. 7.8.9.10. And lastly touching their head or king called Abaddon, vers. 11.  
iv An acclamatorie conclusion ending the calamities of this trumpet, and denouncing new woes vers. 12.    
The second part concerneth the events of the sixth trumpet, consisting also of four members. 

I. A heavenly commandment to unloose the four Angels of Euphrates, vers. 13.14.  
II. The execution of this commandment, or the unloosing of the Angels, vers. 15.  
III. Their furniture and weapons, vers. 16.17.  
iv The woeful effect: The third part of men were killed, vers. 18. as also an amplification of the reason drawn from the facility thereof, v. 19    
The third part is a foreshowing of the stupidity of the rest of men, and their hardening in sin, both against the first table, by serving and worshipping of idols, vers. 20. as also against the second table by murders, sorceries, fornication & thefts, vers. 21.   
The sum of all is thised The rising of the Eastern and Western Antichrists, the two greatest enemies of the Church is here foretold. The first whereof should destroy the Church by locusts: The other by horses, the which how and when it should be accomplished, the fathers before Gregory could not understand, as not so much as once imagining of the histories and events which we now have, and behold with our eyes: Hence we may note the vanity of the● apists who inquire of us where the fathers, as Augustine, Ambrose, Hierome, Chrisostome, and others have written that the Pope of Rome is Antichrist: nevertheless they have not spared to affirm, that he should be of the LATINS, and many other things, of which more hereafter. They had heard indeed the four trumpets: and some of them saw a great declining of the Romish chair. But as yet the fift trumpet had not sounded, which Gregory beginning to hear, confidently affirmed, that Antichrist was even at the door, having an army of Priests prepared for him: and that it should be he who called himself, or desired the title of UNIVERSAL Priest. This, I say, Gregory saw, & confidently affirmed, which also was accomplished (as histories testify) three years after his death.  
Now let us hear the fift trumpet: taking notice in the first place, that the sixth trumpet doth not follow the fift in order, but by way of a parallel they sounded both at one time, differing indeed in the quality of events, and places. For the fift doth prefigure the dissipation of the Western Churches; And the sixth those of the East: both, I say, at one time, but in divers parts of the Christian world, & by divers weapons or means.  


The sound of the fift trumpet.  
1. And the fift Angel sounded, & I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.  
2. And he opened the bottomless pit, and there arose a smoke out of the pit, as the smoke of a great furnace, & the Sun and the air was darkened by reason of the smoke of the pit.  
3. And there came out of the smoke locusts upon the earth, & unto them was given power as the scorpions of the earth have power.  
4. And it was commanded them that they should not hurt the graft of the earth, neither any green thing, neither any tree: but only those men which have not the seal of God in their foreheads.  
5. And to them it was given that they should not kill them, but that they should be tormented five months, & their torment was as the torment of a scorpion, when he striketh a man.  
6. And in those days shall men seek death, & shall not find it, & shall desire to die, and death shall flee from them.  
7. And the shapes of the locusts were like unto horses prepared to battle, & on their heads were as it were crown like gold, and their faces were as the faces of men.  
8. And they had hair as the hair of women, and their teeth were as the teeth of lions.  
9 And they had breastplates as it were breast-plats of iron, & the sound of their wings was as the sound of charets, of many horses running to battle.  
10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.  
11. 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.  
12. One woe is past, & behold, there come two woes more hereafter.  

THE COMMENTARY.  
ANd the fift Angel sounded] Many (without cause) much trouble themselves about this Angel who he was. For my own part I will only take notice of the apparition shown to John at the sounding of this trumpet. He saw a star falling down from heaven upon the earth. It is strange there should be such diversities of opinions about this star and the actions thereof, seeing the matter in itself is not obscure.  
There are not a few, who make this Angel to be the devil thirst out of heaven for his pride, alluding to that in Isai: 14.12. How art thou fallen from heaven O Lucifer, Son of the morning? how art thou cut down to the ground, which didst weaken the nations? 
Luk. 10.18  And to that of Christ in the Gospel, I beheld Satan as lightning fall from heaven. The smoke and darkening of the sun, they understand to be the blindness of men: The Locusts, to be evil Angels: the hurting, a misteading of men. But this is to general and confused. For wherefore should an history so ancient, and well known to the Churches, be exhibited unto john, as if it were a new prophecy, under an obscure type? The inconveniency whereof even Ribera himself see and refuted: howbeit that which he allegeth, is to no better purpose. 
Riberas' opinion.  For he takes him to be some good Angel, to whom was given the key of the bottomless pit, that be might (as a minister of God's righteous judgements,) open the same.  
Others will have this Angel to be Christ, who in Chap. 1.18. & 20.1. is said to have the key of the bottomless pit. But the things attributed here to this Angel, can not possibly be applied to Christ, as, the falling down from heaven, the raising of smoke on● of the pit, darkening of the Sun etc. Nevertheless junius is of this mind, alleging that in Gen. 14.10. & 24.64. & Hebr. 6.6. to fault, signifies to descend. To which I answer, it is one thing to fall, and another thing to fall from heaven, Now this latter for the most part in scripture is taken in an evil sense Isai. 14.19. Matt. 24.29. Revel. 8.10. as on the contrary to come down from heaven, is taken in a good sense. Psa. 144.5. Bow the heavens, O Lord, & come down. 2 King. 1.12. L●t fire come down from heaven. Revel. 3.12. Jerusalem comes down out of heaven from God. 10 Chap. 10.2. & 16.21. & 18.1. & 20.21. & 21.2.10.  
Lyra thinks Valens the Emperor to be this star, 
Lyraes' opinion.  who for some time was a good Catholic, but (seduced by his wife, & Eudoxius an Arian priest) he afterward fell from the height of the Catholic faith, unto the heresy of Arianisme: To him was given the key of the bottomless pit, that is, power to set up the Arian heresy, by which means the Sun●● became dark, for he denied Christ's divinity. By the are, he understands the Church, being enlightened by Christ: as the air takes its light from the visible sun. The Locusts, are the Vandals, & Goths, who being infected with Arianisme, much afflicted the Churches in the East, etc.  
The opinion of Rupertus I am ashamed to relate, 
The strange opinion of Rupertus.  who applies this to the apostasy of the Israelites, and to their punishment by the M●abitas & Philistinas, after the death of josuah. Now we know that such things as were passed are not here revealed unto John: but that which should afterwards shortly come to pass.  
Alcasare opinion is yet worse, who will have this star to be the Law of Moses, 
Alcasars' opinion.  the which (saith he) as coming down from above, so presseth men, that thereby concupiscence and evil desires (the which he makes to be the Locusts) are accidentally wrought in their hearts. 
Ad calcem tomi tertis, in prima editione.   
Bellarmine confesseth that he dares not rashly pronounce any thing concerning this dark prophecy: And yet in the mean while in a long oration, or rather a satirical invective, consisting almost of as many lies as words, he most rashly pronounceth Luther to be this star: The smoke ascending out of the pit, to be the doctrine of Luther: and that the innumerable multitude of these horrible Locusis, do most lively express his disciples. But this whole fiction is so ridiculous, as indeed Alcazar himself derides it, I wonder (saith he) that he did not also refer it to the fall of Judas.  
But how should Luther a poor and obscure Augustine Monk be this great star? he saith, though he were poor, yet he became rich, though at first he professed abstinency from marriage, yet afterward he took a wife, & of a Monk became a statesman. I answer, by great falling stars none can properly be signified, but great and mighty praelates: and therefore I wonder why be upbraideth Luther with his riches, seeing he neither had, nor left any behind him: now although it be true, he was poor (but no worldly politician, only aprofessour of divinity) yet indeed he had many rich adversaries, and among the number Bellarmine himself was not the least, who of a Monk became a mighty Politician, & famous Cardinal. If Luther therefore fell from heaven, because (according to the Apostles Cannon) he was married: then Bellarmine may as well say, that the Apostle in commanding a Bishop to be the husband but of one wife, doth thereby throw down the stars from heaven: But the very truth is, Bellarmine by this his wantonness of wit endeavours to darken this vision, that so he may preserve the Pope's reputation, as if by this falling star he were not typed out, besides he would dissipate this hellish smoke (if he could) from popery, lest he himself should be accounted (as in truth he is) a leading and chief locust among the rest. These things I thought good to rehearse, that I may not seem to despise the opinions of other interpreters: and that the reader among the variety of expositors may take what he liketh best: and the rather, because this prophecy is somewhat dark: notwithstanding if all things be well considered, it will easily and undoubtedly appear, that by the fall of this great star nothing else is praefigured, but the apostasy of the Romish Bishop, who makes himself head of the Church: together with his devised Hierarchy. I will therefore, (not out of any sinister affection,) but truly as the things are, & according as the Lord hath made me to see now come to expound every particular, leaving it unto the judgement of the reader.  
It is plain, that by stars, in the Revelation are noted, not Emperors or earthly kings, but Bishops and teachers of Churches: by great stars therefore are meant, not the inferior ministers or Bishops (as they are called) but prelate's of higher note and rank. Now the reason of the analogy I have showed on Chap. 1.20. 
Mat. 5.14.  to wit, because Bishops ought to shine like stars in sincerity of doctrine, and holiness of life: they ought (I say) to be the light of the world. And hence it is, that with the Catholic Gloss, Morelius, Alphonsus, Bullinger, and other learned interpreters, I understand this great star fallen from heaven, to signify some chief and eminent Bishop: By his fall from heaven into the earth, is signified his apostasy from the heavenly truth, unto earthly doctrines of humane traditions. But who should this be?  
In the third trumpet the great star falling from heaven was the Bishop of Rome, (who being accounted by Constantine as a God on earth, and enriched with wealth and power above measure) began to swell with great pride, whereupon the successors of Sylvester by means of the Emperor's decree, began to fall upon the third part of the rivers and fountains of waters, that is, leaving the study of heavenly things, affected an earthly dominion and power over the Churches and Bishops of all Europe (which hitherto was the third part of the world) and by bringing in pernicious superstitions and worship of idols, made the waters bitter, to the destruction of the Eastern Churches.  
Now this great star fallen from heaven is not another, but the very same. For it is to be observed that john saith not as before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell from heaven: neither saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I saw to fall (although the Latin version, and Beza also so render it) but he saith: I saw the star (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fallen, or, which did fall at the sounding of the third trumpet. Now here he sees the adjuncts and effects of the same Star, being far more grievous than before. At first he saw it to fall upon the third part of the rivers and waters, making them bitter with wormwood, so as they became mortal to many: Yet was not the same a total corruption and Apostasy. But now he sees this star fully fallen, neither vanished away, nor perished in the waters, but sticking fast like filth unto the earth, as do slimy and thick vapours which fall from heaven.  
He saw also the key of the bottomless pit given unto him: to open therewithal the bottomless pit, etc. by which was represented unto john a worse shape, or condition of the Romish chair, 
The rising of the Romish Antichrist described.  viz. it's total apostasy and monstrous corruption. By which it is plain, that in this place the rising of the great Roman Antichrist is described: For to what other Ecclesiastical person (I pray you) can these things possibly be applied? And indeed Gregory makes him to be the Antichrist, who should affect the title of an universal priest: the which thing Boniface the third did three year after his decease, being declared in the year 606. by Phocas the intruder universal Pope, chief Priest, and Bishop of Bishops. And therefore it must needs be that he was this star here said to be fallen: Nevertheless it may not be understood of Boniface alone, but of all his successors in that sea: even as before the great falling star typed out not only Sylvester, but also his successors until Gregory. It is true Boniface himself sat scarcely one year on the chair of universal pestilence: notwithstanding the rest who succeeded him were so far from repairing the ruin being once made, as on the contrary they continually proceeded from evil to worse.  
I am not ignorant that some learned men do think that mohammed is here to be understood, 
mohammed cannot be here meant.  who about this time caused an open apostasy from the faith of Christ in most of the Eastern parts, being esteemed by his followers a great Prophet, and so is unto this day. But I see no reason, why in scripture he should be called a celestial star, seeing it is certain that from the very first he was a most wicked deceiver, and a cruel murderer, setting up his own dreams by magical art, & power of the sword. Wherefore I judge that here is most plainly typed out the Romish Antichrist with his clergy: but mohammed in the following trumpet.  
The sum of all is this, that we may interpret the Revelation by itself, the falling of this star, is that great earthquake, which arose at the opening of the sixth seal, of which you may see, what we have observed on Chap. 6. v. 12.  
And to him was given the key of the bottomless pit] The principal thing here showed unto john, is the giving of the key of the bottomless pit unto this apostatical star. And hence he is called the Angel of the bottomless pit, and Abaddon the king of the locusts, v. 11. All which may most fitly be applied unto the Popes of Rome, who after their apostasy received this key. Now we are briefly to consider what is meant by this bottomless deep, what by the gulf & the key thereof, as also when, and by whom the same was given unto the Pope.  
It is called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived from α & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a bottom, as it were without bottom: or from α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover, for the deep is covered with waters. The word in scripture is used, first for the Chaos or disordered form at the first creation, darkness being upon the face of the deep, Gen. 1.2. Secondly for the depth of the sea or waters. Gen. 7.11. And the fountains of the great deep were opened. Psal. 42.7. deep calleth unto deep at the noise of thy water spouts. Thirdly for hell, as Luk. 8.31. where the devils beseech Christ, that he would not command them to go out into the deep. & Rom. 10.7. Who shall descend into the deep? so here and in many other places of this book.  
The bottomless pit] This is not meant of the whole gulf, but as it were the deepest and narrowest receptacle & filthy sink of hell.  
The key of the bottomless pit] That is, power to open and shut the same, thrusting into, and delivering out of it whomsoever he pleaseth. For keys do signify power. Now who besides the Pope doth usurp this power unto himself? which plainly shows, that he is this apostatical star. Was given to him] by whom? by Phocas who appointed by a solemn decree that the Pope (as being universal Priest) should have absolute and full power over all Bishops and Churches, to call and dissolve Synods, to confirm or abolish their decrees, & that nothing should be ratified but by the sole Authority of the sea of Rome. And hence it is, that the Pope hath power both in heaven, and earth, and hell: in token whereof he wears on his head a triple crown, & thus hath written in one of his decrees: if the Pope should send many thousands of men into hell, no man may say unto him, what dost thou? hence he imposeth laws on the consciences, makes new articles of faith, canoniseth books, saints & images, celebrates jubilees, sends forth innumerable indulgences or pardons for sin, emptieth purgatory, the which latter may not unfittly be applied to this bottomless pit. But in truth this key was given unto him by Satan that old serpent, according to that of the Apostle, The coming of Antichrist shallbe after the working of Satan, with all power, etc. 
2 Thess. 2.9.   
I confess indeed that the first Bishop or pastor of the Christian Church at Rome, received the key of the kingdom of heaven from Christ, that is, power to bind and lose the consciences of men according to the Law and Gospel. But Satan contrary hereunto gave unto the Pope this hellish key: by which he hath thrust aside and made void Christ's key. And hence it is that the Pope hath two keys crosswise in his ensigns.  
Nevertheless this came not to pass without God's secret and unsearchable judgement, as the Apostle witnesseth 2 Thess. 2. saying, that the coming indeed of Antichrist is with all deceivableness of unrighteousness: Yet God shall send them strong delusion, that they should believe a , because they received not the love of the truth: Now this we must not understand only of a bare permission, as if God did nothing, but look upon that which Satan, Phocas & Antichrist should do: but he willingly granted this power unto him by his secret and righteous judgement, that so both he himself, and all they might be damned who believed not the truth. Thus it is said also in v. 3. that power was given to the locusts to hurt men as the scorpions of the earth have power, that is, from their king the devil, yet so, as not without the ordering hand of God, who wisely disposeth all things, whither done by men or devils. And thus in Chap. 13. v. 5.7.15. it is said, that it was given to the beast to make war with the Saints, & to give life to the image of the beast, etc. Whence we may see, how God righteously punisheth sin with sin in Antichrists kingdom. And this thing we are to take notice of, that so in the midst of these Antichristian confusions we may not look upon Antichrist and the devil only, but indeed chiefly consider and adore, the presence and secret judgements of God.  
But thou wilt say, 
Rev. 1.18. & 20.1.  how is the key of the bottomless pit, (which Christ hath) given unto Antichrist?  
I answer, 
The difference how Christ and Antichrist are said to have the key of the bottomless pit.  Christ hath it one way, Antichrist another. Christ hath it truly and by right of his Godhead and mediation, as being Lord of death and hell, & that he may redeem sinners out of the power thereof: but Antichrist hath it falsely and by deceit, as being king of locusts, and impudently professing himself to be Christ's vicar: Besides he hath not the key of hell absolutely, but of the bottomless pit, or of the sink of hell, and thence to raise the smoke of his pestilent lies & deceit, to the damnation of the inhabitants of the earth.  
2. And he opened the bottomless pit] Now John expoundeth the pestilent effects of this power. The bottomless pit was shut up by the doctrine of the Prophets and Apostles, who plucked men out of the snares of Satan, by leading them unto the living fountains of Israel: it was shut up, (I say,) almost until these times; For hitherto the faithful teachers took heed that this pestilent smoke might not spread itself over their Churches. But now Antichrist having gotten the key into his hand, unlocked as it were the very gate of hell which before was shut. But what is this? surely nothing else but the Pope's universal power, by which he laboured, not to open unto men the kingdom of God, but on the contrary to unloose the very bars of hell, that so the world might rush headlong into the same. Now the Pope opened this bottomless pit, when by his authority he established his filthy errors, superstitions, idols, etc. and took out of the Church the certainty of faith & perseverance, tormenting & infusing into the consciences of men fears, doubtings etc. This was the porch or entry into hell: he opened therefore the bottomless pit, for the destruction of all men, like as hunter's open caves & pits, whereinto the unwary dear might fall and be taken. This was the first effect of the key.  
And there arose a smoke out of the pit] This second effect, is an exhalation of a pestilent smoke which necessarily follows the former, as when an house of office is uncovered there ariseth a filthy stink. And it is called a smoke, because it ascendeth out of hell, as smoke doth from fire. Moreover it is not a thin, but a very thick smoke, as of a great furnace, like to bakers, brickmakers, smiths, or the like.  
This smoke is nothing else, but the black and smoky divinity of the Pope: His wicked decrees touching images and idol worship, his taking upon him to purge sins by masses, penance, satisfactions, pilgrimages, alms, purgatory, jubilees, pardons &c: the primacle of his Romish chair, his power in heaven and hell: to be short the whole volumes of their Canons & Decretals, together with the inextricable toys of Scholastic divinity, by all which the Pope hath in very deed brought a thick smoke upon the Christian world, establishing a mingle mangle of judaisme & Paganism, in stead of Christianity, & oppressing the truth of Christ with most gross darkness. Now the doctrines of Antichrist are compared to smoke from the effects thereof. For as the smoke obscures the air, hurts the eyes, causeth such a darkness, that things cannot be seen as they are, and he which walketh in it, is in danger to be stifled, or to fall down headlong: even so is it with Antichrists smoke: therefore it followeth.  
And the Sun and the air was darkened] The Revelation expounds itself.  
The fourth trumpet sounding, the third part of the Sun, Moon and Stars was smitten. But here the whole Sun is darkened, and so consequently the air which is enlightened by the same. This signifies the same evil, with the former, but more grievous: For before only a third part, but here a total defect of the light appeareth. Nothing is more sad to behold then total eclipses. (as happened in Egypt at Christ's passion) For all things than are in darkness, the day being turned into the night.  
Now as Christ is the Sun of righteousness: so nothing can be signified by this total darkness, but that universal Apostasy from the faith, which the Apostle foretold should come to pass under Antichrist. Until the times of Gregory the third part of the Sun was smitten, that is, much darkness was brought into the Church by Bishops, heretics, hypocrites, hermits and monks, as we have before shown upon the going forth of the black and pale horse, as also at the sounding of the the third and fourth trumpet. But after Gregory, Boniface at length, and his successors sitting on the chair of UNIVERSAL pestilence, a horrible night darkened Christ the Sun in the Church, for all places were filled with most gross darkness of Popish decrees, traditions, superstitions, ceremonies, lies, fraud and Sophistry. The sum of all is this: The darkening of the Sun which the Apostatical Star brought in by his hellish smoke of Popish divinity, doth exactly answer to that obscurity which happened at the opening of the sixth seal. For the Sun was made black like sackcloth of hair, the Moon was turned into blood, the Stars fell from heaven unto the earth etc. by all which (as we there shown) is mystically set forth that horrible night of blindness, which Christ suffered during Antichrists reign.  
But thou wilt say how can this darkness be applied unto the Papacy, seeing they profess the name of Christ, believe him to be the saviour, receive the Apostolical faith, and to be short, acknowledge the holy Scriptures of God unto this day?  
Now here I desire the reader to consider what I have before answered unto this fair pretence: And what the Apostle said unto the hypocritical teachers of his time (who under a show of preaching Christ, brought into the Church jewish ceremonies, and a flagitious licentiousness of life) they profess that they know God, but in works they deny him: The which how fitly it agreeth to Antichrist the fathers of old, as Hilary, Austin and others, have well observed. It is true indeed, in word he professeth Christ, but in works he denies him: For had he come as an open enemy of Christ, he could never have invaded the kingdom of the Church: but his coming was (as the Apostle hath foretold) with all deceivableness of unrighteousness.  
Thus we see that Antichrist under the name of Christ should oppose Christ, and labour to destroy the faith of Christ out of the hearts of men. The propriety of Antichrists name (saith HILARY) is, to be contrary to Christ: the which is now effected under the opinion of feigned piety: This is now preached under show of preaching the Gospel, And indeed Christ, while he seems to be preached, is denied. So AUSTIN: He also is to be esteemed the SON OF PERDITION who under the NAME OF CHRIST which is the name of God, that is, making show of being a Christian, extolles himself above Christ: whence it appeareth that these fathers were of opinion, that Antichrist under the name of Christ & the faith of Christ, should deny both.  
But how is this don by the Papists? This hath fully been, manifested long ago.  
They pray unto the images of Marie made of stone, wood, gold, etc. Holy Marie, queen of heaven hear us, save us, O thou our only hope, etc. In thee O Lady I trust. Into thy hands O Lady I commend my spirit. The Lord said unto my Lady, sit thou at my right-hand, etc. And unto other images thus: S. Peter, S. Paul, S. Nicolas, S. Magdalene have mercy on us, save us, etc.  
Is not this in works to deny God, and Christ the only Saviour; albeit in the words of the Creed they do profess him? They teach that the remission of sins, righteousness and eternal life is to be sought for in the merits of humane works, as penance, satisfactions, jubilees, indulgences, masses, exorcisms, processions, pilgrimages, purgatory, etc. Is not this (whatsoever they profess) a denying of the blood and merit of jesus Christ?  
The Pope boasteth to be the Vicar of Christ, the Head and Monarch of the Church on earth: But Christ neither appointed nor gave any such office unto the Church. Read 1 Cor. 12.8. and Ephes. 4.11. where the distinct orders and office which Christ gave unto the body, are all reckoned up. Now if any man takes upon him to be a King's Vicar, without his appointment; is not such a one the king's enemy? 
joh. 19.12.  as they said in the Gospel, whosoever maketh himself a king, speaketh against Caesar. The Pope therefore arrogating to himself the title of Christ's Vicar, doth thereby plainly prove that he is Antichrist, Christ's adversary.  
The Pope will be adored as God, 
In Donat. Constant. didst. 96.  taking divine honour unto himself. Steuchus saith. Constantine adored the Pope as God. Bloudus saith: all the Princes of the earth adore and worship the Pope as the chief God. Mantuan thus writeth concerning the pope: 
Great Caesar with victorious kings,  
Who golden crowns do wear:  
They do adore his footsteps, Who  
the double sword doth bear.   
The Fathers of the Lateran Council gave this blasphemous applause to the Pope. Thou art all things, and above all things, To thee is given all power in heaven and in earth. And another Poet thus: 
Oraculo vocis mundi moderaris habenas,  
Et merito in terris diceris esse Deus.  
By thy unerring word thou rulest over all;  
And fit it is a god on earth men should thee call.   
The titles of some books lately dedicated unto the Pope are thus. PAULO V VICE DEO, To Paul the fift in place of God; The letters of which title in Latin, do pecisely express the number of the BEASTS name 666. doth he not therefore deny God, and show himself to be the very Antichrist, seeing he thus presumptuously takes a deity to himself? Touching marriage, meats, fasting, etc. He binds where God unlooseth, & looseth where God binds. Now is not this in pride to lift up himself both against and above the Lord?  
He will not that the scriptures should be believed, no, neither God himself, otherwise than he approves off. 
Enchi. de script. de authorit. scriptu. lib. 1. cap. 10. sect. 3.  The scripture is not authentic (saith Eckius) but by the authority of the Church: And Stapleton: neither do we believe God, but for the Church. How therefore can he himself either believe in, or call on the name of God?  
He hath made himself to be the GREATEST highpriest of the Church, whereas Christ is called the GREAT Highpriest thereof. Heb. 4. & 12. By how much therefore greatest  more than great, by so much the Pope hath lift himself up above Christ.  
To be short, he not only weakens, but labours wholly to take away all faith out of the hearts of the Godly, not only in making the scriptures (which is the rule of faith) to depend on his will: but also in denying and comdemning all certainty and confidence of grace, mercy, and salvation: and on the contrary he will have the conscience to be in perpetual trouble, fear and doubtings. I forbear to speak more: these things are sufficient to show how in the Papacy, the Sun was darkened by the smoke of hell.  
And the air by reason of the smoke of the pit.] The Sun being darkened the air of necessity must be so likewise: 
What is meant by the darkening of the air.  For the air (dark in itself) is enlightened by the Sun. Lyra well understands by the air the Church; because the Church receives her light from Christ, as doth the air from the Sun.  
Now the Church vanished out of the sight of men, when she lay hid and buried (as it were) under the smoke of this pit, being changed into the chair and kingdom of Antichrist. At first the state of the Church was economical, wherein Christ as the only father of his household taking a far journey even to heaven, appointed many servants over his family, the Church, and howsoever he gave unto them diversity of talents or gifts, yet equal power in the dispensation thereof. But Antichrist having possessed the chair of UNIVERSAL pestilence, altered this economical state into a Monarchy, and was acknowledged (in stead of Christ) to be the priest and head of the Church. But thou wilt say was Christ now without a Church, had he quite forsaken and lost his spouse? These indeed are the objections of the Romish Parasites, but they are idle and frivolous: For in the midst of the confusions of Antichrist, Christ (as we heard before) preserved unto himself out of every tribe and nation, & tongue 144000 sealed ones: So that there was a Church even in the bowels of Popery, although it were not in the least the Papal Hierarchy, which carried the title thereof.  
We may also interpret the air to be the holy Scriptures, or the ministry of the Church: for as the air instrumentally brings the light of the Sun unto us: so by the holy Scriptures and the opening of them, the light of the glorious Gospel of Christ doth brightly shine in our hearts. But now this air was darkened, viz. by a fatal eversion of the word, and the whole ecclesiastical order. But I rather approve the former sense. For touching, the ecclesiastical order, how it began, the history of the locusts will show.  
3. And there came out of the smoke Locusts] We have heard three effects of this Apostatical Star, viz. the opening of the bottomless pit, the smoke of the pit, & the darkening of the sun and air. Now the fourth follows, a monstrous brood of Locusts came out of the smoke of the pit.  
Locusts are a small kind of vermin having weak wings, 
The description and nature of Locusts.  lifting up themselves by flight so little from the earth, that they seem rather to leap then to fly. In Africa, Syria, and the Indies they are bigger of body, and stronger of wings: they are very hurtful to the herbs, fruits and trees upon which they feed, and by touching infect them: in summer time they leap & make a creaking with their wings. Among the ten plagues of Egypt the Locusts were the eight, being brought by an east-wind over the whole land: Exod. 10.13. 
joel. 1.6.  In joel also the Lord threatneth the Israelites with Locusts having teeth like Lions, alluding allegorically unto the Babylonians. Here also the whole description argues, 
The Locusts are allegorically to be understod. Lyras opinion rejected.  that this vermin is not to be understood properly, but mystically of the troops of most hurtful enemies. Who they be, it is hard to define, saith Ribera. And so it is, because as Papists, so also our interpreters are of divers opinions about them.  
Lyra interprets it of the Vandals, Goths and Huns most cruel enemies of the Church, who being infected with the Arian pest, spread themselves by mighty troops in the East, and in Africa, and like devouring Locusts miserably afflicted the Christian world. This opinion seems probable to Tossanus, although he follow it not.  
Ribera also understands it of cruel and Barbarous men afflicting the Church, 
Riberaes' opinion.  such as were of old the Goths and Vandals. But their description here seems not fitly to agree to these natione. For these Locusts are raised and spread over the earth by the key of the Apostatical Star, that is, by Antichrists power they come out of the bottomless pit: but Antichrist did neither raise up, nor send forth the Vandals & Goths, unless it were by accident, that is, as occasioning by his idolatry the Lord to punish men by these adversaries: besides they did not torment, but miserably murder many, & not the wicked alone, but the godly also, & this not for five months but many years together.  
Junius interprets it of evil spirits molesting the world: 
junius interpretation.  but the description little agrees therewith: besides it was needless that any such thing should be typed out unto john, seeing it is well known to all, that they never cease troubling and tempting the sons of men. Moreover sensible events are undoubtedly here signified, as working upon men's senses: Whereas the evil spirits do insensibly rage's and hurt the world.  
Gagnaeus and some others (with whom our Tossanus agrees) apply it to the swarm of heretics, 
Gagnaeus opinion.  which in Constantine's time and after, with a mighty force, prepared the way for Antichrist. For those heretics being come forth from the hellish smoke of arrogancy and presumption, like Locusts far and wide devoured the pastures of the Church. Now howsoever these things are true in themselves; Yet as Ribera well observeth, the locusts here spoken of may not be understood of heretics, because that which follows in vers. 5. seems not to agree unto them. It was given that they should not kill them, but that they should be tormented; Now heretics torment not their disciples, and favourers, but such as are sound in the faith who have the seal of God: whereas the locusts are commanded not to torment those which have the seal of God in their foreheads: to which we may also add, that the state of heretics was before described in the third & fourth trumpet: as also in Chap. 6. at the opening of the third and fourth seal: whereas it is manifest that here the rising and kingdom of Antichrist is prefigured.  
I therefore (leaving all these,) do in this ascent unto the Ecclesiastical Gloss, to the Gloss also of Illyricus and Bullinger, who following Bede and Anonymus, understand by these Locusts the disciples of Antichrist, 
The application of the Locusts to Antichrists disciples vindicated.  that is, the innumerable troop of the Popish clergy, neither is there any weight in what is objected to the contrary.  
First, they say, that Antichrists kingdom is described hereafter in Chap. 13. Now howsoever this be true, yet is it not a sufficient ground to prove the thing they bring it for: For as it is both there and here described, so also (as we have showed) it was before prefigured in the second vision at the opening of the sixth seal: yea it shallbe also again described in the fift & sixth visions. For in every one of these prophetical visions the same is repeated, and more clearly illustrated.  
Secondly they object, that these Locusts shall only rage's for the space of five months: whereas the power of the Romish clergy hath already continued much longer: But neither is this to the purpose: For the time of five months is not here precisely to be understood according to the letter, (for in this sense it would as little agree with the Vandals and heretics, whose time of rage & cruelty lasted many years:) But the words allude to that space of time, in which the Locusts are in their chief vigour & strength, as we shall hear hereafter.  
Thirdly they object: that the power given to the Locusts is not over the servants of God, but them that were not sealed. Whereas Antichrist hath power over the sealed ones, for he shall kill the witnesses of the truth. But it is one thing to kill, and another thing to hurt. He shall indeed kill the two witnesses, yet not hurt them, for the spirit of life from God shall enter into them Chap. 11. vers. 11. therefore properly he only shall hurt them that are not sealed, by seducing and leading them to destruction, 2 Thess. 2.10.  
Lastly they object, that the Locusts had power grievously to torment men, the which (say they) cannot be truly said of them in the Papacy, who have lived in all kind of carnal licentiousness. But we are to distinguish betwixt the outward condition of the flesh, and the inward state of the conscience. Outwardly indeed idolaters rejoice greatly, & abound in all pleasures: But inwardly when conscience comes to work, they feel secret torments: because seeking life and salvation out of Christ, they never find any rest for their souls, but are tormented with perpetual anguish, fear and torture of hell or purgatory, of which more hereafter.  
Notwithstanding therefore all the foresaid objections, we understand by the Locusts the Romish clergy, unto whom the whole description & all the effects thereof do fitly agree.  
I. The Locusts remain skipping on the ground, and fly not up into the air: 
Application of the Locusts to the Romish clergy.  So this wicked clergy savours nothing but earthly things: seeks only after them, and not the things that are above.  
II. The Locusts go forth in great troops: so in the Papacy there are seen innumerable swarms of religions orders: in so much that one of their Generals (as Sabellicus recordeth) promised sometime unto the Pope, to send a complete army of thirty thousand soldiers, consisting only of Franciscane Friars, to war against the Turks, without any interruption of divine service unto their cloisters.  
III. The Locusts sing, and skip in summer, and delight in ease. What doth this sinful clergy: But perpetually sing, dance, and delight in pride and luxuriousness, being in the mean time serviceable neither to God or men.  
iv The Locusts though but little yet are gorbellied creatures, & fall upon, consume and destroy most pleasant fields & gardens. The false Romish clergy loves to be in the greatest and chiefest cities, possess the pleasantest valleys, insinuate themselves into great men's favour & families, spoil & devour widows houses, build their cloisters, colleges and palaces in places most commodious, gather infinite riches without labour, etc. But let us see in order the rising of these Locusts, their power, age, figure and polity, all which is here set down by john.  
And there came out of the smoke] The rising of the Locusts is out of the pit. 
The original of the Locusts is out of the smoke of the bottomless pit.  Signifying their greater and lesser orders, their several religions and innumerable families of Franciscanes, Dominicanes, Benedictines, Cistercians, begging and barefoot friars, whippers, Capuzins, Jesuits &c. all which springing out of the smoke of humane traditions have through the authority of the Apostated Star spread themselves over the Christian world: And indeed the inventions of merits, satisfactions, penance, masses, pardons, purgatory etc. were the root of these innumerable sects and orders. He that will, may read a whole volume in Hospinian touching the original of Monks, and so doing he shall not need any other commentary to unfold the wonderful birth of these grassewormes, springing out of the vain inventions of Popish darkness, as out of the smoke of the bottomless pit.  
And power was given unto them] Now he describes their office and power. 
Their power.  The Locust is a little and weak creature: being able to by't and gnaw nothing save herbs, and the flowers of trees. But these Locusts have a mighty & deadly power, like unto the scorpions of the earth, that is, who hid themselves in the earth under stones, hills, and cliffs of walls, to hurt them that pass by, by which is noted their most dangerous power, altogether venomous, secret and full of wiles, in so much as it can hardly be avoided. For the scorpion is a little worm, fair and no way terrible to the sight: but striketh deadly with his tail, infusing his mortal poison into the wound. So these spiritual flies appear to be weak without sword or weapon, in their behaviour & habit reverend, insinuating themselves by flattering speeches into the minds of men: But they infuse the venom of their pestilent doctrine into the hearts of the simpler sort: And as the scorpions sting is not felt at first, but the venom works by little and little until it penetrate into the vitals of the hart: so at first the bitings of these grasshoppers are not felt, but rather their pious deceits, are very pleasing unto men. But at length the deadly poison comes forth, causing their miserable consciences to rush head long into the sorrows of death, and gulte of utter desperation.  
But whence have these Locusts this great power? It is given them: by whom? First from their king Abaddon, or Antichrist the Apostated star, by whose power so many orders were authorised and canonised. Secondly from Satan, by whose effectual working the Son of perdition came to sit in the temple of God. Lastly from God, without whose most righteous permission, neither Satan, nor Abaddon could have effected any thing. So that the Locusts have their venomous power from God also, yet in wrath. For it seemed him good in his righteous judgement by the Locusts to punish the horrible blindness and idolatry of the Christian world: 
2 Thess. 2.10.  as the same Apostle witnesseth: therefore God sent them strong delusions etc.  
4. And it was commanded them that they should not hurt] The limitation of their power is here added, and it is threefold, as we noted in the Analysis.  
First, they are not permitted to hurt every one, according to their own, Satan's and Antichrists lust: but some only: in which again we observe three things.  
First, it is expressly said, that it was commanded them. But by whom? by Satan, or Abaddon? no verily; for it is their desire to bring all unto destruction. But by God, who by his secret providence restraineth the tyranny of Satan & Antichrist, that they cannot rage's promiscuously over all. This is the first consolation of the godly, that the tyranny of Antichrist is limited by the power of God.  
Secondly, such whom he may not hurt, are here noted. viz: Not the grass of the earth, 
These Locusts are no herb devourers.  nor any green thing, nor any tree. Now these ordinarily are the sweetest pastures of the Locusts. But God permits them not to touch these. By which we may understand, that these Locusts are no grass eaters, or herb devourers: for Antichrists clergy feeds not on hay: the which also shows, that the grass & trees here mentioned are not literally to be taken, but by allusion to the pasture of the Locusts. The Grass of the earth notes (as also Chap. 8.7.) the generality of the faithful, which shall as yet be under Antichrist. Green things, that is, such Christians as are in civil authority (for the green wood is strong) namely such Princes, 
What is meant by Grass, green things, & trees.  Kings, and Emperors, as have manfully opposed Antichrists deceits. Trees, such godly pastors and teachers as in Antichrists kingdom were eminent in piety & zeal of pure doctrine, & contradicted his wicked devices. These the Locusts are forbid to hurt, that is, to seduce and destroy them. But thou wilt say, these as heretics they chief persecute, hurt and kill. Chap. 11. It is so indeed, but by killing they hurt them not, because they can no way hinder their salvation. This is a second consolation, that the elect shall be freed from the biting of the Locusts, by the providence of God: For it is impossible they should be seduced: None can pluke Christ's sheep out of his hand.  
Hence it evidently appears that the Lord hath preserved in the greatest darkness of Popery, Grass, Green things, & Trees, that is, some thousands of Saints, whose salvation the Locusts could not hurt. The Sophisters of our days ask where the Church was before Luther, If the Papacy was not? Now here we answer, that it was in the Papacy, but not the Papacy, because some continually were saved, who held the foundation, and were not mortally wounded by the scorpions.  
But only those men] Thirdly, these whom the Locusts might and should hurt are here specified: men which have not the seal of God. By which we are not to understand, as if the Grass, Green things, and Trees were not men also, but only that they are not of the number of those men, that should be hurt. For in Chap. 7. Men are divided into sealed ones, and not sealed. The sealed, are the faithful or elect: These are green grass, & trees: the which the Locusts are prohibited to hurt. The not sealed, are the reprobate: among whom is Antichrist himself, as also these Locusts, who are commanded to hurt them which are not sealed: not as if they themselves were not also men unsealed, but because here they represent not men, but Satan's instruments.  
Thus than we see that the Locusts have power given them only to hurt such as have not the seal of God in their foreheads, (of which see Chap. 7.2.) as the Apostle foretold 2 Thess. 2.9. that Antichrists coming should be after the working of Satan with all power & signs, & lying wonders, in them that peerish, 
The 2 Thes. 2.9.10. explained.  that they should believe a , because they received not the love of the truth, that they might be saved.  
By which words the Apostle gives us to understand: First, that Antichrist shall establish his power by cunning and diabolical deceit. Secondly, by his tyranny he shall oppress the greater part of men in the Christian world: as not being sealed. Thirdly, that Antichrists followers shall inevitably perish & run into destruction. Fourthly, that their destruction shall be voluntary and just, because they cast off, or receive not the love of the truth, rather delighting in Popish dreams and Lies. Lastly, that under Antichrist there shall be always some sound teachers of the truth, who shall suffer grievous contradiction: as in Chap. 11.4.  
5. And it was given them that they should not kill] The first limitation of the Locusts power, we have heard: here is added a SECOND, that they should not kill men but torment them: also a third limitation, not always, but for five months. Behold the wonderful lenity of God even in suffering the wicked, limiting and moderating their plagues, who deserve to be destroyed all at one instant. The elect under Antichrists kingdom he altogether preserves from the mortal biting of these scorpions, insomuch as we doubt not, but that there are still some godly groaning under his tyranny in the heart of Popery, as in Rome, Italy, Spain, etc. The other idolatrous troop he will not suffer the Locusts suddenly to kill: to the end they may have time to repent: But only to torment them: that thereby they might be stirred up to seek remedy for their souls.  
Notwithstanding it seems that not so much a mitigation, as an exasperation is signified by the foresaid limitation: 
This torment notes the Ecclesiastical Locusts.  For it is far worse to be tormented with a lingering disease, then suddenly to perish: neither may we doubt, but that by this kind of hurting is designed not a civil but an Ecclesiastical kind of Locusts: because they shall not kill men's bodies, as did the Vandals, Goths, and other open tyrants: but they shall torment men's souls and consciences, torturing them continually as on a rack by their deceitful doctrines of penance, satisfactions, purgatory, etc. Now what, (I pray) can be spoken more openly against the impostures of that false and Antichristian clergy? by which indeed for the present they kill not the body, but torment the wretched conscience by showing them remission and explation of sin, not in the faith of the Gospel, in the mercies of God, and in the blood of Christ, but in the merits of good works, auricular confessions, numbering of sins, imposed penance, penal satisfactions, going in pilgrimage to the sepulchre of our Lord, S. james, the lady of Lauretta, in travels by sea and land, in fasting and abstinence, in masses, in alms, and legacies, building of Closters', in Monks cowls, in whip, in going barefoot, & lastlie in the Pope's jubilees, & indulgences bought for money. Now what are all these things, but the sinful devises of men, altogether tending to the wounding of men's consciences, and no way serving for the healing and helping of the same. 
Isa. 29.13. Mat. 15.9  For in vain is the Lord worshipped with the doctrines of men.  
This is the miserable rack of the conscience, none greater than it, nor more dangerous: Let the history of the Romish Church and Emperors be read, and there it will appear that many through the fury and rage of the Locusts, have been so stirred up, and brought to such madness, as to quiet their consciences, they have of their own accord laid down the government of the Empire and kingdoms, put themselves into religious Covents or monasteries, built Cloisters and Colleges for Monks with great liberality, thereby to redeem souls, have taken upon themselves religious orders for the expiation of sins, have worens either dead or living the cowls or hoods of begging Friars: but in all these things, what could they find, or hereby receive, but a perpetual torture & trouble of conscience, a dreaful fear & doubt of being deceived. We need not therefore seek these Locusts among the Vandals, Goths, Huns, Saracens, Mahometans, etc. For these did promiscuously rage and tyrannize by fire & sword against the persons both of the just & unjust. Besides it is very clear by the matter itself, that Ecclesiastical & religious deceivers are here meant: who torment indeed continually the fearful consciences of men with the terrors of hell & purgatory: but send them not for relief to Christ by faith, but to the Pope's laws, that is, in stead of Physic administer poison, and precipitate their souls into the gulf of final desperation.  
Moreover we are again to take notice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was given, which I find to be twenty times repeated in this book about Antichrists tyranny, that so we may understand, that he doth not thus rage by chance, but as being Gods scourge to punish the ingratitude of the Christian world: as also that he is bound & limited by God, and cannot go bejond the same. The which serves for our great comfort.  
Five months'] This is the third limitation of their power, serving also for our singular consolation: Seeing God hath prefixed a certain time to these Locusts, bejond which they shall not longer rage & torment. Interpreters discourse diversely about these five months.  
Some take it properly for five Egyptian months, or an hundred & fifty days, the time that the waters of the flood increased upon the face of the earth: some take it for so many years. Notwithstanding they are much troubled how so short a time should agree to the tyranny either of the Vandals, Saracens, or Popish clergy. Bullingers' exposition best agrees with the nature of the place, viz. that the mitigation is taken from the age of Locusts, which ordinarily is no more than five months, making the sense to be thus: that as the Locusts continue not hurting the whole year thorough, but sing, leap, and feed upon the grass scarcely during the five summer months, that is, from April unto September: even so a certain time is defined to Antichrists seducers, after which they shall torment men no more. But this seems not to agree with histories: For the Pope hath now for a thousand years & more sent forth his Locusts to spoil the field of the Church: neither doth the end as yet appear: Yea he shall continue devouring until he be consumed by the brightness of Christ's coming.  
But this no way contradicts what we have before said, for what are five months with the Lord, seeing with him a thousand years are as one day? The time therefore of the Locusts is hereby designed, not as if it should, be no longer than an hundred and fifty days, or years, but because it should be short: a definite time, being put for an indefinite: And thus also Alcazar expounds it indefinitely, although (contrary to the scope) he apply it to the plagues and conversion of the jews. But we are taught, however Antichrist shall remain with his Locusts, yet when he shallbe revealed, his tyranny & the power of the Locusts shallbe so weakened, that they shall not torment men any more, or at least not so much as before they did: The truth whereof we see through God's mercy these hundred years accomplished, both in Germany & other kingdoms. For now the biting of these Locusts is not so forcible, but every where that ancient power of those scorpions lies under contempt, because the five months are ended. And as Polydore Virgil writes & persuades in his seventh book Chap. 3. It would be very profitable that these dregs of men, as superfluous members of Christian religion, were cut off & utterly consumed, that so they might no longer with their filthiness stain the purity of God's worship.  
And their torment] He amplifies their torments from a similitude before spoken of ver. 3. for as the power of Scorpions was given to the Locusts: so their biting and torment is like unto that of Scorpions. The pain at the beginning is indeed not great, but suddenly so increaseth, that if remedy be not had, it will kill the person wounded, within four and twenty hours: even so howsoever at first men little regard the biting of these Locusts, but give way to carnal reason and licentiousness: yet at the hour of death all things appear horrible and mortal.  
6. And in these day's men shall seek death] Another amplification of the torment taken from the most lamentable effect thereof, by which men's lives are not only made bitter, but so detestable, as that they shall prefer death (of which all men stand in fear) before life: they shall, I say, desire to change life for death, and good for evil. Now this is not the property of men sober, but mad▪ noting how this biting shall infatuate and besott people, no otherwise then as it ordinarily happens to such as are bitten by mad dogs: Even so these little beasts with their stings have befooled the greatest kings, and wise men of the earth, as that they have suffered themselves to be dwawen, lead, set on work, and sent wherever they would, yea to be persuaded, that black was white, that life eternal was comprehended under the hood of Monks, that holy water purgeth sin, & quencheth the flames of purgatory; that so at least they might find some ease for their consciences, the which notwithstanding they obtained not. It is well known, that such was the Germans devotion to the Papacy, and in their devotion such madness, and in their madness such brutish obedience, as that they would do any thing how absurd soever (so it were imposed by the Locusts in the Pope's name) for to redeem souls out of hell and purgatory: Insomuch that the Cardinal CAIETAN said (as it is reported) that if Luther had not been, the Germans at the Pope's beck, would have eaten (like oxen) hay for their provender.  
And shall not find it, but death shall flee from them] A further increase of sorrow: they shall not find remedy for their torments, no not in death. For there is no man but would rather once suffer death, then to be tormented with perpetual fear and expectation either of purgatory, or the flames of hell fire. Then shall that saying be in force.  
Mors optanda magis: sed enim sua funera passis  
Major ab extremo restat ago dolour.  
Death wished is rather, but  
her funerals being over,  
From extreme torments felt,  
Remains a greater dolour.  
Death shall flee from them] because either through superstition, or fear they be shall hindered from laying violent hands upon themselves. The trembling therefore of these shall not be unlike the anguish of the reprobates, mentioned in Chap. 6.16. who cried to the mountains, fall upon us, and hid us from the face of him that sits on the Throne, & from the face of the Lamb. Notwithstanding the judgement of the last day is not here as yet treated of: but thereunto are compared the torments with which the Locusts tortured men that were not sealed. Now the Lord jesus keep us from the venom of such Locusts. Their form now follows.  
7. And the shapes of the Locusts] The reason why they are thus lively expressed before our eyes as in a table, is, to the end we might the better take notice & shun these pestilent creatures. Their figure is so monstrous & horrid, (not like the natural Locusts) that the very sight of such a monster would affright a man, neither may we imagine the description of this monster, to be like unto that which Flaccus jestingly describeth in the beginning of his art: 
Humano capiti cervicem pistor equinam  
jungere si velit, & varias inducere plumas  
Vndique collatis membris, ut turpiter atrum  
Desinat in piscem, mulier formosa superne:  
Spectatum admissi risum teneatis amici?  
If to a humane head a painter should thus do  
A horses shoulder join, and sundry feathers too:  
And that the members all did represent in show  
A woman fair above, an ugly fish below:  
The friends which came to see, would laugh at it I trow?   
But this monster is form of divers, & those the crueler sort of shapes. The whole form at the first appearance represents a fiery warlike horse: having a man's face, and hair of a woman: but Lion's teeth strong to rend asunder: a breastplate of iron to bear off blows: the sound of his wings terrible: the tail, stinging as a Scorpion ready to hurt every one; to be short not unlike to the Chimaera or monster in Homer: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A Lion before, a dragon behind, and a goat in the middle.   
Now certain it is, that these similitudes are not to be taken properly, but mystically: as we have distinguished the form of them in the analysis, partly by their outward proportion, as members & body: partly by their habit and armour: and partly by their head: by all which is signified the power and force of these beasts: And it doth so fully agree with the Antichristian clergy, as that nothing can be more evidently spoken. But now let us consider the particulars.  
Like unto horses prepared unto battle] Horses prepared for war are well fenced, armed, fatted, & having fierce riders on their backs, thereby become very cruel, & with a blind force rush terribly upon the enemy. With the like cruelty these Locusts, being fatted and pampered in their cloisters, & strengthened with the power of Abaddon their rider, they furiously oppose the Gospel of jesus Christ, some by railing in their Pulpits, by disputations, pasquils etc. Others by cruel counsels & bloody designs, as the histories of Emperors, but chief of the Henry's, frederick's, & Othoes have testified long ago: namely, that they more frequent stables than temples, & better know how to handle bridles then books, more fitted & prepared to occasion, and wage war to the destruction of the Christian common wealth, then to perform holy duties. An instance for this we have in Hungary, for by the means of these Locusts she lost her two kings Vladislaus & Ludovick, together with the two lamentable overthrows & discomfitures by the Turks at Varna & Mocha.  
And crowns on their heads] Ribera, (but ungroundedly) understands hereby the crowned helmets of Kings and Princes, which should make up the army he dreameth of. But Helmets will not well suit with the hair here mentioned v. 8. Besides it is manifest that the Locusts are described by a threefold ornament of their head, viz. their golden crowns; humane face; & comely hair, the which three things may most fitly be applied to the Poopish clergy, for their heads being hallowed, they curiously shave, and cut their hair round, crown● wise, as it is called, in which they say they are like unto kings, because they may (as kings,) command the consciences of the laity, and impose laws upon them.  
The King of the Locusts wears on his head a triple crown of most fine and bright gold, as governor both of heaven, earth and hell.  
The Cardinals wear mitres glittering with precious stones; which first was set on the head of Pope Sylvester by Constantine the Emperor, if it may be credited.  
The Bishops, and Abbats also have precious ornaments wrought with gold and silk: so that we need not much scruple what is meant by these crowns.  
Faces of men] They are men, but they altar their shape, by profession & habit, separating themselves from men: however they retain humane faces, least men should abhor and avoid them. This signifies the feigned humanity of these spiritual Locusts: none seems more affable than they: They know how to flatter the Pope himself, Kings, Princes, Courtiers, etc. insinuating themselves bejond measyre into the favour of all both men & women, being very acceptable to the world, & esteemed as peaceable, wise, sober and godly persons: whereas indeed they are carnal, and plotters of mischief. Many of them also are learned eloquent and wonderful crafty, by which they gain authority both to themselves, & to their followers.  
8. Hair as the hair of woman] This is the third ornament of their head, which serves to take away Riberas' literal exposition of a real military army. 
Synnecdoche.  Women do much delight to cherish, colour, and soften their hair: so these Locusts are tender and effeminate: they curiously shave and compose their hair: moreover in their clothing are delicate, tender, and gorgeous, wearing long robes, silken & embroidered garments. Now it's a question if Austin alluded not to this place, 
De opere Mon. cap. 31.32.  upbraiding the Monk●● of his time for their ricit. & effeminate nourishing of their hair: calling them hairy brothers, who carry about their hypocrisy to sale, fearing, lest a shaved holiness should be less esteemed than a hairy.  
And their teeth were as the teeth of Lions] He alludes to the Locusts in Joel 1.6. Lion's are rayenous & terrible: So these under a humane face, hid their Lion's teeth, by which, they snatch all things, empty the common treasures, devour widow's houses, lay waste orphans fields, & all under pretence of religion: towards the godly falling into their hands they are cruel & merciless; witness the Spanish Inquisition & other histories. They make use also of their Lion's teeth, in their letters & disputations cruelly tearing, or blaspheming the truth & teachers thereof, lest they should seem to be overcome.  
9 And they had breast plaets] Iron shields & breastplates keep off blows from the hart: noting that it is not easy to hurt these Locusts, having divers breastplates: As first their priestly rites & privileges, by which they are exempted from all civil power, insomuch that they may not be attached by the magistrate for criminal causes. This breastplate Henry IU. & Frederick I. sought to break in pieces, but for this very thing they were cruelly persecuted by Apollyon the king of Locusts. Not long ago the Venetians also unable to bear the insolences & horrible wickedness of the Locusts, would not suffer them in their territories, but it's to be feared they shall not escape the curse of their Abaddon for it. Secondly they have for their breastplate, kings, princes & other powerful patroness, favourites & vassals of the Pope, by whose weapons, they are sheltered & defended, that none without eminent danger can do them any hurt. Thirdly the orders & societies of Monks & spiritual fraternities are so closely linked together, that they can hardly be broken. For as a breastplate made, & closely knit together of many little rings, cannot be pierced thorough by the edge of the sword: so these Locusts by a brotherhood are so linked in one, by oaths & vows, as none can hurt them, but they on the contrary may easily hurt whomsoever they please.  
The sound of their wings, was as the sound of charets] Locusts have little wings; yet by beating them together make a great noise: so these by their secret wings make a dreadful sound. Their wings are their privileges, by which they have lift up themselves above the condition of all other men, & grown to that height of impudence, as to despise government speak evil of dignities, & are a terror to Kings & Emperors. Out of these wings proceeds the terrible hishing of their sermons, disputations and seditious writings, sparing no man of what state or quality soever: but keeping them under with fear of excommunications. And as Chariots strongly compassing an army about, cannot easily be broken: so these by the sound of their privileges preserve their Cloisters. They run also to war, and whosoever subjects & falls not down before them, they bitterly curse and anathematise.  
10. And they had tails like to scorpions] This whole verse is explained by vers. 3. & 1. where it is showed what is the power of scorpions; and how far the same was given unto the Locusts, viz. not to hurt all, but such only as were not sealed in their foreheads: nor to kill, but to torment them with the torment of scorpions; neither perpetually but for five months. All which, both what it is, and how it hath been done by them, I have there showed.  
The sum is this: in their faces they seem frindlie like men: Their tails are hurtful like scorpions: Hony is in their mouth, but gall in their hart; such as they intoxicate with their doctrines, they mortally wound, like unto them that are stung with the scorpions tail. In word; countenance and gesture they promise salvation, but whom they strike they draw with them (thorough purgatory) into destruction. Anonymus saith well, that Officials, Commissaries, Deacons, Registers, Chancelours, Apparitours, are the Pralates tails, who like venomous serpents by their wicked life and doctrines, (however they pretend purity) poison both clergy and people.  
11. And they had a king over them] The monarchical polity of the Locusts now followeth. In Prover. 30.27. it is said that the Locusts have no king. But these have one. For they are unlike to other Locusts & much more prudent: having set over them a king, under whose protection they may safely creak, skip and destroy the fields. This king is here called the Angel of the bottomless pit, being that apostated star, to whom in v. 2. was given the key of the pit. Now lest we might have thought it was the Angel, who Chap. 1.18. & 20.1. is said to have the key of the bottomless pit, that is, Christ, he expresseth his name Abaddon, which is Hebrew, with the Greek or Chaldie termination, we find the word in job. 28.22. & Prov. 27.20. signifying destruction, of Abad, perished, in Piel, destroyed. john adds the Greek interpretation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying, or rooting out: that is, the destroyer of the Church.  
Here with out doubt, by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destroying king is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or son of perdition, spoken of a Thess. 2. so called by an Hebraisme both passively and actively, to be destroyed by God's judgement, & destroying himself & his followers. Moreover it is manifest to all, that the son of perdition is Antichrist: giving us a most certain proof that both this king Abaddon, & the apostated star, is meant of Antichrist: Because in both places he is said to be the Angel of the bottomless pit, in an evil sense. Now seeing it hath been proved that the great star fallen from heaven, typed out the greatest Bishop, that is, the Bishop of Rome, who after Gregory's time was set in the chair of Universal postilence: it must necessarily follow, that he also is this Abaddon king of Locusts.  
12. One woe is past] A transitory clause to the following trumpet. One, viz. of the three woes, which were yet to sound Chap. 8.13. Thus we see the woe of the fift trumpet signifies the most sad calamities under the kingdom of the Locusts, not killing men bodily, but torturing them with spiritual torments, more bitter than death itself.  
Is past] It is said to be passed not as being accomplished, but respecting the apparition: for these calamities were not as yet past, but to come to pass afterward. Yet they were passed, inasmuch as they appeared no more to john, & were fully written by him: the meaning is: The woeful state of the Church hitherto under the Western Antichrist, or king of Locusts is passed, that is, hath appeared, & is written down.  
And behold two more] The first of which representes the calamities of the Eastern Churches under Mahumet, at the sounding of the sixth trumpet: The latter shadows out the last judgement at the sounding of the seventh and last trumpet.  
Come hereafter] For, are yet to be written down after the first: because men remaining in their sins, God goes on with further punishments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter, appertains not to the time of the events, but to the order of the visions: because the fift and sixth trumpet founded both at one time: For both the West●ne and Eastern Antichrists, began together to tyrannize over divers parts of the Christian world by different ways or weapons. Therefore the fift & sixth trumpets are parallels, as sounding at one time.     


The second part of the Chapter. The sound of the sixth trumpet.  
13. And the sixth Angel sounded, and I heard a voice from the four horns of the golden Altar, which is before God,  
14. Saying to the sixth Angel which had the trumpet, Lose the four Angels which are bound in the great river Euphrates.  
15. 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.  
16. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.  
17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of hyacinth, & brimstone, & the heads of the horses were as the heads of lions, and out of their mouths issued fire, and smoke, and brimstone.  
18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone which issued out of their mouths.  
19 For their power is in their mouth, and in their tails: for their tails were like unto Serpents, and had heads, and with them they do hurt.  

THE COMMENTARY.  
13 ANd the sixth Angel sounded] The second woe now followeth, the which in outward appearance is more dreadful than the former: for whereas the former, was a spiritual affliction of the Christian world by monstrous Locusts, miserably deceiving, & tormenting the consciences of men under the Western Antichrist, or apostated star. This on the other hand is corporal, showing how the third part of the Eastern world shall cruelly be murdered by sauvage nations, that is, under the Mahumetane Antichrist in the East.  
Now there are divers opinions about this trumpet, & these Angels.  
Andreas (whom Ribera and some of ours follow) takes these Angels let lose, 
The interpretation of Andreds & Ribera.  to be four evil spirits. Only herein they disagree, for first the Papists suppose they were really bound in the river Euphrates by the coming and passion of Christ: yet at length loosed, for to hurt the sons of men: as in Tob. 8.3. the Angel Gabriel is said to bind the evil spirit in the utmost parts of Egypt, &c: For they think it not contrary to the analogy of faith to hold, that some evil Angels are by the Lord sometimes confined to certain places, to the end they might not so freely rage's as others do. But the other understand the river Euphrates here mystically of the spiritual Babylon, because the armies here described go forth to a spiritual war under the Pope's kingdom, but I doubt whither this agree to the truth of the vision and histories. 
Lyraes' opinion.   
Lyra interprets it of the Abettors of heretics in Gracia & Italy about the year of our Lord 493. when Anastasius an Entychinian reigned at Constantinople, Theodorick an Arian in Italy there being then elected in Rome two Antipopes, SYMMACHUS & LAURENTIUS, by whose contention a horrible war was occasioned, to the destruction of many thousands of men: according therefore to his opinion the four Angels let lose at the river Euphrates are two Kings, and two Popes raised up in the Roman Empire. By the sixth Angel that sounded he understands Paschasius the Cardinal, who assisting Laurentius the Antipope against Symmachus, was the trumpet of those trumpets. But this seems to be to strait an interpretation of so weighty a vision. Neither would it be a hard thing with as much colour to apply many particular histories hereunto. But here undoubtedly is intended an universal and durable persecution against Christians.  
Brightman a learned interpreter, applies all this to the rising of the Ottoman Empire: which at first began about Euphrates by the Saracens, who conspiring with the Turks, at length by degrees enlarged their Empire over a great part of the world, to the effusion of much Christian blood, about the year 1300. the which opinion doth well agree to the vision, yet it seemeth: we are to ascend higher, even to mohammed himself the first author of the Eastern apostasy: as Bullinger & Illyricus do rightly (in my opinion) interpret it. For about the same time that the Roman Bishop was created by Phocas UNIVERSAL king of the Locusts, and so (according to Gregory's opinion) declared to be the Antichrist, there arose in the East a new Mahometan sect by this occasion.  
Heraclius the Emperor Phocas successor having ended his war against the Persians, 
The original of Mahumetanisme.  dismissed without pay his Saracene soldiers, whom he had in his army under their captain Homar, these being returned into Arabia asked counsel of Mahumet the false Prophet, at that time famous by a new kind of doctrine patched together of Judaisme, Christianisme, and Gentilism. (For of the jews he borrowed circumcision and some other rites: of the Christians the doctrine of love and duties between man and man: of the Pagans military discipline, etc.) 
Mahumets answer to the Saracens.  who gave them this for answer: My will, saith he, is, that ye executing the commandments of the Law do in mutual love and charity stick close to each other both in riches and provertie: that ye pollute not other men's wives by adultery, that ye abstain from evil yourselves, and hinder others also, do good and persuade others thereunto, wage war in the name of God, by fear and force impose laws on the disobedient, in doing whereof I certainly promise paradise unto you.  
This doctrine (which mohammed afterward put into his Alcoran) the Saracens with their captain Homar received, and drawing the rest of the Arabians into a society of war with them, in short time they subdued and brought under their power the neighbouring provinces of the Roman Empire, as all Arabia, Palestina, Syria, Egypt, Africa, Cypress, and many cities of Asia the less even unto Byzantium, withal propagating and establishing the impieties and blasphemies of mohammed, and on the contrary rooting out Christian religion, which indeed at that time was every where much corrupted: at length they entered into Spain, and held it in their possession, until in the year 1488, at which time (after most cruel wars, and with great difficulty) they were driven thence by Ferdinand king of Castille grandfather to Charles the fift. To these Arabians and Saracens, the Tartars & Turks (professing the same Mahometan religion) joined themselves, who at length all of them by mutual consent became one Empire, whereof Ottoman a Turk by nation, was the first Emperor, in the year 1300 as hath been said, and hence it is called the Ottoman or Turkish Empire unto this day: since which time they have by cruel wars (praefigured in this trumpet) enlarged their borders through Asia, Africa, and almost whole Europe even into the very hart of Hungary. Now these things thus briefly premised in an historical way, we may the more easily understand the types of the following trumpet.  
A●b●h● 〈◊〉 Angel sounded] In the person of the Angel I seek for no mystery. By his sounding h●e gives us a sign well to observe the future events, which shall here be represented. First he notes the author of the Revelation, viz. Christ, whose voice he heard from the four horns, that is, out of the midst of the golden or perful●●tory altar, mentioned Chap. 8.3. which under the Law was a type of Christ. The horns thereof are mentioned in Exod. 30.10. where the high priest is commanded once every year to make an atonement (with the blood of the sin offering) upon the horns of the golden altar for the sins of the people: to signify that their sins should be at length truly expiated by the blood and intercession of Christ.  
It was before God] Not as if there were in heaven a golden altar, but it is an allusion to the ceremonial type. For the golden altar stood before the veil by the ark of Jehovah. The allegory betwixt the four Evangelists, and these four horns I refer to its place. But here it is an allusion to the ancient type, as before in Chap. 6.9. Christ is said to be the Altar protecting the souls of the Martyrs. 
XXXIV. Argum. of Christ's deity.  john therefore sets forth the author and matter of this Revelation, namely that he heard Christ's voice commanding four Angels to be loosed, as actors of the future tragedies. And here the divine authority of Christ appears, who commands, as the Angels in heaven, (being Lord of them:) so in earth stirreth up wicked and tyrannical men, to punish the ingratitude of the world by them.  
14. Saying to the sixth Angel which had the trumpet] This also may literally be understood, that john truly heard the thing here mentioned, committed to the sounding Angel, that is, having ended, he should speedily unloose the Babylonian Angels.  
Lose the four Angels] He shows how hitherto they were there bound; that they might not exercise their cruelty: but now by God's commandment are loosed to execute his judgements, in punishing the Christian world for their idolatry and other wickedness. Here is an argument of the Lords divine providence who holds in, and let's out the enemies of the Church, as he pleaseth: Hence we should both fear the Lord, and pray to him that the enemies be not loosed for our destruction: as also to trust in him, seeing against us, they can do nothing contrary to the will of God, or without his permission and sufferance. This work of losing is committed to an Angel: because Angels are God's ministering spirits to execute his judgements, whither good or evil.  
Now let us consider who these Angels are, 
Who are these four Angels bound at the river Euphrates.  & what is meant by the great river Euphrates.  
I have showed you what other men's opinion is concerning these things. Some also take these four Angels to be the same, which in Chap. 7.1. Held the four winds of the earth, from blowing etc. But to this I can no way assent. True it is, as they there, so these here are evil and not good Angels, as the circumstances show. Notwithstanding neither the one, nor the other are devils; For the former were the temporal and spiritual instruments of the Western Antichrist, hindering (as much as they could) the preaching of the Gospel from the Christian world: But these are only secular ministers of the Eastern Antichrist, who hindered not so much the preaching of the Gospel, 
In what they differ from the four Angels Chap. 7.1.  as by murdering of Christians brought a lamentable destruction upon them. They are clearly differenced from the other by the circumstances of the place, being loosed at the great river Enphrates: so that hitherto they were there bound, not as devils confined to a certain place, but as cruel & barbarous people kept in by the hand of God, that they could no sooner break forth to destroy the Christian world.  
Euphrat●● I take properly for that great river mentioned in the history of the creation, & throughout the scriptures: which descending from the mountains of Armenia did run between Chaldea & the midst of Babylon. This river hitherto was the bound of the Roman Empire, separating the Christian world from the Barbarous people: beyond it, towards the North & East, the Scythians, Tartars & Turks inhabited: beneath it, towards the south the Arabians & Saracens. Now hitherto by the divine commandment, these nations kept themselves quiet. But here four Angels, that is, peoples, viz. the Arabians, Saracens, Tartars & Turks are loosed, that is, by the will of God, go forth as armed against Christians.  
I therefore take the four Angels, to be the four peoples or nations, who about the foresaid time gathering themselves together, 
Why these Barbarous peoples, are called Angels.  broke forth by the just judgement of God with their hostile armies upon the Christian world. They are called Angels, not by nature, but as respecting their ministry; For they were stirred up, and sent by God to punish Christians: neither is it unusual in this book that men whither ecclesiastical or civil, any way employed by the Lord as his instruments, should be signified by the name of Angels. Now it will appear by the 17 ver. that these Angels note not particular persons, but whole nations, and armies.  
15. And they were loosed] God speaks, and it is done, he commands, and all creatures are ready to do his will. By Christ's commandment therefore, the four Angels, that is, these people present themselves before God with a mighty army to destroy the world: yet not herein to obey the Lord, but to kill the third part of men: so that not their obedience, but their bloody disposition ready to kill and destroy is here signified: therefore it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might slay. 
God's command excuses not the Turks cruelty.  And here we are to note the divers and contrary end, and work of God, and the wicked in one and the same thing: lest we might think, that the cruelty which the Turks (howbeit let lose by God,) have hitherto exercised against Christians, were excusable. For God in punishing the idolatry and other sins of men sought thereby to bring them to repentance. But the enemies minded nothing but rapine, and murders, and how to advance their Mahumetane power. As therefore neither  nor the jews in crucifying of Christ are to be excused, 
Act. 2.23. & 4.18.  because they did that, which the hand and counsel of God had decreed: considering that they did it not to obey God, but to destroy Christ: and in this regard the work of God was holy: but theirs most wicked: even so, the proneness of these to hurt Christians is no way to be commended or excused.  
In that it is said, they were prepared for an hour, and a day, and a month, and a year] It signifies their readiness) and I suppose there is no other mystery in it) at all times, whensoever the Lord would please to send them forth. And as it serves to amplify the bloody and cruel nature of these adversaries; so it sets forth God's watchful providence, who determines the very moments of his judgements; so that nothing can be done in the world, but by his fore-appointement. Now we know that these are the four divisions of time: for four and twenty hours make a day, thirty days a month, & twelve months a year.  
Brightman saith well, that this serves for the comfort of the godly, to whom the spirit of God would have it known that this most grievous calamity hath his appointed terms and limits, 
Brightmen conjecture about the term of the Turkish power considered.  even to the least moment, beyond which it should not be prolonged. But whither that will hold, which he further affirmeth touching the space of three hundred ninety and six years, by reducing after a prophetical manner, the year into months, months into days, and days into years: and thence by numbering from the year of Christ 1300. He gathereth that the power of the Turks should last unto the year 1696. which should be the last term of the Turkish name: yet in the mean time he conjectures that their strength shall decay, and tend to ruin some forty years before: I doubt, (I say) whither this will hold. For to grant what he saith touching the day, month and year: what shall then be understood by the hour? besides he takes a Julian year consisting of 365 days, but an Egyptian month containing thirty days: the which little agrees. And therefore it may well be that the Turkish tyranny shall longer last, in case the world continue. I rather assent to Bullinger who thinks that here is noted the swiftness of these people in war: they suddenly are up in arms, fall on unexpectedly, & at a word speaking give assault, they fly, and in fleeing fight.  
To slay the third par,] of this see vers. 18.  
16. And the number of the army of horsemen] The number of the horsemen of war, wherewith the four Angels assault the Christian world is (as it were) innumerable, viz. (as our translation and some others have it) two hundred thousand thousand] But in the Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two millions of millions: one million contains ten thousand: so that two millions of millions is twenty times a thousand thousand. Erasmus, twenty thousand times ten thousand. Luther, indefinitely many times thousand thousand. The like number almost of Angels we find in Dan. 7.10. thousand thousands ministered unto him, & ten thousand times ten thousand stood before him. Now here is signified such an innumerable army, as hardly ever was in the world: such an army as easily will dissipate all things, and by humane strength not to be resisted. And it is well known that the Arabians, Saracens, Tartars & Turks always go forth with huge armies, especially of horsemen, in which consisteth their greatest force: yea many times one Emperor of the Turks alone brings forth more horsemen into the field, than all the Christian Princes joining their forces together can possibly do. Moreover hitherto these barbarous nations have conquered by reason only of their multitudes. Tamberlane king of Scythia brought forth an army of twelve hundred thousand, with which he overcame Bajazet. 
Decad. 3. lib. 6. the reb. Vnga  Bonfinius. reporteth that Ladislaus (afterward called Varnensis from the overthrow he there received) going against Amurath with four and twenty thousand horsemen was counselled by Dracula of Vailachia (passing thorough his borders) not to go forward with so small an army against the Turk, who daily (saith he) rides forth with greater forces a hunting.  
And I heard the number of the] least any might question how john should know the number, he shows that he heard the same mentioned from the throne of God.  
17 And thus I saw the horses] So much for the number of these barbarous soldiers: now he describeth their armour & cruelty. He saith: he saw the horses in a vision, that we might not think these beasts were really in heaven. By three adjuncts he sets forth the terribleness of their power. The first respects the armour of these horsemen, the two latter the form of the horses.  
First, they that sat on them had breastplates] Not of Iron, 
The Turkish soldiers armour.  as our cavaliers are wont to have, but of fire, hyacinth, & Brimstone. For the Barbarians seldom come into the field with heavy, but only with light armour, the readier to assault, fight & flee away if need be. It notes their fiery natures, that is, their earnest, bloody & enraged cruelty, breathing forth as it were fire, & devouring everywhere they come. The hyacinth in colour is like a flame: for which in the end of the verse he puts smoke. Brimstone is easily set on fire, & being kindled is of a purple colour giving forth a deadly smell: which signifies that their armour shallbe rather inward in their breasts, then outward on their bodies. And indeed these nations carry not so much harnasses of steel, as fiery, sauvage & cruel minds, the which in their combatts they manifest by a horrible roaring noise, terrifying therewith their adversaries, & many times putting them to flight, before they come to blows. It signifies also their manner of warring, devouring, & causing horrible desolation by fire: But I rather refer it to their fiery breasts.  
The heads of the horses, were as the heads of Lions] The generosity, 
The Turkish horses are excellent for war.  strength and swiftness of horses is of much use in war. Now it is known that the Turkish horse excels in swiftness & valour: & therein they chief trust, & hope for victory. Alexander often times overcame by means of his horse Bucephalus, so named of an Ox's head: but these shall fight with Leocephalis, that is, horses having lion-like heads. Now Lions are generous, strong & cruel; with such horses shall these barbarians come forth: & indeed the Turkish power is lion-like, most cruel & tyrannical. The Locusts also had somewhat of the Lion: namely the teeth, but not the head; noting their fraudulent & secret tyranny chief consisting in their tongue. For the teeth are as a wall to the tongue: but the cruelty of these is manifest (like as the head is open to the view) carrying forth the matter by open war & force, as the professed enemies of jesus Christ.  
Out of their mouths proceeded fire & smoke] The relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their, or of them, may indifferently be referred either to the horses, or their riders: by these three things, as being the instruments of their cruelty, they shall kill the third part of men, as it follows v. 18. Concerning this I hardly find ●●y thing probable among Interpreters: I will therefore set down my own judgement about it.  
Because these things are said to come forth out of their mouths, therefore by fire I understand (as before) the terrible cries of these savage people, and their blasphemies against Christ, which the Turks & Tartars in their war fight with Christians are wont to use. Now though they kill not men simply with their roaring noise, yet hereby they make way for it, by terrifying and putting their adversaries to flight  they come to battle, & thereupon follows horrible slaughters. The smoke proceeding out their mouth, is nothing else but the impious & blasphemous doctrine of mohammed, propagated by their wars, and killing such as embrace the same, that is, causing them to run into eternal destruction: like as we heard before the smoke that proceeded out of the bottomless pit, signified the wicked doctrine of the Locusts. The Brimstone I take to be their bowstrings, rubbed over with brimstone, used by a synecdoche for the poisoned arrows, lances, and all other Turkish and pestilent armour whatsoever, with which these thousand years they have cruelly murdered innumerable multitudes of men. These arrows also may be said to proceed out of their mouth: For they draw their bows even to their mouth, so that the arrows do seem to fly as it were out of the same.  
I have lately read Brightmen exposition much to the same purpose, applying this to the mouth of their guns, out of which comes fire, smoke & brimstone: and especially to that Piece of ordinance of incredible greatness which Mahumet used in besieging Constantinople, for the drawing whereof there were used seventy yokes of oxen, and two thousand men, as Laonicus Chalcocondilas reporteth lib. 8. de rebus Turcicis. And those twelve thousand Janissaries which are the ordinary guard of his body, are all gunner's. So he.  
18 By these three was the third part of men killed] The success of the enemies and overthrow of Christians is here noted. For however sometimes the Christians have obtained great victories over the Turks, yet was the same little or nothing considering their multitude, whereby in the end they have had the better of them: for seldom any Christian army how strong soever, hath been able to stand against them, as the largeness of their empire sufficiently witnesseth. But usually in their war they have take from the Christians some provinces, cities or strong holds. By the Greeks' they have often with great loss of men been repulsed, yet at length they brought all Gracia with the Thracian & Trapezuntine Empire under their power. From thence invading Hungary they were indeed often valorously repressed by Johannes Hunniades & king Mathias: notwithstanding by force of arms they possessed themselves of Mysia, Servia, and all the south part of Hungary, few places only excepted.  
The Venetians overcame them in a great fight at sea in the year 1571. Yet in the mean while they still held Cyprus, which they had taken away from them. Memorable is the holy war (so called) undertaken by Godfrey of Boullion, who took all Palaestina out of the hands of the Turks and Saracens: and it remained 83 years under the power of Christians: but at length by the ambition of Popes, & dissensions of Princes it was shamefully lost and fell into the hands of Saladine. Godfrey brought to this war sixty thousand foot, and an hundred thousand horsemen: but this great army was in a short time so weakened by the Turks, as that when they came to the siege of jerusalem (being the fourth year of their expedition) there were found hardly four and twenty thousand soldiers remaining. Thus much generally touching the slaughter.  
It is expressly said, that these adversaries killed the third part of men, by fire, smoke and brimstone: what these three things are, which proceeded out of their mouth: & how they killed, I have showed. Now it remaineth to show how they killed the third part of men.  
It seems that the threefold number of men slain answers to their threefoldkinds' of weapons. Yet the third part may be taken indefinitely, for a great part, or a perfect number: for a threefold number notes perfection.  
The third part of men, not the infidels, but Christians, were killed: First, the third part of their armies opposing the Turks perished in war. Secondly, the third part of Citizens were either slain or carried into miserable bondage. Wilhelmus Tyrius affirmeth that in the holy war there were slain by the Turks two thousand times an hundred thousand in the space of a few years: But of Turks not above an eleven hundred thousand. Thirdly, a third part if not more of Christian Churches were spoiled and overthrown by them: take for example, the flourishing Churches of Balestina, Syria, Egypt, Asia, Armenia, Thracia, Pontus, Mysia, Bosnia, etc. where now Mahumetain blasphemies do reign: hardly any thing of Christianity there remaining. To be short the third part, of the provinces of the Christian world have been by them within these three hundred years subjugated, or laid waist. Mahumet the first, he alone took away two Empires, & four kingdoms from Christians: & now in our time these enemies domineer fare and near through all the sea coast of Africa, Egypt, Arabia, Babylon, Mesopotamia, and both countries of Armenia, Palaestina, Syria, Asia, Thracia, & Grecia. So that in this vision john saw the overthrow of Christian Emperors, Bishops, Churches, citizens, and soldiers, which histories & daily report make known unto us.  
19 For their power is in their mouth] A probable reason of the foresaid slaughter, is taked partly from the bloodthirstiness, and partly from the craftiness of the enemies. Their power, that is, faculty to hurt and kill: is in their mouth, and in their tails, that is, they fight and hurt both forward and backward. How they fight and kill with their mouths hath already been showed, viz. by fire, smoke & brimstone: He shows now how they hurt backward: they have serpentlike tails & heads: serpents have venom in their heads and tongues, with which they by't & poison men. This may be understood in a twofold way: either of the Turks & Tartar's their manner of fight: who not being able to stand, in fleeing shoot up their arrows into the air, which falling either on the heads or horses of their pursuers do mortally wound them: thus they kill behind them with their tails. Or else, of the Turks perfidiousness: for as serpents fight subtly: so these do not only hurt by open force of arms; but by deceit, and treachery: For often times by laying in wait they have set upon Christians, and given them mighty overthrows. Otherwhile they perfidiously break their leagues and cessations of arms made with them. And indeed the Turkish war which hath continued these sixteen years in Hungary, broke forth at first thorough their perfiousnesse. Thus they have hurt the Christian world with their mouth & with their tails.     

The third part of the Chapter.  

A complaint of the impenitency of Christians after their punishments.  
20. And the rest of the men which were not killed by these plagues, yet repent not of the works of their hands, that they should not worship devils, & idols of gold, & silver, & brass, & stone, and of wood, which neither can see, not hear, not walk.  
21. Neither repent they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.  

THE COMMENTARY.  
20 ANd the rest of men which were not killed] The third part of the Chapter is a complaint against the brutish dulness of the rest of the Eastern Christians: who repent not of those sins, which had caused so many, & so great overthrows unto their brothers: This is the sum. The construction seems to be defective: The rest of men, some understand, shall likewise perish, as being impenitent. But Andreas well observes, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither repent, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repent not; and makes the construction plain by a paraphrase: And the rest of men not suffering these things, remained impenitent.  
But we are to consider who are the rest of men here spoken of: and what the complaint against them is.  
Lyra foolishly applies this to the Saxons and Thuringians, 
Lyras ridiculous opinion.  who in the time of the schism above mentioned, fell out among themselves. Such also are as much out of the way, who understand the place of some infidels (but who they name not) worshipping Mercury, Mars & Venus. But questionless these are the rest of the Christians (at lest so in name) whom the enemies even now mentioned, had not killed: For what reason had john to declare the slaughters of infidels? seeing such things were showed unto him by Christ as concerned the state and condition of the Church. 
Alcasars' frivolous gloss.  Alcazar therefore beats the air, in misapplying all these things unto the jews. For without doubt (as we said before) here is meant, not only the rest of the Eastern Christians, and other Provinces in subjection to Turks: but also other Papistical Churches of the West, as yet free from their yoke & slavery: For as the one, so the other were horribly guilty of the evils here mentioned, but chief indeed they in the West.  
Five of the greater sort of sins are named: of which their worshipping of idols or dovils is the fountain or spring. But what, have Christians ever worshipped devils? 
The idolatry of the Eastern & Grecian Christians. Tyrius lib. 3. cap. 11.  Yes, for so saith the text, they worshipped devils & idols the works of their hands. What works? Idols of gold, & silver, and stone, and wood, which neither can see, nor hear, nor walk: Now to adore idols is to worship and serve the devil, as the Apostle witnesseth 1 Cor. 10.20. This overthrew the Eastern & Grecian Churches: who tooth and nail maintained the worship of idols and images, and established the same by the second general Council held at Nice; but soon after (the Grecians being thrust out) the Turks became masters of the town, making it the seat of their Empire against those of Constantinople. It is true, that the Christian Princes of the holy war, 
A remarkable judgement of God on idolatry.  expelled again Solyman the Turk out of the same place: but they kept it not long: for soon after he not only regained it: but at length vanguished the whole Empire of the Greeks'. Thus we see what those of the East suffered, because of their idolatry.  
Which neither see] A description of Idols taken from Psal. 115.5. against which, what I pray you, can either the Grecian or Italian idol worshippers justly object: For the idols of Christians, can no more hear, see, nor walk, than did those of the Gentiles.  
21 Neither of their murders] Their other sin is murder both attempted by the Grecian Emperors one against the other, as histories testify: as also by otheir men's oppressing each other against all right and reason: as if their had been no ruler over them, which brought destruction upon this Empire. Under one kind he comprehends all manner of injuries and oppression of the innocent in judgement.  
Nor of their sorceries] Their third evil is witchcraft whereunto they of the East were much addicted: under this is comprehended all the superstitions, enchantments, magical & devilish arts, which have been spread by Bishops & Monks among the common sort of Christians.  
Nor of their fornications] The fourth is their fornications adulteries, & all manner of filthiness, wherein the Clergy lived, under their impure unmarried estate.  
Nor of their thefts] The fift is their thefts, sacrilege, & rapine, not so much committed by civil as ecclesiastical persons, who by pious deceits, that is, most foul impostures, and pretence of religion devour widow's houses, exhaust the treasuries of Princes, and great men, & draw into their hands by hook and crook this worldly wealth: These were the sins for which the Lord by Saracens and Turks punished them of the East, to the end that their brothers of the West guilty of the same sins might take warning by their example & repent. But what followed?  
They repent not] He foreshows by the spirit and reproveth (not to speak of them in the East still remaining in their filthiness) the obstinacy of the Papists: who openly pollute themselves with the like idolatry, murders, sorceries, fornications & thefts even unto this day: insomuch that whosoever opposeth and reproveth these things in them, is accounted an haereticke and enemy of the Church.  
Their idolatry is manifest: for in all their temples, highways, 
The idolatry of Papists.  porches and corner of streets they set up idols, the works of men's hands, images of God of Christ, Marie and the Saints: before which whoever will not fall down and religiously worship, is accounted an haeretick & condemned to the fire: They cannot abide to have them termed idols, but images set up, in and by them to worship God, Christ, and the Saints. But in truth herein they worship the devil; for God will not be worshipped by images: Now whatsoever is externally worshipped in a religious way is an idol: and all idol worship is done, not unto God, but unto the devil: & indeed the description here of idolaters doth plainly convince them: for do they not serve idols of gold, silver, stone, etc. which can neither hear, see nor walk? an egg is not more like unto an egg, than the idols of Papists, and of the heathens resemble each other.  
And touching their murders, we need go no farther than to consider the innumerable company of Martyrs put to death by them.  
As for sorceries and all magical arts, to whom may these things be applied but to the Papists? for in the reformed Churches now of a long time the impostures of the devil and magicians are rooted out.  
For fornication, adultery, pollutions, sodomy, they are beyond measure committed by the Popish clergy: for howsoever marriage is honourable among all men, yet to them it is not permitted: But sodomy hath publicly been disputed for: yea commended in rhyme by johannis de Casa Archbishop of Benevent. what multitudes of whores and strumpets are there at Rome? how great is the gain which thence comes unto the Pope? It appears by records that by them his treasury hath of late been augmented forty thousand ducats.  
To be short who is ignorant of the thefts, rapines and simony of the Romanists? or who is able possibly to describe them? Their taxes and annals which are in print do openly show the same: so that the Papists are altogether guilty of the same evils, for which they of the East were destroyed; what remains then, but that a like punishment will surely befall them? Thus in the conclusion of this Chapter we are taught: First what was the cause of the great calamities befalling the Eastern world, and how the greater part of the Roman Empire was brought under the Turkish yoke: namely their idolatry and much other wickedness going along with it, for as the idolatry of the Balaamites and of Jeroboam the son of Nebat caused the overthrow of the two powerful kingdoms of Israel and judah by the Assyrians & Chaldaeans: So it is manifest, that idolatry & other sins thereon depending, have occasioned the destruction of whole Empires, and many mighty kingdoms and provinces of the Christian world, as Egypt, Palaestina, Damascena, Syria, Asia, Cyprus, Thracia, Armenia, Mysia and part of Hungary, So that it is not come to pass by chance that the Turks have, and still do afflict Christians, but the Lord in his just judgement useth as a strong rod in his hand to punish their impiety.  
Secondly: what is the end of the calamities inflicted? not as if God would destroy the Church, but rather to provoke, both the idolaters thus punished, and others also guilty of the same sins, unto repentance: For the Lord desidereth not the death of a sinner, but that he repent & live.  
Thirdly, 
The Papists draw the Turks armies on Christians.  here we are plainly taught, who they are that hitherto have, and still do draw the Turks upon the necks of Christians, to wit, the worshippers of idols of gold, silver, wood and stones. But who be they? are they japonians, Cannibals, or Brasilians? I affirm no: For howsoever it be granted (as these say) that these are worshippers of devils: yet not they, but ours are threatened to be punished by the Turck & Tattarian forces: but it may be demanded. Are not they of the reformed religion worshippers of idols? I answer no, but rather they have quite banished the same, shanning all manner of idolatry as the pest. But your temples, (oye Papists,) your Cells, Altars and Highways abound with images of gold, silver, wood & stone: there is no corner, but ye may see one or other-beeing prostrated before the image of Marie, Peter or Paul thus mutters: holy Marie, 5. Peter, S. Paul pray for me, have mercy on me, save me etc. Will ye deny, that you have not been the cause, that the Turks for these sixteen years have wasted the borders of the Christian world? what madness is this, that ye should stir up Christian Princes to conquer the Turk, having drawn him on your necks by your idolatry, and made him invincible unto this day? It is time therefore that at length ye seriously think of these things, & repent of your sorceries, thefts & fornication, before the revenging hand of God destroy both you, and the rest of the Christian world for these your abominations.  
Fourthly: we are taught, that probably the rest of the Christian world, shall suffer the like judgement: because the Papists are so fare from repenting of their idols and other wickedness, as on the contrary they strongly maintain the same and whosoever opposeth them therein, they condemn as heretics, & persecute them with fire and sword: what remaineth therefore, but that the same armies who by God's commandment have killed the third part of Christians for their wickedness, should at length also come into these parts to kill the rest for the like evils. For it is a constant rule, that they that commit like evils are worthy of like punishment. So that without doubt, the horrible idolatry of Papists will in short time draw the Turkish arms on the rest of the Christian world. Now whereas the Lord hath hitherto spared the same, it is to be ascribed to the prayers of the godly groaning under the dregs of Antichrist, & to the reformed Churches, who with their whole hart do loath his idolatry, dissipating to the uttermost of their power the smoke of Antichristian darkness, by the light of the Gospel, that so the glory of Christ and true godliness lost among the false Christians, may again be restored and flourish.  
Hitherto hath been treated of the first Act of the third vision, concerning the calamities of the Church under the Roman tyrants, heretics and hypocrites: and of the Western Antichrist, king of Locusts, as also of the Eastern Angel with his army of horses. Which Act indeed, so far as concerned the king of the Locusts was ended about the time of the Council of Constans: but as for the other, namely the Turkish destroyer he shall continue unto the sound of the seventh trumpet which shallbe be herd in the last day.  
Now follows the second Act of this vision, as opposite to the former, showing remedies for these so great calamities, or comforting the godly under so long continued afflictions.      

THE X. CHAPTER. The Argument, Use, Parts & Analysis.  
THe first Act of the vision was a declaration of the Church's calamities, and a beginning of the amplification thereof, during the time of the four trumpets, & part of the fift & sixth. The second Act follows, being consolatory and opposed to the former calamities. A mighty Angel defcends from heaven holding in his hand a book open, standing upon the earth and sea, crying with a loud voice as when a Lion roareth, insomuch as seven thunders uttered their voices, which john went about to write, but was commanded to seal the same. The said Angel sweareth by God, that the time of so great calamities should continue no longer, the end and sound of the last trumpet now being at hand, but first john is commanded to cat up the little book which he received of the Angel, & to prophecy again: All which are so many mysteries of consolation.  
For the godly are taught, that in the greatest disturbances and calamities of the Church, which she hath, & still doth suffer by the Roman tyrants, by heretics and hypocrites, and chief by both Antichrists, that Christ (I say) will not be wanting unto her, but will always hold in his hand the book of his doctrine open, and set the foot of his kingdom upon the earth and sea: & by the roaring of his lion-like voice will cause some faithful teachers to thunder out their voices: although during the most gross darkness of superstitions they shallbe sealed and neglected, until at length according to Christ's oath, Antichristian tyranny hastening to its end, and the accomplishment of the divine mystery being at hand, God shall raise up other witnesses of his truth, who shall eat up the book of the Gospel received out of the hand of Christ, and again strongly prophesying against Antichrist, shall labour the reformation of the Church: concerning which it follows Chap. 11.  
Thus the whole Chapter consists merely of consolations for the afflicted Church, the which being reckoned, are six in number.  

1. Christ descends from heaven unto the Church afflicted by Antichrist: therefore she shall not be left an orphan.  
2. He holds in his hand a book open: therefore his word shall not be suppressed.  
3. He sets his foot upon the earth and sea: therefore both by sea & land he will reserve some remnants unto himself, neither shall his whole possession ever fall.  
4. By his Lion-like roaring he makes the thunders to utter their voices, although they remained sealed: therefore he will always raise up some faithful teachers, however for a time they shall profit but little.  
5. Christ swears, that the time sbalbe no longer: therefore Antichrist shall not rage's perpetually, but the calamities of the Church shall have an end.  
6. john is commanded to eat the book: & therefore before the last trumpet sound, the Gospel shall again be openly preached, & the Church purged from the dregs of Antichrist.   
The scope of all, is, that the Church faint not under the cross, but in confidence of the presence of Christ her judge; and in hope of an happy issue, always raise up herself.  

The Chapter may be divided into two parts.  
1. TOuching the strong Angel, unto vers. 8.  
2. Of the book that was eaten up, unto the end.   
The first again hath two parts. 

First the Angel is described by six Epithets v. 1.  
Secondly four Acts of the Angel are expounded: 

1. He holds in his hand a book open. vers. 2.  
2. He sets his right foot upon the earth, and his left upon the sea, ibid.  
3. He roars like a Lion, v. 3. The which is illustrated from the effect of the roaring: viz. seven thunders thence utter their voices, as it were an Echo, ibid. and from a double consequent: 

First john's desire to write the voices: and  
secondly the prohibition, not to write, but to seal the same vers. 4.    
4, He sweareth: wherein we are to consider: 

1. The person of the swearer: An Angel standing upon the sea, and on the earth.  
2. His gesture: He lift up his hand to heaven, vers. 5.  
3. The form of the oath: By the living God the creator of all things, vers. 6.  
4. The two things confirmed by oath: That the time of troubles should be no longer, ibid. and that the seventh Angel sounding, the mystery of God should be consummated. vers. 7.        
The other part, consists of a divine commandment, with john's obedience & the effect thereof.  
In the commandment note 

1. the efficient cause, the voice before heard from heaven, vers. 8.  
2. A double argument, that he should take the book out of the hand of the Angel, ibid. and to eat it v. 9  
3. A prediction of the the effect, ibid. john's obedience, 

1. He takes the book out of the Angel's hand. v. 9  
2. Having taken it, he eats up the same, v. 10.      
The effect of his obedience is twofold: 

1. internal, a sweetening of his mouth, but making his belly bitter vers. 10. and  
external, a new vocation to prophesy: The which is amplified both from the efficient, Thou must prophesy: and from the form again prophesy: as also from the object, before many peoples, nations and kings, vers. 11.    

The first part of the Chapter. Of the strong Angel holding the book.  
1. And I saw another mighty Angel come down from heaven, clothed with a cloud, and a rainbow was upon his head, & his face was as it were the Sun, & his feet as pillars of fire.  
2. And he had in his hand a little book open: and he set his right foot upon the Sea, & his left foot upon the earth.  
3. And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.  
4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me, Seal up those things which the seven thunders uttered, and write them not.  
5. And the Angel which I saw stand upon the sea, & upon the earth, lifted up his hand to heaven,  
6. And swore by him that liveth for ever & ever, who created heaven, & the things that therein are, & the earth, & the things that therein are, and the sea, & the things which are therein, that there should be time no longer.  
7. But in the days of the 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.  

THE COMMENTARY.  
1. ANd I saw another mighty Angel saying] I find all interpreters (Alcazar only excepted who contrary to the drift of the history applies it to the jews) to agree in the general argument and scope: namely that here are inserted (as it were) sovereign medicines or consolatory remedies in regard of the sad calamities and miseries of the Church, under their manifold enemies, but especially under the Eastern & Western Antichrist, by which the godly being provoked to constancy, may be certainly persuaded, that Christ the judge will always take care for his people in the midst of their greatest persecutions, and preserve them in safety unto the end. But yet they much differ about the time: most restrain it to the times of the sixth trumpet. But for my part I take it, that this consolation is opposed to the evils of all the trumpets which we have formerly heard, being as it were the second Act of this vision, as I have showed in the argument of the Chapter. As the fift seal therefore in the former Vision, contained the comforts of the martyrs under the altar, & so respected the evils of the foregoing seals: so in this Vision, the history of this Chapter annexed to the sixth trumpet, doth contain consolations against the evils of all the foregoing trumpets.  
Another Angel] All interpreters for the most part consent in one, that by this Angel is represented Christ the mediator and revenger of his afflicted Church: some few indeed are of another mind, whose opinions I will briefly set down.  
Andrea's Cesariensis supposeth him to be one of the holy Angels, 
Andreas & Riberas' opinion.  gathering it from the cloud, rainbow, & light of the sun here mentioned: But these adjuncts rather argue the contrary, as being of an higher nature then to be applied unto a created Angel.  
Ribera following him, understands this mighty Angel to be the same, who in Cham 5.2. desired to open the book that was shut. For seeing men repent not by the plagues of the six trumpets, therefore he saith, that now a mighty Angel is sent, who by an oath protests unto the world, that the end thereof, and the last judgement is at hand.  
But this is neither the principal scope, neither are his reasons of force to prove that this ought not to be understood of Christ: And therefore Alcazar also rejects them. His arguments indeed would have seemed the more probable, if he had made this mighty Angel, to be Gabriel, so called from his strength: and Psal. 103. where all the Angels of God are said to excel in strength: moreover that Christ shall not descend from heaven until the day of judgement, according to the scriptures: Also that this Angel sweareth by the living God, as by a greater than himself. But neither are these reasons of weight: For Gabriel doth not signify a mighty Angel, but the mighty God: Now Christ properly is El Gibbor, the strong or mighty God. It is true indeed, that all the Angels of God are mighty: but Christ is stronger than they, as being the Lord of them all.  
Now the descension of this Angel from heaven must not be understood of Christ's incarnation or any corporal descent on earth, but visional, that is, signifying his continual presence with the Church: He, and God also, is said to descend and ascend by his presence and manifestation of his grace and help. To be short he sweareth by the living God, greater than himself, as he is man, but not as he is the living & omnipotent God: whom we have often before proved so to be.  
Lambertus thinks that some excellent ministers of the word are here noted, 
Lambertus opinion.  whom the Lord sent into the Church at the beginning of the sixth trumpet: yet he shows not who they are, or shall be. But the description of this Angel cannot agree to any such ministers of the word.  
Lyra doting, 
Lyras opinion.  (as his manner is) makes this Angel to be the Emperor justinus and his nephew Justinianus, about the year 518. who held in his hand a little book open, that is, wrote letters to all places in favour of the Catholics against the Arians. But these acts & divine description are to unsolidly ascribed unto a secular man.  
We therefore assent unto the common opinion, 
This mighty Angel is Christ.  that this Angel is CHRIST the revenger of his Church, because both the description of the person, & all the acts here mentioned do plainly make good this sense: as also the scope requires the same. For without Christ, the Church's consolation would be very little in all these things: Besides undoubtedly this mighty Angel is the same, who in Dan. 12.7. is called Michael standing upon the waters & swearing by the living God: from whence this part of the vision seems to be taken. But Michael the great prince standing for the people was certainly Christ. Therefore this Angel is either Christ himself, or one representing his person. Now we will consider the Epithets.  
Mighty] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong, able, for Christ is truly El Gibbor the mighty God having two natures, who hath vanquished the devil that strong armed man, taken possession of his palace, and divided the spoil. See Chap. 5.2. & 18.21.  
Descending from heaven] This is fare different from that he saw Chap. 8.10. a star falling, & Chap. 9.1. fallen from heaven. Now Christ descended from heaven for the salvation of mankind in taking our flesh upon him: but that descension is not here intended. Again he ascended into heaven corporally and sits at the right hand of God, where he is to remain until the day of judgement. Notwithstanding john saw him descending, not by a local motion, but by visional grace, inasmuch as he cometh down by the presence of his spirit and special help to relieve the afflicted condition of his Church, not leaving her comfortless, according to the promise: where two or three are gathered together in my name, I am in the midst of them. 
Matt. 18 20. & 28 20.  I am with you unto the end of the world. So Chap. 1. he appeared to john walking in the midst of the Churches, not by a corporal motion, but a visional presence of his grace and spirit. Now the likeness of the description shows, that the same is here intended.  
Clothed with a cloud] Some understand this cloud to be meant of Christ's flesh, hiding or covering his divinity: Others for the obscure knowledge, by which he revealed himself unto the world in the time of the sixth trumpet, being (as it were) as yet covered with great darkness: making the sense thus: he appeared clothed with a cloud, that is, he manifested himself in an obscure or dark way unto the world. For my own part I take it (according the manner of the scripture) to be a sign of divine majesty. For jehovah was wont to appear unto the people in a cloud, 2 Chro. 6.1. the cloud also leading the people in the wilderness, & sheltering them from the heat of the sun, was Christ: Therefore he is clothed with a cloud, to show that he is Lord of a heavenly nature.  
And the rainbow on his head] The rainbow signifies grace, being set by God as a sign, 
Gen. 9.13.  that he would not send the flood any more upon the earth. Christ therefore appears crowned with a rainbow, as the messenger of grace & peace; for he is our peace Eph. 2.14. & the prince of peace, Isa. 9.6. This sign was very fit for the time confirming tidings of peace with God to the afflicted Church: shortly to rest from all her troubles, and enjoy future happiness.  
His face was as the Sun] Thus also in Chap. 1.16. it is said, Christ's face shone as the sun shineth in his strength, that is, it was most clear, & shining in full brightness: For he is the sun of righteousness illuminating his Church, & clearing up the storms of afflictions. For as the sun in its vigour, dissipates the clouds, drives away cold, alleys the winds, and brings a serenity: so Christ by the brightness of his spirit of grace, will assuage the storms of afflictions, dissipate the tempests of calamities, and bring unto the faithful a quietness of conscience in the midst of all their troubles, & at last by the clear beams of his countenance will dispel all manner of adversity.  
His feet as pillars of fire] In Chap. 1.15. Christ's feet were as fine brass, burning as in a furnace: by which metaphor the power and strength of Christ is signified; for pillars by their strength underprop & support the house: Fire consumes chaff, & other things: so Christ appears here with such feet, who by his power and strength will stand fast against the adversaries & Antichrist: the Church he will purge & defend, but consume the enemies like stubble.  
Hitherto we have heard the description of the Angel, who doth in this manner show himself unto john, that the Church groaning under the burden of afflictions, might know, that Christ will come to revenge and relieve her deplorable condition, especially under the fift and sixth trumpets: for he will be present with his Church in all her troubles, because he is crowned with a rainbow: as also he is powerful to assuage the tempests of calamities, as having a face like the sun, whom the scorpionlike Locusts, with their horses, and Lion's heads, and tails like serpents shall no way terrify, or overthrow: because by his feet, as with fiery pillars, he so settles his kingdom, as it cannot be moved: to be short he easily can destroy Antichrist with all his Locusts arising out of the pit, seeing he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty & powerful. This is the scope and use of the description of the Angel.  
2 And he had in his hand a little book open] Now follow the Acts of the Angel, which tend to the same purpose. The first is, that he holds in his hand a book open. 
This book open is the same, which before was shut.  Here it may be demanded, whither this open book, be the same with the former shut with seven seals. I suppose it is the same, because Christ under the form of a Lamb, received the book that was shut, unsealed and opened the same: neither do we read that he gave the book being opened to any. Now who can better hold the book open, than he that opened it? here therefore Christ under the figure of a mighty Angel, holds that book open in his hand, which before he opened. Neither is it any way contradictory, that there it is called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a book, but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a little book, seeing both words are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a book: besides the book being opened was less, than when it was shut: or else it seemed to be less in weight, when the seals were taken off: or lastly it was lessened in regard many events were now revealed unto john, so that it contained not so many secret mysteries as it did before.  
But what may be the meaning, 
Why Christ holdeth the book open in his hand.  that Christ holds this little book open in his hand? The book was written within & without: within, were contained the secrets of future things to be revealed unto john: without, was written the doctrine of the Gospel before published & penned by the Apostles. Christ opened the whole book: both because the Apostles were by him inspired, and sent forth to preach the Gospel to the whole world: as also because he revealed these mysteries unto john. Now lest it might have been thought, that by the great storms, tumults & cruel devises of Tyrants, Locusts, & the armies of horsemen, the book of the Gospel had been wrung out of the hands of Christ, in regard that almost throughout the whole world the doctrine of free grace, justifying faith, and the certainty of salvation had of a long time been buried, especially under Antichrists kingdom: Therefore Christ now appears, holding the same open in his hand, thereby teaching us, first, that, not withstanding the perfecution of tyrants, the superstitions, and lies of Antichrist, by which he darkened the doctrine of Gospel, yet he held forth in his hand the book of his word, that is, raised up continually some faithful professors and teachers of the truth who maintained the same against all tyrants and Antichrists: And indeed the books of martyrs, and other ecclesiastical histories do abundantly witness, that there have been multitudes of such, not only during the persecution of the Roman Emperors, and heretics, but also these thousand years many under Antichrist, condemned & cruelly put to death for heresy. But secondly it teacheth us, that at last he will also purge his book from the pollutions of the Locusts & dregs of Antichrist, by fit witnesses of his truth, whom in the last times he will raise up for that end, in the midst of Antichrists kingdom.  
And he set his right foot upon the sea] The following actions of the Angel illustrate the matter going before: For in that he set his feet upon the sea and earth, cried as when a lion roareth, caused the thunders to utter their voices, and swore by the living God: all this tends, to give us to understand, that Christ suffered not the book of his doctrine to be wrung out of his hand, neither by the Roman tyrants, heretics, Antichristian Locusts, or the devouring armies of mohammed, but always kept the same open in the world.  
His right foot] The feet of Christ, are said before, to be like pillars of fire. Many (and among the rest my Anonymus,) understand this of the preachers of the word: The right, to be some eminent ones: The left inferior ministers: for the left foot is weaker than the right. By the sea they understand the world: by the earth worldly men. Now he sets his right foot upon the sea, his left on the earth: that is, by his ministers both of high & lower degree, he reproved earthly minded people.  
Brightman much to the same purpose, understands the right foot, to be Christ's faithful servants, whom he raised up against Antichrist out of the sea, that is, out of the viperous brood of the Popish clergy, as, William Ockam, John Wickleffe, etc. his left foot, of secular princes, as, Ludovick of Bavaria the Emperor, Marsilius of Milan, Dantes, etc. who with all their might strongly opposed the monstrous inventions of Antichrist.  
But we need not make use of so subtle an allegory. This part of the Vision is taken out of Dan 12.7. where Michael the great prince standing for his people, is said to have set his feet on the waters of the river. In which place no doubt is signified the great armies of the Babylonians at the River Euphrates, whom the Lord so restrained & kept down by his providence, as that they could not destroy his people according to their own pleasure: So Christ here sets his feet upon the sea and the earth, (for so john saw him truly standing in a vision,) but to what end?  
To set the foot anywhere, is to challenge the possession and dominion thereof to himself. 
How Christ set his feet on the earth & sea.  The earth and sea denotes the whole world, with all that is therein. In this place therefore is signified, that when Christ shall seem to have lost his possession in the earth & sea, yet than he shall set one foot upon the sea, that is, the sea-coast provinces & Lands: And his other foot upon the earth, that is, the mediterranean regions of the Christian world, as preserving in all places some remnants of a Church unto himself. But when? Here now we are to have regard unto the times of the six trumpets: for howbeit in john's time Domitian, and after him Aurelius, Commodus, Diocletian, Maximian, & other tyrants persecuted the Christians both by sea & land, and endeavoured to root out the very name of Christ: Notwithstanding Christ set his foot on the sea and on the earth: for the Christian Church dispersed throughout the whole earth increased the more, by how much it was persecuted. He set his foot on the sea and earth, by the Christian Emperors Constantine and others, at what time the whole world seemed to be in subjection to Christ. Afterward again when Christ in outward appearance seemed to be thrust out of his possession by the Arian, Macedonian, Nestorian, Eutychinian, Manichean, & Pelagian heretics: yet than he still held his foot fast upon the earth & sea, for he preserved continually some faithful Teachers & Bishops, who being zealous of his glory kept always his possession.  
But chief when the Bishops of Rome fell from heaven unto the earth, turning the doctrine of Christ into wormwood, & opening the bottomless pit, whence came out the pestilent smoke of their abominations, with those devouring Locusts, which tormented men for five months: as also when the Mahumetane, Saracen, Arabian & Turkish armies horribly destroyed and overthrew all the Christian Churches in the East, to the great hazard, as it seemed, of Christ's government and kingdom: yet behold even then Christ set his foot upon the earth and sea: For he had during all the time of Antichrists reign in the West, always some remnants in the midst of Popery, and raised up very many witnesses of his truth: In the East also some Churches, however burdened with the Turkish tyranny, were preserved, & professed the name of Christ.  
This therefore is a third consolation for the godly, that they might not, being under the calamities of the six trumpets, be discouraged: For neither tyrants, nor heretics, nor Antichrists, shall ever put Christ so out of his possession, as not to have his feet still standing upon the earth & upon the sea.  
3. And he cried with a great voice] This cry, and roaring of Christ serves also to comfort the godly, and declares the two former acts. For as he will hold a book open, and set his foot upon the earth & sea, so he will not be silent or mute, but have the Gospel to be preached: The saving efficacy whereof unto the faithful is signified by the great voice, but the dreadful effect applied unto the wicked, by the roaring of a Lyon. Now here again, we are to return to the times of the six trumpets. For the more that tyrants laboured to suppress the Gospel, the louder & greater was the voice: the Lion of the tribe of Juda, as he is called Cham 5.5. roared, and prevailed, that is, Christians embraced the Gospel, and joyfully suffered marty rdome for the same. It is true the enemies did mightily rage, yet were they tormented with a secret dread fearing they knew not what: like as of old the Scribes, Pharisees, & chief Priests taking counsel against Christ were sore dismayed: What do we? (say they) for this man doth many miracles: 
Io. 11.47.  If we let him alone all men will believe on him, and the Romans shall come and take away both our place and nation, And again, what shall we do to these men? 
Act. 4.16.  for that indeed a notable miracle hath been done by them, is manifest, and we cannot deny it. Thus tyrants albeit they stand in fear, yet consult together how to suppress the truth: Even so howsoever both these Antichrists are terrified at the Lion's roaring, notwithstanding as formerly they have, so still they rage unto this day: but all in vain: for at length this Lion will consume all his adversaries.  
As when a lion roareth] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the propriety of the word signifies to roar or bray like an ox, ass or camel. Lions properly are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bellow: but it seems the Greeks do not always observe this difference. Some will have that the mildness of this Lion is here noted, as giving forth a voice like an ox, which is a mild or tame creature.  
But this seems to be too curious and contrary to the scope of the matter. What he cried, is not by John set down: yet a part thereof seems to be noted in v. 5.6.7. where the Angel sweareth lifting up his right hand etc. so that the things next following touching the voices of the thunders, are inserted (as it were) by a parenthesis.  
Seven thunders uttered their voices] This circumstance is obscure. Twice before mention is made of seven thunders. In Chap. 4.5. it is said out of the throne proceeded, lightnings, thunders & voices, with seven lamps of fire burning. In Chap. 8.5. Christ casting his censer of fire into the earth, there were voices, and thunderings, and lightnings, and an earthquake. But in these places the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (thunderings) hath no article set before it: but here it is read with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thunderings, as having reference to the former thunders. The thunders in Chap. 8. we applied to the calamities under the red horse. The thunders in Chap. 4. to the terrible threaten of the Law, by which Christ doth strike and terrify the consciences of Antichrist, & other adversaries, as to be self convicted, however they furiously rage against Christ: for my part therefore I doubt not, but this place is to be expounded by the others; and that these thunders figuratively do denote undaunted teachers who shall thunder out the word of God against tyrants, heretics & Antichrist, as thereby they shall be made altogether inexcusable.  
Seven] A definite number for an indefinite, that is, many shall thunder out their voices against Antichrist. It is very emphatically said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their voices, as dictated to them by the spirit of God, and divinely commanded so to do: For without doubt these heroic teachers who opposed themselves against Antichrist, were stirred up by the special instinct of the spirit of God. Some understand it of seven, that is of divers gifts & graces of the holy Ghost bestowed upon the teachers of the Gospel: which comes all to one, in case the scope be minded, namely that this also serves for the comfort of the godly: For Antichrist shall not always have a quiet and peaceable kingdom, because Christ both by his roaring voice, and by the thunderings of his faithful ministers, will many times disturb him, to the end he may not seduce all.  
Brightman makes the seven thunders to be the seven Angels spoken of Chap. 14.6. But there only six are mentioned: besides it seems not to agree, because the voices of these thunders are commanded to be sealed: whereas the others were written by john.  
And when the seven thunders uttered (Gr. spoke) their voices] john would have written the voices of these thunders, that we also might have had the knowledge thereof in this Revelation. But he is forbidden and commanded to seal them up, that is, to keep them secret.  
And writ them not] The kings Bible reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Andrea's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and after these things write: as if he were not altogether prohibited, but only at this time & in this place: being afterward commanded to write the same, viz. in Chap. 14. where the same seems to be set down. But other copies, as also the greater & lesser of Robert Stephanus have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and these things thou shalt not write. Besides in Chap. 14. there is no mention made of thunders: but however it be, john is forbidden to write, but to seal, that is, to close or keep secret: like as the book that was sealed Chap. 6. could not be read. Now this seems to be taken out of Dan. 8.26. & 12.4. where the Prophet is commanded to seal the words he had heard.  
But what? will the Lord be angry with men, if they understand not the voices of the thunders, seeing in the mean time he will have the book to be shut, that is, the doctrine or meaning thereof not to be understood? I answer; the command is not to be taken absolutely of hiding the doctrine, but only to comfort john and the faithful against the contempt of the Gospel, for the future event is foretold, viz. that the wicked shall not hear, but despise the voices of the thunders, thereby causing the same to be secret unto themselves by their own default: that is the greater part of men will not hear the thunderings of the Law, neither the voices of the Gospel, but neglect and contemn the same. Thus they shall remain sealed unto them. Or, but thou seal, that is, do not thou therefore esteem lightly of them, but lay them up as a most precious treasure, because very shortly thou must again prophesy.  
A voice from heaven] Undoubtedly of God sitting on the throne, who both foresees, and by his providence directs all future events. The question which Ribera takes up with so much scrupulosity is needless: viz. whither this Revelation be entire: and whither these voices be not the same with them written in this book. For not the defect of this Revelation is signified, but Antichrists contempt of the word preached, is here foretold.  
5 And the Angel, which I saw stand] This is a fourth gesture of the Angel: he lifted up his hand and swore by the living God, etc. in which again there is an allusion unto the last vision in Daniel, who saw an Angel swearing by him that liveth for ever, yet there is some difference, both in the manner, and in the thing itself: He in Dan: held up his right and his left hand & swore &c. this lifts up only his right hand, etc. He in Dan: sweareth that after the accomplishment of a time, times & half a time, the prophecies there foretold should be finished. This sweareth, that there shallbe no more time, but that the mystery of God should be finished in days of the sound of the seventh trumpet. Now we will briefly consider, Who, how, what, and wherefore he sweareth.  
The Angel swearing and standing on the earth and sea, is undoubtedly Christ, who often, as we read in the Gospel, confirmed his doctrine by oath: Verily, verily I say unto you. And God himself many times is said to swear. 
Psa. 110.4. Heb. 6.13.  The Lord hath sworn. God swore by himself etc. neither is this contrary to the precept of Christ: Swear not at all. For there is forbidden, not a lawful oath taken in the name of God, in doubtful & hard cases, whether before the magistrate or otherwhere: (for an oath is a divine ordinance instituted to end controversies and strife among men) but rash oaths either by God or the creature, 
Heb. 6.16.  to which the jews (as the circumstances of the place show) were much given: for otherwise Christ should condemn both himself, God, Angels and men for swearing. An oath therefore in itself is lawful, touching the conditions whereof we have largely handled otherwhere.  
Lifted up his hand] viz. his right hand: for so they that swore were wont to do: as, Abraham swearing that he would not receive any thing of the spoil of the Sodomites, I have (saith he) lift up my hand unto Jehovah, etc. Hence to lift up the hand generally in scripture is put for swearing: 
Ezech. 20: 5. Numb. 14.30.  In the day that I lifted up my hand to bring them forth of Egypt, ye shall not enter into the land, concerning (or for) which I lift up my hand etc. And the reason hereof is not obscure: For heaven is the throne of God: wherefore they that swear, lift up their hands to heaven, as calling upon God, to be a witness and judge of the truth. Hence also comes the received custom amongst us, to lift up the right hand, and put forth the three first fingers, in sign of the blessed trinity, whom we call for a record upon our souls.  
6, And swore by (Gr: In) him that liveth] by two adjunctes he denotes the true God. The first internal, that liveth for ever and ever. The other external, who created heaven, earth, sea, and the things that are therein. The former is a most proper note of the true God, because he alone is of himself and shallbe from eternity unto all eternity, not receiving life from any, but giving unto all life, moving and being. Hence with the Hebrews the Lord is called Jehovah, that is, subsisting & living of himself. And by this Epithet generally in scripture he is distinguished from the false gods or idols of the Gentiles.  
In him] that is, by him that liveth, being an Hebraisme: for they that take an oath, are to swear in, that is, by Jehovah: as Jonathan said to David, 
1. Sam. 24.22. What it is to swear by the living God.  swear unto me in Jehovah. Now to swear by Johovah, or by the living God, is to require and call him, who is the alone searcher of the hart, to give testimony unto the truth, and to punish him that sweareth, in case he wittingly take his name in vain.  
Here than we see in the first place, that an Oath is a kind of invocation upon God: and therefore often in scripture, swearing is put for invocating, and so again invocation for the other: As Isa. 19.18. The nations shall swear by jehovah, 
It is lawful for Christians to swear in some cases.  that is, shall call upon the true God: and 2. Cor. 1.23. I call God (saith Paul) to record upon my soul: so that an Oath is a kind of worship, and therefore lawful and acceptable to God, no way prohibited unto Christians, as some fantastical men have affirmed.  
Secondly: that no Oath is laflul, except it be taken in the name of God. For he alone knows the hart, and only i● able to reveal secrets, to punish hidden perjury, to resolve doubtful things, & confirm the whole truth, for he is above all, and in him alone in the last place all faith is settled.  
Thirdly hence we see that to swear by Angels, 
It is a great wickedness to swear by the creature.  Saintes, or any other creature, is a horrible wickedness: both because they cannot search the hart & reins, in which regard they are vainly called upon: as also because religious invocation is a worship only proper to God, & cannot without sacrilege be given unto any other. They therefore who swear by Mary, & the Saints, do as much offend the Lord, deceive themselves and others, as SOCRATES who was wont to swear by his dog, or any stone whatsoever.  
But here it may be demanded, if this Angel be Christ himself, how then doth he swear by him that liveth for ever? For hereby it seems either that he is not Christ, or else that Christ is not true God, but inferior unto him, because he swears by the living God, as by one greater than himself.  
To this I have given somewhat in answer before, and sufficiently showed that Christ is this Angel. He sweareth by him that liveth for ever, as he is man and the mediator, & so he acknowledgeth God to be above him: according as he speaketh: 
Io. 14.28.  The Father is greater than I Or else as he is God, and then he sweareth by him who liveth for ever, not as by a superior, or by another, but by himself, according to that in Heb. 6.13. because God could swear by no greater he swore by himself. But that Christ is he that liveth for ever appears by his own testimony Chap. 1.18. I live (saith he) & was dead, 
VIII, Arg of Christ's deity confirmed.  to wit, as man: and behold I live for ever and ever. This therefore (as we have before noted) yields us a worthy argument to prove the deity of Christ.  
Who created heaven] By this other Epithet he also distinguisheth the true God from idols, as being the only creator of all things in heaven & in earth, etc. gave them, I say, at first a being of nothing: the which was a work of omnipotency, not to be effected by false gods or any creature. Therefore the true God  in scripture, as also in the common creed is celebrated as the creator of all things: 
jer. 10.11.  but the gods that have not made the heavens and the earth, even they shall perish from the earth, & from under these heavens. Neither doth this make any thing to the contrary, but that this Angel is Christ: for he sweareth by the creator of all things, 
joh. 1.3. Heb. 1.2.  that is, by himself: For by him all these things were made, and without him was not any thing made, that was made: By whom also God the Father made the worlds. This Epithet therefore doth also confirm the truth of Christ's divinity.  
That there should be time no longer] Now follows what Christ swore, and to what end. Both which are to the same purpose: for the latter adversitively expounds the former: viz. that there should be no more time, but that the accomplishment of the mystery of God was at hand under the seventh trumpet.  
The former is taken divers ways: ANDREAS: he sweareth there should be no time after, or, in the world to come, or, not long after the sixth trumpet: the latter part of whose opinion is agreeable to the scope, but not the former, (notwithstanding Ribera foolishly approves thereof:) there shallbe no time (saith he) because this variety of time, as days, nights, months & years shallbe no more: but an unchangeable eternity shall follow in the days of the seventh Angel. But what use was there to confirm that with an Oath, which no man is ignorant of, viz. that after the consummation of this world, time shallbe swallowed up by eternity. Alcazar wresteth it unto the jews, to whom there shallbe no more time, as being threatened of God to be forsaken. But what need was there that Christ should signify a thing by vision and Oath, which long before was clearly declared: Behold your house is left unto you desolate, Matt. 23.28.  
BRIGHTMAN: there shallbe no more time, that is, no longer delay, but a very little time shallbe remaining until the consummation of the mystery: the which is agreeable unto the scope of the place: for Christ by a fift consolation would encourage the faithful, taken from the brevity of the time remaining, lest they being disheartened in regard of the long & continued calamities of the six trumpets, should be out of hope, as if there should never be an end of their miseries, but that Antichrists rage should always continue in the world. But it shall not be so, for the end is near at hand, as Christ swearing by himself confirms, to the end we might no way doubt thereof: so that this Oath serves, both for the confirmation of his promise, and for our consolation also: neither indeed doth Christ use on oath without weighty cause; for Antichrist had so established his possession, as that it seemed impossible that his kingdom should be overthrown: Therefore Christ sweareth, that there should be no more time, to wit, sad and mournful unto the Saints, as hitherto it had been under tyrants, and especially under Antichrist, who only bearing sway, tyrannised over all, insomuch as no man might contradict him, unless he meant to die for it by fire or sword: But there shall follow other times, wherein shall be a reformation of the Church, & the last down fall of Antichrists kingdom.  
The mystery of God shall be finished] When? In the days of the seventh trumpet, that is, so soon as it shall begin to blow: then shall be the end of the sixth trumpet, the end of the Church's calamities, & the end of Antichristian tyranny.  
Alcazar applies the mysteries of God, to the casting off the jews, and election of the Gentiles. But the most on the contrary understand it of the mystery of all Israel's conversion unto Christ, which shall to come to pass near the last times, of which the Apostle Rom. 11.25. seems to treat: and indeed the prophets of old have often prophesied of their calling. But because in this place the comfort of the Church militant under Antichrist is only aimed at, unto which the calling of the jews doth not directly much belong, therefore it is rather & better to be taken of the resurrection and day of judgement, even when the power of tyrants and all adversaries shall be abolished: of which mystery the Apostle speaketh 1 Cor. 15.51. Behold I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment in the twinkling of an eye at the last trumpet: for the trumpet shall blow, and we shall be changed. This is that which Christ here sweareth, that at the sound of the seventh trumpet the mystery of God is to be finished, the Church delivered and glorified, but the enemies eternally to be punished: according unto that in the Prophets: Isa. 24.26.27.66. Daniel 7.11.12. Zacha. 14. Mala. 3. & 4.  
Hence we plainly see, that the sound of the sixth trumpet shall continue unto the end of time, that is, of this world: and that at the beginning of the sound of the seventh trumpet, an end shall be put to the afflictions of the Church, and cruelty of the adversaries. The seventh trumpet therefore, is no other than that of the Archangel, by which the dead shall be raised out of their graves, and brought to judgement. As in the following Chapter we shall hear, so that without all doubt this trumpet respects the end of the world. They therefore do err from the scope, who extend the time of the seven Vials, and of the following visions, beyond the seventh trumpet.   

The second part of the Chapter. Of the book eaten up by john.  

8. And the voice which I heard from heaven, spoke 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.  
9 And I went unto the Angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up, & it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.  
10. And I took the little book out of the Angel's hand, and eaten it up, it was in my mouth sweet as honey: and assoon as I had eaten it, my belly was bitter.  
11. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and Kings.    

THE COMMENTARY.  
THe other part of the Chapter concerning the book eaten by John, is a preparation to the following Act, touching the combat of the two witnesses with the beast, about the end of the fift & sixth trumpets, which yet remain founding in this present age. John (as he is commanded,) eats up the little book he took out of the hand of Christ: the which was sweet in his mouth, but bitter in his belly: And he is commanded to prophesy again before kings and nations. Now what is this? but that towards the last times, prophesying shallbe renewed against Antichrist: after which indeed there shall follow new combats, notwithstanding Antichrists kingdom shall be greeviously shaken: the which being done, there shall be no more time, that is, like the former, when Antichrist raged according to his lust and pleasure over the Church. This is the sum.  
Now we are well to take notice, that this part of the vision is taken out of the prophecy of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roll, to eat it up, being in his mouth as honey for sweetness: whereupon he is commanded to denounce judgements against the Israelites. It shadowed out the heavenly call of Ezechiel, as also his readiness to obey God, in reproving the vices of the people, and threatening punishment against them for the same. All things are here alike: But that Ezechiel felt not the book (as John,) bitter in his belly: & that he was sent to prophesy against the house of Israel, but john against Antichrist. Let us briefly consider, who commandeth, what is commanded, and what followed upon the doing thereof.  
8. And the voice which I heard] To wit, that heavenly voice mentioned in ver. 4. writ not, but seal the voices of the thunders, etc. The same voice therefore who before forbade him to write, doth now command him to eat up the little book, and to prophesy; by which is signified the admirable dispensation of the divine grace: for Antichrist bearing sway in the Church during the times of the fift & sixth trumpets, the thunders indeed uttered their voices, that is, some faithful teachers publicly thundered against the idolatry and tyranny of Antichrist: But with little profit: The voices remained sealed, and Antichrists power entire, yea increased daily by suppressing those teachers, & bringing kings and nations under his yoke. Now whence came this? I answer, Christ as yet had not given to John the open book to eat it up: neither commanded him again to prophesy, because he reserved this special grace unto the later times of the fift & sixth trumpets. Let us therefore acknowledge this singular mercy of God, that now unto us the open book of Christ's doctrine is given to be eaten up, and prophesy against Antichrist again revived in the world.  
Take the little book] The heavenly voice commands two things. First, that john should take the open book out of the hand of Christ. Secondly, eat it up. The little book on the outside contained the revealed & written doctrine of the Gospel: within the secret counsels of God touching the future events of the Church. For it was written, within and without, as we heard Chap. 1.7. and Ezech. 2.10. This little book Christ both opened, and held open: teaching us, that as john, so all the teachers of the word, must ask of Christ, and receive out of his hand the doctrine of salvation, which they are to propound unto the Church: but not from the hand of Satan or Antichrist. Now he exhibiteth a book open, because the holy scriptures do open, and manifestly set forth the mysteries of our salvation. Thus we see the decrees of the Romish Antichrist, the traditions of Popes and Councils, the humane Philosophy and subtleties of Sophisters are to be quite banished out of the Church. It is expressly added, Of the Angel that stood upon the earth, and sea] that we might confidently rest on the power of Christ, and acknowledge him alone to be the revealer of the heavenly truth, and so desire nothing as necessary to salvation, but what we take out of his hand.  
9 Take it, and eat it up] This is the other commandment. Books of paper or parchment are not to be eaten properly, as not being fit food for man; but they are said to be eaten up metaphorically, when they are so carefully read and throughly taken notice of, that we are able promptly to rehearse and discourse of the contents thereof. So a man is said to have devoured Virgil, Cicero, who is fully acquainted with them, and hath them, as it were, by heart. So Cicero called M. Cato a devourer of books, because he was an insatiable reader. Thus, as the Prophet in Ezech. 3. so John here, is commanded to eat up the book he received of Christ, that is, well to understand and as it were, hid the same in the bowels of his heart, that so he might deliver no other doctrine unto the Church, but what he had received from Christ. Now whether this book were eaten up truly, or in a vision only, makes little to the purpose: the latter is most probable. For all these things were done by a vision.  
Here the ministers of the word are taught earnestly to devour, or eat up the doctrine of salvation divinely written & received from Christ, that is, diligently to read, understand, search, meditate, & as it were to turn it even into their very moisture & blood. For such only can faithfully instruct the Church in the knowledge of the truth, who after this manner meditate in the law of the Lord day & night. On the contrary their sluggishness is condemned, who though they love to be called Bishops, Archbishops & Patriarches of the Church, yet in the mean while are little or nothing acquainted with the scriptures of God.  
And it shall make thy belly bitter] He preadmonisheth john of a double effect of the book, sweet in the mouth, bitter in the belly. Sweet things are delightful to the palate, bitter things provoke to vomit. Hereby signifying, that one effect thereof should be sweet, the other troublesome: the nature whereof is expounded in the following verse. He fore shows it should be sweet, to stir him up the more earnestly to eat up the book: he tells him also that it should be bitter, that he might not afterward be offended thereat: but know that this bitterness should be recompensed with much sweetness.  
Then I took the book] He shows his readiness in eating the book: for neither the difficulty of the command, nor the bitterness of the book dishartens him: showing us, that we are readily to submit unto the command of God, & not to be dismayed at any hardships or difficulties whatsoever. Now he eaten the book not really, but in vision only, as I said before, signifying that he most readily accepted the work imposed upon him, of which it followeth.  
And it was sweet in my mouth] Hear the foresaid effects follow. This book being eaten was sweet in the mouth, and bitter in the belly: the first signifies the sweetness of the word, as Psal. 119.103. How sweet are thy words unto my taste, yea sweeter than honey to my mouth. jerem. 15.16. Thy words were found, & I did eat them, & thy word was unto me the joy & rejoicing of mine heart. This is the proper effect of the word, it brings joy to the heart, & comfort to the conscience: yea & by how much faithful teachers do feel this sweetness, by so much the more they preach the Gospel cheerfully. But the effect thereof is bitter by accident, because the preaching of the word occasioneth most painful gryping of the belly, as the hatred of the world, persecutions, banishments, & martyrdoms. This effect Christ foretold unto his disciples: They shall put you out of their synagogues, 
joh. 16.2.  & whosoever killeth you will think that he doth God service.  
But what use was there to reveal this in a type unto John: seeing it was long before plainly foretold in the written word? It was altogether needful, considering that this bitterness doth not properly denote the calamities already past under the four trumpets, but to come in the end of the fift & sixth, under the kingdom of Antichrist, the which we shall hear in the following Chapter, namely the combats of the third Act of this Vision. He foretold them therefore unto john, that he might not be offended: for he had already experience hereof, being sent into exile by Domitian: notwithstanding Christ doth not properly intent this here, but praefigures in his person the future calamities of the witnesses of the truth.  
11. And he said unto me] To wit, the former voice from heaven.  
Thou must again prophesy] This commandment is taken diversely. Lyra: thou must write down more prophecies, to wit those which follow in this book. But to write more things, is not again to prophesy, etc.  
Thomas, Rupertus, and some others understand it historically, of john's being restored unto his Church: as if he had said, Thou must after the death of Domitian return from Patmos the place of thy exile unto Ephesus, and preach again the Gospel: or, as if it were a promise of writing his Gospel after the Revelation. The which Ribera refuteth: This (saith he) I approve not of, for to put prophesying in stead of preaching the Gospel, is new: which reason is not solid: he adds another: that seeing John was gifted with the fullness of the holy Ghost, therefore he needed not to eat up the book, either for to preach, or, to write the Gospel; wherefore he saith, the sense is thus: that although john hitherto had prophesied many things concerning the last times, notwithstanding there remained as yet many things of the same nature, which he was to prophesy of, against the gentiles, etc. The which is one with the opinion of Lyra, & which Alcazar also with his subtleties doth at last come unto. But he needed not to eat up the book in this respect: seeing before he had received a commandment to write the whole Revelation: & although I grant that Lyras opinion touching the promise of john's restitution is to be approved off, yet the eating of the book, doth make nothing for it. Andrea's, and they which follow him, perceiving that here is spoken of prophesying to come in the last times, have imagined (much like to the disciples of old) that john is not dead to this day, but yet liveth with Enoch & Elias in paradise, with whom, after Antichrist is risen, he shall come and prophesy against him. Touching whose opinion so much indeed is true, viz: that here is treated of a future prophesying under Antichrist: but the rest is false and refuted by john himself: Chap. 21.23.  
All the forenamed opinions therefore are to be joined together, and then the meaning will appear to be thus: that here is a confirmation of the Prophet, that he should not, because of his banishment, desist from his office, but go on to prophesy: and thus the commandment may include a promise of his restitution into his former place: Yet the heavenly voice is further to be applied, namely, to the prophesying which should be renewed against Antichrist in the last times. So that john is commanded to eat up the book, & again to prophesy, not so much in his own, as in the person of all those witnesses of the truth who lived near the end of the fift and sixth trumpets: the sense is therefore, that when Antichrist hath long enough raged, then prophesying shall again be restored against him, etc. Now to prophesy again, 
To prophesy again what it is.  is to bring to light, purge, reform & wholly to restore to its former brightness the doctrine of the Gospel, filthily polluted, mangled, & brought to nought by Antichrists Locusts. Again] for although the Apostles, Pastors, Teachers & sincere Bishops had formerly published & preached the Gospel, yet afterward prophecy was oppressed by Antichrist: and therefore it was behooveful it should again be restored by the faithful preachers of the word. This, I say, must be done, for otherwise Antichrist, would have thrust Christ quite out of his possession, & trodden his Church under foot. Therefore for the truth's sake of these divine predictions, & that the Church perish not, but that Antichrists abominations be wholly rooted out, it was needful that prophecy should be renewed. The Thunders indeed uttered their voices, but they did little good: & therefore other witnesses must be raised up, who shall more strongly strike at, assault & weaken Antichrists kingdom. Thus it is manifest, that here is promised a reformation of the Church about the last times, which shallbe expounded in the following Chapter under the two witnesses, who shall again prophesy against Antichrist.  
Before many people, and nations, and tongues and kings] The success of prophecy renewed is set forth: for hereby many people's nations, and kings, who before worshipped the beast, shall embrace the Gospel, & forsake Antichrist. The which how far it hath, and yet daily is accomplished both in Germany, France, England, Poland, Bohemia, Hungary, Denmark & Suetia, etc. all may clearly see, who do not maliciously shut their eyes. Thus we see that here is a preparation and transition unto the following measuring of the tempie of God.     

The Argument, Parts & Analysis of CHAPTER XI.  
NOw are described the new combats of the two witnesses (prophecy & ministry) with the beast, their martyrdom, and vindication: also the triumph of Antichristians because they were killed, their astonishment and ruin: and at last (the seventh trumpet sounding) the songs of joy and triumph of the Church in heaven; also the last judgement, the abolition of Antichrists kingdom, with the fretting and punishment of the wicked.  
Who are these two witnesses, what events they do prefigure, & of whom, is very obscure. Interpreters indeed, every one according to his understanding, have learnedly thought upon several opinions. But I hardly find one, who satisfies himself and the reader. And perhaps all humane understanding doth here fail. For mine own part I willingly confess that herein I stick & come short. The obscurity chief consists in the defining of the months, days, and moments of times, the resolution whereof cannot fully be had, but by the bright beams of divine revelation. Yet notwithstanding I doubt not but by blessing of God, the observation of our method will afford us some little light in this mystery.  
Hitherto the two former Acts of this Vision have been Parallels, as answering each to other. The first was the proposition of the Church's calamities under the sound of the six trumpets, that is, under the heathen tyrants, hareticks, Apollyon the king of Locusts, and Mahumet. Chap. 8. & 9 The second is of the comforts of the afflicted Church under the said enemies Chap. 10.  
Now follows the third Act Chap. 11. unto ver. 15. which is an amplification of the foresaid calamities, describing the renewed combats of the Saints with the Western Antichrist, 
The Western Antichrist more hurtful than the Eastern.  as being much more cruel and hurtful unto the Church than the Eastern: considering how the latter tyrannised by open force and war, killing only the bodies of them who submitted not unto his yoke: whereas the other tyrannizeth over the souls with all deceivableness of unrighteousness & lying signs, moreover torments the consciences of them who enslave themselves unto him, with torments far worse than any kind of death: as we have heard in Chap. 9 But chief it describeth the occasion and cause of those combats, namely the purging of the Evangelical doctrine from Antichristian defilements, with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixth trumpets, as also the success of the reformation, and what should happen, both to the witnesses, and also to Antichrist.  
Lastly the fourth Act is added by the sound of the last trumpet, relating the happy change of all former calamities in the last judgement: when as Christ the judge, destroying the kingdoms of his adversaries, will render a reward unto his servants, and punishment unto the wicked: Chap. XI. from vers. 15. unto the end. This method being observed, the reason is plain, why the last judgement is again treated of in the end of this Chapter: now without this we grope in darkness, & many imaginary things are in vain devised.  

The parts therefore of the Chapter are two.  
I. FIrst a prophecy of the reformation of the Church under Antichrist, unto vers. 15.  
II. The sounding of the last trumpet, from vers. 15. unto the end.   
The former part hath a twofold oracle. 

The first general, commanding john to measure the temple, that is, to purge the Church from the filth and corruptions of Antichrist. vers. 1. To leave out the inward court, and shows the cause thereof, vers. 2.  
The second special: declaring the manner of the future reformation, viz. by the ministry of two witnesses: consisting of four particulars. 

I. A description of the witnesses. 1. From the time of their prophecy, & from their habit, v. 3. 2. From their dignity & esteem with God, v. 4. 3. From the efficacy and authority of their office, v. 5. 6.  
II. Their war with the beast: where 1. we have the description of the beast, his hostile invasion and victory, ver. 7. 2. The martyrdom of the prophets, and place of reproach, v. 7. 8. 9 3. The joys of the wicked for the slaughter of the prophets, with the cause of this their great rejoicing, vers. 10.  
III. The avengement of the prophets: where 1. we have their restoring to life, vers. 11. 2. The astonishment & fear of the wicked, ibid. 3. Their glorious ascending up into heaven, v. 12. 4. The shaking and ruin of Antichrists kingdom.  
iv An acclamatory conclusion of the end of the Church's calamities: & of judgement at hand, v. 14.      
The latter part, (the seventh trumpet sounding) declares the change of the Church's warfare in three particulars. 

1. An heavenly triumph because the kingdoms of the world were become Gods and Christ's, ver. 15.  
2. A triumphant song of the first company, viz. of the four and twenty Elders: whose reverend carriage & gratulatory hymn is recited, in which 1. they give thanks to Christ for freeing his Church and kingdom from the tyranny of the adversaries, v. 17. 2. They declare the vain fretting & wrath of the wicked hereat. v. 18.  
3. They proclaim the resurrection of the dead, with the last judgement, ibid.  
4. They denounce rewards unto the godly and punishment unto the wicked, ibid. The excecution of judgement on the godly & ungodly. To the godly heaven is opened, that they might see jesus Christ the Ark: upon the wicked are sent lightnings, thunders & eternal hail.    

The first part of the Chapter. Of the reformation of the Church by the two witnesses under the Western Antichrist.  
1. And there was given me a reed like unto a rod, and the Angel stood, saying, Rife, and measure the Temple of God, & the Altar, & them that worship therein.  
2. But the Court which is without the Temple, leave out, and measure it not: for it is given unto the Gentiles, & the holy City shall they tread under foot forty and two months.  
3. And I will give power unto my two witnesses, & they shall prophesy a thousand two hundred and threescore days clothed in sakcloth.  
4. These are the two Olive trees, and the two candlesticks standing before the God of the earth:  
5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: & if any man will hurt them, he must in this manner be killed.  
6. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.  
7. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, & shall overcome them, and kill them.  
8. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom, and Egypt,, where also our Lord was crucified.  
9 And they of the people, and kindreds, and tongues, & nations, shall see their dead bodies three days and an half, & shall not suffer their dead bodies to be put in graves.  
10. And they that dwell upon the earth, shall rejoice over them, and make merry, & shall send gifts one to another: because these two Prophets tormented them that dwelled on the earth.  
11. And after three days and an half the Spirit of life from God, entered into them: & they stood upon their feet, & great fear fell upon them which saw them.  

THE COMMENTARY.  
ANd there was given me a reed] This is a general prophecy touching the restoring of the Church being declined under Antichrist. Before john was commanded again to prophesy: But now to measure the temple of God with a measuring reed, that is, to prophesy of the measuring of the temple of God, which should be afterwards in the times of Antichrist. 
The measuring of the temple is the reformation of the Church.  The measuring of the temple signifies the building & repairing thereof, as appears, if this prophecy be compared with that in Ezech. 40.41. etc. unto which this place doth allude. The Temple of God, signifies the Church, as almost all interpreters both ancient & modern understand it: and indeed the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple of God, are so taken, 1 Cor. 3.16. 2 Cor. 6.16. 2 Thess. 2.4.  
They who apply this to the temple of Jerusalem, are refuted by the time itself: for when these things were spoken unto John, that temple with the city being utterly destroyed, was never any more to be restored.  
Lyra, 
Lyras frivolous interpretation.  doting (as his manner is) applies it to the festivity of the dedication of temples instituted by Pope Felix about the year 525. at which time the Bishop holding in his hand a sprinkling reed, goes about the outward walls of the temple, as if he were to measure the same: and within on the floor from one corner thereof unto another he thwartwise writes down the letters of the Greek alphabet: and so measures the space within: The words therefore, Rise and measure, he will have to be meant of Pope Felix, speaking to every Bishop about the dedication of temples: the court leave out (or cast forth) because mass may not be celebrated, except the place be consecrated.  
But I pass by these fopperies: For Ribera and Alcazar themselves acknowledge, that the Temple here signifies the Church of God. Now let us see what instrument he is to use, what to do with it, wherefore, and when.  
First, he shows the instrument, A reed like unto a rod was given me] to wit, by the Angel, who before commanded him to eat up the book, and again prophesy, that is, by Christ.  
Ribera well observeth that it was not a writing pen, but a measuring reed: because it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to a rod, that is, a great measuring staff with which Architects use to meet plaits of ground and buildings, a measure of six cubits, and a handbreth, Ezech. 40.5.  
The Rod wherewith the Church is measured, 
What is meant by the measuring rod of the Church.  is nothing else but the word of God, the most perfect rule of faith, and Church discipline.  
Rupertus acknowledgeth it to be the authority of the Evangelical scripture. So that this reed is indeed the same little book which Christ gave unto John to eat it up: the which is here again delivered to him under the type of a reed or rule, in regard of the measuring work here enjoined: Thus also my Anonymus above 260 years ago: The rod (saith he) is the sense of the scripture, because, as a rod of divers colours, it chastiseth sinners.  
Rise and measure the Temple of God] First, he must measure the Temple, Altar, & Worshippers therein. Secondly, leave or cast forth the inward court. The reading of both is somewhat different, yet the sense is all one. After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod, some books read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying rise, as if the reed itself had said it. The old version seems to read, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he renders it, And it was said to me, to wit, by the Angel. We here (and so our translation) follow the reading of Montanus, who after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Angel stood (or stood by) saying, etc. He is commanded therefore to measure the temple etc. being a plain allusion (as before I shown) unto the prophecy of Ezech. Chap. 40. where the Angel is commanded to measure the new temple with a reed: 
The prophecy of Ezech. touching the measuring of the temple, is spiritual.  in which vision God promised the restauration of the temple destroyed by the Babylonians, not indeed materially but spiritually under the Gospel. For the outward temple built by Zerubbabel after their return, doth not at all answer to the dimensions of that vision, neither shall any one be like unto it: and therefore that measuring was a prophecy of the future reformation of the spiritual temple by Christ. By the like metaphor the restoring of jerusalem is promised in Zach. 1.16. My house shall be built in it, saith the Lord of hosts, & a line shall be stretched forth upon jerusalem.  
So here by the like reason, in that john is bid to measure the temple, is signified, that the same should be so wasted, rend and overthrown, as that of necessity it must be measured, that is, reform & built again. This work john is commanded to set himself upon, that is, by this type to foretell what should come to pass, viz. that after Antichrist had taken possession, wasted & oppressed the temple of God, than Christ by giving the measuring reed unto his two witnesses, would again measure, repair, & wholly renew the same. Thus we see that this commandment of measuring the Temple, is a prophetical promise, of the reformation of the Church, wasted and ruinated by the Western Antichrist.  
Hence the Papists fiction is refuted, that the visible Church can never degenerate, 
The visible Church could err, seeing it had need of measuring.  err & fall from her integrity. But the thing itself shows the vanity hereof: The old Temple according to Ribera, was a type of the Church: Now we know that might be, & was laid waist & destroyed, yea the old Church itself very often degenerated: The new Church also shallbe possessed & trodden under foot by Antichrist, & so need a new measuring, or reparation. Wherefore it cannot be denied, but that the Church may be destroyed & degenerate from the faith of Christ unto Antichrist.  
Furthermore it is manifest that the Church dissipated by Antichrist, neither can be, nor shallbe measured by any other instrument, then by the reed of the word, contained in the holy Scriptures, as being indeed the only true & infallible rule, 
Psal. 45, 7.  according to that of the Psalmist: The sceptre (or rod) of thy kingdom is a sceptre of righteousness. Let us therefore wholly cast of all other adulterate & false rules, as humane traditions, decrees of councils & Popes, unto which the foolish bvilders giving way, have destroyed the Temple of God, from whose corruptions it shallbe restored, as from death to life, by the reed of God's word.  
Measure the Altar also] For the understanding of this, we must have recourse to the structure of the old Temple: for the spirit of God is pleased in this prophecy to shadow out the state and worship of the new Church by the type and service of the Old: not as if such types were to remain under the Gospel, but because the things signified by them, are fitly applied unto the new Church. We have the description of the tabernacle in the latter part of Exodus: & of Solomon's temple in some Chapters of 1 King, from Chap. 4. unto 8. The Apostle also Hebr. 9 rehearseth the parts of the tabernacle. To be short we have a worthy portraiture of the Temple, in Ezech. Chap. 40.41.42. divided into four parts.  
I. There was an outmost court, in which the people were conversant.  
II. A more inward, or middle court for the keeping of the levitical instruments, & making ready of the sacrifices.  
III. The most inward, or court of the Priests, in which was the great brazen Altar for burnt-offerings.  
iv The Temple itself, in the entry whereof stood the golden Altar of perfumes, with the golden candlestick & table: within, behind the veil was the sanctuary, in which was the Ark of the covenant. This Temple was a type of the Church: & we have showed wherefore he was commanded to measure the same. He must also measure the Altar to wit, the golden Altar, from the four corners whereof he heard a voice Cham 9.13. This was a type of Christ. But how? Is he commanded to measure Christ? yea verily. For Christ under a pretence of his name was thrust out of his possession by Antichrist, who suppressed the faith & turned Christian liberty into miserable servitude. The Altar therefore of Christ shallbe measured, when as the faith of Christ shallbe freed from the perfidiousness of Antichrist, & Christian liberty from his tyranny. The Altar indeed by a synecdoche may be taken for the whole worship of God. But we shall see by & by, why it is rather to be understood of the golden perfumatory, then of the brazen Altar of burnt-offering. 
The building of the old temple.  Thus also my Anonymus, the Altar, that is, Christ.  
And them that worship therein] He meaneth the residue of sincere worshippers in the midst of Antichristian defilements. These he is commanded to measure, that is, (as Ribera well expounds it,) to number and sever as chosen members of the true Church, and not to be delivered unto Antichrist: he therefore acknowledgeth that God will reserve some true worshippers of Christ in the midst of Babylon, that is, the Papacy. So then these worshippers are the same, who in Cham 7. are said to be 144000 sealed in the foreheads, out of every tribe, and nation & tongue. Which serves for to comfort the godly, & to refute that daily irksome song of the Papists, viz. if the Papacy were not the Church, than Christ before Luther had neither body nor members. Although true it is, this measuring of the Temple and Altar leads us to a farther thing, promising moreover a purging of doctrine & discipline, as we have seen the same accomplished in our times.  
Therein] No man did worship in the Temple properly so called, except the highpriest alone: all other worshippers stood in the court, turning their faces only towards the sanctuary. Yet here the faithful are said to worship in the very temple of the sanctuary, because they are the true members of the temple, yea the temple of God it self, 
1 Cor. 3.16. 2 Cor. 6.6.16.  as the Apostle saith, Know ye not that ye are the temple of God: And, ye are the temple of the living God.  
2. But the court which is within cast forth] Here also the reading is different: for some copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outward court: but the most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inward court: of both which I will speak a word or two. For the first to wit, that john is bid not to meet the inward court, but to cast it forth: what is it, but that this court ought to be cut of from the Temple, that is, to be excluded & separated from the Church by the reed of the word, as not belonging unto the same? but now what is meant by the court? It is plain, that by a synecdoche it is put for them that are conversant therein. Now these are opposed to the worshippers in the Temple, whom he commanded to be numbered, & to be sealed in Chap. 7.3. These therefore in the court, are those that worship not Christ: but administer Antichrists holy things, & therefore are not to be reckoned, but accounted as out of the Church. But if we read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the court that is without: as the king's edition, and the old version have it, than it signifies the place of the common people, into which also the Gentiles had access: by casting forth whereof is signified, (as the Papists say,) that only the promiscuous rabble of the jews & heretics following Antichrist should be cast forth out of the Church, But we are to mind, how that court was before without the Temple: and how then could he be commanded to cast it forth? as if the common sort only, and not also kings, princes, and the rich men of the earth should commit fornication with the whore. My Anonymus indeed retains the vulgar reading: yet he rightly expounds it: THE COURT THAT IS WITHOUT, IS THE TEMPLE, that is, Antichrist & his complices, who labour even before the doors of the Church to maintain their avarice & vain ostentation of dignity: also false Christians & notorious or manifest transgressors in their places, who in words feign themselves to be the Church, but indeeds deny it: CASTANNA FORTH: that is, insinuate them to be cast out of the fellowship of the faithful.  
Notwithstanding the other reading is rather to be approved off, viz. the court within: as the most exact copies both greater & lesser of Robert Stephanus imprinted at Paris have it: And so Luther also renders it. This was the court of the Priests, in imitation whereof the Popish Temples have an inward Chore hallowed for the singers & Masspriests: into which the Laity is hardly allowed to look through the Lattice. The meaning therefore of the prophecy is clear, viz. that the clergy which appropriate the inward parts of temples to themselves, shall fall away from the faith, & have their share with Antichrist: & therefore to be utterly rooted out of the Church of Christ. And this is that which John is commanded to prophesy, by this saying, 
Hose. 1.1.  cast forth, that is, declare that the court of Apostated priests shallbe cast out: like as it was said to Hosea: Take unto thee a wife of whordomes, for, preach that this people is as a wife of whoredoms, etc. But when doth he say, that it shall come to pass, & wherefore? both will appear by the reason annexed.  
For it is given unto the Gentiles] It now follows in the third place wherefore & when the inward court should be cast forth: because it is given unto the Gentiles, that is, because it is possessed and polluted by Antichristian priests, aliens from the Church of God. It was lawful for the Gentiles to come into the outward court: but not into the inward. And therefore the Apostle Paul was evillie handled by the furious jews, 
Act. 21.28  because they supposed he had defiled the holy place by bringing Greeks into the Temple. Hence the reason is plain, why it is said, that the inward court should be cast forth: namely because it was so polluted by the profane idols of the Gentiles as that it was turned (though formerly set apart for holy uses) into a nest of devils, and den of thiefs: & so deserved to be cast forth of the temple of God, & trodden as it were under foot by swine.  
It is given] Without doubt by God: 
Who the Gentiles holding the inward court are.  by whose just indignation the Gentiles invaded the same. But what Gentiles? this I have already showed. They who understand that the Gentiles are here properly meant, are indeed so entangled, as that they can neither show who they are, nor when, or how they did, or shall possess this court. They come nearer to the mark who understand it of Antichrist & his followers, for it is manifest that here & in the following sentence is noted the time of Antichrist. Ribera therefore saith well: It is given to the Gentiles, that is, it shall be obtained & possessed by Antichrist & his ministers, etc. because Antichrists army shall truly consist of heathenish men, worshipping not the true God, but Antichrist. 
Bell. lib. 3. cap. 12. de P. R. Rom. 3.29  But the good man in the mean time sees not, that it makes against their fiction, that Antichrist should be a jew: for in scripture the Gentiles are continually opposed to the jews: Is he the God of the jews only, & not of Gentiles also? I therefore take this sense to be right, namely that these Gentiles shallbe Antichrist & his ministers.  
And hence it follows, that the priestly court shall therefore be cast forth out of the Church, because the Clergy shall become heathenish, or degenerate unto paganism: not indeed by open profession, but by their coulerable idolatry & heathenish life. For they have turned the doctrine of faith, into heathenish philosophy, teaching that men are justified by good works: & have brought the idols of the heathens, their names only being changed, into the Church of God, making of Juno, Venus, Pallas, Minerva, Diana, Proserpina, Ceres, Bellona, Hecate, Rhamnusia & Isis the queen of heaven: so many Maries: of Jupiter God the father: of Mars their S. George: Mercury, Peter: of Neptune, Nicolas; & so of other idols, their tutelar gods. The clergy also shall imitate the Gentiles, as well in their ecclesiastical order as common course of life. For after the manner of the heathens, they have for their Archflamins, high priests, for their flamen, priests & other orders, unto whom they forbidden marriage, but permit them to wallow in whoredom: And as the heathens had their feasts of Bacchus, Ceres, Pan: so these keep shrovetide, Rogation week, & such like festivities, having altered only the names thereof. To be short they have corrupted all Christendom with heathenish rites, & overthrown the Church. SO ANONYMUS: because it is given to the nations, that is, because they shallbe like to unbelievers, yea worse than they: for it had been beteer for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them, 2 Pet. 2. But that which follows doth express the thing more clearly.  
The holy city shall they tread under foot forty & two months] He declares by an auxesis or amplification how the court is given: as if he should say, 
The holy city trodden under foot by the Gentiles is the Church.  the court shall not only be given unto the Gentiles, but all the holy city also shall be trodden under foot by them. Ribera again rightly understands the holy city to be the Church, typed out by jerusalem of old.  
Moreover we are to observe, that the Angel, that is Christ who speaketh these things, doth allude to his own words: 
Luk. 12.24.  Jerusalem shallbe trodden down by the Gentiles until the times of the Gentiles be fulfilled: foreshowing the besieging, taking & overthrowing of the city & temple by the Romans; so that to tread under foot, is to fall upon, waist & destroy in a hostile manner, as was done unto jerusalem not long before by Titus Vespasian. Now like as jerusalem was a type of the Christian Church: so the treading down of jerusalem by the Romans, was a type that the Church also should be trodden under foot by the same nation. For Rome, as it was of jerusalem, so shall it be the calamity & destruction of the Church. What can be said more clearly than this, that the Church shallbe possessed, trodden down & laid waist by the Romish Antichrist & his adherents. So then these words, viz. the Roman Gentiles shall tread the holy city under foot: agrees to that of the Apostle: The man of sin (Antichrist) shall sit in the temple of God: that is, he shall suppress the Romish Church by tyranny, proudly boasting himself to be as God, the head & universal monarch. But when, & how long?  
Forty and two months] here is wisdom: It is manifest by the consent almost of all interpreters, that the time of Antichrists persecution is hereby set forth. But what time & how long it is to continue? or how to determine either of the beginning or ending thereof, is obscure, both unto me & other interpreters: and happily it is beyond the reach of man. For it pleaseth the spirit, that we should rather still be searching into some things which concern the times, then certainly to know them: as Christ intimated unto his disciples Act. 1.7. It is not for you to know the times and seasons which the father hath put in his own power. However I will recite the chief opinions of learned men.  
The first is of some Ancients, brought in by the authority of the Pope, which Caesariensis followeth, & so do generally all the Papists to this day, viz: that forty two months, are astronomical months, making three Egyptian years and an half: whence arose that received poopish opinion, that Antichrist should only reign three years and an half: This they collected out of Daniel Chap. 7.25. And they shallbe given into his hand until a time, and times, & the dividing of time. And Chap. 12.7. where the Angel sweareth, that all these things shall be finished at a time, times & half a time: The which division of time is also assigned unto the Church banished in the wilderness, Reve. 12.14. of which we will speak in its place: Now they make the three years & an half to be the time immediately going before the end of the world, 
Lib. 3. de P. R. c. 17.  because Antichrist (as Bellarmin affirmeth) shallbe slain by the jews before the fourth year be ended, & then forty & five days after Christ shall come to judgement. Now hence they seek to establish two things: I. that Antichrist is not yet come into the world. II. And so consequently the Pope of Rome is not he. 
ibid. cap. 8.  For Antichrist (saith Bellarmin in his V: demonstration) shall only reign three years, and an half: But the Pope hath already spiritually reigned in the Church, above fifteen hundred years: and more than five hundred temporally: neither can any one be noted or accounted to be Antichrist, unless he hath precisely reigned three years, and an half. Therefore the Pope is not Antichrist, neither is he as yet come.  
But (to speak nothing of the most false assumption of this ridiculous demonstration) it is certain, that the Roman Bishops before Constantine's time, were so far from reigning spiritually, much less temporally in the Church, as on the contrary they all suffered martyrdom for the sake of Christ.  
True it is Sylvesters successors many times affected the primacy, but were continually suppressed by their fellow Bishops: until that Boniface the third (many labouring, but in vain, to hinder it) was by the authority of Phocas the Emperor set on the chair of universal pestilence. 
The fiction of the 42 astronomical months refuted.  To let these things (I say) pass for the present: the proposition, which is taken from this place of the Revelation is altogether false: because that Popish opinion touching the 42 astronomical months of Antichristian persecution, is contradictory both to itself and the holy scriptures.  
It consists not with its self, because the things which they feign that their Antichrist shall effect, are as impossible to be done in the space of three years and a half, as for a snail in three days to creep over the whole earth: he must be acknowledged by the jewish nation dispersed throughout the earth, for the Messiah: he must sit in the temple of jerusalem, which for so many ages hath lain waist under a horrible destruction: moreover he must kill three kings of Egypt, Lybia and Ethiopia, and subdue seven other princes: he must repair the ruins of Rome burnt by those ten kings, and chase the Pope from thence, sit there as Monarch: persecute and blot Christian religion quite out of the world, to be short bring the Church and the Empire of the whole world under him, etc. Who, I pray you, except he were a mad man, would imagine that all these things should be possibly accomplished in four whole years? What for messengers think ye shall Antichrist have to send abroad, who so suddenly shall tell and persuade the jews dispersed over the face of the whole earth, of the coming of their Messiah? The temple forsooth shall be built again in three days, the which Solomon, having all manner of materials prepared to his hand, could not finish in seven years, nor Zerubbabel scarcely rebuild in forty six years. Yea this Antichrist, hardly of four years standing, shall expel the Turk out of Syria, the Persian out of the East, I'm out of the South, & Prester John out of all the North. What can be imagined more frivolous? shall the Emperors and Christian kings be fallen into such a dead sleep, as altogether in a moment to be suppressed by one man. Will the Pope with his Cardinals watch no better, but suffer Catholic Rome to fall to Paganism: & shall all Christians so rashly yield assistance unto Antichrist so soon as he manifests himself? O foolish vanities. Thus we see this fiction is inconsistent.  
It is also divers ways repugnant to the holy Scriptures. For they teach us that Antichrist shall not come but by an universal apostasy from the faith. 2 Thess. 2.3. 1 Tim. 4.1. the elect only excepted, who are sealed in their foreheads. But who would say that all Christian Bishops, with their highpriests could be led aside from the faith, within less than four years.  
Besides the Scripture witnesseth that the day, 
Mark. 13.22. 1 Thess 5.2  month.. and year of Christ's last coming being hid from all creatures, is only known unto God: and the Lord will come suddenly as a thief in the night, when the world shall say: Peace and safety. But according to the opinion here laid down, the day, month and year of the last judgement should not be unknown: for from the rising of Antichrist unto his death, there should remain but three years and an half: and from his death, unto the last judgement 45 days: for so Bellarmin expressly writes, 
Lib. 3. de P. R. c. 17.  that after the death of Antichrist there shall be no more than 45 days unto the end of the world. Seeing therefore, that the opinion being granted, there follows a falsity: the opinion itself must needs be false.  
This reason is so strong, as that it forced Ribera to forsake that false opinion about the 45 days, as we shall hear on Chap. 20.  
To be short this only sufficeth, that in Chap. 13.5. these 42 months are again repeated touching the beast, unto him power was given to continue forty & two months: which cannot in any wise be understood of Astronomical months, or three years and an half. For that beast to Bellarmin, Alcazar and others not a few, is the Roman Empire, the power whereof (whither it be taken of the old or new) continued far longer than three years and an half.  
For these causes therefore and many other absurdities, this first opinion cannot possibly stand. And this error is the rather to be excused in the Ancients (who divers ways erred about Antichrist as Bellarmin himself confesseth) because they saw not the histories of future ages, 
Ibid. cap. 3.  but is not in our days to be suffered in the least, but banished out of the Church as a most pernicious error. For it hath brought both a security upon the world hitherto, as also it keepeth the Papists to this day in their blindness, insomuch as they neither will nor can see and avoid Antichrist reigning in the Church, long ago discovered by the light of the Gospel. Concerning the divisions of the times in Dan: we will speak in the following Chapter.  
The other opinion understands these to be prophetical months, 
The other opinion of forty two prophetical months. Ezech. 4 5 6. Num. 14.34. Cent. 1. lib. 2. c. 4. col. 438.  taking a month for thirty days of years or thirty years, and so these 42 months make twelve hundred and sixty years: like as Ezechiel was commanded to lie on his left side 390 days, & upon his right forty days for forty years: by taking a day for a year: so the Israelites are commanded to wander in the wilderness forty years, according to the days in which they searched the land, counting a day for a year: and so the Centurie writers of Magdeburg take it: and our Junius on this place; who gins the forty two months, or 1260 years of this treading under foot from the passion of our Lord, & endeth it in Boniface the eight who was created Pope in the year 1294. from which the thirty four years of Christ's life being deducted, there remain 1260 years: now concerning this determination, I will speak afterward.  
Beauties' objections against this opinion are not solid. He saith, 
Ibid. cap. 8  that the scripture indeed speaks of weeks of year's Levit. 25. & Dan. 9 but that we find not days to be put for years, or months of years: Unto which I answer, it is not true, that days are not put for years: for the two alleged places Num. 14.34. & Ezech. 4.6. do plainly show the same. That which he objects, that years are not taken for days according to the letter: otherwise Ezechiel must have lain on his left side 390 years, is frivolous, for days do not signify years literally, but according to the pleasure of God so speaking: forty years are imposed upon the Israelites for forty days: and on the contrary for 390 years, 390 days are granted unto Ezech. so that it cannot be denied, but the scripture in a prophetical sense doth reciprocally put a day for a year, and a year for a day. Touching the months of years he cavils in vain. For if the scripture allows of days of years, & weeks of years, why not also of months of years, seeing months are reduced into weeks, and weeks into days? The determination I leave to the authors: notwithstanding it seems not to be without some inconveniences.  
For first as concerning the life of Christ, 
In heresi 51 Alogian.  I rather think with Epiphanius, that he lived 32 complete years and 74 days, than 34 years, of which I have spoken something otherwere. So then the end of these years would come short of Boniface VIII.  
secondly, it sufficiently appeareth by what we have spoken on Chap. 4.1. I will show thee things which must be hereafter, that this account must not begin from Christ's passion, or any other time before this vision was exhibited unto John: And therefore these years are to begin after the Revelation, & so after the times of Domitian.  
Thirdly, although Boniface indeed most wickedly trodden under foot the holy city: yet after him it ceased not: for his successors no way inferior to him in Antichristian tyranny, have gone forward treading down the Church unto this day: Now it is apparent that here is noted the time, how long the holy city must be trodden under foot by Antichristian Gentiles. So that these XLII months shall not be ended, until the holy city be freed from this treading down. And therefore this opinion also seems to have little solidity in it.  
The third, 
The third opinion touching Sabbath-moneths.  is John Fox (that excellent writer of the English book of Martyrs) in his conjectures on the Revelation, who understands the XLII months of sabbaths, weeks, or years, of so many times seven years, which make 294. and so many years he reckons from the death of john Baptist unto Constantine the Emperor, under whom the Christians first were freed from persecution: as therefore, saith he, the times of the first persecution of Christians under the Jews and Emperors increased unto 294 years: so likewise the last persecution, & treading down of the holy city, shall endure 294 years, beginning from the time that the power of the Turks first began to increase, viz. from the year of our Lord 1300. So these months should have been ended in the year of Christ 1586. and the holy city now delivered from being trodden under foot by the Gentiles more than 50 years. Now howsoever I do not at all derogate from this opinion, as being indeed very pithy and ingenious: yet I scarcely dare follow it.  
For first, the hypothesis or argument propounded touching the Sabbath-moneths, seems to be very uncertain, neither can it easily be proved by any example of Scripture where a month is put for a week of years. The which also that excellent divine of great Britain Robert Abbad Bishop of Sarum (whom I name for honour's sake) seems clearly to prove, 
Demonstr. cap. 8. pag. 111.  in his demonstration of Antichrist against Bellarmin.  
secondly, it appeareth plainly that this prophecy is not to be understood of treading down the holy city by the Turks, because two witnesses are brought in prophesying against that treading down: whereas prophecies will little help against Turkish tyranny: courage & force of arms rather must free the holy city from that oppression.  
thirdly, it is very unlikely (according to his opinion) that the XLII 42 months, should now be finished and the holy city cease to be trodden down by the Gentiles: For both in the East, & West a miserable desolation of the holy city is yet to be seen. For the Turks power is so far from being broken, as on the contrary it daily increaseth, and sets more & more his feet upon the holy city. The Romish tyranny also, although it be greatly weakened by the prophecy of the two witnesses: not withstanding it is not as yet broken, but still oppresseth the Church both in the Western and Northern kingdoms. I therefore leave the conjecture of this most learned man in the same nature, as he himself desireth, I (saith he) do not at all assume this to myself, to define here any thing on a certainty, or that my opinion should be any way praejudicatorie unto others far better than myself: this only I desire, that the same liberty which others take unto themselves, may also be granted to me without offence.  
In Alcasars' opinion I find nothing either probable or true, 
Vestigat. pag. 567.  save that he rejects the common opinion of Antichrists reigning three years and a half. For my part (saith he) as yet I may freely say, that if I take this exposition about Antichrists persecution, as the chief thing in this eleventh Chapter, than I know not how to draw the line of the REVELATION, and knit things together in order. And afterward: Notwithstanding as the half hour in Chap. 8. & the five months in Chap. 9 are not to be taken in a proper sense but mystically: so for the more convenient connexion of the REVELATION these forty two months are not to be taken in a proper but mystical sense: for to take these numbers of days, months & years as they sound, it were not suitable unto an enigmatical stile.  
In which two things are to be gathered: First, that this place serves not at all for to establish the common opinion of Antichrists reigning for three years and a half: whereas the Patroness thereof do hence chief build upon. Secondly, that our interpreters who take not the numbers of days, months or years, according to the letter, but understand them either of Sabbath-moneths, or prophetical days definite or indefinite, 
The fourth opinion of forty two indefinite months. Act. 1, 7.  do no way stray from the enigmatical stile of the Revelation.  
Bullinger therefore & most of our interpreters, considering that the method and drift of this prophecy is chief, to enlighten us somewhat in the future events of the Church, but not that we should dare define precisely the moments & seasons, which the father hath set in his own power, do think, that a certain designed time indeed of Antichristian persecution is noted, yet left unto us uncertain so far as concerns the terms, to wit, all that which is reckoned from those fatal 666 years mentioned Chap. 13. unto the last judgement. For confirmation of which opinion two reasons are brought. One, that in Chapter 13.6. this self same number of 42 months is attributed unto the first beast, that is, to the Roman Empire: of which we shall speak afterward. The other, because Daniel, Christ our Lord, & Paul the Apostle, do jointly teach us, that Antichrists persecution shall endure unto the day of judgement: the year or day whereof no man can certainly determine. 
Demonstr. p. 108.   
Abbat also before spoken of, after many things, at last assents to this opinion: I, saith he, do willingly consent to them who suppose that by a defined number of months and years, a certain time indeed is appointed of God, but not so expressed by the very period of the numbers as to be discerned by the Church before hand, but numbered, and circumscribed by the counsel and providence of God alone, and can not be known unto us but by the event & accomplishment of them. The which opinion, seeing as yet I find no other more probable, I also far the present will follow, to wit that the time of treading down is defined by XLII months, a finite number being put for an indefinite: not as if it were not definite and certain to God. But because it remains to us indefinite, that is, we cannot at the present determine of the certain time: It is circumscribed by a few months, that the faithful in their tribulations might be encouraged unto patience, knowing that their troubles shall not continue overlong, but as it were only for a few months. Again it is enlarged unto 1260 days, to show us, that we are to prepare not for trials of some few days or years only: but resolve to be constant unto the end.  
I confess there are many things by some alleged to the contrary, 
The difficulties against the fourth opinion answered. Gen. 31.7. Prov. 24.16. Matt. 18.22.  but with little ground.  
They say, that the scripture doth never put a finite number for an indefinite: but the contrary appears by jacobs' speech to Laban: Thou hast changed my wages ten times: And Solomon: The just man falleth seven times. And Christ: Thou shalt forgive thy brother not seven times only, but seventy times seven, etc.  
They say in other places of this book an uncertain number is not put for a certain: as Chap. 12.6. The woman shallbe in the wilderness 1260 days. And Chap. 13.5. The beast shall rage's XLII months: And Chap. 20. Satan shallbe bound a 1000 years. So in jeremy 29.10. After 70 years ye shall return out of Babylon. Therefore also the number in this place is not uncertain. I answer in the first place, that the number is not uncertain to God: although it be so to us, for the present.  
Secondly, there is a dissimilitude of places: now touching these several numbers taken out of the Revelation, we shall speak of them hereafter. The seventy years of the captivity are so circumscribed, as that they could not be uncertain, & the event manifested that they were to be taken in a proper sense: as Daniel also teacheth Chap. 9.2.  
Bellarmin granteth that then a certain number is put for an uncertain, 
Lib. 3. de ●. R. cap. 8.  when the number set down is full and perfect as 10.100.1000. but not when divers numbers great and small are propounded. But this is infirm and false, as appears by Luk. 13.32. I do cures to day and to morrow, and the third day I shallbe perfected: which is indefinitely spoken. And Matt. 18.22. Forgive thy brother seventy times seven: indefinitely, for very many times. And Revel. 7.4. & 14.1. 144000. are said to be sealed indefinitely: & Rev. 9.5.10. The Locusts shall hurt five month, & in this very Chapt. v. 11. the two witnesses shall rise again after three days & a half. Reve. 14.20. Blood flowed out of the Lake, by the space of a thousand six hundred furlongs, all which foresaid places are indefinitely to be understood.  
Yet if I durst speak any thing touching the certain beginning of these 42. months, I would (as most do) by a prophetical mystery apply them to 1260 year's beginning from the time that the holy city began to be trodden under foot by the Roman Gentiles, not the old, but new, that is, by Antichristian Popes, whom we have showed to be here noted by the Gentiles. They began to tread upon the Church, after they were lifted up into the chair of universal pestilence: among whom Boniface was the first in the year 606. Then the star of the Church of Rome, fallen from heaven upon the earth, opening the bottomless pit, brought forth out of the smoke those mortal Locusts, spoken of Chap. 9 From the year of Christ therefore 606, until this time the holy city hath been trodden under foot by the Roman Gentiles, which is the space of 1073. years, and is yet to be trodden down 223 years more, to wit, until the year of Christ 1866. But let this term be indefinite, seeing the Lord hath reserved it to himself, & undoubtedly will shorten it for the elects sake. Wherefore I will determine nothing of these forty and two months.  
3. And I will give to my two witnesses] I have expounded the general prophecy touching the future reformation of the Church, after that the Company of priests were departed from the faith unto paganism, and Antichrist had trodden down the holy city by his tyranny. Now follows the special prophecy touching the instruments, manner, success and event of this reformation: serving for the comfort of the faithful: for when in appearance Antichrist shall have wholly trodden the holy city under foot, and thrust Christ (as it were) out of all his possession, than he will show, that he ruleth in the midst of Antichrists kingdom, and will renew & preserve unto himself, a measured Temple in the city trodden under foot, viz. by the prophecy of his two witnesses. Now this part of the prophecy, is also full of difficulty, as, who these two witnesses are, after what manner they prophesied, and to what times this history appertains. For here are almost as many opinions, as expositors. Yet these things will not be altogether obscure unto us, if we give heed unto the scope laid down by us in the Argument and Analysis.  
And I will give] So Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, adversatively, yet it may well be read, but I will give, because it is as it were an exception: as if he had said: In outward appearance the whole city shall be trodden down, & all prophecy extinct by Antichrists tyranny: but I will restore prophecy, 
For the word power is not in the Greek, but added by the translatours to make up the sense.  that the city of God may be rebuilded.  
I will give to my two witnesses] He neither names the witnesses, nor expresseth what he will give them. Some therefore guess one thing, and some another.  
Beza here adds the same, to wit, the holy city, which agrees well with the sense, because Christ will truly give, that is recommend the same unto his witnesses, that so it may be set free from oppression, and purged from the filthy smoke of Antichrist. Others: I will give them, to wit, a mouth and wisdom, which Antichrist shall not be able to resist, according to that in Luke 21.15. I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. Which promise is made to all faithful professors of the name of Christ. Others: I will give them, to wit my spirit, which is all one with the former: but it seems rather that the two future verbs are coupled together as noting the end and effect, I will give to them, and they shall prophesy, for, I will give unto them that they may prophesy, that is, authority or power to prophesy; and somuch such coupling often signifies, as Gen. 34.30. They shall gather themselves together against me, and smite me, and I shall be destroyed. For, that they may smite me, and I, and my house shall be destroyed. So jerem. 9.1. Oh woe will give my head to be waters, and mine eye a fountain of tears: and I will bewail night and day the slain of my people, For, that I may bewail, as Pagninus expresseth it. They shall prophesy therefore, to wit again, according to the commandment: Thou must again prophesy.  
But concerning these witnesses, who they are, and what time was determined for their prophesying: is a difficult question. I will briefly speak somewhat of it.  
The Papists, taking the whole literally, do vainly dream, 
The Papists fable about the two witnesses.  that when the jews with their leader Antichrist, shall have recovered the city of Jerusalem, than these two witnesses shall be present, who by prophesying shall oppose themselves against these perfidious jews and Antichrist 1260 days, that is, three years and an half: The witnesses they say, are Enoch and Elias, whom they affirm to be yet alive in paradise, and there reserved to this end, that returning into the world they may resist Antichrist: But being slain by him, they shall again be restored to life after three days and an half, at the beholding of which miracle, the jews, (as they feign) shall turn to Christ and put Antichrist to death in mount Olivet, and thenceforward prepare themselves for Christ who should now come forty and five days after.  
From this fable Bellarmin drew his third demonstration in defence of the Pope, that he is not Antichrist, neither that Antichrist is yet come: because (saith he) the two Prophets Henoch and Elias must come before Christ: but these are not as yet come, whereas the Pope of Rome hath now reigned for many ages: Therefore he is not the Antichrist, neither is Antichrist as yet come.  
The major of this fable he laboureth to prove, first, by four places of Scripture. Malach. 4.5. Behold, I will send the prophet Elias, etc. Ecclus. 48.10. Elias is written in the judgements of times to pacific the wrath of the Lord and restore the tribes of Israel. And 44.16. Enoch was translated into Paradise that he might give repentance unto the Gentiles Matt. 17.11. Helias shall come, & restore all things. And Rev. 11.3. I will give to my two witnesses, etc.  
Secondly, by the authority of Fathers, as, Hilary, Hierom, Origen, Chrisostom, Lactantius and Austin, who affirm that the two witnesses are Henoch and Elias who shall come against Antichrist.  
thirdly, by reason, because otherwise a reason cannot be given, why these two were taken up before their death, and yet live a mortal life, and must die at an appointed time.  
But verily that in Luk. 
The Papistical fable refuted.  16.29. doth plainly contradict this fable, for Abraham shows that none are to be expected to come from heaven and preach unto the world: but that Moses and the Prophets are to be heard. This whole text also, touching the martyrdom of the two witnesses, with the events that follow thereupon doth strongly make against this fiction. For how unlikely is it, that those two holy men, who were taken up into heaven, & live with God, should again return into this mortal life, to be cruelly murdered by the beast? And how should it be that their carkeises lying in the streets of the great city, should be seen in the space of three days & a half, of all peoples, nations, tribes & tongues? what shall all the whole world in so short a time fly like Eagles to jerusalem, to behold two carkeises? And how shall they all rejoice & send gifts to each other in three day's time? How can two only, within forty two months, by their prophecy torment the inhabitants of the whole earth? certainly the thing itself speaketh that this place cannot, nor aught to be understood according to the Letter. And therefore there is some other mystery in it, which Hierom seeing, thus writes in Epist. 46. to MARCELIA, if (saith he) we follow the literal interpretation, than we must rest in the Jewish fables, that Jerusalem shallbe built again, and sacrifices offered in the temple, to the weakening of spiritual worship, and strengthening of carnal ceremonies.  
To the first, I answer that the scriptures alleged, make nothing at all for the matter. 
Beauties' arguments answered.  For the prophecy of Malachi speaks not of a return of Elias out of Paradise, but of John the Baptists preaching in the power and spirit of Elias, for so the Angel interprets it to Zacharie, Luk. 1.17. He shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, etc. So Christ himself speaking of John, Matt. 11.14. saith, If ye will receive it, he is Elias which was to come, namely, according to the prophecy in Malach. 4.5. teaching us, how that prophecy was fulfilled in john the Baptist.  
Bellarmin insists on the contrary, that Elias is to come before Christ's last coming: For it is said: I send him, before that great and terrible day of the Lord shall come. But this is not of necessity to be understood of the last day of judgement, because the first coming of Christ was also great, by the mystery of his incarnation and miracles: and terrible to the wicked, witness Herod's and the jews trembling. But be it granted, that Elias shall also come before the last day. Yet Malachi saith not that he shall precisely come three years & an half before the judgement.  
The former place of Ecclesiasticus makes less for the fable, both because it is aprocrypha (and so proves nothing) as also because the Latin reading is faulty as differing from all Greek copies. Of Elias it is said Chap. 48.10. Thou art written for reproofs in times, to pacify the anger of God's judgement in wrath: to turn the heart of the father to the child, and restore the tribes of Israel: The which things he is said to have done not after his translation into heaven, (of which it followeth afterward in vers. 13.) but in the time of his prophesying on earth.  
The other place of Ecclus. 44.16. is thus in Greek: Henoch pleased the Lord, and was translated, being appointed an example of repentance unto the Nations: But the old version thus renders it falsely, that he might give repentance unto the nations. Now while he lived he was an example of repentance unto those of his time.  
The place of Matt. 17.11. doth manifestly speak of the Baptist: For Christ there plainly affirms that Elias was already come, to wit, the Baptist, whom they acknowledged not, but put to death. That which goes before: Elias indeed shall first come, and restore all things, doth not make any thing for the fable, but the place confirmeth Malachies prophesy, that is, as Elias was certainly to come, so now he was already come, and that the same prophecy was fulfilled in the Baptist. It was the opinion of the Scribes, that Elias the Thesbite should come before the Messiah: who because he was not as yet then come, therefore they denied Christ to be Messiah. But Christ declares the false hood of their opinion, because not Elias the Thesbite, but John the Baptist, was prophesied of by Malachi. But the Baptist did not restore all things: how then is he Elias? yea but he did restore all things according to the limitation of Malachi, and the Angel in Luk. 1. For he prepared the way of the Lord, & turned the hearts of the fathers unto the children, etc.  
The opinion of the Fathers without the scriptures, proves nothing: neither do the fathers agree in one: some will have the two witnesses to be Elias and Henoch: Others Elias & Elisha: Others Elias & Moses: Others Moses and Aaron, because they turned the waters into blood: Others Elias and Jeremy.  
Now if any desire to know more of the dissensions both of the old and latter writers about these witnesses, 
Vestigat. p. 578.  he may read in Alcazar four ways of opinions: The FIRST way, (saith he) is interpreted of two men being to preach in Antichrists time. The SECOND, of Antichrists time indeed, but not of two men. The THIRD of two men, but not of Antichrists time. To be short the fourth neither of two men, nor of Antichrists time. Again every of these ways are divided as it were, into divers divisions of Paths: and other things there following. He himself goes in the fourth way, the worst and falsest of all, The two witnesses he makes to be two great virtues, WISDOM and HOLINESS, as preachers of the Gospel in the primitive Church against the jews: which new opinion needs no refuting, seeing it is manifest that here mention is made not of qualities, but men preaching against the Beast or Antichrist.  
They, who will have these to be precisely understood of two men, would have had more show of reason, in applying the same to jehoshua & Zerubbabel: seeing they two Zach. 4.3. are called two Olive-trees, & two candlesticks, unto which these two witnesses are here likened ver. 4.  
To his reason, I answer, that it is false that no other cause can be given of the translation of Henoch and Elias, without this fable. For they were taken up alive, that they might be examples to the world, how much the Lord accounts of godliness, and that there is another life prepared for the faithful in heaven. Now to these two he vouchsafed this grace before others, because he was better pleased with them then with others.  
That Henoch and Elias should yet live a mortal life & be subject to death, is a very fable. For how can they prove this fiction? And what mercy would there translation into heaven be, if there they are reserved unto a more cruel death? Whereas the Scripture teacheth, that to them who are either in paradise, 
Luk. 16.26.  or in the place of torment, there is no going forth or returning. Passing by therefore this fable, let us now go forward.  
In Augustine's notes or the Revelation, 
Whether the two witnesses be the two testaments.  attributed to Triconius the two witnesses are said to be the old and new Testament: which Bede and Brightman follow, and some others of ours: as if the sense should be thus, notwithstanding Antichrists treading down the scripture, yet God would give it power to prophesy, that is, reprove his tyranny, & instruct the faithful secretly mourning under the cross, in the way of life eternal. For the Scriptures are Gods witnesses in the world against the wicked, as Christ saith, search the scriptures, for they testify of me. 
Io. 5.39.  Now thus far indeed it is true: But I see not how the following attributes (except it be by a harsh allegory) can be applied unto the scriptures, viz. in that the witnesses are said to be clothed in sackcloth, killed by the beast, their carkeises thrown in the streets, restored to life and ascend into heaven.  
There are some, who think, that in the last times there shall come two most powerful teachers, who being endued with the power and spirit of Elias, shall fulfil all these things literally, both by prophesying and fight against Antichrist. But they do acknowledge, that this their opinion is uncertain. And therefore in as much as I find nothing certainly concluded touching this matter by others, and seeing the Lord for the present doth not suggest any thing unto me, I will follow the opinion of Bullinger, and some others of our best interpreters, who understand the two witnesses indefinitely, to be divers reformers of religion in Antichrists times.  
The Papists indeed imagine, 
The two witnesses are indefinitely to be understood. Lib. 3. de P. R. c. 6.  that they are two strictly, and no more. But it is not credible, that Antichrist sending forth infinite Locusts out of the smoke of hell into the Church, Christ should raise up only two witnesses: besides it is impossible (as we even now proved) that the things spoken of v. 9.10. should be effected by two persons alone. As for Beauties' objections, we shall have occasion to examine them hereafter.  
We therefore by these two witnesses do indefinitely understand, a succession of certain maintainers of Evangelical truths against Antichrist. Yet they are said to be two definitely, both because they are but few in respect of the Locusts, of whom the whole Christian world are full: as also because in all matters of judgement two suffice to confirm a testimony, that so we might neither be deceived by the applause of the multitude of Locusts, nor offended at the fewnes of sincere teachers, wherewith Antichrist upbraids us. Besides in the last place, as of old, the Lord was pleased to use two witnesses as instruments in his hand for special deliverances of the Church: Thus he sent two, viz. Moses and Aaron unto Pharaoh, for the deliverance of the Israelites out of Egypt: Josuah and Caleb to search the promised land: Zerubbabel & Jehoshuah to bring back the people from Babylon, unto which two there is here a plain allusion in vers. 4. As these two latter (I say) sufficed to deliver the people of God out of the first Babylonish and corporal captivity, so two, that is, few prophesying witnesses, shall suffice to deliver the Church from the second Babylonish & spiritual captivity. And thus much concerning the two witnesses. Now what do they?  
They shall prophesy] to wit, again according to the commandment: Thou must again prophesy: We are not by prophecy, strictly to understand a predication of things to come: but in a larger sense, for the preaching of Prophetical & Apostolical doctrines, which were darkened, yea trodden down by Antichrist, but again renewed by their prophesying, that is, by faithful preaching unto the Church: for Christ will give this unto them, that is, so arm them with an heroic spirit and qualifications, as that they shallbe able strongly to oppose and shake Antichrists kingdom, which seemed to be so established throughout the Christian world, as if it had been an invincible fortress. But when, & how long?  
Two thousand two hundred & sixty day's] This again is hard to be understood: but we must look back to what hath been treated of touching the forty two months: for it is clear enough, that by those months, & these days, one and the same time is designed. 
The Papists opinion touching these days refuted.  For forty two equal months precisely consist of 1260 days: but herein is the difference, that the Papists restrain these months and these days astronomically unto three years & an half, which is the time their supposed Antichrist shall reign, and these witnesses prophesy: but this cannot be, both because the fable of Antichrists standing so short a time, hath been before refuted: as also because it is contradictory, that the time of Antichrist and of the two witnesses should be of one continuance, & yet Antichrist should slay the witnesses after they had prophesied 1260 days, & rejoice thereat with his followers.  
Others interpret these days (as the months also) prophetically of so many years, taking the beginning either from Christ's passion, 
Another opinion not probable.  or from the time of Constantine, or from the beginning of the Ottoman Empire: whose opinions we have showed to be very improbable, because according to them, the years of treading down the Church, & the prophese of the two witnesses should be expired now long ago, but this is not likely.  
To be short, others understand the XIII months, & the 1260 days, 
The third and best opinion.  indefinitely, for the time of the Church's oppression, and of the prophecy of the witnesses, defined indeed in God's eternal comsell, but hid unto us for the present that we should not curiously search ●●to that, which God hath reserved to himself, or by knowing the term, to say with the wicked servant, 
Luk. 12.45.  My Lord delayeth his coming, etc. And this is the reason why the end of the world is hitherto kept secret from men. The time therefore of reading down, and of the witnesses, shallbe the same: for all the while Antichrist shall tread the Church under foot, the two witnesses shall prophesy: because during Antchrists reign, Christ shall never want two witnesses, lest he might seem to be overcome and thrust out of his possession by Antichrist: now without all doubt this is the safest opinion, & sufficeth for the consolation of the godly.  
If thou demand what is the reason of the change of months into days? 
Why the months are changed into days.  We have nothing here to answer precisely; except, that the same time, & the same thing is set forth by divers expressions, as it is familiar with the prophets: By two dreams God signified the same thing unto Pharaoh; so generally throughout this whole prophecy, the same events are prefigured by divers types. Notwithstanding it is not a miss to observe (as some have done) that the lesser number is attributed to the treading down, to denote the shortness of afflictions: the greater to the witnesses, to signify the during and invincible power of the Gospel, both which serve to comfort the godly.  
Furthermore, what we said before concerning the 42 months, seems here again to be repeated of the 1260 days, & it may be, to the end that the time both of the months and days might hereby be defined: For why should the spirit of God rather attribute 42 months unto Antichrists treading down, then 10, 20, 60 or 100? and why should 1260 days be rather appointed then more or less? If therefore it might be lawful to guess at the terms of the months and years from histories past and present, than I should think, that as Antichrist began to tread down the Church, when Boniface the third was set on the Chair of universal pestilence, anno 606. and that the Church hath now from that time unto this been trodden down 34 months, and an half: so the prophecy of the two witnesses against Antichrist hath continued 1036 days, and so are not yet ended. And as the Church's oppression was not all at one time or instant, neither was the sorest in the beginning, but it increased by little & little, until at length the holy city was trodden wholly under foot by Antichrist: so the preaching of the two witnesses, was not always alike perspicuous & powerful against him, but manifested itself in several ages by manifold martyrdoms: until at length (the mystery of iniquity being unfolded) it most manifestly broke forth in these latter ages.  
For it appeareth by histories, that the Bishops of France & Germany, yea also of Italy, but especially they of Ravenna, Mediolanum and Aquileia, did often times most strongly oppose the successors of Pope Boniface: As also Synods not a few have condemned the tryannie and idols of the Popes of Rome: moreover among these witnesses were John Scots, Bertramus the Abbot, Berengarius a priest, Waldus in France, Wickleffe in England: as also Nicolaus Clemanges, & Marsilius of Patavia. Besides many of the Emperors (as Henry iv & V Frederick I. & II. Ludowick IV. &c.) have with all their might suppressed Popish tyranny. Now the reason why I reckon these Emperors among the witnesses, I will show in the following verse. See also the Catalogue of witnesses, published in two volummes, who by prophesying have opposed the Romish Hierarchy.  
A little before the Council of Constans anno 1409. the holy city was most miserably trodden down by Romish beasts, 
Tom: 11. council. Constant. sess. XL. art. 67.  at what time three Antipopes laid claim, and by tyranny possessed the Antichristian chair, viz. Gregory XII. benedict XIII. Alexander V & after his death john XXIII. who denied that there was any hell or resurrection of the flesh.  
At this time the Antichristian Church was a horrible three headed monster, the which schism dured above seventy years. Then Christ raised up two witnesses in Bohemia, john Husse, and Jerome of prague to prophesy against those Beasts. Who being called, appeared before the Council (Sigismond the Emperor having swoorn safe-conduct unto them) and laid down their testimony in the assembly of the Locusts, condemning the Antichristian tyranny of Popes. But the thing here foretold happened unto them. The Beast overcame and slew them: hus was cruelly burnt anno 1415. 8 of the ideses of julie: Hierom, anno 1416. 3 of the Calends of june. Now however john Husse taught publicly at prague in the beginning of the year 1400. not withstanding he began first to maintain the opinions of Wicleffe and opposed the Beast in the year 1412. from which time until his martyrdom were precisely 42 months, or 1260 days: So that the Prophecy may seem to have been fulfilled according to the letter in these two witnesses. Now hus, while he was in the fire, foretold, that the adversaries after an hundred years should give an account to God and to him: which also came to pass: for an hundred years after, the Lord stirred up other couples of Prophets against the beast, In Saxony Luther and Melanchthon: at Argentine Bu●●er and Cariton: In Helvetia Zwinglius and Oecolampadius: In France Farellus and Calvin, who being divinely armed with the spirit and power of Elias, be gane with the reed of the holy Scriptures, to measure the temple, reform the Church, purge the doctrine of the Gospel and cast out the court of priests: these being dead, the Lord raised up other maintainers of the truth in divers Kingdoms, Provinces, Commonwealthes, Churches & Academies of Europe, who unto this day both by word and writing have strongly opposed themselves against the Beast, treading the holy city under his foot.  
Clothed in sackcloth] The titles of the witnesses now follow, about which we are in a general way to observe, that what ever of old was attributed in holy scripture as memorable & excellent unto the Prophets & chief servants of God, that is here applied unto these: not indeed in a literal sense (which in many things can not hold) but by a certain similitude. They shallbe clothed in sackcloth, like unto the Prophet Daniel Chap. 9.13. Two Olive-trees before God, as Zerubbabel & jehoshua, Zach. 4.11, Fire shall proceed out of their mouth, as out of the mouth of jeremy, jer. 5.14. With it they shall devour their enemies, as Elias 2 King. 1. They shall shut heaven that it rain not, as the said Elias 1 King 17. They shall turn waters into blood and smite the earth with plagues as often as they will, as Moses & Aaron, Exo. 4.5.6.7.8.9.10. By which we may more clearly perceive.  
First, 
Against the fabulous opinion of Enoch and Elias.  that the two witnesses are not rightly applied to Enoch & Elias: seeing nothing of Enoch is here referred unto them. The miracles indeed of Elias are attributed unto them, but not his alone: so that if we should judge by the attributes, one of them should no more be Elias, than Moses, Aaron, jeremy, Daniel, Zerubbabel, or jehoshua.  
Secondly, that two individuals are not only noted, but a few at several times, yet many successively who shall prophesy against the Beast. For those prophets unto whom they are likened, have prophesied either alone, two, or few, but succeeded one another at several times in the work of the Lord.  
thirdly, 
The titles of the witnesses are not to be taken literally.  that these titles are not literally, but spiritually accommodated by a certain similitude unto them, because of some proportionable effects between the foresaid prophets, and these witnesses. For what the former did literally, these later shall do spiritually. Now that all these things are thus to be taken, John himself sheweth v. 8. calling Rome the seat of Antichrist spiritually Sodom, Egypt, & Jerusalem. As therefore the seat of the beast is to be taken spiritually: so also the titles of these witnesses are spiritually to be understood: And that especially, because these things taken according to the letter, for the most part would appear to be either absurd or miraculous. 
New miracles the marks of Antichrist.  But God will not work new miracles: because he hath foretold us, that new miracles shall be the marks of Antichrist.  
Furthermore the honourable titles given to these witnesses before their martyrdom, are chief five, declaring partly their dignity, partly their prophetical power. The which we will briefly consider.  
Clothed with sackcloth] The first title declares their contemptible condition in the eyes of worldly men. Sackcloth was the habit of mourners, as the Ninevites, 
Title of the witness is their conttemptible habit.  Daniel, Mordecai, are said to have mourned in sackcloth. Christ speaking of them of Tyre and Sidon, saith, that they would have repent in sackcloth and ashes. It was also the habit of the prophets, and now is of poor and despised men.  
Some therefore by their wearing of sackcloth will have the argument of their prophecy to be noted metaleptice: 
Metalepsis is a figure, by which a word is put from its proper signification.  because they shall denounce unto the world mourning, and punishments at hand in regard of Antichrists abominations: and are to call men unto repentance: And indeed rightly may it be thus taken: for their prophecy shall consist in preaching of repentance.  
Others interpret it of their own mourning, because by their base and mean habit they shall manifest the bitterness and grief of their mind for the destruction of the Church and horrible blindness of the world: even as such in old time were in bitterness of spirit who clothed themselves in sackcloth. This also may well stand.  
Notwithstanding I rather take it of the neglected condition of the ministers of the Gospel. For sackcloth undoubtedly is opposed to the pomp and luxury & Antichrist, and his Locusts: These glorious praelates, with their soft, silken & broidered garments of gold and silver bewitch the world: whereas on the contrary these witnesses shallbe vile, and despised, scarcely having whereon to live or clothe themselves. And indeed almost all the servants of Christ who hitherto have waged war with the Beast, have been abject, poor and despised in the eye of the world.  
Bellarmin upbraids us with this sackcloth as being an argument of the falsity of our religion, The Patroness of our opinion (saith he) have been great and worthy men, and followed by the whole world: but BERENGARIUS was a Deacon, a man neglected, and having for his followers a few poor Scholars. But for our parts we need not be offended thereat: for how contemptuously soever the world judgeth thereof: yet the excellency of the same before God we shall hear by & by.  
Neither is Beauties' taunting worth the answering: 
Lib. 5. de P. R. c. 6.  that he never as yet saw any minister of the Gospel clothed in sackcloth. For the two witnesses shall no more be literally clothed in sackcloth, than they shall be literally two Olive-trees, two candlesticks, or breach out of their mouth fire, therewith to devour the adversaries, etc.  
4. These are those two Olive-trees] The other title is the dignity of the two witnesses, opposed to their contemptible condition. 
The dignity of the witnesses.  They shall not be therefore neglected of God because the world despiseth them: For they are two Olive-trees, & candlesticks: whereby mystically the dignity of the ministry of the word is noted, as serving in stead of Olive-trees and candlesticks unto the Church. An Olive-tree is always green, bringing forth most wholesome fruit. A candlestick bears up the light, by which darkness is expelled, and the whole house enlightened: so the ministry of the witnesses shallbe lively & efficacious, because the Oil and anointing of the Spirit is poured forth through it on the elect. It is known, that the grace of the spirit is very often compared unto Oil (especially by john) in regard of a like efficacy. These witnesses therefore shallbe Olive-trees, pouring forth by prophecy spiritual oil, that is, they shall be profitable instruments for the salvation of true believers. They shall also be candlesticks, as holding forth the light of God's word, by which they shall drive away Antichristian darkness, and kindle again the lost light of the Gospel in the Church.  
I said before, that this is an allusion unto the type Zach. 4.14. where God saith of Zerubbabel and jehoshua the two captains that brought his people back again: These are the two sons of oil (or anointed ones) standing before the ruler of the whole earth: by which commendatory title the authority of these two, is set forth. The two witnesses therefore are two Olive-trees not literally: But first by a certain metonymia, for, they are two restorers of the Church from under the bondage and yoke of Antichrist, signified by these two Olive-trees of old of the Babylonish captivity. And secondly by a metaphor: for, as they rebuilded jerusalem being formerly wasted by the Babylonians & repaired the temple and typical worship: so these shall restore the Lords spiritual worship, and repair the holy city trodden under foot by Antichristian Gentiles.  
Now hence it appeareth, 
Under the two witnesses and Olive-trees godly princes are also to be understood. The dignity of the witnesses.  that under these two witnesses, godly Kings & Princes, reformers & maintainers of the true religion, being nursing fathers to the Church, are likewise to be understood. For as one of the two Olive-trees was Jehoshua the Priest, the other Zerubbabel a civil magistrate or prince, who rebuilded the temple and holy city: So God in these last times will raise up besides the teachers and preachers of his word, some godly and zealous kings and princes, to defend the orthodox religion against Antichrist and his followers.  
Standing before the God of the earth] By the words of Zacharie chief the dignity of the witnesses is set forth. In the eyes of the world their sackcloth is vile and contemptible: but with God they are in great esteem, as most sweet Olive-trees and golden candlesticks: or else their fidelity is noted, as performing their ministry faithfully & with great constancy, as it were in the sight of God, whom no man can deceive. Antichrist to man's thinking gloriously reigneth with his hellish Locusts, upholding his tyranny by the favours of the great men, and kings of the earth: but it sufficeth that these witnesses enjoy the favour and blessed presence of God the King of kings, & Lord of the whole earth. The Epithet of the earth doth not lessen, but augment the authority of God: therefore by and by in ver. 13. he is called also the God of heaven.  
Fire proceedeth out of their mouth] The third title sets forth the power and effect of their ministry against the adversaries: 
Fire proceeding out of their mouth against the enemies. jere. 5.14. jer. 23.29.  as the former shown their dignity & efficacy in respect of the godly. It is an allusion, partly to the ministry of Jeremy, & partly to that of Moses and Elias. Of Jeremy's preach God saith: Behold I put my words in thy mouth as fire, but this people I will give for chaff which the fire shall consume: Again, My word is as fire, & like the hammer that breaks the rock in pieces. Thus fire shall proceed out of the mouth of the witnesses: But they that would understand it according to the letter, should be more absurd than Pollodorus feigning, that a monster called chimaera, vomits flames out of her mouth, and destroys all what comes near her, and infecteth the cattle. Now howsoever perhaps it may be credited that fire should proceed out of a beasts mouth, yet that a man should spit fire without hurt (except it were a juggler) hath not been seen, neither can it be.  
This fire therefore proceeding out of their mouth is to be spiritually understood of the word of God, proceeding out of the mouth of the witnesses, as it is clear by the fore alleged scripture in jeremy. Neither are the other titles of the witnesses to be taken otherwise, then by certain allegorical phrases applied to the things signified thereby, as plainly appears by the word, SPIRITVALLY, in v. 8. The which thing unless it be well observed, we shall be as absurd in urging the letter touching the kill of the witnesses, the casting of their carkeises in the streets, their resurrection and ascension into heaven, as in the sackcloth, Olive-trees, candlesticks and ascension of the Beast out of the bottomless pit, etc.  
But against whom shall the fire proceed? Against them that will hurt them] that is, against their adversaries called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies, namely the Beast with the Locusts proceeding out of the infernal smoke, with all other their complices, favourites & adherents.  
These will hurt them] By opposing their preaching, both by sophistical disputations, & cruel proscriptions. But it shall be in vain. For fire proceeding out of the mouth of the witnesses shall devour them.  
But thou wilt say; The Beast shall destroy the other, for he shall kill and overcome them. How then shall they devour the adversaries? this must again be spiritually understood. The fire of the witnesses shall devour the adversaries, not by killing them corporally (for in this sense they rather shallbe devoured) but spiritually, because by the fire of the word they shall lay open to the world the abominations & impostures of Antichrist, confound his idols, & refute his lies, by which his kingdom shall greatly diminish, & the kitching of Locusts begin to grow cold. This fire therefore proceeding out of the mouth of the witnesses & devouring the enemies, is nothing else, but that spirit of Christ's mouth, 
2. Thes. 2.8.  by which (as the Apostle foretold) Antichrist shallbe consumed, because the preaching of the Gospel shall utterly consume Antichristian lies, like as the fire consumes the stubble.  
But he alludes (as I said) to the two histories of Moses and Elias: 
Numb. 16.35.  For at the prayer of Moses there came out a fire from jehovah & consumed two hundred and fifty sworn rebels. At the prayer of Elias, fire fell from heaven, and consumed the captains with their fifties being sent to take the prophet. 
2 King. 1, 9  After their example these witnesses shall devour their enemies by the fire of their mouth, not by any external miracle, 
Luk. 9.54.  which the disciples in a preposterous zeal desirous to imitate, were reproved for it by Christ: but by a spiritual effect, not unlike the other, because the fiery preaching of the Gospel shall prevail against the enemies labouring by all means to hinder the same.  
For (Gr. and) if any man will hurt them] This serves for the confirmation of the efficacy before spoken of. Many shall rise against the Gospel: Antichrist indeed shall endeavour to suppress the witnesses, but to his own destruction.  
He must thus be killed] The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus, or so, doth limit the destruction of the enemies: he shall not be so killed by the sword or outward force, as to cease from hurting: but he shall be consumed by the fire of God's word, in so much that his opposition against the Gospel shallbe in vain. What I pray you can be spoken more plainly concerning the events of our age? God raised up his two witnesses, Luther, Zwinglius, Bucer, Musculus, & a few other weak Monks, out of whose mouth the fire of God's word hath so devoured their opposites, as that they could not resist them by any forces, plots, thunderings or punishments. For by how much they cruelly opposed themselves against the Gospel, by so much the more it was spread over divers kingdoms & provinces in the Christian world, devouring and confounding the sophistries & subtleties, arms & plots of all Sophisters and enemies fight for Antichrist.  
To be short this whole effect of the preaching of the Gospel may be declared in these words of the Apostle: The weapons of our warfare are not carnal, 
2 Cor. 10.4. 2 Cor. 2.16.  but mighty through God to the pulling down of strong holds, etc. Again: We are to God a sweet savour of Christ, in them that are saved, and in them that perish, to the one we are the savour of death unto death, to the other the savour of life unto life. For the ministry of the word is powerful to the salvation of the elect through faith, & destruction of the ungodly through their own perfidiousness.  
6. These have power to shut] The fourth title is their power to shut heaven that it rain not in the days of their prophecy. 
Power to shut heaven.  This is a manifest allusion to the history of Elias, who shut the heavens by his prayer that it reigned not on Ahabs' kingdom for three years and six months: whence arose a grievous famine, 
1. King. 17.1. jam. 5.16.  by which God punished the wickedness of the Israelites. And from this very place it appears, that whatsoever is said of the 42 months and 1260 days, is not literally to be understood of three years and an half commonly attributed to Antichrist. For than heaven should be shut during the whole time of his kingdom: and this must needs be so, because the heavens shall give no rain in the days of the prophecy of these witnesses. But would not this be very false and absurd according to the letter? For how should Antichrist in so great and continual a famine lead such mighty armies, and obtain so many great victories over most potent Monarches?  
Therefore this also is here to be understood as in ver. 
The four years standing of Antichrist refuted.  8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showing that these witnesses have power to shut heaven that it rain not in the days of their prophecy spiritually. This they shall do by the power of the keys, shuting the kingdom of heaven, that the grace of God rain not upon the contemners of the Gospel: because they condemn the preaching of the witnesses as a most pestilent heresy. The heavenly rain therefore moistening the dry hearts, shall not fall upon them: for they shall not be any whit the better by the preaching of the Gospel, but shall seek for eternal life in their own merits, Popish pardons, and penal satisfactions, whatsoever they shall pretend touching Christ or his free grace. These words therefore. It shall not rain in the days of their prophecy, doth wholly concern the Antichristian adversaries, on whom the rain of the Gospel (as we said before) shall not come, but only plentifully moisten the Church of Christ.  
Hence also we may understand that the time of the witnesses prophesying, was not before properly defined by 1260 days, but by a certain allusion unto the history of Elias: 
1 King. 17 jam. 5.17.  For the three years and six months in which it reigned not in his time, do make just so many days.  
And they have power over the waters] The fift title, is their power of turning the waters into blood, 
To turn water into blood.  and smiting the earth with plagues as often as they will, by a manifest allusion unto the history of Moses and Aaron, who turned the Egyptian waters into blood, & smote Egypt with tenplagues, until at last Pharaoh being drowned in the red sea, the people were brought out of the house of bondage. Thus we see, these things must also be spiritually understood: For when the Church shall be held captive under the Romish Pharaoh, and sigh to God under her oppression, then shall the two witnesses Moses and Aaron come, that is, God will raise up one or more faithful teachers of the Gospel, who by the preaching of Christ's free grace, shall endeavour to set free the Church out of bondage. But Pharaoh shall not hear them: therefore these shall turn the waters into blood, and smite the adversaries with plagues, as often as they will: that is, not once, but many times, like as Moses of old smote Egypt ten times. Now this they shall do by threatening plagues against these spiritual Egyptians, on whom God will take vengeance, because of their contemning of the Gospel, by sending wars, seditions, droughts, famines, pestilence and such like evils, which have since the rising of the Gospel been spread over the Christian world, as the complaints of the common people do testify: who impute these miseries to the doctrine of the Gospel. And indeed not altogether without ground, for the Gospel is the occasion thereof, yet only by accident, for not the word, but the contempt of the word, draws down plagues from heaven upon the sons of men.  
Now the witnesses are said to smite the earth, 
How the witnesses shall smite the earth.  God smiting the same upon their threaten and sighs, which the Lord hearing doth punish the malapertness of the world with plagues. We need not therefore make any matter of their calumnies, who impute the fault of these evils unto the Gospel: We confess indeed, that it is the cause: but how? not by any fault of the Gospel in itself (and therefore unjustly imputed) but by accident: For the cause in itself is the idolatry of Antichrist, and his rage against the doctrine of Christ jesus.  
We have heard what the witnesses shall do, and effect both in the Church, and touching the faithful, as also in and against the adversaries. Now follows on the contrary what the enemies shall do and effect.  
7. Moreover when they have finished] Hitherto we have spoken of the general and special prophecy of the measuring of the temple, or the power and ministry of the two witnesses.  
Now follows the martyrdom of the witnesses. For Antichrist will not sit still, while these do prophesy, but prepare himself to war against the witnesses, overcome and kill them, cast their carkeises with contempt into the streets, & so rejoice with his followers over the slain: But however the witnesses be put to death, yet prophecy shall not be extinguished, but a tenth part of the great city shall fall by an earthquake: the martyrs shall again live, & be taken up into heavenly glory. This therefore is the amplification of the Third Act, or Antichristian persecution, which in a divers event shall continue unto the end.  
But that which followeth, seems to be contrary to what we heard before touching the power of the witnesses, in that it is said, they shall devour their adversaries with the fire of their mouth, & smite the earth with plagues as often as they will: Now here they are killed & overcome by the Beast. This is already answered on ver. 5. For it doth well agree, that the witnesses shall overcome & be overcome. They overcome in the goodness of their cause by their spiritual power, war & victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually, as it is v. 8. because the doctrine of the Gospel, notwithstanding all Antichristian opposition, shall break forth, confound the lies of the Beast, & weaken his kingdom.  
On the contrary the Beast shall employ his spiritual & secular weapons against the witnesses, & by tyranny overcome & kill them. 
The Beast overcoming the witnesses is Antichrist.  This Beast ascending out of the pit, is that self same Angel of the bottomless pit, Abaddon the king of Locusts, spoken of in Chap. 9.11. that is Antichrist, as Ribera also, Gagnaeus & Anonymus confess. For this Beast hath his seat in the great city Babylon Rome, as shall appear Chap. 17. v. 9.18. which in the following verses is called Sodom, Egypt, Jerusalem spiritually. For Antichrist shall rage's more cruelly than any beast, against Christ: but touching the Beast more largely on Chap. 13. Now let us see when, & with what success the Beast maketh war against the witnesses.  
When they have finished their testimony] Before it was called a prophecy, here a testimony, by which name John familiarly notes the doctrine of the Gospel. This being ended, the Beast shall make war against them, but they shall finish the same, as the Papists say, after they have preached 1260 days, or three years & an half. 
The fable of the four years refuted.  But this fable we have before refuted, & here it is apparent, that it cannot consist. For after 1260 days, the Beast shall slay them, & triumph thereat. Therefore they shall remain, after the witnesses are slain. But according to their supposition, the Beast shallbe no more, but killed after three years & an half. Now we have showed, that the 1260 days of their prophecy is put indefinitely by an allusion unto the history of Elias, who by prayer shut heaven from raining for so many days. Therefore also the end of their testimony is to be taken indefinitely, for the time appointed by God therein to fulfil their ministry: And so the sense seems thus; The Beast indeed shall raise up war, so soon as they begin to prophesy, yet he shall not overcome them before they have finished their testimony according to the will of God. The which serves for the great comfort of the witnesses. For as the high-priests could not hurt Christ, before his hour was come, although they never ceased to lay wait for his life: so likewise Antichrist shall not be able to overcome Christ's witnesses, before the course of their ministry be finished. Therefore the words when they have finished, are not to be referred to Antichrists rage against them, spoken of in the first place, but to the two latter, he shall overcome & kill them. For he shall always war against the witnesses, but shall not kill and overcome them, before they have finished their testimony. This also serves to prove, that Antichrist shall have power indeed to kill & overcome the witnesses: but not their testimony in the least: for it is said, they shall accomplish their testimony: And therefore the preaching of the Gospel shall endure unto the end.  
Thus we see who the Beast is, & what time is to be understood. It remains now to be handled what manner of war it is, & what the effect thereof shallbe.  
Touching the war it is said, He shall make war against them] Before he had sufficiently declared, what the witnesses should do and effect against the Beast: now on the contrary he shows, what the Beast shall do and effect against the witnesses, for Antichrist will not sit still and suffer his kingdom to be destroyed, but with all his power will fight for the same: And therefore as soon as the witnesses shall begin to prophesy against his kingdom, he will prepare himself to war against them: and by how much their prophecy is powerful, by so much the war shall be the greater.  
But what manner of war, and victory shall this be?  
Rupertus saith, such as is usually betwixt truth and falsehood. The war shallbe both ecclesiastical and civil, and therefore such also shall the victory be: His Ecclesiastical war shallbe three manner of ways. 
The manner of the beasts war against the witnesses.   
First, by the seditious sermons of the Locusts, their venomous writings and sophistical disputations in the behalf of Apollyon against the witnesses of Christ, branding them for most pestilent heretics: They shall preach with great applause to the multitude, that the Beast is head of the Church, Christ's Vicar, and armed as with the key of Peter, so with the sword of Paul and Caesar, crying out with full mouths, that his kingdom is the Catholic Church.  
Secondly, through the Councils of Locusts, by whose decrees the Beast shall establish his kingdom, and anathematise, as heretical, the truth of Christ. For it is true, 
Aene. Syl. in histor. council. Basil. pag. 79.  as Julian the Cardinal freely wrote from the Council of Basil unto Pope Eugenius, that by the means of Councils the liberty and power of Ecclesiastical persons hath always been strengthened and augmented.  
To be short by the bulls and excommunications of the Romish court, by which he shall condemn Christ's witnesses with their testimony, for heresy, and delivering them over to the secular power, destroy them by fire and sword, to wit, as unworthy to breath or live in the world. Moreover the beast will raise up civil wars, and by his subtlety cause the kingdoms and provinces of the Christian world, to fight against the Gospel, that so the witnesses of Christ may be overcome and killed. Therefore it followeth:  
The beast shall overcome them, and kill them] The latter declares the former. This very thing doth sufficiently show, that these witnesses cannot be literally taken for Enoch and Elias. For what godly man will believe, that those holy prophets whom the scriptures testify to have been tranflated from death to life eternal, should again return into the earth, to be cruelly killed by Antichrist?  
Furthermore the Beast shall kill the witnesses, in the like manner he overcame them, partly by ecclesiastical censure, partly by the secular sword: so than not by the goodness of his cause, nor by the holy scriptures (for by these the witnesses shall overcome and consume Antichrist) but he shall overcome them by outward force and tyranny, by the authority of Councils, by thundering out his bulls, by cruel war, and his hangmen. Thus, I say, he warreth against the Saints, overcoms & kills them, not by arguments & scriptures: but by sword, fire & excommunications.  
So also my Anonymus 260 years past, wrote concerning the Pope's victory: He shall overcome them in reputation of his friends: & kill them, some corporally, either by burning, or murdering them with the sword, & other kinds of death, others civilly by adjudging them to perpetual imprisonment: & against these, whom he cannot torment in this manner, he will at least thunder out his excommunications, insomuch as they shall not be accounted otherwise then dead men in the Church, so far as concerneth a spiritual life. What would not this author have written, had he seen the histories of our time, & the foregoing age, when the Beast anathematised the two witnesses of England: John Wickleffe that excellent teacher and opposer of Popery (and his protector John Earl of Leicestre,) whose carkeise not long after being taken up out of the grave he caused to be burnt: When he overcame, & burned (contrary to the public faith of the Empire) the two witnesses of Bohemia, John Husse, and jerom of prague, prophesying that the Ecclesiastical court of priests should he cast forth. When by the bloody inquisition he delivered unto death many thousand martyrs in Italy, Spain, France, England, & Belgia: when he enwrapped almost all the provinces of Europe in cruel wars, to suppress the Gospel: when at length in Germany God restored the slain witnesses unto life? The jesuites I doubt not, may find this little commentary of Anonymus, in their public libraries, speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly, impartially, not respecting persons. And thence let them judge, whither the Pope of Rome were by us of late, first accounted that Beast and Antichrist: as Bellarmin falsely affirmeth. Lib. 3. de P. R. cap. 21.  
And their carkeises] The particle, spiritually, here mentioned, shows that this also is not literally to be understood, as we shall further see by that which follows.  
The cruelty therefore of the Beast against the witnesses, falsely condemned for heresy, is hereby noted: forasmuch as they shall not be satiated by cursing and putting of them to death, but also insult contumeliously over them after their death. All sorts of injuries are here noted under this one, which for the kind of it is the most inhuman: namely, to hinder their carkeises (contrary to the law of all nations) from being buried, but causing the same to be thrown forth unto the scorn of all in the streets of the great city.  
The carkeises of the witnesses are not only their bodies, 
What is meant by the carkeises of the witnesses.  unto which these things do frequently happen according to the letter, (for the Beast will not suffer any heretic to have Christian burial, as they call it) but also their names cursed by him, and books which he prohibits to be made use of, read, or sold, but causeth them to be burnt, to be short their families also which he seeks by all means to make infamous and to suppress: So that to lie in the streets, is to be exposed to the public scorn of all men. But where shall these things be done?  
In the streets of the great city] It is questioned what this is. jerom takes it to be the world; but Ribera refutes him, 
Epist. 17. ad Marcell.  and will have it to be jerusalem the which thing Alcazar also pleadeth for. But this the text refuteth by the word, spiritually, here added: as doth the Angel also Chap. 17.18. The woman which thou sawest is that great city, which reigneth over the kings of the earth: now by that great city Rome is understood, as the jesuites themselves confess: But certain it is, one & the same great city is both there, and here spoken of.  
In the streets of this great city the carkeises of the witnesses shallbe exposed to the scorn of the multitude, both properly and figuratively. First properly, 
This great city is Rome see Chap. 14.8. & 17.18. How they carkeises shall lie in the streets of Rome.  because they shall suffer the contumelies here described in the public places, courts, palaces, temples, theatres & streets of the Romish city. For the lightnings & thunders of excommunications, the martyrdoms, punishments & wars against the testimony of jesus Christ, are all forged in the shop of Rome, & from thence with great celerity sent abroad over the Christian world: Now by a synecdoche the great city is put for the whole jurisdiction of the Pope, which extendeth itself over all Italy, France, Spain, Germany, Poland, Hungary, etc. as if all were but one city, (as the Poet sung of old touching the Romans — Cuncti gens una sumus: We are all one nation:) 
Claudianus  in whose streets, & princely palaces, courts, market places, ports, theaters, etc. the martyrs of Christ are reproachfully defamed, cursed & condemned.  
To be short, lest we should be ignorant of what city these things are spoken, Lipsius & Stapleton have not long ago published in print: the former the greatness of the city, the later of the Church of Rome.  
Which spiritually is called] By three titles this great city, the seat of the Beast is marked out, that so we may the better understand its shameful filthiness, horrible idolatry, blindness, cruelty & detestable impiety.  
Sodom] First Rome is called Sodom, not literally (for Sodom was now long ago consumed by fire from heaven) but spiritually, or mystically, that is, allegorically, and in a certain similitude: for the word spiritually, is not here put in a Theological but Rhetorical sense: And this is plain, because to speak Theologically, there is nothing spiritual in this city, except the bare name, as being called the holy city, & Catholic Roman Church. Spiritually therefore it is Sodom, that is, metaphorically, because it is like unto Sodom. But wherein stands the likeness? In filthiness & Sodomitical lust, which horribly reigneth in this great city. And hence it is called the mother of fornications, 
Gen. 19.5. Ezech. 16.50. Rom. 1.17. ha'. 17.4.  Chap. 17.5. The abominations of the Sodomites are known unto us by the holy Scripture: and the like evils were practised by the Romans in the Apostles times. But thereunto john here hath no reference: For he prophesies of Rome which should be the seat of the Beast, & afterward called a woman of whoredoms. Therefore she is called Sodom, as most infamous by her Sodomitical beastliness.  
Now let us but look upon the great city of papacy, what is it, but as an abominable warehouse of all spiritual & corporal fornications? In the city itself, in which is the seat of the Beast, filthy lusts not to be named, are commonly & freely committed, nourished, commended, & gain made thereof. If any doubt, let him read histories, or go to Rome: and he shall find the truth of that, which PETRARCHA complains of: viz. that deflowering, ravishing, incests and adulteries are now but as a sport to the Pontifical lasciviousness. He shall find that of Mantuan true: 
I pudor in villas, si non patiantur easdem  
Et villae vomicas: Roma est jam tota Lupanar.  
Go shame into the villages if they refuse  
Such loathsome beastliness: whole Rome is now a stews.   
And again: 
Roma vale, vidi, satis est vidisse revertar.  
Cum Leno, meretrix, scurra Cynaedus ero.  
Now farewell Rome, I have thee seen, it was enough to see:  
I will come back when as I mean, bawd, harlot, knave to be.   
And what was answered to one enquiring about Rome: 
Roma quid est? Amor est, quem dat praeposterus ordo,  
Roma mares: noli dicere plura scio.  
But what is Rome? she is that love which natures rule doth break,  
For it's at Rome 'mongst males: I know much more, but will not speak.   
There have been some (as I have heard) and glad I am I have not seen the same who have published books by the Pope's authority in commendation of the unnatural villainy of Romish buggers. O WICKEDNESS, O SODOM.  
And Egypt] Egypt was not a city, but a kingdom: by which we understand that this great city is to be applied unto the whole kingdom of the Beast: For allegorically it is Egypt, that is, like unto Egypt. In what? in idolatry, blindness, & cruelty.  
Herodotus witnesseth that the Egyptians were beyond measure superstitious, worshipping oxen, cows, doves, onions, garlic, & other herbs. Juvenal also Sat. 15. showeth, that the Egyptians were so deprived of understanding, as to worship the Crocodyle, the bird Ibis, monkeys, fishes, dogs, hogs and onions. Oh holy nations (saith he) who have their Gods growing in gardens.  
The great city of the beast, changing the name only, doth worship the same, or the like things. For there is nothing at all which the Priests (after the example of the Egyptians) do not give religious adoration unto by their consecrations. Yea the Beasts idolatry is worse, in honouring of wood, stones, brass & gold, together with his breaden god, whereas the Egyptians for the most part worshipped things in which there was life. Mantuan therefore Eclog. 9 taxeth the Romanists for viler idolatry, than was amongst the Egyptians in these verses: 
Fama est Aegyptum coluisse animalia quaedam:  
Et pro numinibus multas habuisse ferarum.  
Illa superstitio minor est, quam nostra, ferarum  
Hic aras habet omne genus, contraria certè  
Naturae res atque Deo, qui dicitur olim  
Praeposuisse hominem cunctis animantibus unum.  
That Egypt did adore some living creatures, heard have we.  
And for her gods some wild beasts she, acknowledged to be.  
That superstition sure of theirs, is less than ours by fare,  
Because for Beasts of every kind, high altars now there are:  
Which thing against both nature is, and Gods most righteous law:  
For he ordained over all Beasts, one man to have the sway.   
So then the great city & seat of the Beast is Egypt, that is like unto Egypt in wicked Idolatry.  
It is also like it in miserable blindness: we read, that the Lord sent on the obstinate Egyptians such darkness, as that for three days together they groped at noon day like blind men. So the city of the Beast, what is it, but a kingdom of darkness, wherein miserable blindness and ignorance of the scriptures, yea & of God & Christ doth extremely abound: Luther writes well: 
In act. August. lit. P 207.  Italy is cast into the gross darkness of Egypt: in somuch as they are become all of them altogether ignorant of Christ, and of the things appertaining to him.  
To be short, as Egypt of old most cruelly oppressed the Church by a lamentable bondage for the space of 225 years: even so hath the Church now of long time been burdened, yea & yet groaneth under the yoke of Antichrist & kingdom of the Beast. And therefore this great city is fittlie called Egypt, because of her cruelty.  
Where also our Lord] Hence Ribera and Bellarmin do feign, 
In Apocal. 11. nu. 22. Lib. 3. de P. R. c. 13.  that the great city or seat of Antichrist, is not Rome but Jerusalem. For in what city (say they) was our Lord crucified, except jerusalem. But this is a vain shift, for as before the seat of Antichrist is called Sodom and Egypt not literally but spiritually: so here it is called the city where our Lord was crucified, that is, jerusalem in a spiritual sense: This than is the third title of the great city being called Jerusalem where our Lord was crucified.  
Jerome and others dispute, how Christ was crucified in Egypt, 
Epist. 1. ad Marcell.  & how jerusalem is called Sodom: but it is beside the purpose: For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also, do not cohere with Egypt next preceding (for the scripture no where saith that Christ was crucified in Egypt) but are to be referred to the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great city, as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and, or also) inserted doth show: as if he had said, it is called also that city, where our Lord was crucified, that is, jerusalem.  
Furthermore it will clearly appear on Chap. 17. 
The great city is not jerusalem.  that this great city the seat of Antichrist, is not Jerusalem literally: for there the great city is said to have seven mountains, and to reign over the kings of the earth, neither of which agrees literally to jerusalem, but both unto Rome: For jerusalem had never seven mountains, but only three hills, viz. Zion, Moriah, and mount Calvarie: It never held the Empire of the world, as Rome hath done: To be short, It was never absolutely called the city, or the great city, but this title was proper to Rome only. 
Lib. 8. de bello sacr..  Wilhelmus Tyrius writing of the largeness, of jerusalem, saith, that it is a city less than the greatest, yet greater than the middle sort: But of Rome Lipsius writeth, 
Lib. 3. the magn. Rom cap. 2.  that the greatness thereof appears to this day, and that her ancient walls contained in circuit XV or XVI miles. So that the jesuites here do falsely and guilfully send us unto jerusalem, that we might not seek Antichrist at Rome,  
Furthermore why the great city of the Beast is compared unto jerusalem, appears by the following paraphrase, where also our Lord was crucified. jerusalem crucified our Lord literally. The great city of the Beast doth it spiritually. Now there is nothing more cruel or ungodly, then to crucify the Lord of life: yea it is more cruel for to crucify Christ spiritually, than his witnesses literally. And therefore the seat of the Beast is called jerusalem, because of their unheard cruelty & impiety, killing the Prophets and witnesses of Christ against all right & reason, yea (not satiated with their death) have exercised all manner of contumelies upon their dead bodies.  
Besides (as much as in them is) they not once, but daily sacrifice, destroy, crucify and kill Christ himself. 
Epist. 19  Let us hear Petrarcha long ago accusing Rome of this most horrid parricide in his own words: Behold thou seest a people not only adversary to Christ, but that which is worse, under Christ's ensign rebelling against him, and fight for Satan, being drunken with the blood of Christ, and malapertly saying: Our lips are ours who is Lord over us? a hard hearted & wicked people indeed, proud, hungerstarved & thirsty, always gaping, having sharp teeth, crooked nails, slippery feet, a stony breast and hart of steel, a mind of lead, but honey in their mouth: a people unto whom thou mayest well apply not only that of Christ and the Prophet: This people honoureth me with their lips: but their heart is far from me: But that also of Judas Iscariot, who betraying his master with a kiss, said, hail master. And that of the Jews, who clothed Christ in purple and crowned him with thorns, smote & most contumeliously spat in his face, & bowing the knee worshipped & saluted him, saying: Hail king of the jews: whom they in the mean time accounted neither as God or a king worthy of divine or humane honour, but as a blasphemer guilty of death, reproach and judgement. But what? is not the like daily practised among Christ's enemies and Pharisees of our age? do they not buy, sell, & make merchandise of Christ himself, whose name notwithstanding they seem day and night to extol with most high praises, whom they cloth with purple & gold, whom they load with precious stones, salute and worship: Him I say, as if he had his eyes covered & saw not, they crown with the briers of wicked men's works, defile him with the spittle of a most impure mouth, and inveigh against him with viperous hissings, strike him with the dart of venomous actions, and what in them lies do again and again deridinglie drag him, as naked, poor & scourged on mount Calvarie, and wickedly consent to nail him unto the cross. And oh shame! oh grief! oh indignity! Even such are the Romanists at this day as it is reported. These things Petrarcha wrote concerning Rome. Now let the Romish Locusts see how they can deny, Rome to be spiritual jerusalem, & themselves crucifiers again of the Lord of life?   

A Recapitulation or summary repetition of the third Vision, hitherto expounded.  
BEcause we have forborn a while (upon some occasion) the interpretation of the eleventh Chapter, wherein (as we have before shown) is contained the third and fourth Act of the third Vision touching the seven trumpets: therefore, to make way the better, for what remains to be handled, it will be worth our labour in a brief way to call to memory the sum of this Vision.  
We distinguished the same for methods sake into four Acts. The first whereof Chap. 8.9, was a proposition of the calamities of the Church under the sounding of six trumpets, that is, by Roman tyrants, until the time of Constantine, and from thence by heretics and ambitious Bishops, unto Gregory, and at length by the Western Antichrist the king of Locusts, unto the council of Constans, as also by the Mahometan tyranny, until the overthrow of the Eastern Empire, & taking of Constantinople.  
The second Act was contrary to the former, as treating of the consolations, during the whole time of the Church's afflictions, the which the godly aught to oppose unto their calamities, that they might not be discouraged in regard of the long continuance of the cross Chap. 10. The sum was: john saw a mighty Angel descending from heaven, having a book open in his hand, standing with his right foot upon the sea, & his left upon the earth: crying with a great voice like a roaring Lion, insomuch as seven thunders uttered their voices, lifting up his right hand to heaven, and swearing by the living God that the time of afflictions should be no more, but that even now at the sounding of the seventh trumpet an end of labours, and the accomplishment of the judgement of God were at hand, To be short commanding john to eat up the book that was open, and again to prophesy before the end. By all which things we are taught, that in the midst of the rage of enemies and greatest distresses of the godly, Christ doth descend from heaven, not leaving his Church as an orphan, but holding in his hand the open book of his word, that it might not be altogether suppressed: sets his feet upon the earth and sea, that every where some remnants of the faithful might be preserved: By his Lionlike voice he stirs up the thunders which utter their voices, that is, some sincere preachers opposing themselves against Antichrist, although their voices remained sealed, nor profited much for a season: Confirms by oath the deliverance of the godly, and destruction of the wicked, that Antichrists rage might not always continue: To be short, giveth a commandment to john to eat up the book, & again to prophecy, that the godly might consider that the gross darkness of Antichrists kingdom should be expelled in these last times, the Church reform, & his tyranny diminished by prophecy renewed, as by a clear light breaking forth. This is the second Act Chap. 10.  
The third Act is an amplification of the calamities of the Church under Antichrist: describing new combats of the faithful with the Beast, their deliverance, & the clearing of doctrine, and a future reformation of the Church by the two witnesses of Christ. Chap. 11. in the first 14 verses.  
The fourth Act, at the sounding of the last trumpet shallbe a joyful change of things: For then both Antichristian kingdoms shallbe destroyed, and the adversaries cast into hell, but the godly everlastingly rewarded: from v. 15. unto the end.  
This is the sum of the third vision, the which it behooveth us to have before our eyes, that the coherence & sense of the Prophecy concerning the two witnesses may the better be understood.  
Now I have showed before, that the third Act concerning the reformation of the Church is propounded two manner of ways: First generally, where john is commanded with a measuring reed to meet the temple of God, the altar, and the worshippers therein: yet not to measure the inward court, but to cast it forth, because both it and the holy city also was given unto the Gentiles to be trodden under foot 42 months: In which we observed, that the measuring of the temple doth shadow out the repairing of the Church oppressed by Antichrist, & to be effected chief in the last times by the reed of God's word: The which reformation the inward court or clergy should not admit: as refusing to be measured: And therefore should be cast out, that is, declared not to appertain unto the Church, because Antichrist hath trodden down the same with more than heathenish idolatry and tyranny.  
Touching the time of the XLII months I have showed divers opinions of learned men about it: among which two may be received as most probable: by supposing each month to contain thirty days, which make as in v. 3. 1260 (not astronomical but) prophetical days, by reckoning a day for a year, as in Ezech. 4.6. And in this sense the years of Antichrists treading down the Church are 1260. But where to begin, or where to end them God knoweth: perhaps the time cannot be calculated & defined by any man. Therefore most learned interpreters dare say nothing of certainty about this, for howsoever the time of this treading down be defined by the counsel of God: yet is not to be searched into by us a priori, nor known for the present. In this sense they hold that the number of years are definite in God's decree & as revealed to john, but so far as concerneth us and our knowledge indefinite: for it is not for us to know the moments which the father hath kept in his own power.  
Notwithstanding if any thing were by us to be defined from histories, than the time of this treading down began, when the Romish Antichrist first manifested himself unto the world by stepping into the chair of universal pestilence under the Emperor Phocas anno 606. And in this sense the treading down from that time unto this hath dured 1036 years, two hundred twenty & four years yet remaining unto the end: But far be it from us, that we should dare pronounce any thing peremptorily of God's secrets. These things generally touching the measuring of the Church v. 1.2.  
Secondly, the Church's reformation is more specially declared, as by whom, how, with what success and event it should be done.  
Christ shallbe the author thereof: The two witnesses his administrators, I, saith he, will give unto my two witnesses, and they shall prophesy, etc.  
The two witnesses according to the common conceit are to be Enoch & Elias, who shall descend from heaven, & prophesy against Antichrist, and be killed by him. But the vanity of this jewish fable hath been showed by us.  
Concerning the conjectures of others we have also spoken.  
At last we consented to that opinion as the most safe, by which the two witnesses are partly definitely, & partly indefinitely understood.  
First Indefinitely, of such sound teachers raised up by the Lord in these last times during the greatest oppression, for to purge the doctrine of the Gospel, from the filth of popery. These are said to be two, not individuallie (for what can be more absurd then to think that Christ should have only two witnesses, Antichrist having in the mean while many thousands of Locusts.) But two, that is, a few, who should suffice to hold forth the truth in all times, even as in judgement, by the testimony of two (or three) every thing is established.  
secondly two definitely: because as God of old was wont to use the ministry of two worthies in the execution of his singular and special works, one of them commonly being a civil, the other an ecclesiastical person: Thus he sent Moses & Aaron to Pharaoh: joshua & Caleb to spy the land: Elias & Elisha unto Ahab: Zerubbabel and joshua to bring back the people out of Babylon, & to restore the worship & temple of jerusalem, unto whom there is here a manifest allusion in v. 4. so he raised up under Antichrist for the most part two special instruments among his witnesses for the maintenance of his truth: as john Husse & Jerome of Prague, whom the Locusts of the Council of Constans most cruelly burnt against the public faith: In our Father's days Luther and Melanchthon in Saxony: At Argentine Bucer and Cariton: In Helvetia Zwinglius and Oecolampadius: In France Farellus and Calvin: and so others in other places.  
Furthermore he described the power of the witnesses by many excellent and wonderful phrases taken out of the history of the chief prophets: viz. Their enemies that would hurt them, they shall devour by the fire of their mouth, as did Elias and jeremy: shut heaven that it rain not for three years and six months, as did the said Elias: Turn waters into blood, and smite the earth with all manner of plagues, as Moses and Aaron smote Egypt: by which allegories is signified, that at length the preaching of the Gospel should go forth with such force & efficacy as that no opposite power or threaten should be able to hinder the same.  
Notwithstanding however they shall finish their testimony, yet they shall prevail little against the Beast: for the Beast shall war against them, overcome and kill them by drawing out both swords, as we have declared.  
Neither shall the Beast be satiated by oppressing the witnesses: but shall cast forth their dead bodies as dung to the scorn of the common people into the streets of Rome, the great city, which is spiritually, that is, allegorically called Sodom, because of Sodomitical filthiness reigning therein: Egypt, because of their Egyptian idolatry, darkness and obstinacy against Christ's ambassadors: and jerusalem because of their wicked cruelty, daily crucifying the Lord jesus Christ both in his members, as also (as much as in them is) destroying him now glorified in the heavens in their daily sacrifice of the Mass. Thus far we formerly went in our interpretation. Now we go forward.  
9 ANd they of the kindreds shall see] The public rejoicing of the Christian world in the contumelious oppression of the witnesses of Christ, is here signified: for they are so far from commiserating of them, as on the contrary they altogether approve the Beasts cruelty, in sulting & triumphing over their dead bodies, as conquered enemies. This is the sum of the two verses: in which is aggravated both the cruel inhumanity of the Beast & his followers: and the ignominious condition of the witnesses. But wherefore? To the end that seeing it to come so to pass, we should not be offended, as if some strange thing happened unto us. For the spirit here foretelleth it, as Christ also said unto his disciples: ye shall mourn, but the world shall rejoice: 
joh. 16.1.2.  Yea the time cometh that whosoever killeth you, will think that he doth God service. But the comfort, by which the witnesses should raise up themselves, is annexed. Let us consider the words.  
And shall see] to wit, the men of this world: for Antichrists rage shall not be secret, but he will publicly oppose, & war against the witnesses of Christ: neither shall a few only see it: But they of the people, and kindreds, and tongues, and nations] to wit, all people etc. Which Ribera rightly interprets of all those nations which shall cleave unto Antichrist: And therefore it is false that the jews only shall cleave unto him. For his kingdom shall be spread over all people's, nations, and tongues, that is, the whole Christian world shall close & join with him. Let us not therefore be moved with the vain boasting of the Papists, because of the largeness of their Church, & that all kings, princes, great men, and peoples of the Christian world follow the Pope: a few poor and obscure men only excepted, who profess the Gospel. As if the multitude of strayers could excuse error: or that it had not been foretold by the spirit, that so it should come to pass.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see, here used, is changed in 11 vers. into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, to contemplate diligently & with pleasure. So that they shall see the dead bodies of the Saints with great delight & joy: for all shall applaud their king: as if his tyranny were just and righteous, yea and that in killing of heretics he did a divine work. But how long shall they see them?  
Three days and an half] For so long their carkeises shall lie unburied.  
Romish writers do not agree about this time. 
What is meant by the three days and an half.   
Lyra applies this whole history of the witnesses unto justinian an Eutychinian Emperor, who by Belizarius banished Pope Sylverius, & imprisoned Mena the Bishop: and this he will have to be the three years and an half.  
Rupertus doth scarcely agree with himself, for one while he takes it definitely for three years and an half: another while indefinitely for a short time.  
Ribera understands it properly of three days and an half.  
Alcazar applying it to the jewish persecution leaves it indifferently to be taken either for so many years, or months.  
But to take it in any of these ways, 
The fable of Antichrists reigning three & an half year refuted.  the fiction of Antichrists three and an half years reign is thereby refuted. For if Antichrist even after that the witnesses are slain (who had prophesied during the three years and an half of his kingdom) shall see & rejoice three days (or years) and an half over their dead carkeises: than it must needs be false, that the is precisely to reign three years and an half: for by that account he shall either reign seven years, or at least more than 1260 days.  
Our interpreters also are not of one mind about it: yet agree in the main argument & scope.  
Io: Fox applies it to the council of Constans, which precisely dured three years and an half. So long therefore the carkeises of the two witnesses john hus, and Jerome of Prague, did lie in the streets of the great city, that is, the council gathered out of all nations, peoples, tribes and tongues: And so long the Fathers of the council rejoiced over the witnesses being dead.  
Brightman refers it to the Council of Trent in which the Fathers likewise rejoiced three years and an half over the treading down of the scriptures of the old & new Testament, which he maketh to be the two witnesses. Now however these things be very probable: yet I dare not conclude whither the spirit had respect hereunto.  
I think it more safe to follow their opinion who understand the three days & an half indefinitely of a short time, in which the contumely of the witnesses, and triumph of the adversaries shall endure, being scarcely the half of a week: Es ist vmb drey oder vierthalb tag zu thun, so hat der Pfaffen tantzes vnd jubiliren ein end: that is, It is but to do for three, or three days and an half, and then the Pope's dancing & melody shall have an end.  
This circumstance of time therefore is inserted in way of comfort, as taken (which is usual unto the scriptures) from the brevity of their trouble and deliverance at hand. 
Io. 16.16. 2 Cor. 4.17. Cic. in Lael  A little while and ye shall not see me, etc. Our light affliction which is but for a moment, worketh for us a far more exceeding weight of glory. Wherefore as Cicero saith: Omnia adversa quantumvis magna, tolerabilia esse, si sint brevia: all adversities are tolerable, though great, if they be short.  
And their carkeises] The carkeises of the witnesses we shown to be not only their bodies, 
The carkeises of the witnesses unburied.  against which Antichrist rageth by the civil and spiritual sword: but also their books, writings, families and estates. These things shall lie unburied in the streets, that is, publicly exposed as dung to all manner of reproach. And the reason is given.  
For they shall not suffer them to be put in graves] The which cruelty is contrary to nature, and the Law of nations. But who will not suffer it? The Beast with his mitred Locusts and the rest of his followers. As by their Councils may be seen. Now here one sort of the worst of contumelies is put for all kind of reproaches, which hitherto in the Papacy (as histories testify) have been fulfilled according to the letter. For according to Popish laws, such as are heretics, may not be buried, as being unworthy to be covered with earth: but rather to be consumed in flames of fire: And therefore anno 1387 the Council of Constans ordained, that the bones of Wickleffe should be taken out of the grave 28 years after his death, and burnt, that so the ashes thereof might lie unburied in the streets. The said Council would not permit the carkeises of the two witnesses hus and Jerome to be put in graves, but to be burned, & the ashes cast into the River Rhijne: And the like cruelty the Beast hath exercised against infinite carkeises, writings, families and estates of Martyrs.  
That the bodies of Luther, Melanchthon, & other witnesses were not cast forth in like manner, was not for any want of cruelty in the Beast. For had they fallen into his hands, they should have had the like usage. Now the spirit would not have us to be offended at this kind of contumely: for it no way derogates from the salvation of the witnesses: because, precious in the eyes of the Lord, is the death of his gracious Saints: and to be unburied is but a small loss.  
10. And the inhabitants of the earth shall rejoice] The madness and fury of Antichristians is here showed, with the cause thereof.  
Inhabitants of the earth] Thus in way of contempt (as in Chap. 6.10.) he calleth worldly men, the sworn vassals of the Beast, the children of the earth, wholly given to worldly things. This is Antichrists Catholic Church here upon earth. What shall they do? They shall rejoice over the dead bodies of the martyrs, and send presents one to another in token of joy, as they use to do in times of public triumph and victory. But this is an inhuman, not to say a devilish wickedness, for to rejoice at another's harm, and insult over the afflicted. It is (saith Rupertus) a most foul sin for wicked men to rejoice in their evil, and ungodly actions. But whereat shall they laugh? even at their own wickedness, which is indeed mad mirth, and to be ashamed of. During the Council of Constans, were kept public banquets and shows at the burning of the martyrs, as if they had overcome their enemies. And to this day as often as the Locusts condemn the Saints unto the fire, they keep holy days (as they call them) and feast, they sing Te Deum Laudamus: and gratulate each other by sending gifts, and presents one to another. We therefore ought not to be offended at this furious mirth of the Beast & his followers, but rather to be confirmed in the faith: for in this very thing, he doth manifestly show himself to be the great Antichrist.  
Now what is the cause of their joy? Because these two prophets tormented the in inhabitants of the earth] This indeed Antichrist pretends, as if the martyrs were justly put to death, deprived of Burial, and burnt to ashes, because they were troublesome by their preaching, disturbers of the public peace, guilty of crimen laesae majestatis, blaspheming God and the Saints, and opposing the Catholic Church. But it is a lying pretence, for the Gospel is the doctrine of peace, 
Antichrists false pretence for his tyranny.  of comfort and life.  
The witnesses therefore labour by their doctrine to keep the inhabitants of the earth from eternal torments, and to direct them into the way that leadeth to eternal salvation. Neither is it any fault in the witnesses that the ungodly are offended at the doctrine of Christ, pricked in their consciences, tormented and become ontragious, but it is by their own malice: who, because they love falsehood, hate the light, as such which have sore eyes cannot endure the brightness of the sun. The Gospel therefore torments the wicked by accident, For in its self it comforts, & makes glad the hearts of the faithful.  
Hence we learn, that it is the property of Antichristians, falsely to impute that unto the witnesses of the truth, which is proper unto themselves: For it said is in Chap. 9.5. It was given to the Locusts not to kill but torment men: so than it is the proper work of the Locusts to torment and vex the conscience by their deceits: And yet they are not ashamed falsely to accuse the witnesses of Christ, as if they tormented the sons of men.  
11. But after three day's] We have heard the martyrdom of the witnesses, and the triumph of Antichristians thereat. Now let us hear the catastrophe or change. The witnesses that were slain are delivered and restored to life and glory: the adversaries amazed, tremble and perish. Which serves to comfort us against Antichrists cruelty: considering that unto us a certain deliverance is here showed, but confusion to the adversaries. Let us therefore patiently suffer his tyranny, for it shall neither dure long, nor hinder our salvation. For being overcome we conquer. 
Euseb. lib. 4. histor. cap. 12.  This caused Antoninus the Emperor to forbid the governor's of Asia, to draw the Christians before their tribunals, and punish them: because, saith he, by dying they overcome, for they rather choose to die for Christ, then to live.  
After three days] That is, as Rupertus saith well: After a little while, although it seem long, see v. 9 First the miraculous vivification & glorification of the witnesses is described. Secondly, the effects following upon the enemies.  
For the first: The spirit of life] That is their vital spirit by an Hebraisme, or life, that is, the soul or ghost which they gave up at the hour of death is said, to enter into them from God (that is, by a divine miracle) and that they stood upon their feet: which phrases seem to be taken out of Ezech. 37: and show both God's omnipotency, by which he restores the dead to life as oft as he pleaseth: as also the immortality of the soul, which though separated from the body, yet is not killed by tyrants, but doth live with God, & shall return from him into its own body again. Now to the sense.  
The Papists take it for the miraculous restauration of the two witnesses Enoch and Elias from death to life after three days: 
Papists opinion touching the vivification of the two witnesses.  And Ribera disputeth how the raising and glorification of the witnesses agrees with that of Hebr. 11. That without us they might not be consummated, or perfected. But their fabulous opinion touching Enoch & Elias hath often been refuted, the which is here also manifestly contradicted, in that the two witnesses are said to have tormented the inhabitants of the earth. Now it is absurd to imagine that two poor prophets should torment all the tribes, peoples, nations and tongues of the whole earth in the space of three years.  
So that this duality of the witnesses (so to speak) cannot be restrained to two individuals, or unto two precisely.  
Now however the vivification of the witnesses shall literally come to pass in the end of the world, yet unto that the spirit here hath no respect at all. But by this vivification is signified a perpetual restoring of witnesses unto the Church militant, viz: that in stead of such whom Antichrist puts to death, the Lord will raise up others to hold forth the testimony of Christ, and strongly oppose the Beasts kingdom. For when Antichrist shall think that all Christ's witnesses are suppressed, than others restored to life shall renew again the battle against him. As therefore Elias is said to have lived again in John Baptist, not by a Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or transmigration of the soul out of one body into another: but in condition or nature of office: because John came in the power and spirit of Elias preparing the way for Christ: So the two witnesses: As for example, John Husse, and Jerome of Prague being killed by the Beast, they lived again after three days & an half in Luther, Melanchthon, & others, etc. And to this purpose that of hus being led to his martyrdom doth excellently serve: At the end, said he, of an hundred years (which before God are scarcely three days) ye shall answer to God and to me. He said also, now indeed ye burn a Goose (for hus in the Bohemian tongue signifies a goose) but out of his ashes shall arise a swan, which ye shall not be able to roast. Foretelling that which afterward came to pass, for just so many years after hus was burned, Luther began to oppose Popish pardons, which was the beginning of reformation, and bringing down of Popery.  
This restoring of the witnesses to life, serves for the consolation of the Church militant: seeing there shall always, (notwithstanding all Antichristian persecution) be some faithful professors of the truth, who shall strongly fight for the glory of Christ. So than if Antichrist kill the two witnesses, God will again vivify them, and make them to stand upon their feet, by raising up others in their place.  
That which is added touching the Glorification of the witnesses serves also to comfort us. For to whom Antichrist shall deny the fellowship of men, to them God will vouchsafe a heavenly fellowship: such as he shall exclude out of the world, God will receive them up into paradise: they whom here he will not admit to be honourably buried, them God will crown with the glory of everlasting life. This is that which followeth v. 12.  

12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.  
13. And the same hour was there a great eartquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand, and the remnant were affrighted, and gave glory to the God of heaven.  
14. The second woe is past, and behold, the third woe cometh quickly.   
12. And they heard a great voice] Not the enemies, but the witnesses restored to life, heard this voice. This shall be Christ's voice, who according to his promise will call his witnesses unto him into glory. It shallbe Great, because of the power thereof: for it shall bring the witnesses to glory, and strike a terror into the adversaries.  
Come up hither] To me into my glory, that where I am, ye may be also. joh. 17.24.  
And they ascended up into heaven in a cloud] After Christ's example, who ascending into heaven was taken up and received by a cloud. 
1 Thess. 4.17.  And often the clouds are called God's chariot. Christ also shall return in a cloud to judgement: And we shall be caught in the clouds to meet the Lord in the air. Now to seek for other allegories in this cloud is needless. Moreover this glorification of the Martyrs gins presently at their departure out of this life, when their spirit goes unto the Lord: but shall be comsummated in the last day, the which was shadowed out before in Chap. 6. under the fift seal.  
Moreover this also serves for the honour & credit of the witnesses that the Lord will wonderfully preserve their doctrine though condemned by Antichrist as heretical, and propagate the same far and near in spite of all adversary power whatsoever. Thus the world shall know, that they were no deceivers, but the true witnesses of jesus Christ. And therefore in this place the spirit doth animate the professors of the Gospel, least being terrified by the tyranny of Antichrist they should prophesy the more remissely. If he labours to put them to death, God will restore them to life. If he cast reproach on them in this world: God will crown them with glory in heaven: For blessed are ye when men persecute you: rejoice, for great is your reward in heaven, saith Christ, Matt. 5.12.  
And great fear shall fall upon them] He rehearseth six kinds of effects touching the enemies.  
First, 
1 The fear of the adversaries.  a great fear fell on them. On whom? Upon the beholders] A paraphrase of the adversaries: before they beheld the dead witnesses with delight: but suddenly they shall tremble at their vivification. What is the cause of this great fear? because they shall feel (but to late) that they warred not with poor man, but with God himself. And therefore they shall stand in fear of their kingdom, treasures, praebends, and kitchens. They shall dread the judgement of God, but not escape it. This is wonderful in our eyes: The wicked when they most rage, do then tremble, & are forced even to fear them whom they prosecute with all manner of hatred. Thus the Scribes persecuting Christ, were afraid, 
joh. 11.47.  What shall we do? for this man doth many miracles: If we let him thus alone all men will believe on him, and the Romans shall come, etc. Thus likewise the chief Priests feared the Apostles whom they persecuted: What shall we do (say they) to these men? for that indeed a notable miracle hath been done by them is manifest, neither can we deny it, etc. Thus therefore howsoever convinced in their consciences, yet they believe not the Gospel, but hate it the more by how much they are afraid: because they see that their lies and impostures are discovered and confuted by the truth and light of the Gospel. Therefore why should we fear the Antichristians, who though they seem outwardly to carry forth the matter with a high spirit: yet inwardly they tremble, and are tormented with the wound of an evil conscience. Now such fears are not prolonged: For what the wicked fear, that comes suddenly upon them.  
And their enemies beheld them] The second effect of the witnesses glorification, 
The astonishment of the adversaries.  is the astonishment of their enemies. For seeing them restored from death to life, and their reproach turned into glory, they stand amazed: alluding (as some think) to that in Wisd. 5.1. The just man shall stand with great boldness before the wicked, who seeing it shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, saying is this he whom we had sometimes in derision and a proverb of reproach: How is he numbered with the children of God, and his lot is among the Saints? Thus the wicked shall see Christ whom they have crucified with amazement, because being convicted of their ungodliness and confounded with shame, they shall feel his revenging hand. Hitherto the Romish Antichrists have seen the martyrs whom they burned at Constance, to be again restored to life in Luther, Melanchthon, Martyr, & Calvin. They see them with amazement at this day glorified in their doctrine, the which is both lifted up (they in vain resisting the same) and daily propagated far and near to the honour and glory of God through divers provinces of the Christian world.  
13. And there was a great earthquake the same hour] The third, fourth and fift effects do show the great destruction which Antichrists kingdom receiveth by the restauration of the witnesses, as also declare the cause of the fear and trembling of the wicked. They are afraid lest that should come to pass, which already is, viz. that the prophesying being renewed, a ruin should befall their kingdom, as it is at this day.  
The same hour] Some copies have it the same day (to wit) the witnesses were vindicated, that is, a little after the witnesses were suppressed by Antichrist, God restored them again.  
A great earthquake] In Chap. 6.12. at the opening the sixth seal, Antichrist raised a great earthquake against Christ: 
A great earthquake  when Pope Boniface the third being declared UNIVERSAL Bishop of the Church by Phocas the tyrant, caused an horrible shakeing of the Christian world by bringing all Bishops and Churches under his yoke. For thereupon followed an universal change and miserable deformity of the Church. But in the last times Christ likewise will raise a great earthquake against Antichrist, when by the preaching of the Gospel he shall so shake his kingdom, as that it shall totter and come to ruin, howbeit he had by his deceit and tyranny formerly so established it, as if it had been invincible.  
To this earthquake appertain the seditions, wars, tumults, disputations, alterations of opinions & great contentions raised up about religion throughout the whole Papacy after the restitution of the Gospel. And indeed suddenly after the Council at Constance, an earthquake grievously shaken the Papacy. For the Bohemians to revenge the cruel death of their two witnesses, fell in a hostile manner upon the Popish Clergy, suppressing the armies of the Empire sent against them, and obtained many singular victories over their adversaries. It is true the earthquake ceased a little while after the Council of Basil by the COMPACTATA (as they called them) granted unto the Bohemians: But not long after by the preaching of Luther in Saxony: of Zwinglius in Helvetia: of Viret in France, there followed a more grievous shaking, accomplishing that which here followeth.  
And the tenth part of the great city fell] This Ribera purposely passeth by: 
The ruin of the tenth part of the city.  for he would not expound that, which evidently happened unto the Papacy by the preaching of the Gospel. For the great city is the kingdom of the Roman Antichrist, whereof Rome, Babylon & Sodom is the head, the which indeed was not wholly overthrown by the preaching of Luther & other ministers of the Gospel, but the tenth part thereof fell, that is the jurisdiction, religion and tyranny of the Pope was much diminished through Germany, together with his revenues, annuities, Commendums & holy tribute. For Germany by embracing the Gospel returned from Antichrist to Christ, & hence worthily is accounted the tenth pa●● of the great city.  
But thou wilt say, Germany is not wholly fallen off from the Pope: For it yet hath very many Archbishops, Bishops, & others of the hierarchy, sworn Vassals of Antichrist. What then? seeing some other whole kingdoms, as Great Britain, Denmarck, & Sweden: or in part, as France, Poland, Pannonia, have supplied that defect, by rejecting the Pope and embracing the faith. These things are so clear as that they cannot be denied. The fift effect followeth.  
Alcazar here understands this great earthquacke to be the conversion of jerusalem unto the faith. But indeed he rightly laughs at the fiction of the ruin of the tenth part thereof at Antichrists coming.  
And there were slain seven thousand names of men] Names, are here put, 
The slaughter of Antichristian.  for persons as Chap. 3.4. A definite number, for a great many: for the number seven, is perfect: as in the history of Elias, God saith, he had reserved to himself seven thousand, who had not bowed their knees to Baal, that is, very many. Now these names are the Antichristian adversaries, who perished by the ruin of the tenth part of the city. But how? some understand it of the bloody wars & commotions which Antichrist to his own hurt hath raised up against the Gospel. For many millions of his followers have been consumed by this means, to the exceeding loss of the great city. But perhaps not less, but rather more blood of the Saints hath been shed by Antichristians in the civil wars of France, Spain, England, the Low countries and other where.  
Others therefore do rather understand it of the spiritual destruction of the adversaries by the preaching of the Gospel: for by it many of the Papists being the more blinded, hardened and enraged have eternally perished.  
Brightman interprets it of the Popish Clergy, who by the rising of the Gospel being spoiled of the revenues & yearly profits of their Monasteries & Colleges, were bereft of their delight & former luxuriousness, & put to such an exigent, as either to labour, or starve for hunger: But I rather allow the former, because of that which followeth.  
And the remnant were affrighted] The last effect is good, 
The conversion of many to the faith of the Gospel.  noting the conversion of the ●est of men from Popery unto the faith of Christ. For the ruin of the tenth part of the great Antichristian eity, shall be the building of Christ's little city. Many therefore in the forsaid provinces observing the wonderful work of God in preserving & propagating the Gospel, were afraid any longer to resist the truth, but gave glory to God by forsaking the lies & idols of the Papacy. Now touching these things we may behold them as in a table, by which we have a plain description the very events, partly in the histories of our times, and partly by what we daily see with our own eyes, so that we need not have recourse unto ancient commentaries.  
14. The second woe is past] This is a transition from the third Act unto the fourth.  
Woe] He notes the calamities by the effect: for calamities cause woe unto the flesh. In Chap. 8.23. an Angel flying through the midst of heaven proclaimed three woes to happen under the sounding of three trumpets. The first woe under the fift trumpet were the calamities of the Godly under the Western Antichrist, even from the time of his rising until the Council of Constance. The second woe of the sixth trumpet is yet to this day under both Antichrists viz. the Turk in the East, and the Pope in the West.  
The first did praefigure the calamities of the godly alone. The second the calamities common both to the godly & the wicked. Now follows the third woe, only belonging unto the wicked, & which shall come to pass under the last trumpet.  
Is past] Not in event, seeing it was then to come, but in vision & description, as if he should say, hitherto I have described the second woe: the third remains to be described.  
Come quickly] For shall come. This he opposeth to the security of the Antichristians, as Chap. 1. v. 1.3. And if then they were not far off, how much nearer are they now to us after so many ages, the seventh Angel being at hand, to summon men to judgement by the last trumpet.    

The second part of the Chapter.  
The scound of the seventh Trumpet at the last judgement. Containing the fourth Act of this Vision.  
15. And the seventh Angel sounded, & there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord, & of his Christ, & he shall reign for ever and ever.  
16. And the four & twenty Elders which sat before God on their seats, fell upon their faces, and worshipped God,  
17. Saying, we give thee thanks, O Lord God Almighty, which art, and waste, and art to come, because thou hast taken to thee thy great power, and hast reigned.  
18. 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, & to the Saints, and them that fear thy Name, small and great, and shouldest destroy them, which destroy the earth.  
19 And the Temple of God was 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.  

THE COMMENTARY.  
ANd the seventh Angel sounded] Of this Angel interpreters writ diversely. The fiction of Lyra I pass by.  
Gagnaeus understands thereby the seventh order of good men or preachers, 
Who is this seventh Angel.  who after Antichrists death and near about the last day shall preach the Gospel: the which he takes from the common fiction, that Antichrist shall die forty & five days before the last judgement. But Antichrist shallbe destroyed by none, save by the brightness of the coming of Christ.  
Alcazar speaks little of him: but applies the trumpet to the obstinacy of the jews, and election of the Gentiles: Which thing is unworthy of any refutation. For the nations here are not said to be elected, but angry: besides the very matter itself showeth, that these things appertain unto the last times.  
Brightman takes this Angel to have sounded anno 1558. when there were great voices in heaven, that is, much joy in the reformed Church for the restauration of Christ's kingdom in Germany: at what time Q: Elisabeth also began to reign & restore the sincere preaching of the Gospel in England, etc. But it is plain, the words are to be applied unto the last day, when both the living and the dead, good and bad, shall come to judgement: and therefore cannot be restrained to such a sense.  
More truly therefore Fox, Alphonsus, Bullinger, Tossanus, Marlorate, 
The seventh trumpet foretells the last judgement.  with the rest of our interpreters (a few only excepted) acknowledge that the seventh trumpet is the messenger of the last day: in which the kingdoms of the adversaries being overthrown and abolished, Christ will immediately restore his kingdom, casting the wicked into eternal punishment, and receiving the elect into endless glory: And this exposition of the trumpet plainly appears to be right from Chap. 10. v. 7. where Christ the strong Angel expressly sweareth that the seventh Angel when he shall begin to sound, the mystery of God should be finished. It is also evident from the text. For in the last judgement and not before, all kingdoms of the earth become Gods and Christ's, that God may be all in all: Then shall be the time of God's wrath, and of the dead, that they may be judged, that the Martyrs, Prophets and servants of Christ may receive an eternal reward of their labours, and the wicked who destroyed the earth, perish for ever and ever.  
Therefore many of the Ancients, as Andreas, Bede, Aretas, 
A feigned anticipation justly reproved.  Primasius & others follow this opinion. Ribera also acknowledgeth the same: but feigneth that these things are here brought in by way of Anticipation, which Alcazar justly reproveth: For what probable cause can there be imagined of an anticipation? or reason that john by & by should return again by a regression unto the war of Antichrist? This inconvenience they all run into, who observe not the order and method of these apocalyptical visions, the which being neglected, we must needs wander as in a wood.  
So then here is described the fourth and last Act of the third Vision, 
The fourth Act of the third Vision.  containing the third Woe, that is, God's horrible judgements which shall be poured out in the last day universally upon all wicked men, adversaries, tyrants, heretics, hypocrites, Antichrist and his locusts: the which indeed shall be an happy change of the Church's calamities.  
Now touching the seventh Angel, he is no other but that Archangel, 
Who is the seventh Angel: and what the seventh trumpet.  the publisher of Christ's coming with a shout and great voice. The seventh trumpet is that last trumpet of God, with which Christ shall descend from heaven, and call both living and dead unto judgement, 1. Thes. 4.16. and 1. Cor. 15.52.  
The members of this Act (as we shown in the analysis) are three. The first is the heavenly triumph, because the kingdoms of the world are become Gods and Christ's. v. 15. The second is a triumphing song of the four and twenty elders, rendering thanks and praises to Christ for the deliverance of the Church, and entreating him to bridle the wrath of the adversaries by his judgement, and render rewards unto the godly, and due punishments unto the wicked, ver. 16.17, 18.  
The third is the execution of judgement on both, ver. 19  
The scope is, to set forth the consolation of the godly at last: for howsoever the Church on earth be in war against Antichrist, yet she shall at length triumph with Christ in heaven.  
And there were great voices in heaven] These are not the voices of mourners, 
Great voices of rejoicings.  but of them that rejoice, tow it, of the blessed Angels and souls of the Saints in heaven, as appeareth by the subject of the matter. But did not John threaten the third Woe? Yea he did so, but not to the heavenly inhabitants, nor unto the servants of God, but to the adversaries, not in heaven, but upon the earth. Before the Woes therefore of the enemies (called in other places of scripture, gnashing of the teeth, the worm that dies not, unquencheable fire, tribulation and anguish, and here are named lightnings, voices, thunders, earthquakes and hail, etc.) john heard the joy of them that were in heaven, celebrating with songs the equity and righteousness of the judgement to come. So then the third Woe shall fall, not upon the godly, as the two former woes did on both Antichrists, but upon the adversaries, whom Christ will cast into the lake of fire and brimstone. And thus the first apparition or company of the 24 Elders shall with songs of triumph put an end unto this third Vision.  
The kingdoms of this world are become] Montanus in the king's edition hath it in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdom of this world is made or become: but all other books have it in the plural (according to our translation) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the sense being all one. Now it is (as I said) the triumph and joy of Angels and Saints in heaven, because the mystery of God was finished, according to the predication in Chap. 10.7. that is, because at last Christ's kingdom was delivered out of all danger, and the power of the adversaries trodden under foot: The sense is thus: The adversaries had violently taken into their possession the kingdoms of the world, thrusting out, as much as lay in them, Christ: But now the kingdoms are returned unto Christ, who henceforward (all enemies being destroyed) shall reign alone.  
Of our Lord and of Christ] And, here is declarative, for, of our Lord, who is Christ. So often the Apostle, God and the Father, for, God who is the Father. But doth not Christ even now also reign? 
Psa. 2.6. Heb. 2.8. Phil. 2.9.  Yea verily, for he sits at the right hand of God: God hath set his king upon his holy hill of Zion: And put all things under his feet: And unto him is given a name above every name. But then at length he truly shall reign, that is, declare that he reigneth, when having thrown down the Pope, Turk, and all other tyrants and adversaries from their thrones, he shall alone with the Father and holy Ghost rule the elect Angels and Men. The best interpreter of this place is Paul, 1 Cor. 15. ver. 24. Then cometh the end when CHRIST shall have delivered up the kingdom to God & the Father, & shall have put down all rule & all authority & power. For he must reign, till he hath put all enemies under his feet: and when all things shallbe subdued unto him, then shall the son also himself be subject unto him that put all things under him, that God may be all in all.  
But thou wilt say, 
How Christ shall deliver up the kingdom to the Father, & yet reign for ever.  how shall Christ reign for ever and ever, if, as it is there said, he shall deliver the kingdom to God and the Father? I answer, he shall deliver the kingdom to God, not by resigning up the kingdom, but by ceasing to reign after that manner as hitherto he had done. Now he reigns by the means of his word, sacraments and ministers, gathering to himself and sanctifying the Church here on earth: Then he shall reign by immediate illumination and glorification of the Saints in heaven. Now he ruleth in the midst of his enemies, Psal. 110.2. 1 Cor. 15.25. Then he shall reign alone without enemies. Now Antichrist Christ's corrival with all deceiveableness of unrighteousness and by the power of Satan, doth subject the kingdoms of the world unto himself,  
Then he shall be thrown down and abolished by the brightness of Christ's coming. Now God and Christ have a divided empire (so to speak) with Satan, the Pope, and other tyrants, who challenge much unto themselves. But then all enemies shall be abolished, God and Christ shall have a full and entire kingdom over all: because they shallbe all in all things. Christ the Son therefore shall reign with the Father and holy Ghost for ever and ever, and not for a thousand years only, (as the Chiliasts dream) of which afterward.  
16. Then those four and twenty Elders] The company of the four and twenty Elders do also with the other heavenly inhabitants give thanks to God for the vindication and deliverance of the Church and kingdom of Christ: beseeching him to execute his last judgement. Touching the Elders we have heard Chap. 4.4. One of them Chap. 7.23. concluded the second Vision, and expounded to John the glory of the blessed Martyrs. Here all of them shut up this third Vision, with a song of triumph: not much unlike unto that in Chap. 4. and 5. It contains a thanksgiving & a prayer. They give thanks to the Lord God almighty, which is, which was, and which is to come] that is, either to Christ, or unto the holy Trinity, as before on Chap. 1.8. But for what benefit?  
Because thou hast taken to thee thy great power and haste reigned] But what good comes hereby unto the Elders? indeed they have great cause to rejoice for these benefits, considering that they serve to the eternal felicity of the Church triumphant. Hitherto the Lord in suffering the fury of the adversaries did seem not to exercise his great power, that is, his omnipotency: and Christ to be overcome by Antichrist: but at length by taking, that is, by exercising and showing forth his power in casting down the adversaries, he delivered the afflicted Church out of all her trouble: and by reigning blesseth her with eternal happiness. 
Rom. 14.17.  The kingdom of God is righteousness, peace and joy in the holy Ghost. And God shall then perfectly reign, when as he shall give to his elect eternal righteousness, peace and the joy of the spirit. Of this see the description in the end of the second Vision Chap. 7. v. 15.16.17.  
18. And the nations were angry] Now follows their wish or prayer. For by putting God and Christ (as it were) in mind of the time of judgement, they humbly beseech him that he would most justly execute the same, according to the prophecies of the scripture.  
The nations were angry] This is as it were a former reason: Because the nations are angry, as if he should say, they have been angry, that is, raged long enough against Christ and the Church. It is time therefore that thou also be angry, that is, repress the angry nations. Thus he calleth all adversaries whatsoever, whither Jew's, Turks or Christians falsely so named.  
Thy wrath] That is, thy vengeance and judgement, or wrath for punishments, by a metalepsis as Rom. 2.5.  
Is come] For let it come.  
And the time] namely, is come, the which thou hast defined in ty eternal counsel; Unknown indeed unto mortal men, but then revealed by Christ unto them in heaven: For without a special revelation no man knoweth that day, save God alone: But what time?  
Of the dead] That is, to be raised. Some take it of the wicked only, dead in sins. But the following distribution of them which are to be judged comprehends all, both good and bad.  
For it is added, That they should be judged] But the godly shall not come into judgement, Jo. 5.24. He that believeth on him that sent me hath eternal life, and shall not come into judgement: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation, and therefore Beza hath so rendered it. So then the elect shall come to judgement: for all must stand before the tribunal seat of Christ, however they shall come to be absolved and not condemned. And therefore the Elders further add. 
Two companies of them that are to be judged.   
That thou shouldest give reward] They make two sorts of people of such as shall be judged, some to be rewarded, the other to be destroyed: as Christ in Matth. 25. & Joh. 5. The reward of their faith shallbe given them, and of their obedience, constancy, patience, labours and miseries. What reward? eternal life & glory. Unto whom? They make three sorts of such as shallbe rewarded. 
Three ranks of such as are to be rewarded.   
First they place, God's servants the prophets: thereby comprehending the faithful of more special note whither under the Law or Gospel, as Patriarches, Prophets, Apostles, Evangelists, etc. who were God's servants by a more than orninary vocation.  
Secondly the Saints, to wit confessors and martyrs, who either by sincere preaching, or constant martyrdom have held forth the glory of Christ against Antichrist. Under whom are comprehended all faithful teachers and preachers of the word, called Saints by an Hebraisme, as separated to some special work.  
In the third place, they add the fearers of God's name, that is, all other faithful ones (besides the two former companies) who from the beginning of the world unto the end thereof have worshipped the Lord in sincerity. 
What it is to fear the name of God.  For to fear the name of God, is to worship him sincerely, to call upon him, and love him above all: because the fear of the Lord is the beginning of wisdom, & godliness.  
Great and small] They show that the reward is common unto all, without any difference of merit either of greater or lesser condition and state: to the end, that neither the great ones should promise unto themselves a greater reward, or the others despair of the same recompense. Popish Sophisters dispute much touching the degrees of glory, which rather proceedeth out of their own brain, & from a false supposed foundation of humane merits, then from the Scriptures of God. But whither the Lord will crown his servants with equal or unequal glory, it shall not be according to their merit, but merely of his own grace. And this is all Jovinian (against whom Jerom wrote) pleaded for, except I be deceived, viz. that unto all who kept their baptism, there should be one recompense in the kingdom of God. For he seems not to disapprove of a degree of reward, but of merit. 
The crown of righteousness propounded unto all the faithful.  Paul the Apostle who was taken up into the third heaven, and inferior to none of the Saints, shows us, that for him was laid up a crown of righteousness, which the Lord the righteous judge would give him at that day, and not unto him only, but unto all that love his appearing. This same crown of righteousness the Elders do promise unto the Prophets, and Saints, and all the fearers of the name of God. This sufficeth for our faith and consolation. Let us leave disputing in this life touching the differences of the crown, and rather endeavour, so to walk, as that we may be made partakers thereof in the life to come.  
That thou shouldest give reward] Here falls in a question. For a reward is given of merit and debt. Therefore say some, the reward of eternal life is given unto the Saints, as a due debt: otherwise it would not be called a reward. Now it is not only here so called, 
Mat. 5.12. & 20.8. 1 Cor. 3.8. Rom. 4.4.  but in many other places: Great is your reward in heaven. Give unto them their reward or hire. Every one shall receive his own reward according to his own labour. But to him that worketh the reward is not given of grace, but of debt. Thus the mercenary adversaries of grace dispute. But how eternal life is said to be a reward, appears by the words of the Apostle: The wages of sin is death: but the gift of God is life eternal. 
Rom. 6.23 Ephes. 2.9.  It is the gift of God: not of works lest any man should glory. Now all gifts are gratis, (and not due debts.) Forasmuch therefore as eternal life is a gift, 
Eternal life is mercy not merit.  it is of mercy, and not of merit. And it is called a reward not due, but freely given, such a reward as a father gives to his son: not as a master unto his hired servant.  
Neither is it contradictory that the Apostle denies, that a reward is given of grace. For he denies it of a reward of works: To him that worketh, saith he, the reward is not imputed of grace but of works. Now we deny that life eternal is said to be such a reward. For not to workers but to believers is this reward given.  
They insist out of Thomas: 
Thom. 1. secundae quaest. 114. ad 1.  that it is not indeed given of debt in order of justice, but yet that it is given of debt by divine ordination, in as much as every promise becomes a debt. I answer: That the divine appointment is not, that we should by our merits obtain eternal life: or that eternal life should be given to any of merit: but God's appointment according unto the Gospel is this, that eternal life be given, not to them that work, but to them that believe: not of debt but of grace: for the gift of God is life eternal. Faith works indeed (because it is operative through Charity) but it doth not therefore work that it may merit, but to the end that due obedience may be performed to the Lord. For no debt can be said to be a merit.  
But thou wilt say, 
Howfar a promise becomes a debt.  every promise becomes a debt. This is true amongst men, with whom there is a natural and legal obligation. But that God's promise should come under the nature of a debt, it is false: Both because their is no proportion between God who is infinite, and a finite creature, neither any obligation on God's part: as also because as well the promise, as the thing promised is of mere grace. For it is of grace (I say) that he promiseth to give, & whatsoever he doth give, he gives it of grace.  
But they say, God by promise becomes indebted unto us. This Aquinas himself denies, saying, It follows not that God simply becomes a debtor to us, but unto himself. See Bellarm. castigat. lib, 5. in prooem. & cap. 3.14.16. de justif.  
And destroy them that destroy the earth] The other sort to be judged, are such as shallbe destroyed with unquencheable fire, and eternal torments. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to corrupt, is not so to destroy them, as if they should cease to be; like as it is in natural corruption, the which is motus ab esse ad non esse, a dissolution from a being to nothing: but to thrust them into punishment, so as they shall not be blessed, but miserable for ever.  
Who destroy the earth] A paraphrase of such as are to be destroyed, among the number of whom chiessy are tyrants, heretics and both Antichrists: 
The son of perdition destroys the earth.  who in a special manner destroyed the earth, that is, the inhabitants of the earth, by fire & sword, by destructive laws and doctrines, by wicked manners and examples. This is a most proper note of Antichrist; who therefore is called the son of perdition & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because being lost himself and devoted to destruction, he destroys the earth, like a robber killing souls and drawing men by all deceiveableness of unrighteousness and lying signs with himself into eternal destruction. So Chap. 19.2. The whore is said, to corrupt the earth with her fornication: And therefore as Antichrist is a destroyer, so he shallbe rewarded with a final destruction.  
Hitherto is the description of the last judgement, the which by no show of reason can be applied to any other thing: neither is it here put by way of anticipation, but repeated in a right order, as being the last Act of the third Vision: the which order they who observe not in this book, do vainly weary themselves with many subtleties.  
19 And the temple of God was opened in heaven] Hear some begin the following Vision. But these things cohere with that which went before: For John shows allegorically the execution of the last judgement: viz. the reward of the Saints, and punishment of the wicked.  
The temple of God in heaven] That is the Church triumphant, in which God dwelleth as in a temple.  
It shall then be opened when the heavenly glory thereof shall fully appear: For now indeed it is inward and hid: and therefore the magnificence of the temple, being as it were shut, is not perspicuous. But then the temple of God shallbe opened, when the Church shall appear most glorious.  
And the Ark of the testament was seen] He persists in the allegory of the ancient temple: In the inmost part whereof was kept the Ark of the covenant (a type of Christ) being not to be seen of any save once a year by the High priest: signifying that Christ of old was hid, and as through a lattice the people than had but a small glimpse of him. Under the New Testament he appeared in the flesh, but in a lowly way, neither is his glory yet seen in the Gospel, but by faith. But after the judgement, the Ark of the covenant shall be seen in heaven, that is, Christ shall so appear as he is in heavenly glory unto his elect.  
Now we see through a glass darkly, but then we shall see him face to face. 
The sight of God is the Saints felicity.  This Vision shallbe the Saints happiness, viz. when Christ shall present himself to be perfectly beheld & enjoyed, and fully perfect the grace of his covenant.  
And there were lightnings] Before Chap. 4.5. in the praeparation of the second Vision there proceeded out of the throne, lightnings & thunderings, & voices: and Chap. 8.5. in the praeparation of the third Vision the Censer being cast into the earth, there were voices and thunders and lightnings and an earthquake: 
The wickeds pitnishment.  but in sense far different, than it is in the catastrophe or change of this Vision. For now John in the description of the last judgement, as he shown the felicity of the Saints allegorically: so he represents the punishments of the wicked metaphorically, by the lightnings, thunders, voices, earthquakes, and great hail oppressing them. These things shallbe the terrible signs of the wrath to come, when the heaven, earth & all the elements shall conspire together to take vengeance on the wicked, according to that in the Psalmist: 
Psal. 11.6.  he will rain upon the wicked, snares, fire and brimstone, & wind of burning storms shall be the portion of their cup.  
Our Tossanus to the same purpose, understands here the shaking of the whole frame of this world, & melting of the elements, of which Peter speaketh, together with the destruction of the wicked. The like is spoken Chap. 16.18. at the pouring forth of the seventh Vial, in Vision the fift. Thus much touching the third Vision and seven trumpets. The fourth Vision followeth touching the Woman, & the Beasts.      

The fourth Vision. Touching the Woman in travail, and flying into the wilderness from the dragon, and of the two Beasts, etc.  

THE PREFACE.  
THey who think that in the prophecy of the Revelation, a continued history of the Church is linked together, even from Christ's first coming unto the second: begin the same from this Chapter, in which it seems the new birth of the Church is represented. But at the very first they run into a great inconvenience. For they are forced to bring in such an hyperbaton, and confused order of the history, as cannot be defended: For, that which was first, ought not to have been omitted till now, but to have been described in the first place.  
Wherefore their opinion is far better, who observe that in this book, the condition of the Church on earth is sundry times showed unto john in certain distinct Visions, as in the beginning we noted. Neither is the iteration to be thought needless: for however in the nature and kind of the events most of the visions are alike: yet in the species and indiviaduals they represent unto us histories much different, in somuch that what is in the former was more dark & obscure, is in the later clearer & fuller set down. And hence by diligent comparing of the Visions each with other, aman shall have a singular help to remove that obscurity which appears in this prophecy.  
After the three Visions therefore formerly expounded, The first whereof specially concerns Christ's walking in the midst of the candelsticks, and his admonishing the teachers of the Churches in Asia touching their duty: The other two generally respect the book sealed with seven seals, 
The sum of the fourth Vision.  and opened by the Lamb, with the seven trumpets of the Angels: Now the fourth is exhibited to john, touching the woman in travail, & the dragon standing to devour her child and persecuting her, and of the two Beasts warring against the Saints: as also of the Lamb overcoming them, and of the Angels preaching at the last harvest and vintage: Chap. 12.13.14. In which types the future condition of the Church in this world is much more evidently shadowed out then before, even from the first beginning thereof under Christ and the ministry of the Apostles, until the end. For the Church shall have to do with the Dragon & the Beasts, & be miserable afflicted and tried by them, yet she sufficiently armed from heaven for so grievous combats, at last shall gloriously triumph over all her adversaries.  
This Vision is also universal, manifestly consisting of four Acts, 
The four Acts thereof.  like the two former general visions.  
The first Act contains the proposition of the Church's calamities at her birth and growth under the jewish and Roman tyrants persecuting the woman: as also under heretics labouring through the instinct of the Dragon to devour her with the floods of errors and heresies, Chap. 12. It answereth to the four former seals of the second Vision, and to the first four trumpets of the third Vision, representing the history of the Church for the space of 606 years, viz. from the birth of Christ until the rising of Antichrist.  
The second Act is opposed to the former, & contains comfort for the Church against the wrath of the Dragon, and floods of heresies sent forth against her: because the child of the Woman is caught up into heaven: and Michael the Archangel fighteth for her against the Dragon: The woman with eagle's wings is carried into the wilderness, hiding herself from the sight of men: The earth swalloweth up the Dragon's vomit. This Act is mingled with the former in the same Chapter: it answereth to the fift seal of the second Vision: and to the tenth chapter treating of the mighty Angel standing upon the earth and sea, Vision the third.  
The third Act hath two parts.  
The first part is of the Antichristian persecution, representing the amplification of the Church's calamities, or the new and more grievous conflicts which she sustained during her abode in the wilderness against Antichrist: whose kingdom, power, cruelty and subtlety is set forth under the image of Beasts Chap. 13. This part answereth to the sixth seal of Vision the second: and to the fift trumpet of Vision the third.  
The latter part is opposed to the former in way of a parallel: being consolatory to the godly, prefiguring Christ's presence in his deserted Church, and his preserving of the same against the Beasts: as also the reformation that should be in the latter times through the Angels, that is, new teachers of truth and godliness, who by their preaching should oppose the Babylonish Antichrist: and bring men back again into the right way of salvation. chap. 14. unto ver. 14. This part answereth to the former part of chap. 7. touching the 144000 that were sealed by the Angel in Vision second, and to the former part of chapped. 11. of the meeting of the temple, and prophesy of the two witnesses in Vision third: And this whole Act appertains unto the history of the Church, which now from Antichrists rising hath continued 1035 years, and shall perhaps remain unto the end of the 1260 days, or yet for the space of 225 years, but this is only known unto the Lord.  
To be short; the fourth Act from v. 14. unto the end of chap. 14. under the type of an Angel gathering in the harvest, and vintage of the earth, represents the last judgement, in which the Church at length being freed from all trouble shallbe blest with eternal glory: But Antichrist with all his followers cast into the lake of God's eternal wrath. This part answereth to the latter member of Chapter the seventh, touching the melody of the Church triumphant, in Vision second: as also to the latter part of Chapter 11: concerning the joyful song of the Elders, in Vision third. Thus we have the whole distribution of this Vision.   

The Argument, Parts, and Analysis of CHAPTER XII.  
THis Chapter, (in which as we have said is shadowed out the first and second Act of Vision fourth under the type of a woman in travel, and a Dragon opposing of her: and of Michael fight for the woman against the Dragon) doth represent the state of the Church even from her infancy: with the changes of her after age: for at the very first she was cruelly set upon by Satan: yet powerfully defended from heaven by Christ, so as neither the devil's cruelty, nor tyrant's rage, nor the deceits of wicked heretics could overcome her: although she were forced to flee into the wilderness, and to withdraw herself from the sight of men.  

The parts of the Chapter are two.  
I. Two great signs are showed unto john in heaven: of a woman in travel, and a Dragon standing before her to devour her child v. 1.2.3.4.  
II. The history and event of both these signs: unto the end.   
In the former part is described the first sign, 

1. From the adjunct of the magnitude: It was a great sign.  
2. From the place: It was in heaven:  
3. From the form: It was a woman; who is described by three external adjuncts.   She was clothed with the Sun, she had the Moon under her feet, and a crown of stars on her head ver. 1. Three internal also: she was with child, travailed in birth, and for pain cried to be delivered vers. 2. The latter sign is described; 

1. from the place, it was seen in heaven.  
2. From the form, it was a Dragon.  
3. From the quantity, it was great.  
4. From the colour, red.  
5. From the monstrous shape; having seven heads, ten horns, & seven crowns, v. 3.  
6. From a double cruelty: with his tail he cast the third part of the stars from heaven to the earth, & stood to devour the Woman's child v. 4.    
In the second part is set forth, 

1: the woman's fruit or child, by a threefold description. 

1. His sex, a man child:  
2. His office, a ruler of the nations:  
3. The event, he was caught up to the throne of God ver. 5.     The Woman's flight, sustentation and abode in the desert, the which is inserted by an anticipation, ver. 6. For the woman did not fly presently, but after the Dragon was cast out of heaven, and she received wings v. 14. The war that was: the place whereof is noted to be, in heaven: the Combatants, Michael & the Dragon with their Angels on both sides, v. 7. And the catastrophe or success of the battle, Michael's victory, the Dragon's overthrow: with a threefold description of the said Dragon: he is that old serpent: the calumniator, & seducer of the whole world, v. 8.9. And the effect, a song of praises of some in heaven (not named) in which they celebrate three benefits of this victory: viz. that the kingdom of God and Christ is vindicated: that the Church militant is freed from the accusation of the conquered Dragon, v. 10. and that the Church also herself was a conqueror of the Dragon, showing three causes thereof: one principal & meritious viz. the blood of the Lamb: two ministerial: the word of their testimony and constancy in the faith v. 11. 2. They gratulate the heavens & them that dwell in them for this victory, v. 12. They denounce woe to the inhabiters of the earth and sea, for three causes: one efficient: because the devil was come down unto them: two moving causes: because he was full of wrath: having but a little time. Ibid. A new attempt of the Dragon against the woman by persecution v. 13. The Woman's flight. And 1. her help to it: two wings of an Eagle were given her. 2. The form: she slew out of the sight of the Dragon. 3. The place: into the wilderness. 4. The end: there to be nourished. 5. The time: for a time, times and half a time, v. 14. Another attempt of the serpent against the woman: He vomiteth out waters to drown her: v. 15. The woman's preservation not being hurt thereby: through the earth swallowing up the waters. ver. 16. The Dragon's wrath: and war against the rest of the woman's seed: the which seed is noted by two epithets: by their obedience to the Law, & faith in the Gospel. v. 17. And thus the history is ended by noting the place in which john then stood, v. 18.  

The first part of the Chapter. Two signs in heaven: of the woman in travel & the Dragon watching to devour her child.  
1. And there appeared a great wonder in heaven, a woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve stars:  
2. And she being with child, cried, travailing in birth, & pained to be delivered.  
3. And there appeared another wonder in heaven, and behold, a great red dragon having seven heads, & ten horns, and seven crowns upon his head.  
4. And his tail drew the third part of the stars of heaven, and did cast them to the earth, and the dragon stood before the woman which was ready to be delivered for to devour her child assoon as it was borne.  

THE COMMENTARY.  
ANd there was seen] This Vision goes up higher with the condition of the new Church then hitherto hath been done in the other, viz. from the very birth of Christ, at which time the Church of the Gospel began to be born. For it is apparent that here is represented, the first birth, infancy, & youthful condition of the new Church, both how it was born, educated & accepted in the world. Therefore howsoever in this prophecy are represented unto john not things that were already past, but to come: nevertheless the nienty six years, which were from the birth of Christ until the time of this revelation, that is, from the 42 year of Augustus unto the 14 year of Domitian, are also included in this vision: and hence we see that it is more full and perfect then the others.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen] to me, or by me.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign or wonder] An image represented either to the eyes, or understanding. It is more probable it was a mental vision, because of the circumstances, which could not well all of them have been corporally acted.  
Great] In signification, that is, shadowing out great and wonderful things. For what can be more wonderful, then that a cruel dragon should stand ready to devour the child of a weak woman in travail, and yet not prevail.  
In heaven] Here I seek no mystery, because these mental apparitions were exhibited to john in heaven.  
A woman clothed with the sun] Ribera here moves two great and difficult questions, 
Riberas two questions weighed.  as he calls them: One: what woman this was: whither the Church? or the always blessed virgin Marie? because some things agree to Marie: as that it is a woman clothed with the sun: that she brought forth a man child ruling the nations with a rod of iron, etc. Some things agree not, that she cried for pain in travail: that she fled into the desert, etc. Again, it seems not to agree to the Church: to bring forth a man child ruling the nations with a rod of iron: because the Church did not beget Christ, but is begotten of him through his word: that also the dragon is said, leaving the woman, to fight with her seed, etc. At length he concludes out of Methodius with Cesariensis, that not the virgin Marie, but the Church is the woman here spoken of.  
The other question, as he saith, is more difficult: Wither this be spoken concerning the Church in her first state, that is, before Christ coming, or at his first coming, or of that state which she shallbe in, in the last age of the world. Now rejecting the former opinion, he supposeth that all is to be referred unto the last time of the Church, and the four year's reign of his Antichrist: and his reason is, because the woman's flight, and her abode in the wilderness 1260 days, as also the fight of Michael with the Dragon, do altogether belong to Antichrists time.  
But I think I can move here a far more difficult question, 
A more difficult question about the woman.  that is, whither this woman flying into the wilderness, be not the same, whom john saw in the wilderness sitting on the scarlet coloured Beast, or another: of all which questions I will speak a few things.  
As for the first; 
The Monkish fable touching Mary's assumption is not hence proved.  This Vision makes nothing for the establishing of the Monkish dreams and pictures of the virgin Maries corporal assumption into heaven, and placing her on the Throne of the Trinity, her being queen of heaven, and so clothed as the woman here appeared to john. These are mere apocryphal fictions, and contradictory to Christian relegion: Yea themselves also confess that this type doth not in many things agree with their fables.  
This woman is a type of the Church's birth under the New Testament, alluding to the history of Christ being borne of the virgin Mary: for the history of Christ's coming in the flesh, doth partly literally, & partly allegorically very well represent the future condition of the Church.  
This woman brought forth a man child: 
A historical comparing of this type with Marie and Christ. Mat. 2.13  so in the fullness of time God sent his son made of a woman Gal. 4.4.  
The Dragon lays wait for the woman's child: so Herod the tyrant sought to kill Christ as soon as he was born.  
The Woman with eagle's wings flies into the wilderness: so Mary being admonished of God, fled with the child into the deserts of Egypt.  
The Woman was there sustained, and kept 1260 days: so Mary remained in Egypt near four years until the death of Herod.  
The Dragon cast forth a flood of waters after the Woman to devour her: So Herod after Mary's flight, murdered all the infants of Bethlehem of two years old and upward, that among them he might slay the woman's child.  
To be shortt, the child of the woman was caught up into heaven, unto the throne of God, and made the feeder & ruler of all nations: so Christ having finished the work of our redemption, ascended into heaven, & is set down on the throne of the Father, having all power in heaven and in earth.  
These things are now represented unto John, not as historical, seeing he was no way ignorant of them: neither as things to come to pass afterward, seeing they were already done: but as types of future things, mystically setting forth the future condition of the Church in this life.  
For as the virgin Marie once brought forth Christ corporally: so the Church continually (as it were) in travail, brings him forth in his members spiritually. Se Gal. 4.19.  
Herod persecuted Mary with her child: so that old Dragon by tyrants & other enemies shall persecute the Church with her members. 
The allegory of the Church & Christ's birth of the virgin.   
Marry flying from the tyrant, withdrew herself out of the sight of the adversaries, yet she still had a being, and was preserved and nourished in the deserts of Egypt until her return: so the Church shunning Antichrist, withdrew herself out of the eyes of the world, yet had she a continuance still, and was nourished and preserved in the wilderness of the world, until the measuring of the temple.  
Christ the son of the woman being taken up into heaven, was set on the throne of God: so the faithful at length shallbe taken up into heaven, and reign with Christ.  
So that this type doth excellently represent the history both of the birth of Christ, and of the Church: The woman, represents Mary: The child taken up into heaven, Christ: The Dragon persecuting the woman, Herod the tyrant: the taking up of the child unto Throne of God, Christ's ascension into heaven, & his sitting at the right hand of his Father. Notwithstanding in a mystical sense, which only is intended in this prophetical Vision, the woman, is the Church: the child of the woman, & her seed, are the faithful of all ages: the Dragon is the Devil and all other persecuting tyrants of the Church. 
Why the Church is represented under the type of a woman.  Furthermore it is not unusual in scripture to compare both the true and false Church unto a woman: as in Isai: 54.1. it is said unto the true Church: rejoice O barren, thou which didst not bear, for more are the children of the desolate then of the married wife: and Mica 7.8. the true Church saith to the false: rejoice not against me O mine enemy because I fall, for I shall arise, etc. Hence generally the Church is called the spouse of Christ, a chaste and undefiled virgin: so Chap. 19.7. she is called the wife and spouse of the Lamb. The reason she is so called, is both her spiritual marriage with Christ her bridegroom, as also the weakness of that sex: for the Church being like unto a weak woman, hath no humane strength to subsist of herself. On the contrary the Church of malignant men is compared to an adulterous woman, jerem. 3.1. to a whore and most impure harlot Ezech. 16. & Reve. 17.18. Thus we see what this woman is, & I hope by this time Riberas first question is fully answered.  
Now I come to his second question: 
In what state the Church is here represented.  he rightly denies that the Church is represented in the first state, or as it was before the coming of Christ: although some do think that there is an allusion unto Eve our first mother, betwixt whose seed, and the serpents, God put enmity in the beginning: but this is without all ground. Neither was john to be informed of the state of the ancient synagogue: but of the condition of the new Church.  
Now the other two things which he affirmeth are not true. One: that the state of the Church at Christ's coming is not here spoken of: for we have showed the contrary, because the woman in travail of Christ corporally, was a type of the Church being in travail with Christ spiritually. The other: that he refers the event of this type unto the last times of his feigned Antichrist, who shall never come. As if the woman were not already long ago fled into the wilderness, & persecuted by the Dragon in her flight, as shall appear more evidently by that which follows.  
Lastly unto the third question: viz. whither this woman flying into the wilderness, be the same that sat on the Beast Chap. 17. I say, that she is, and is not: the which I thus manifest: It is plain that the woman represents the Church. Now the Church by a divers signification is taken either for the Church of the first begotten Heb. 12.22. which universally comprehends all the elect before, and under the law, 
Lib. 4. Epist. 38.  as also under the Gospel, as Gregory affirmeth, and this is the Catholic Church mentioned in the Creed: or, for the Church of the called, which in the New Testament is the multitude of them that profess the faith of Christ in every place. In the former sense the Woman, or Church is, and always shallbe the only spouse of Christ: and never so degenerate as to become Antichrists strumpet: neither did this Church appear unto John, 
2 Tim. 2.19.  for God knows who are his: But she appeared in the latter sense, here indeed in this place, like unto a chaste matron, but in Chapter 17, as a great whore. But how then is she the same? I answer, she is the same in name but not in deed, in profession, but not in faith: in appearance, but not in truth: In the same sense that jerusalem is called a holy city, as in Psal. 122.3. and a harlot as Isai: 1.21. At the first in the Apostles time, & a while after, the whole Christianity of the East and West was as a chaste matron clothed with faith & holiness as with the stars: just so as she here appeared. But after the decease of the Apostles and Apostolical men, she kept not long the chastity of an undefiled matron, 
Lib. 3. hist. cap. 32.  as in Eusebius is testified by Egesippus a most ancient writer: until at length possessing the mountains of Rome, & changing her starlike habit into scarlet, she sat on the Beast, and degenerated into a common strumpet as she appeared Chap. 17.  
Indeed the Romish parasites strongly cry out to the contrary, that the true Church of Christ, such as was Rome (according to the Apostles testimony) cannot fall away: that the spouse of Christ cannot degenerate: The which is true of the Church of the first borne, the only and true spouse of Christ: but of every Church of the called (or of every particular Church) it is false, as, besides very many testimonies, the particular Churches of Corinth, Galatia, Ephesus, Philippi, etc. confirm: for howsoever every one of them of old was a true Apostolical Church and spouse of Christ: Yet at this day where are they, or what manner of Churches are they become? Now what wonder is it though the same hath happined to Rome, although in a different condition: but let us return to the text.  
The woman therefore or Church appears as a chaste mother in heaven: although she warreth here on earth, 
Phil. 3.20.  yet her conversation (Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration) is through faith with Christ in heaven.  
Clothed with the sun] For by faith and baptism she puts on Christ the sun of righteousness as a wedding garment. 
Gal. 3.17.  The brightness of the sun is now indeed darkened with the clouds of the infirmities and calamities unto which the Church is subject during her warfare in this life: but at last this clothing of hers shall fully shine: as it is in Matt. 13.43. The righteous shall shine forth as the sun in the kingdom of the Father: 
Ephes. 5.27  and the Church shallbe presented to Christ her husband, glorious in the heavens, and purged from every spot and wrinkle.  
Having the moon under her feet] This denotes the variable state of the Church in this world: 
Heca. lib. 4. c. 8. Aug. Epist. 48. ad Vincent.  as also her high mindedness. For the Church (saith AMBROSE) hath her often defects and rise like the moon: having not her own brightness, but borrows her light from Christ, as the moon doth from the sun. So AUSTIN: The Church is sometimes darkened, and as it were clothed with the multitude of scandals: sometimes she appears quiet and free by the tranquillity of the time: otherwhile she is covered and troubled with the floods of tribulations and temptations. 
In Psal. 10  And again: The moon increasing & decreasing signifies the Church: because so far as the Church is spiritual, she shineth: but so far as she is carnal, she is obscure.  
As therefore the moon appears in divers forms in the firmament: 
The condition of the Church is variable in this world.  so is the Church's condition divers in this life: sometimes shining in full light: otherwhile she is scarcely to be seen, and sometimes not at all, until again her light break forth as out of darkness. This serves for the confutation of that Popish fiction, which is that the Church shall always be as visible in the world, as is the kingdom of Naples, or the like.  
Moreover in that the Woman hath the moon under her feet, what is it? but that she despiseth all sublunary & earthly things as vain and perishing: 
The moon under the feet of the woman.  seeks after & possesseth in Christ the things that are above.  
And a crown of twelve stars on her head] This denotes the faith of the Apostolical Church, the profession whereof was as a crown unto her head. For the Apostles being twelve in number, did like bright shining stars spread forth the light of God's truth over the world. 
1 Cor. 5.11 Ephes. 2.10.  For however Paul and Barnabas were afterward added unto them, yet the number of 12: remained even after judas fell away. These by their ministry did set a crown upon the Church, by laying the foundation upon which she is builded: Or in the head, that is, in the beginning of the Church they did shine like stars and principal members thereof: And thus a certain interpreter expounds it. Others make the twelve stars to be the heads of the Creed; because faith is the crown of the Church, and in them are contained the chief points of Christian religion. Thus much of her clothing.  
Hence we are to observe, while the woman did shine clothed with the Sun, 
The church hath changed her sun like clothing into purple.  had the Moon under her feet, and a crown of stars on her head, so long she remained the undefiled spouse of Christ: but after she put on, (in stead of the Sun) purple and scarlet: then she left off from trampling the moon under her feet, & began to follow after earthly things, changed her crown of stars, into a crown of gold, pearls, & precious stones: In a word, than she played the harlot, sat on the Beast, and became the mother of fornications, which things are afterward described in Chap. 17. Let the reader diligently compare the description.  
And she being with child cried] Most Greek copies have it in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryeth, so also Andreas and the greater & lesser copies of Robert Stephanus. But Montanus and the old version have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cried: and so Beza in his latter edition. The sense is one. But I rather take it in the present tense, because the propriety of the stile denotes the Evangelist John to be author of this book, unto whom this kind of Enallage or change of tenses, is very familiar both in his Gospel and Epistles.  
For pain] Our Wafer-worshippers cannot tell how to apply this to the Virgin mother: for they hold, that Marie was delivered without pain, grounding this on another false opinion, viz. that she was free from the stain of original sin: but neither of these opinions can be of faith: because neither of them are grounded on the word of God. The virgins conceiving indeed was miraculous. But her bringing forth was natural, for by the opening of the womb she brought forth her first born son, Luk. 2.23. But whither a natural delivery can be without pain, I leave to naturalists: Neither is it needful to define that with danger, 
August. Enchirid. cap. 59  the which without any danger, a man may be ignorant of. The type represents the usual order of nature, whereby women being in labour to be delivered are commonly pained: the which Christ confirms John 16.21. And indeed the sorrow of child bearing at first was imposed on the woman by God, as a punishment of her sin: 
Gen. 3.16.  I will multiply thy sorrows, etc. Hence the scripture compares vehement and inevitable anguishes unto the pain of a woman in travel, which the Greeks' call by a peculiar word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrows and to be in sorrow. If therefore the scripture hath defined childbearing to be with pain, than we cannot without danger be ignorant thereof.  
So then this type signifies, that the Woman, or Church shall not bring forth her fruit without labour, sorrow and much crying: The which is to be referred partly to the labour and care of the ministry: and partly to the troubles and calamities of persecutions: hence the Apostle travelling in birth of the Corinthians cries out not without grief: Even unto this present hour we both hunger and thirst, 
1 Cor. 4.11  and are naked, and are buffeted and have no certain dwelling place: we are made the filth of this world, and are the of scouring of all things unto this day: In stripes, 
2 Cor 6.5. & 7.5.  in imprinsonments, in tumults, in labours and watch: on every side we are troubled, without were fightings, within were fears. So likewise he speaks of the declining Galatians: My little children, saith he, 
Gala. 4.19  of whom again I travel in birth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) until Christ be form in you. So then we see, that the birth and propagation of the Church shallbe with great troubles, cares, sorrows and crying: the which thing Christ foretold us, saying: The world shall rejoice, but ye shall mourn: And the Apostle: 
joh. 16.20 2 Tim. 3.12.  All that will live godly in Christ Jesus shall suffer persecution. Now by that which followeth it will appear, that by this sorrowful travel of the woman, are chief prefigured the miseries, persecutions, punishments and martyrdoms which Christians should afterwards suffer under tyrants, yet not to terrify but to comfort them: for whereas the world thought by these things to suppress the Church; she should (though with pain) most fruitfully bring forth, and bejond all expectation increase far and ne'er.  
3. And there appeared another sign] The first sign or wonder was a woman. The second follows, viz. a Dragon is seen by john in heaven of a terrible shape: not in that starry heaven, where Astronomers place the Dragon with the sign Ophiuchus or Esculapius: but in that heaven, which the Apostle speaks of, where principalities & powers, and spiritual wickedness do rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, in the regions of the air above us: as the Apostle himself declares it Ephes. 2.2. unless perhaps this sign appeared in the utmost heaven being opened.  
A great Dragon] Of an huge bigness and strength: for a Dragon is an old Serpent, who by devouring of many serpents at last becomes a Dragon, according to the saying: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If a serpent doth not eat a serpent, he shall never be a Dragon: He is said to be a red Dragon, to denote his cruel & blood thirsty nature, as being wholly red with the blood of the Saints: Others think he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery (for it may either way be translated) to denote his fiery and hellish condition: but I rather approve the former.  
Having seven heads] Hence Ribera saith, it is manifest, that these things belong unto the time of his feigned Antichrist: But he deceiveth and is deceived, as thinking, 
Dan. 7.8.  that these are the heads, and the horns of the fourth Beast mentioned in Daniel, whose little horn tipeth out Antichrist: As if the Beast with his heads & horns there spoken of, were yet to be expected and not already come long ago. The Dragon here, hath nothing common with the Beast in Daniel, besides the ten horns: & yet it shall neither be this Dragon, nor the Beast in Daniel: but passing by this, let us more narrowly consider the monster.  
Poets have feigned a terrible monster called Hydra Lernaea (not much unlike unto this Dragon in shape) having a huge body and nine heads, 
Hydra Lernaea, vide Apollod. Bibl. lib. 2.  eight whereof were mortal, the middlemost immortal: the killing whereof they ascribe to the second labour of Hercules.  
Now the monster here spoken off, 
How the Dragon & Beast differ  differs from the following Beast, in that the Dragon hath crowns on his head; the Beast on his horns: so that the heads and horns in this place, do not signify the same thing there, as we shall see hereafter. Thus there is some difference betwixt the Dragon and the Beast, yet their likeness is great: for the Dragon begat the Beast, even as like begets its like. Who this Dragon should be, is very plain by the epithets: for he is called that Old Serpent, the Devil & Satan ver. 9 & Chap. 20.2. who is known of all to be that enemy of mankind. He is represented in the form of a serpent, both because in likeness of a serpent he seduced our first parents, as also because of his rage & cruelty against the Church, and lastly because of his poison wherewith he infecteth the world.  
The heads and horns of the Dragon, are the devils instruments, & ministers of his fury against the Woman.  
In that the crowns are said to be on his heads, & not on his horns, it argues, that the heads denote the chief instruments of the Dragon armed with regal authority: But the horns inferior and vulgar, yet armed. The crowned heads therefore of the Dragon, are kings and tyrants persecuting the woman: The horns, 
Who are the heads and horns of the Dragon.  are officers under them: as, governor's, captains, soldiers, hangmen and the like, by whom they exercise their cruelty, like as the head of a beast doth push with his horns.  
Seven heads] indefinitely for many, as before: the seven spirits, seven lamps etc. For a sevenfold number is always indefinite, except it be restrained, as afterward it is, where it is said, that the seven heads of the beast, are the seven mountains of the woman or Rome. SO THE TEN HORNS indefinitely are very many, because there are more inferior executioners and murderers, than kings.  
Among the heads of the Dragon Herod the Ascalonite is worthily reckoned in the first place, as first labouring to destroy the woman's seed, 
Who are the heads of the Dragon.  for whose cause (almost as soon as he was borne) he wickedly caused all the infants of Bethlehem to be murdered. Next was Herod Antipas his son, the murderer of John. The third Herod Agrippa; who killed James, and persecuted Peter.  
After these, the Roman tyrants persecuting Christians are to be numbered among the seven heads, as Nero, Domitian, Trajan, Hadrian, Antoninus Verus, Commodus, Severus, Decius, Diocletian and other most cruel Serpents who wholly imbrued themselves in the blood of the saints, & most miserable afflicted the Church until Constantine's time.  
Of the Dragon's horns Pilate the Roman Governor was chief, 
Who are the Dragon's horns  who with the Scribes and Pharisees crucified the Lord of life: also his successors, as Felix, Lysias, Festus, with all such as afterwards were assistants unto the Roman heads in persecuting the saints. Thus of necessity these things must be interpreted, though we would grope in darkness, for they altogether belong to demonstrate the calamities of the primitive Church.  
4. And his tail drew the third part of the stars] Hitherto we have spoken of the Dragon's form: now follows what he did viz. his twofould cruelty is here noted: the first against the Stars: the second against the woman. He drew the third part of the stars etc. This Andrea's (but little to the purpose) interprets of Lucifer drawing with him very many Angels into destruction: It is a Metaphorical allusion unto that in Dan. 8.10. touching Epiphanes, 
The stars cast down to the earth.  who (in the type of Antichrist) cast down the stars to the ground, and stamped upon them.  
The Stars in Chap. 1.10. signify the teachers of Churches. Their casting down from heaven to the earth, signifies their falling away from the faith and heavenly function, unto humane traditions and the cares of this life: as before we heard on Chap. 6.13. & 8.10. & 9.1. This the Dragon did by his tail, 
The fail of the Dragon.  signifying, as some think, his fraudulent subtlety: for as dogs with their tails faun upon their masters: so Satan drew by flattery and lying promises many teachers from seeking after heavenly things, and dashed them against the rocks of worldly honour. Now this indeed he hath done and yet daily doth to the destruction of many: not withstanding this is not all, for the Dragon began his battle by open violence.  
I therefore rather interpret the Dragon's tail, (in which his chiefest strength consists) of the cruelty and long continued persecutions, by which many professors of the name of Christ, who ought like stars to shine before others, partly through torments and partly through fear, have fallen from the faith and worshipped devils. This happened under the cruel storms of former persecutions, as histories testify, & principally under Domitian, Diocletian, & Decius. For Diocletian (to allege the words of Eusebius concerning his time only) by a tyrannical edict commanded the meeting houses of Christians to be laid even with the ground: then to burn the holy Scriptures: 
Lib. 8. hist. c. 3.  that the leaders of Christians should be apprehended, fettered, and by torments constrained to sacrifice unto Idols. Then many indeed being constant, suffered Martyrdom, but an infinite number of others (saith he) being overcome by fear, soon after the first brunt gave over wholly the combat. But what way soever we take it, it is an anticipation, that is the things are before related, which the Dragon did afterward.  
Primasius saith, that the tail are the false prophets, through whom the enemy fulfils his wickedness. As in Isay. 9.15. The prophet that teacheth lies, is the tail: namely, because of their smooth and flattering sermons. Now the Dragon did both. And therefore we may take both the senses, making the sum to be thus: The Devil both by the lies of deceivers, as also by the cruelty of tyrants drew many away from the faith, etc. Of which seducement mention is made in vers. 9 So then he casts from heaven to the earth, because he seduceth from the faith unto perfidiousness by the love of the earth, some by lies, others by torments.  
Not withstanding when I compare the Visions, I see that here the spirit points at the third, fourth & fift trumpet of the foregoing Vision: to give us to understand that the great Star called wormwood Cham 8.10. with the third part of the stars: Ibid. v. 12. and that great Star fallen from heaven Chap. 9.1. were drawn and cast to the earth by the fall of this Dragon: that is, fell away from the sincerity of the faith and Christian piety, to worldly mindedness and Antichristianisme.  
And the Dragon stood] Another enterprise of the Dragon against the woman: he stands before her to devour her child: like as an hungry wolf stands before the fowld, 
1. Pet. 5.8  to destroy the sheep that come forth. Satan's ravenous appetite is insatiable, the which he desires to fill with our blood: therefore Peter describes him under the type of a hungry and roaring Lyon. But this is general. Let us therefore apply it more nearly to the purpose.  
First the dragon endeavoured what he could to devour Christ in his own person, that is, when Herod the first head of the Dragon, being troubled at the hearing of Christ birth, most wickedly murdered all the children of two years, that so he might not miss to devour the woman's child: Also when Pilate the first horn of the Dragon condemned and crucified the son of God.  
Afterward he mightily laboured to destroy him in his members: when Herod Antipas beheaded the Baptist: Herod Agrippa took away the life of James: Again when the other heads, as Nero, Domitian and the following tyrants by cruel edicts, punishments, rackings and persecutions throughout the whole empire endeavoured by all means, to swallow up what ever the Church brought forth, that so they might destroy all Christians and utterly blot out the faith of Christ.  
Neither is Brightmen note to be disapproved, viz. that the Dragon by tyrants did diligently watch, that there might not be born any defender of the Christian religion. And if any Emperor or Governor seemed but to favour Christians, he was soon devoured by the Serpent. The enterprise we have heard: now let see the event.   

The Second part of the Chapter. The history and event of both signs.  

5. And she brought forth a man child, who was to rule all the nations with a rod of iron: and her child was caught up unto God, and to his throne.  
6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.  
7. And there was war in heaven, Michael and his Angels fought against the dragon, and the dragon fought and his Angels,  
8. And prevailed not, neither was their place found any more in heaven.  
9 And the great dragon was cast out, that old serpent called the devil and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.  
10. And I heard a loud voice, saying in heaven, 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.  
11. And they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death.  
12. Therefore rejoice ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.  
13. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.  
14. And to the woman were given two wings of a great eagle, that she might flee into the wilderness into her place, where she is nouris head for a time, and times, and half a time, from the face of the Serpent.  
15. 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.  
16. 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.  
17. 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.  
18. And I stood upon the sand of the Sea.    

THE COMMENTARY.  
ANd she brought forth a man child] The woman brings forth, and a man child is born: he is set upon by the dragon, but caught up to the throne of God: so the Dragon is frustrated of his prey. This whole type may be applied to Christ literally. For in the head the lot or portion of the members is represented.  
A man child is born] which notes his sex, strength and power: This is meant of Christ who is the mighty God: and the following attribute is also proper to him.  
He shall feed (or rule) all nations with a rod of iron] out of Psal. 2. for he is appointed by the father to be the feeder or ruler of all nations, ruling them with an iron rod, that is, a most powerful sceptre (for iron is not frail) yet in a divers or different way: some he quickeneth by the sceptre of his word and spirit, and directeth them, as his sheep, into his sheep fowld of glory: Others by the same sceptre he breaks in pieces as a potter's vessel, and casts them, (as goats) into hell fire: Christ therefore doth nothing fear the Dragon's open mouth, because he is a manchild: he cares not for his diadems, nor feareth his horns: because he can beat down all things with his rod of iron.  
And here it is closely answered to what might be objected, 
Why the Dragon did not devour the manchild.  viz: Why did the Dragon cease? & wherefore did he not devour the child so soon as he was born? two, or three reasons are showed how his endeavours were frustrated. The magnanimity, that is, the divine power of the manchild did terrify him: his iron sceptre made him afraid, wherewith he bruiseth his heads and horns. But did he not swallow him up being dead? not in the least: for though he bruised his heel, yet he could not hurt him, because, being delivered from the power of death & satan, he was taken up into heaven, & sat down at the right of God. For this also which is added, and he was caught up, etc. may be literally applied to Christ. However the prophetical sense of this type is here chiefly to be considered.  
The Woman, that is, the Church brought forth a Son collective, for, many children of God, by the seed of the word. For even in the beginning by the Apostolical preaching many thousands of Christians were begotten to Christ: and the elect of God dispersed throughout the whole earth were gathered by little & little.  
This generation is said to be male-childrens, because the elect being strong in faith do manfully resist Satan: 
Io. 11, 52. Act. 2.39.  They also in Christ their head shall rule the nations with a rod of iron. Revel. 2.17. seeing the head communicates what is his, unto his members: hence the Saints shall judge the world and Angels, 1 Cor. 6.2. They shallbe caught up to God also on his throne: because being supported by the power of God they shall not fall under their temptations, but finishing their warfare with courage, shall obtain, (as conquerors) a crown of glory with Christ: For to him that overcommeth he will grant to sit with him in his throne, even as he also overcame, and was set with his Father on his throne, Chap. 3.21. This consolation did chief belong to the times of the martyrs, while Christ road on the red horse, even from Nero's persecution unto that of Diocletian, as may plainly be gathered from v. 11. Now this allegorical sense by me expounded would have been the more obscure as touching the members, but that the historical sense before was very plain and clear in Christ the head: and therefore it was necessarily to be set down in the first place.  
Brightman takes this man child to be Constantine the great, who at length was brought forth by the Church as a patron and defender of the faith against Maxentius, Licinius, and other enemies: But I know not, whither with more show of reason, than Lyra who understands it as meant of Heraclius, who reigned (Phocas being taken away) very unprosperously. For here the woman's seed doth certainly denote the rise, and first state of the primitive Church.  
6. And the woman fled into the wilderness] Unless here we take notice of the anticipation, 
The anticipation of the woman's flight & reason thereof.  mentioned in the Analysis, and which our Tossanus hath rightly observed, many intricate questions will arise: as, how in this verse the woman is said to fly into the wilderness, and again in v. 14? whither she once returned? fled twice? fled thither before the battle? how she slew before she received wings? etc. Therefore her flight is put by an anticipation, but came to pass afterward when the Dragon was cast into the earth: and after a new persecution was raised against her v. 13. For she fled not so soon as she was delivered (& indeed bow could she fly having newly brought forth) but some while after. First Michael thrust the Dragon out of heaven: Hereupon the heavenly inhabitants sang their triumphant song: The Dragon then to revenge the loss of his prey, and his own ruin, began to follow after the woman. She than hath wings given her, & so flies into the wilderness. And this is the order of the Vision. Thus her flight is here brought in by an anticipation: because the spirit having showed how the child was delivered from the Dragon's fury, would also add something touching the woman's preservation from the same: He, by being caught into heaven; The woman by flight into the wilderness: howbeit not together at one time: for betwixt these things there happened a cruel battle in heaven betwixt Michael and the Dragon: as also the Dragon's new enterprise against the woman on earth: upon this John returns unto the flight and persecution of the woman. Therefore we will reserve the interpretation of this verse, till we come to v. 14. Now only let us take notice of the sum and drift.  
FIRST, the flight of the woman into the wilderness, signifies the invisibility of the Apostolical Church, after she had fought many battles with tyrants, heretics and hypocrites. For as the Moon coming so low as the shadow of the earth, gives no light, neither for the present is more seen, then if it were not in the sky: so the Church that chaste mother, through the shadow of worldly ambition, 
The Church vanished as the moon.  covetousness luxury & power of prelate's and carnal priests, lost her light by little and little, and at length vanished away, insomuch as she never appeared any where in the world in her primitive beauty. The Papists affirm that their Church never fled or vanished away: & contend that she always shined in her full light: by which they deny that their Church is this chaste mother. Histories indeed show, that Rome of old was a chaste mother, but ceased so to be by changing the government of Christ instituted by his Apostles, into the Ecclesiastical and secular kingdom of the Pope: the which when and how it came to pass hath already been shown several times, & shall further be spoken of afterward.  
Secondly, in that there is a place prepared for her in the wilderness where she is nourished, it signifies that however the purity of the Church shall then fade away, and the outward face thereof appear wholly discrepant from the primitive state: yet God will reserve and feed some remnants. Of the rest in verse 14.  
7. And there was war in heaven] Which happened not after the woman's flight into the wilderness, but after the manchild was caught up into heaven. For the Dragon being disappointed of one prey, he thirsted after the other: that is, seeing he could not destroy the child, he attempts to devour the mother. But Michael is present in her behalf, provoking the Dragon to combat: and thrusting him, being overcome, with his followers out of heaven: whence arose a shout among the heavenly spirits.  
What is meant by this battle, and when it was, is not easy to be expounded. 
What the war was between Michael and the Dragon. Riberas' fiction.   
There are some who refer it to the first fall of the devil, when Lucifer with his Angels was cast down out of heaven.  
This Ribera rightly rejects: yet puts in the place thereof a strange fiction of his own: viz. of a battle that shallbe betwixt Antichrist and the Saints about the last four years before the end of the world. But without all doubt this battle is already fought, and the Dragon cast into the earth: because the woman long ago is fled into the wilderness.  
Others take it as an allusion to the battle of Michael with satan about the body of Moses, mentioned in Judas vers. 9 But the cause of the war there, is other then here.  
Brightman thinks that Constantine's victory over Maxentius, Maximinus and Licinius heads of the Dragon, is here set forth. But the effects of the victory (celebrated with songs by them in heaven, vers. 10.11.) Seem to be more glorious, then can possibly be restrained to Constantine's temporal victory.  
As therefore in the sign of the woman, her delivery, and the child, there was a double sense: One Historical fulfilled in the person of Marie, and Christ. The other Allegorical in the Church and members of Christ: so we may rightly interpret this combat in a twofold sense: first spiritually of the conflict of Christ and Satan, the which went before in order of time. Secondly historically of Constantine's and the enemy's battles, which happened afterward. For as Christ caught up into the throne of God: thrust Satan out of his kingdom, and brought eternal peace and safety unto the Saints by his intercession. So Constantine being advanced on the throne of the empire, did manfully suppress all enemies of Christianity, and brought in a breathing time unto the Church, after her former & long continued afflictions. This is the sum. Now let us consider the battle: of which: 1. the place: 2. the Captains and armies: 3. the event: lastly the effect and benefit thereof is explained.  
The place of the war was heaven. But heaven is a place of peace, not of war: of quietness not of dissension. 
The war in heaven is visional not real.  It is so indeed. This is therefore to be attributed only unto the Vision, the which john saw in the heaven above. The Captain, and army fight on the one side were Michael and his Angels. On the other side the Dragon with his Angels. As the Dragon is Satan: So Michael is Christ the Manchild caught up into heaven. MICHAEI being interpreted is, Who is like God? Now who is like God save Christ his only begotten son? So Daniel also brings in Christ under the name of Michael, Chap. 11. and 12. prophetically pointing at this battle. At that time Michael the great prince shall stand up for the children of his people, viz. having finished the work of our redemption in the flesh. But what manner of battle is it?  
The first conflict consisted in Satan's temptations, 
The first conflict of this war.  the which Christ did often most strongly sustain and suppress.  
The soorest conflict, was his bloody sweeting in the garden, that which he suffered in the high priests hall, and on the cross at his death.  
Then Michael indeed seemed to have been overthrown: but a while after the adversaries power was broken: for by death Michael overcame: and rising again he bruised the Dragon's heads: and being lift up unto the throne of his father he triumphed over all principalities and powers. 
Col. 2 15  Then as a conqueror he ascended with his body, (on which he had born and by his blood purged the sins of men) into heaven, and by the efficacy of his eternal intercession repressing the accusations of the adversary, hath made up our everlasting peace with God. This mystery of our salvation is shadowed out under the type of this battle, as plainly appears from vers. 10.11. The which typical representation did very much serve for the consolation of the Church, seeing she should be shaken with most cruel storms of persecutions for the space of three hundred years: lest the faithful being unmindful both of this fight & victory, might faint under the long continuance of the cross.  
But how are the Angels joined with Michael in the fight, 
Why the Angels are joined with Christ and who they are.  seeing Christ alone hath trodden the Winepress of God's wrath, and overcome the Dragon? This is to be referred to the decency of the Vision. For a captain doth not use to fight without an army: And all though Christ alone hath fought the battle hand to hand (as it were) with Satan, yet hath he also left occasion of combatting unto his Angels: that so they might not stand still, and only behold their captain fight, but courageously imitate him in the same. The Angels of Michael were the Apostles, who next unto the captain, suffered the adversaries rage: Together with all other faithful and elect ones, standing continually in battle array under Christ their leader. So also the Dragon hath his Angels joined with him, the which are his heads and horns, viz. all instruments of the devil whither high or low, by whom he exerciseth his violence against Christ and the Church. This is the spiritual combat betwixt Christ and Satan.  
8. And prevailed not] The event of the war is, that the Dragon with his followers stood not in battle, but fleeing were cast down to the earth. Great indeed and cruel is the Dragon: but Michael is greater and more powerful. Satan is that strong armed man, 
Math. 12.29. Luk. XI. 21. Heb. 2.14.  possessing his house in peace, and vexing the Church: but Christ stronger than he, being come, takes away his palace, overcomes him and divides his spoils. For by death he destroyed him that had the power of death, that is, the devil, and delivered them who through the fear of death, were all their life time subject to bondage. Now as Christ sits triumphing at the right hand of God: so there was no place found for Satan in heaven: but he was cast to the earth like a champion broken and overcome: whom than we clearly judge to be conquered when we see him lie grovelling on the ground. This thrusting down of Satan out of heaven was mystical, not historical, of which also Christ speaks in the Gospel: I beheld satan as lightning fall from heaven: And again: Now is the judgement of this world: now shall the prince of this world be cast out: 
joh. 12.31.  For the spreading of the Gospel through the world was Satan's overthrow & the destruction of his kingdom. So Christ being near his death, saith, The Prince of this world is Judged. That is being shortly to be Judged, he saith, he is judged: like as a dying man, is said to be dead, or the like. For in his death he threw down Satan by merit: In his resurrection and ascension by efficacy: viz sending down the holy Ghost from heaven, throw whose grace Satan is thrust forth out of the hearts of the faithful.  
Andrea's also gives a touch of the mystical sense of this war and victory of Michael: applying the casting down of the Dragon here, 
Andrea's opinion.  Unto the second fall of Satan, by which he was overcome and thrown down through the cross of Christ: Namely, when the Prince of this world was judged, and thrust from that tyranny which he before exercised.  
9 That old Serpent] Now, that we might not imagine this to be a natural Dragon, he sets him forth by his proper names or surnames, whence we may know both his natural disposition, and who he is.  
He calls him, that old Serpent] as afterward in Chap. 20: vers. 2.10. To wit, 
1. The old serpent.  who of old by infusing into our first parents the venom of pride, was the cause of their and our fall and ruin. This Dragon therefore is the same who in Gen. 3. Is that subtle serpent, and may be called that old deceiver. 
De exhort: mart: in proem:  He is therefore that proper adversary the Devil, saith Cyprian, and the old enemy with whom we wage war, who almost for the space of six thousand years, hath fought against mankind: And therefore through length of time hath fully learned all kinds of temptations, and how to lie in wait for to destroy the soul. If he find a soldier of Christ unprepared, unskilful, careless, and not vigilant with his whole hart, he circumvents him before he knows it, he beguiles him unawares, and deceiveth him as being not skilful. But if any one keeping the commandments of the Lord, and strongly cleaving to Christ, resist him, he must needs be overcome, because Christ (whom we confess) is invincible.  
He calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Devil, that is, a slanderour or false accuser. 
2. The Devil.  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a calumny is when a thing well spoken is wrested unto a malicious sense: and this is the proper work of the Devil, being the first most impious calumniatour. There seem to be two causes why he is so called: First he slanderously perverted Gods prohibition to our first parents concerning the forbidden fruit: by accusing God of falsehood and envy, as though man should not die by eating of the forbidden fruit, but become like unto God. Secondly, because he ceaseth not to cry out against Christ who died & was raised up for our sakes, denying his satisfaction, scoffing at our redemption, and not ceasing to accuse the saints before the judgement of God as guilty of death for their sins.  
He calls him also, Satan] that is, adversary, 
3. Satan.  for the Hebrew Satan signifies to resist. Because from the beginning he was a rebel to God and Christ, and yet ceaseth not to oppugn the childerens of God, who are Christ's members.  
Lastlie he calleth him the seducer of the whole earth, 
4. Seducer.  or a most vile impostor through long and continued wickedness. For at the beginning with his lies he seduced our Mother Eve: through his impostures he caused the old world to be drowned by the flood: and soon after again he drew aside the sons of men from the true worship of God unro idolatry: and always hath been the first inventor and deviser of heresies and deceits by most wicked instruments.  
Brightman, as I said, expounds it historically, making Michael with his Angels to be Constantine with his legions: The Dragon with his Angels Maxentius, Maximinus and Licinius, by whose tyranny Satan did vomit out his last hatred against Christians, against whom Constantine warred.  
Maxentius flying over a certain bridge was drowned in tiber. Maximinus' perished in miserable exile. And Licinius at last was also put to death. So the Dragon was then cast down from heaven to the earth, these tyrants being driven out of the borders of the Church. Now whither this be the meaning of the type, I dare not affirm, seeing the proper and express description of the Dragon seems very much to condradict the same as here, so also afterward Chap. 20.2. Where the same apprehending of Satan is figured out in another type and to another end.  
10. And I heard a great voice] The war and victory of Michael, and the overthrow of the Dragon have been spoken of. Now followeth the Song of the Church triumphant, in which two fruits of the victory are celebrated: viz. The joy of the Church: and the mourning of the adversaries, with the causes of both.  
The great voice that john heard signifies the multitude of rejoicers, and the greatness of their joy because of the victory. From vers. 11. it may be gathered that they were the saints in heaven, who acknowledge the Church militant for their brethren. Therefore all the heavenly companies sing together, excepting the third company of Angels, and the fourth of other creatures.  
The proposition of their song is in vers. 12. rejoice ye heavens, and ye that dwell in them. In calling upon the heavens themselves to rejoice, they amplify the excellency of the benefit: for great joy is caused by great mercies. This Prosopopoeja is often used, as afterward in Chap. 19.20. so in Isa. 1.2. hear ye heavens.  
And ye that dwell in them] that is, the Angels of heaven, whom they invite to rejoice with them. The arguments of their joy are the worthy benefits of the victory, which are three in number, as we shown in the analysis. The first is, that by this victory comes salvation, and strength, and the kingdom of our God, and the power of his Christ. The like benefits were set forth in the foregoing vision, at the sounding of the seventh Angel: 
Cham 11.15  but arising from a different cause. There the dwellers in heaven rejoiced for the final judgement, and destruction of Antichrist and other adversaries: here they exult for the first victory of Michael against the Dragon, by which is come salvation, and strength &c: Now howsoever God and Christ had this evermore before: yet the same appeared not so fully, because of the wickeds rage and tumult, the which they seemed to wink at: But then they openly declared their power, etc. When Michael, that is, Christ by his death, resurrection and exaltation broke the power of the Dragon, and cast him to the earth. Besides they had it not always for us, that is, for our help and consolation. But at last it came to be ours and for us through the victory of Michael. For it is to be observed, that they say not, these things came to God and to Christ, but that now the salvation and power of God and of Christ was come, that is, was gotten, given and communicated to us. For through Christ's victory the salvation of our God is come, viz. unto us from our God. Then the power of our God did manifest itself, when it drew us as a lost prey out of the Dragon's jaws. Then God's kingdom became ours, when we being delivered out of the power of darkness, 
Colos. 1.13 Rom. 1.4.  were translated into the kingdom of his beloved Son. Then Christ's power became ours, when he, having over come death and Satan, was declared to be the son of God powerfully according to the spirit of sanctification by the resurrection from the dead. This is the first argument of joy to the heavenly spirits and to us: in regard that our salvation is founded in the victory of Michael, and that the power and kingdom of our God is vindicated from the violence of the Dragon.  
Our God] so they call him, that we might confidently trust, that by this victory God is reconciled unto us, 
joh. 16.33.  for so Christ bids us, saying, be of good cheer I have overcome the world.  
To this spiritual joy may also be added that outward rejoicing of Christians, when Constantine the Emperor had driven the foresaid Dragons out of heaven to the earth. Thus (I say) salvation, strength, kingdom and power of God and Christ did seem to come, when a Christian Emperor was set on the throne, glorified God, publicly maintained Christ's power, and freed the Church from tyranny: For the kingdom of God is visibly seen, as it were (saith Brightman) when godly princes are placed at the stern. The which indeed is true: But here it is a secondary sense.  
For the accuser of our brothers is cast down] The second benefit of the victory, and argument of joy, is the immunity of the Godly from satins accusations. Whom before he called a slanderer, adversary, and deceiver: he now calls him our accuser. It is an allusion to the court, where the judge sitteth on the tribunal: 
Satan's judicial action against sinners.  before whom is brought a guilty person, with his accuser demanding his life. This judge is God: For he will judge the world in righteousness: and shall minister judgement to the people in uprightness. Before his tribunal we all stood guilty of eternal death through sin: Gods revenging justice stood against us, requiring, that we should suffer temporal and eternal punishments, For what was committed by us against his infinite majesty: 
Rom. 1.32.  For it is the judgement of God that they who commit such things are worthy of death. Against us stood the law of God pronouncing curse against the transgressors thereof: Our own evil conscience also, arguing and convincing us of eternal guiltiness. But Christ our Michael pleaded our cause before God, and by suffering death for our sakes, most fully satisfied his justice, and healed our wounded consciences from the sting of sin, purging and sanctifying our hearts through faith by his spirit: 
Act. 15.9. Rom. 8.1.  and therefore there is no condemnation to us who are in Christ. Notwithstanding satan left not off to prosecute his action, to accuse and blame us, to stir up God against us, and to rage against the faithful.  
In that he is said to accuse us day and night before God, it doth emphaticallie set forth satins malice: he knows God is ours, that is, reconciled unto us in Christ: yet he impudently blameth us, to make him, if he could, not to be ours. But thanks be to God: Michael hath cast this impudent railer out of heaven, that hence forward he might no more molest the Lord with his lying accusations.  
If this great benefit gave occasion of so great joy to the heavenly inhabiters, then much more to us: For the Dragon was not an accuser of them in heaven, but of us, who as yet walk in the slippery paths of this world. Therefore they say: The accuser of our brothers, to wit, they who as yet have their warfare here on earth.  
This is a worthy thing, that the Church triumphant acknowledgeth us to be brothers. And indeed the Catholic or universal Church is a communion of all the Saints both in heaven and in earth. So Chap. 6.11.  
Hence first the doctrine of the Gospel touching free justification by faith is here confirmed. For if our accuser be cast out, then certainly, 
Free justification by faith here established.  no man accusing us, God the judge will not condemn, but acquit and justify them, who by faith are in Christ jesus.  
It confirms also the doctrine of the full assurance of our faith and salvation. 
The full assurance of faith touching our salvation. Rom. 8.33.  For if Christ hath satisfied God's judgement for us, and silenced our accuser: then verily henceforward we may fully persuade ourselves of the clemency & Philantropie of God the judge, who wils not the death of a sinner, but that he be couverted and live: for who shall lay any thing to the charge of Gods elect? it is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, nay in all these things we are more than conquerors through him, who hath looved us in Christ Jesus.  
Secondly, it serves to exhort us, considering the spirit saith that our accuser is cast out, not trodden under foot. It is true he can do nothing against us before God's judgement seat: Nevertheless he ceaseth not to prosecute the suit against us amongst worldly men, whom he stirs up exceeding lie to wrath and rage therefore we must not give ourselves to carnal security: but watch and pray having always our loins girt, that we enter not into temptation.  
Brightman also interprets these accusations historically, applying them to the reproaches of pagans against Christians, who objected to them that they had their suppers like that of Oedipus, that they were incestuous persons, and adulterers, satisfying their lust in common, that they were manslayers and conspirators against princes, & cause of all public calamities, as Tertullian in his Apology witnesseth: the which calumnies of whom learned they them, but of the devil that old serpent and father of lies. Now howsoever this be true, yet is it to be taken in a secondary sense.  
11. And they overcame him] They, to wit our brothers. The third benefit of the victory and argument of joy, is the victory of the Church militant over the Dragon, as if they should say: Christ hath overcome him: & we the inhabiters of heaven rejoice at the victory: Besides our brethren also have overcome: therefore let them likewise rejoice: But how have they overcome?  
By the blood of the Lamb] Hence it is apparent in the first place, 
The Lamb & Michael is Christ.  that the Lamb & Michael is one and the same, viz. Christ jesus. Secondly that the war with the Dragon and the victory over him was chief in the blood of Christ, his death, resurrection and exaltation: in regard therefore the Lamb hath overcome the Dragon: the godly also have over come him, because they have washed and made their garments white in the blood of the Lamb: that is, they are justified and sanctified in the blood of Christ: so that the merit and victory of the Lamb's blood, 
2 Cor. 5.14. 1 Cor. 15.57. 1 joh. 5.4.  is ours: He overcoming, we overcome: He dying for us, we are all dead with him: To which purpose is that of the Apostle: but thanks be to God, which giveth us the victory, through Jesus Christ. So john in his Epistles: This is the victory that overcommeth the world, even our faith.  
By the blood] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or, by reason of the blood: and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the blood as Chap. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the will or pleasure: And Chap. 13.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the miracles. But whither we read it one way or other, the efficient cause of our victory and joy is signified, viz. the blood of the Lamb, that is, the death of Christ, by which God is pacified, the devil overcome: neither doth it unfitly cohere, that it be rendered, for, or because of the blood, in regard it showeth us the meritorious cause, for which the victory becomes ours.  
And by, or, for the word of thy testimony] Unto the efficient meritorious cause, he adds two instrumental cause, by which the Lamb's victory becomes ours.  
ONE is the word of the testimony, 
Rom. 10.10.  that is, the Gospel, not written, or set forth in tables, but believed and hidden in the hart: neither believed in the hart only, but also professed with the mouth before the world: For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Therefore he saith not, for the testimony, but, for the word of the testimony, that is, for the ingenuous profession of the Gospel of Christ: which john familiarly sets forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony. And thus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word.  
The other cause, is the constancy of martyrdom, not fearing to shed their blood for the faith of the Gospel: And this is meant by the expression: They loved not their souls unto the death, that is, their life more than death, being willing to lay down the same for the glory of Christ: So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they loved not is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they neglected, or, contemned their life, as Brightman hath well observed. It is a paraphrase of the constancy of their faith even unto martyrdom: for the name of Christ: without which constancy, the Dragon is not conquered in respect of us: not that all are to lay down their lives, but all, being called thereunto by Christ, are to be prepared for it. For he which looseth his life for Christ's cause, doth find it: but he looseth it, who lays it not down for Christ. Now it appeareth that this song of triumph is to be extended unto the times of the martyrs under the Roman tyrants before Constantine, who then indeed put an end to the martyrdoms of Christians. Thus much of the Saints rejoicing, containing the first part of the song, and first effect of the victory.  
12. We unto the inhabiters] The other part of the song denounceth woe unto the inhabiters of the earth and sea: the particle Woe, doth denote deadly calamities, as before: The third woe shall come quickly. This shall be the other effect of the Dragon's downfall: for seeing he could not effect any thing against Michael and his Angels, that is, against the constant martyrs of Christ, who by shedding of their blood (a wonder to be spoken) overcame the Dragon: therefore he will now pour forth his choler on the children of the earth and sea.  
Inhabitants of the earth] Always in this book the inhabitants of the earth are taken in an evil sense for the enemies of the Church, Antichrists associates, 
The inhabitants of the earth.  worldling men and idolaters: as we noted on Chap. 3.10.  
To these therefore the Saints in heaven threaten woes, because of the Dragon: to whom also are joined the inhabitants of the sea] Not fishes or Whales swimming in the sea, but men living in Lands, and mariners who generally are very profane. Thus Satan's universal rage both by sea and land is here set forth.  
They add the cause of the danger: For the devil is come down unto you] It is true, satan did never cease from raging in the world, after he was once thrust out of heaven. But this is a prophetical threatening of other plots at hand, by which, not long after this revelation, he should bring to destruction all the inhabitants of the earth, and sea through out the Christian world, as wholly given to all manner of superstition by Antichrists means. Seeing therefore, by what hath been spoken, and hereafter more shall be, it appeareth that the darkness and calamities of Antichrist came into the world about the year of our Lord 606. this Woe is altogether to be referred unto that time.  
Brightman consents that the inhabitants of the earth, are all sorts of wicked men hypocritically professing Christianity, viz. all the inhabiters of Antichrists kingdom. But by the inhabitants of the sea, he understands the clergy men, who broach gross, troubled and saltish doctrine, to their counterfeit Christians, which indeed produceth hypocrisy in them, but at last gnaws their entrails, and bereaves them of understanding.  
Full of great wrath] They foretell Satan's fury, by which he should introduce Antichrists spiritual and secular power into the Christian world, establishing his kingdom to the destruction of infinite souls.  
Because he knoweth] The cause of this his great fury, is the shortness of time allotted him to rage in, or, immunity from the eternal torments of hell, to which he knows himself to be ordained. And therefore he will make up the the brevity of the time with unwearied endeavour of doing mischief, not letting pass a moment without satisfying his poisoned lust on the miserable inhabitants of the earth. But thou wilt say whence doth he know that his time is short: seeing no man knows the day of judgement but God? Undoubtedly he knows it by the signs foreshowing the same to be at hand, and by conjectures which are secret to us, seeing he is a spirit of quick and deep apprehension.  
But how is the time short, it having continued more than a thousand years? 
How this time is said to be short  Ribera restrains it to the last four years of his supposed Antichrist; But if it were so not only the devil, but men of the weakest capacity might know the day of judgement aforehand. But this is manifestly false: for the Beast was not as yet ascended out of the sea and earth: The Dragon had not as yet seduced the world by the Beast and falls Prophet, when he should be cast down to the earth. So then the time of Antichristian persecution, which was to continue more than a thousand years, is said to be short, for the consolation of the godly: that they might know that the Dragon's rage should have an end: short also in respect of the time that was passed before Antichrist was revealed: 
1 joh. 2.18 1 Cor. 10.11.  like as the time of the new Testament, though long in itself, yet is called the last hour, and the ends of the world.  
13. And when the Dragon saw] The things we heard before, touching the delivery of the woman, the war of Michael, and the ruin of the Dragon represented the state of the Church from the first birth thereof, unto Constantine's time: and were the first part of the first and second Act. Now follows the latter member of both the said Acts, containing new combats, and comforts of the Church, belonging unto the three hundred years from Constantine until the rising of Antichrist. Then the Church seemed to be in a safe haven, being freed of outward persecutors, and having obtained Christian Emperors. But as histories witness, no less storms befell her then before. For she falling to hypocrisy, and abounding in security, idleness, wealth, luxuriousness and ambition, soon began by hom-bred dissensions to consume herself, and to hold forth the faith, not in the heart, but in Creeds and papers, depraving the doctrine of grace by philosophical subtleties, and to heap up without measure humane traditions, bringing in the rites and idols of Pagans, in a word, under the name of Christ to follow heathenism and deny Christ. Then sincerity betook itself to Eagles wings, and fled into the desert, out of the sight of men: but whatever was hypocritical and Antichristian got the upper hand.  
And he persecuted the woman] Here follows a new assault of the Dragon against the woman, 
The second assault of the war.  now what it was, and when, is to be considered. The time will declare the persecution: which is signified two manner of ways: First on the Dragon's part: secondly on the woman's part. The Dragon is said to assault the woman after he saw that he was cast unto the earth. Now we have showed that spiritually he was thrust out of heaven soon after the death and exaltation of Christ: but allegorically when Constantine came to the Empire who overthrew Maxentius, Maximinus, and Licinius being the heads of the Dragon: Then the Dragon began to plot new mischief against the woman. The adjunct also of the woman shows the time: who brought forth the manchild. The persecution therefore began after the woman was delivered. Her bringing forth, was the time of sorrows and persecutions under the tyrannical jews & Romans, For a woman (saith Christ) when she is in travel hath sorrow, because her hour is come.  
To retain therefore the sense of the prophecy, 
joh. 16.11.  it is thus: after that the Church had brought forth a manchild, that is, had gotten Constantine to defend her, a new calamity more pernicious than the former befell her. The occasion whereof was partly the overmuch bounty of Constantine towards the Bishops and Churches: 
The occasion of a new persecution.  Partly also his and some of his successors their inconstancy. For by the persuasion of ambitious Bishops, he built at Rome to his great cost, stately and sumptuous palaces: he gifted the Churches with revenues, lands and princelike treasures: he honoured the Bishops as gods, and such as none might judge, enriching them with excessive gifts, which made them insolent: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
In vita Silvestri.  for fullness breeds pride: especially he was lavish towards the Bishop of Rome, on whose head (if Platina lie not) he set a mitre beset with gold and precious stones: he built a royal Temple, named first Equitium of the Knighthood: then Lateranensis: afterwards Peter: at last Paul's and Agnets: two also at Constantinople: One called the temple of Peace: the other of the Apostles, furnished rather with Persian then Christian ornaments, bestowing on them vessels of silver, gold, and large rents, 
Why Constantine was called Nepos.  insomuch for his immoderate prodigality he was commonly called Nepos which signifies a spendthrift or a riotous person. In the first ten years of his reign he was called CONSTANTINUS THE GREAT, because of his victories: The ten years after Latro a robber, because of his cruelty to his children and friends: The last ten years of his reign (for he reigned 30 years in all) Pupillus a pupil, because of his prodigality: as Bapt. Egnatius recordeth.  
These things ministered an occasion to the Dragon of a new persecution. 
A new persecution by Bishop's ambition & luxuriousness. See Mat. 23.6.  First he breathed the venom of pride into the minds of secure & ambitious Bishops, insomuch as unmindful of their former calamities they lifted themselves above each other, basely striving in their Synods about the uppermost sit, primacy and the like. Witness the bundles of such books, which Constantine caused to be burnt. Touching Christian doctrine, they thought it sufficient to hold fast the truth of the Trinity, although in this very thing they much trifled in their councils, making yearly, yea monthly confessions of faith: All their other matters tended to pomp and vain glory. It is true, Arius was condemned by the Nicene Council, and the Arians thrust out of their places: But not long after Constantius leaning to Arianisme, Athanasius was banished, and Arius called back: Him again the Council of Sardica condemned: and restored Athanasius: who was again cast off by the Synod of Milan, and Arianisme was again established by the Council held at Ariminum & Seleucia, where all otherdoxe teachers were compelled to subscribe, insomuch as at that time were hardly to be found two or three Bishops in the whole Christian world that were sound in the faith: Yea Liberius also Bishop of Rome fell to the Arians: Of which pestilent corruption Mantuan thus writeth: 
Arius humani generis lethale venenum  
Legis in excidium natus fideique ruinam  
Polluerat gentem, totumque infecerat orbem.  
Arius was borne that heretic,  
The deadly bane of men to be:  
Of Law and faith he was the ruin,  
And all the world corrupt did he.   
But these things were but the beginning of sorrows. For the Bishops being used to Synods, thereby having opportunity to establish their ambition and power, did upon the lightest occasion require or force the Emperors to call a Synod, the latter councils still condemning the former: 
The conflict of councils.  having little or no care to set forth the purity of faith and further godliness: But for the most part their decrees were concerning Patriarchal seats, of the primacy of Old and New Rome, of the orders of clergy men, their privileges, immunities and rents: of consecrating the holy Chrism: of cover of altars, adorning & worshipping of images: of Massepriests, their ordination, anointing and clothing: about the shaving of virgins and monks hair: of mitres, surplices, robes, copes, embroidered and fine linen garments, holy vestments, sacrifices, places of refuge, extreem unctions, and such like fooleries. Thus we see what was the cause of the spiritual calamity of the woman: touching which jerom saith truly, though little to what might have been spoken: That the Christian Church, after she had princes to be members, was made greater indeed in wealth and power, but less in virtue and piety.  
Besides we read that the woman or Church suffered such sore trials by the emperor's themselves, and other tyrants, as hastened her flight. For such generally was the state of the Church, as was the emperor's pleasure, and affection to have it, and he for the most part was swayed by the Bishops: so likewise the issue and event of Synods, was usually according to the faction of such Bishops as were stronger than the rest, by reason of the secular power. Constantine himself wavering in the faith towards his latter end, and favouring the heresy of Arius, while he thought (saith Sulpitius) to fulfil his duty in religion, he exercised THE POWER OF PERSECUTION; for Bishops were banished, the clergy persecuted, and the laity punished, who had separated themselves from the communion of the Arians. The persecution being then at the hottest, when Constantius, ●ulian the Apostate, & Valens raging with hostile cruelty against orthodox Christians, differed in nothing, but in name from the cruelest tyrants. These calamities were seconded by the horrible incursions of the barbarians as, Goths, Vandals, the Hunni, etc. who brought a horrible destruction on the Christian world. And thus the Dragon did long and most cruelly afflict, and put the woman to flight, after she had breathed a while.  
By these things we may understand what was this new ecclesiastical and civil persecution, with the occasion thereof: Of which Mantuan writeth to this pur●pose. That however peace is delightful and much desired, yet it occasioned to the Church more miserable slaughters, opprobries, losses, disgraces and miseries, than the open force of tyrants: For by means thereof Christians did degenerate from their ancient virtue; voluptuousness made them effeminate, and weak both in body and mind: hence Christ and true faith was forgotten, and set at nought, but all manner of wickedness increased: and men became worse than beasts, of whom Rome was the receptacle: which caused, (saith he) the Lord for these abominable evils to punish Christians with plagues from heaven, and to let lose upon them nations of a terrible and fierce countenance, regarding neither the laws of God or man, as the people of Sarmatia and Scythia, the Hunni, Saracens and Turks: yea such as professed one faith, like made dogs devoured each others, by mortal war, sparing in the mean while the Turks and Saracens, etc.  
14. And to the woman were given two wings] Here we see how the woman escaped the new assault of the Dragon: having wings given her she flees into the desert. Of which thing John spoke somewhat before in v. 6. by way of anticipation: save only that there it is said, the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she might fly into the wilderness: there, that they should feed her: here, that she might there be nourished: There, 1260 days, here, for a time, times & half a time. The sense is one and the same. Touching all which we will speak something, especially of the flight and time.  
The Woman (I say) was either to fly or to fall under the Dragon's assault. For how should an unarmed woman stand against a cruel monster? neither was she to trust unto her feet: 
Two Eagles wings given to the woman.  therefore wings are given her of God. Concerning these wings, we need not dispute subtly thereof. Some will have them to be the two Testaments, the old and the new, with which the Church defendeth herself. Others, hope & faith: Others, prayer and desire of good works: Ribera understands it to be the desire of God's glory, and an endeavour to lead a spotless life: ALCAZAR, the contempt of worldly, and esteem of heavenly things. But we need not seek for a mystery: for it is a plain metaphor taken from birds that fly: so the woman being to fly had need of wings, and indeed no less than two: for one would not serve to fly withal. A man is said to fly, who doth suddenly shun the sight of men: as the Poet speaks of one fleeing swiftly: 
Timor addidit alas:  
Fear was in stead of wings.   
Wings therefore are given to the woman, not of a dove, which are to weak for to fly long: although David wisheth saying, O that I had wingsof a dove, that he might have a little rest from trouble: neither the wings of a kite, or of a hoop, or Stork, as Zacha. 5.9. These are unclean birds: but the wings of a generous and Great Eagle, able to fly a long time: For the woman was to fly a great while even till she came into the wilderness. A great Eagle flies strongly, lifts herself up on high, and is carried above the clouds: hence the flying of an Eagle is commended in scripture: 
Deut. 32.11. Isa. 40.31.  and hereby is signified that the Church was divinely enabled to this flight, that she might not be a prey unto the Dragon, according to the promise: they that hope in Jehovah, shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint. Now touching the FLIGET, let us see how, and when it was.  
There are divers opinions of expositors about it, the which I list not to rehearse. hearse. They spoke according to their module. I also will show mine opinion: yea I have already not obscurely showed the same.  
Let us call to memory what hath been said before of the place and clothing of the woman, and of the Dragon's persecution, the woman before was clothed with the Sun, shined as the moon, and glittering stars openly in heaven: signifying that the Christian Church until Constantine (who brought peace, and quietness unto her,) should under the cross shine in brightness of faith godliness: And indeed all that while by how much persecution increased, and Christians were hated, and and afflicted, by so much the more they were eminent and perspicuous: But peace (I say) being obtained by Constantine, Christians than began to disperse themselves over the whole Roman Empire, & the Church seemed to be again past all danger: but the thing fell out otherwise: for suddenly new storms of persecution overwhelmed her, causing her to flee by little and little, till at length she was forced altogether to hid herself in the wilderness.  
The wilderness is opposed to heaven: her flight to the ornaments wherewith formerly she was adorned. For the Church fled from heaven into the wilderness, not by change of place, but by loss of her graces, changing her ancient sincerity of doctrine, faith, piety, humility, and Christ's government, into luxuriousness, ambition, superstition and pagan worship: when, I say, in stead of pure and virgins attire, she put on whorish habit, altering her visage, insomuch as now she was not the same, but altogether another woman, save in name only. 
Nota. What it is to fl●e into the wilderness.  Thus she fled into the wilderness, that is, she vanished out of man's sight, so that what formerly she had been, the same now appeared not: as things are hid and appear not in a wilderness. It is true in all ages there remained still many godly people: but these were of no account and suppressed: there being ver●e few (if any) congregations, who worshipped the Lord in the purity of his ordinances: But superstition, idolatry and tyranny altogether prevailed.  
But thou wilt say, such a flight suits not with the history. For after Constantine's time for the space of three hundred years even until Gregory the Woman remained in heaven, that is, the Church did flourish both in the East and West: yea the Church hath ever since remained, and at this day the Church at Rome is more magnificent then of old. I answer: we are to distinguish the true Church from the false. The true, sincere and chaste woman was forced through the Dragon's assaults to flee into the wilderness, and vanished out of sight, having lost her former clothing and ornament, so as that chaste mother the Church never appeared any where in the world: In her place succeeded a new Church, being a gaudish & whorish woman: so that the flight of the woman signify the departure of the true Church in the world.  
The sum is this. The true Church fled into the wilderness, 
The wilderness is the Popish desolation.  not by changing her place but losing her former state: not by going forth of Rome, but in losing her ornaments.  
This wilderness therefore may not be imagined to be any remote place in Arabia, Lybia, or Japponia: Or a certain place unto which the true Church was limited (as the Donatists dreamt concerning their Africa,) but is that desolate & apostatical state brought in by Antichrist, in which indeed there was a true Church, but not apparent to the view of men: like as of old in Israel's apostasy, there was indeed a Church of seven thousand, but unknown to Elias and others: It is, I say, the spiritual confusion of the Papacy: 
Isay. 40.3.  like as the Prophet Isaiah calls the spiritual desolation of the jewish kingdom a wilderness. In this wilderness or spiritual confusion of the Romish Church, john sees a woman riding on a scarlet coloured Beast. Chap. 17.  
It is very memorable, that here, so in v. 6. it is said, The woman had a place prepared of God in the wilderness that they should feed her there] who? the Angels, as they did Elias (unto whose history it seems to allude) 1 King 19 Or some secret nursing fathers, whom the Lord would raise up during the woman's exile. For we are to consider, that Christ's spouse (howsoever during her banishment, it could not be said, that she was visibly either here or there) nevertheless was not extinguished, and no where to be found, but was secretly kept and nourished by God, even as in the time of Elias, the Lord reserved to himself seven thousand worshippers of his name, although so much did not publicly appear, but a general corruption and depravation of religion had spread itself over both kingdoms of judah and Israel.  
The Papists therefore ask us where the Church was a thousand years past, if the Papacy were not it? may here receive an answer, that it was in the wilderness, where not long after Constantine's time she was forced to flee: which made Hilary to complain that in his time, 
Hilar. Count Auxen.  the Church was rather hid in caves and dens of the earth, then to be found in the chief seats.  
But how long shall the woman remain banished in the wilderness? A time, and times, and half a time. This threefold distinction of time, is taken out of Dan. 7.25. and 12 7. where Antiochus (a type of Antichrist should tread the Saints under foot for a time, times, and half a time. What is here meant by it, appears from v. 6. they shall feed her there 1260 days: Of these days hath been spoken Chap. 11.2. There it signified the time of the prophecy of the two witnesses: here it is the time of the woman's exile in the wilderness. The same time of 42 months there is taken for the space, that the holy city should be trodden down: and Chap. 13.5. it is the time the Beast shall rage's against the Saints. Whence I gather, that the Church's abode in the wilderness: The treading down of the holy city: The prophesying of the two witnesses: 
Chap. 12.14. Ch. 13.7.  And the Beasts persecution of the Saints, shall be at one and the same time: and go together (as it were) with equal steps: The which observation will much illustrate the prophecy: for that which is obscure in one place, is opened by another being more clear.  
Now it may be demanded, 
Time and ●imes.  what this time is? I have formely shown divers opinions about it.  
The Papists understand by Time a year: by times two years: and half a time, a half year: so making, the twelve hundred and sixty days, the forty two months, the time, times, and half a time to be three years and an half: and so long they imagine their Antichrist shall reign in the end of the world, and thrust the Woman the Church out of Rome into the wilderness, etc. the which (however it be ancient yet) is a manifest error, as before I have proved.  
We added some expositions of our own divines: and at length followed that which seemed the most safe: viz. that a definite time was put for an indefinite, of which also the most learned BIBLIANDER thus writes in his Chronologie: The time, times, and half a time doth not signify three years and an half: but according to the propriety of the Hebrew language, a time not certain and definite, whither long, or short, or betwixt both, in which God will permit Antichrist, to rage's according to his pleasure against Christ's servants, the holy law and true religion. This time (I say) touching the Church's banishment is defined in the eternal counsel of God, but so far as concerns the term can not possibly be found out by man's reckoning.  
Now this distribution of time is opposed unto a twofold error. 
What is meant by this threefold distinction of time. A worthy observation of the Author. Lab. 20. d. C. D. c. 23  For lest we should imagine that the afflictions of the Church under Antichrist would be short, it is said they shall remain a time, and times, not one and two, but one and many: For neither the Hebrew nor the Greek text hath it in the dual number mo●adaim, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two times, although Austin following the common opinion took it so: but both have it in the plural number moyadim & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times towit many: the which notably confutes the common error about the time of Antichrists reign: and it seems that Justine Martyr took notice of this very thing against Trypho confuting the jews, who understood a plural word du●lly, of two hundred years. And lest also we should think that Antichristian calamities should be perpetual, they are said to remain but half or part of time.  
Notwithstanding if this shallbe understood of a definite time in respect of us, because the number of the days and months is again & again definitely repeated, for my part then I should think that a prophetical number of days is put for the years, in which Antichrist should reign and rage in full vigour, viz. 1260 years, which began (as before I shown) with his first rising: for then this woman fled into the wilderness: and the harlot succeeded in her room.  
If thou demand, seeing the Church began soon to flee after Constantine's time, wherefore then are not the 1260 years reckoned from thence? I answer, her flight, & the time of her exile is not altogether one thing. For her flight began from Constantine, and dured until Phocas, almost 300 years, after which time the woman began to be in the wilderness. For neither are we to imagine, that the Church was carried by flight in one day, month or year into the wilderness: but by little & little, as she lost her heavenly endowments, changed her clothing and corrupted her chastity: by degrees therefore (I say) the Apostolical sincerity of faith & order did wear out: and the corruptions, superstitions and heathenish abominations & idols were brought in: together with that Pagan-Jewish hierarchy, which to this day Rome with so great pomp & luxuriousness boasteth of: for Antichrists apostasy was not at the highest all of a sudden, but increased by slow paces: till the pride and tyranny of the Roman Bishops was lifted up and established. For as the Poet saith: Nemo repent fuit turpissimus: 
juve. Sat. 2 When the flight began & how long it dured.   
Until Sylvester I. all the Roman Bishops were martyrs for the space of 310 years: from that time to John 1. they were all Archbishops, for the space of 200 years, until the year 520. at which time the Roman Praelates were created Patriarches by Justine Caesar. Then the woman almost by flying was come to the wilderness. Notwithstanding the time of banishment began 86 years after, when from Patriarches they became to be open & very Antichrists: when, I say, Phocas the parricide, contrary to the minds both of the Grecian & Latin Bishops, raised up Boniface the III. with a mighty tumult of men into the throne OF UNIVERSAL PESTILENCE, causing him to be worshipped, & proclaimed prince & Lord of all Bishops. Hitherto the flight still dured. After this was her exile in the wilderness. The long time of her flight is signified by the two wings, not of a dove, but a great Eagle, that is, able to carry her a long while, as I before noted. For the woman was not to fly a little time, but her flight into the wilderness was to be through groves & great woods, through fields & seas, till she came in a certain place of the wilderness prepared by God: therefore Eagles wings were required: because the Eagle holds out longest in flying.  
15. And the serpent cast out] Hear the Church hath a new trouble & comfort again; The Dragon endeavours to destroy the woman while she flies through persecution: casting out a flood of waters after her, for to swallow her up: but his vomiting is in vain. The woman flies on high: and before she lets herself down into the wilderness the earth opening her mouth swallows up the flood which the Dragon cast forth. These things are the sum of the two verses: The general doctrine or meaning whereof, I confess, is not obscure: for it signifies, that the Church having stood out one danger, is involued again with new calamities by that oldserpent, who seeks by all means to destroy her: but that God is never wanting for her safety, but when she is nearest to oppression, then is he nearest suddenly & unexpectedly to provide away for her escape: as here all outwardmeans failing, the earth openeth her mouth, that the woman might not be swallowed up. For all the creatures are ready at God's appointment for the safety of the elect.  
But the special sense of this prophecy seems to be very obscure: 
What is meant by this flood of waters.  namely what these waters and flood should be? And when the Dragon cast out the same after the woman? What earth swallowed it up, and how? The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as shows that the waters and flood are allegorically to be understood. Most understand this flood of waters, to be the manifold and grievous afflictions and persecutions, by which satan seeks in all times to oppress the Church, taking it to be an allusion to that complaint of the Church of old: 
Psal. 124.1.3.  unless Jehovah had been on our side: now may Israel say; Then the waters had overwhelmed us, the stream had gone over our soul, etc. This I confess is not amiss: But it must be more specially expounded, now the Dragon persecuted the woman in her slight, by a flood of waters: and that also before the Beast ascended out of the sea: of which it followeth Chap. 13.  
Fox makes the flood to be those horrible edicts, 
Fox his opinion.  proscripts, and commands of Emperors, (especially of Maxentius and Maximinus) which were every where published for the taking away of Christians from the earth. But these things fell out before the former persecution: neither did the woman take her flight under the perfecutions of the Roman Dragons.  
Bullinger comprehends under it, 
Bullingers' interpretation.  all the Church's afflictions: This flood (saith he) signifies that the Devil poured forth a sea of evils on the Church, as sects, dissensions, tumults, seditions and persecutions, by which almost the whole earth was over flown. And he applies these things to the very time of the Apostles: when satan stirred up every where the magistrates and priests against the Apostles and Apostolical truth: this is true indeed: yet in my judgement but little agreeing to the sense of the present prophecy.  
Brightman understanding by these waters, 
Brightmen opimon.  peoples or nations, as afterward in Chap. 17.15. interprets this other persecution of the eruptions of the Franci, the Alemanni, Burgonions, Goths, Vandals, Hunni, Treballi, the Heruli, the Lumbards', and such other Northern nations, who about the year 400 and thence forward rushed in (the sluices being as it were taken away) upon all Europe and Asia, for to swallow up, as with deep gulfs the Christian Church: Yet the earth, that is, the counterfeit and earthly religion swallowed up the force of this flood: because these barbarous nations, by whom the Dragon thought to blot out the very name of Christ, after they came into these countries more full of humanity, they embraced the Christian religion which they saw amongst them, though indeed it was most corrupt: For all of them were either Arians, or Nestorians, or Eurychinians: but yet changed not their life and Barbarous manners. So the earth deluded the Dragon's endeavour: The which exposition seems not in the least to be contrary to histories, and the order of this Vision.  
Notwithstanding I should rather consent to them, 
The waters cast out by the Dragon are heresies. joh. 7.38.  who apply this to the foul heresies, schisms, blasphemies, and monstrous doctrines, by which the Dragon attempted to drown the Woman while she fled, even under Christian Emperors. For as the doctrine of the Gospel proceeding out of the mouth of God is compared to streams of waters, which none are able to resist, as Christ saith: he that believeth on me, out of his belly shall flow rivers of living water: So the heresies coming out of the Dragon's mouth, what are they but as a violent vomit or floods, to swallow up the Church? For even in Constantine's time, the Arian heresy and blasphemy against Christ violently burst forth like to a most swift stream, and overflowed all the East, and soon after the West also, whereby the Church was almost swallowed up in her flight. After the Arian heresy against the son of God, followed the Macedonian against the holy Ghost: soon after that the Pelagian against the whole Gospel: That also of Nestorius and Eutyches, & the Monothelists against the truth of Christ's person: the which mightily shaken the Church almost for the space of 300 years, as the histories of Eusebius, Socrates, Theodoretus, Zozomenus, and Evagrius witness: The Dragon by these floods thought to drown the woman in her flight: but in vain, as it followeth.  
16. But the earth helped the woman] Some here by earth understand Churst in regard of his stability, and because the waters of the Dragon were swallowed up, the darts and plots of the adversaries suppressed, and the afflicted Church not utterly overthrown.  
Others of earthly men, by whom the Lord often wonderfully protects (though they aim at other ends) his Church and people: as of old by the Philistines he delivered David, from the hands of Saul: by Lys●as he preserved Paul from the fury of the jews.  
Brightman, (as I said before) understands this of those Barbarous nations, who coming on furiously to root out Christian religion, yet preserved the same by embracing it, though much corrupted. There are some who interpret it of Councils, which being gathered together out of all nations swallowed up the blasphemous floods of heresies, by refuting them: Thus the general Council of Nice condemned the Arian heresy, the Synod of Constantinopel the Macedonian, and Eunomian; that of Ephesus the Nestorian; that of Chalcedon the Eu●ychinian. But this sense seems to be forced. It is an allusion to the history of Corah, Dathan, and Abiram, whom the earth swallowed up alwe, Numb. 16.22. As therefore the earth did then help Moses & Aaron against the seditious rebels, miraculously opening her mouth, and devouring them: So the Lord no less miraculously helped the woman flying from the floods of most dangerous heresies, so as she was not drowned by them, that is, he wonderfully swallowed up those false doctrines with the authors thereof, as if the earth had opened her mouth & utterly devoured them: we need not therefore subtly dispute about the earth: considering how the Lord continually dissipated all the heresies, which during the space of 300 years overflowed the Christian world: caused the same, I say to vanish away like smoke by the power of the holy scriptures, and zeal of Orthodox teachers.  
17. And the Dragon was wroth] The third assault of the Dragon, not against the woman herself (for her he lost, as being out of his sight in the wilderness) but the rest of her seed, whom he purposed to set upon by open war. This therefore is a preparation to the following third Act of the Beasts war with the Saints. And so this third assault belongs to the Antichristian times, which began in the reign of Phocas, & Boniface III. the first universal highpriest, when the Church was now fled into the wilderness, and so none appeared any where but as a whorish woman.  
The meaning of the verse we take to be thus: The Dragon being angry that he could not by the flood of heresies drown the woman in her flight, & now despairing of further effecting any thing against her, he stirs up a new war against the rest of her seed by themeanes of the Beast, as it followeth. For that which here the Dragon is said to do, in the following Chapter is attributed to the Beast, to whom it was given to make war with the Saints. They who there are called Saints, 
Who are the rest of the woman's seed.  here are named the rest of the seed of the woman. Now these are the faithful, who seeing all the public congregations in the Papacy corrupted, withdrew themselves, and privately worshipped the Lord according to his institution in their own families, of whom also some openly opposed the Beast even from the first rising of the Papacy until this day: against these what manner of war the Dragon hath made by the Roman Beast, the books of Martyrs plentifully declare, as also the Spanish and Popish inquisition, which hath drawn many thousands of Saints unto the gibbet, fire, and other exquisite torments: besides the wars of Popes against divers Emperors & Kings, for the upholding of their tyranny, the which for the present I will not speak off. At that time indeed the Dragon could not war against the woman, that is, against whole congregations of the Saints, because such were not visible: therefore he strives by all means possible to extirpate the rest of her seed, which was scattered here & there. But more of this war in the following Chapter.  
By two Epithets the woman's seed is set forth: that they keep the commandments of God, & have the testimony of Jesus Christ. The former notes the life & piety of the Saints conformable to the word of God: The latter the sincerity of their faith according to the tenor of the Gospel. So that these should not pollute themselves with the superstitions, idols & abominations of Popery; but holily & unblamably pass the time of their dwelling here, according to the rule of God's law: neither should they receive the traditions, laws & decrees of the Pope for articles of faith, but constantly maintain the sincerity of Christian belief: for the sake whereof they were to undergo the contradictions & war of the Dragon through the Beast.  
18. And I stood upon the sea] A transition to the following Act touching the Beasts. All Greek copies have it in the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I stood, that is, I John, noting the opportunity of the place where then he stood to behold the Beast that arose out of the sea. Notwithstanding the vulgar reads it in the third person: And he stood: as if the Dragon had stood on the sand of the sea: that is, as some interpret it, on a weak foundation, for a sandy station is not to be trusted too: Or, as others, on the multitude of wicked men. But in this there is no use of a mystery. Neither is there gold under every stone. The former reading is proper and natural: the which Andreas also follows, and from this transition doth rightly begin the following Chapter touching the Beasts.  
Rupertus also, I stood upon the sand of the sea, and I saw: to denote (saith he) the difficult doubtful and dangerous state of that time, when the elect standing shall waver, and wavering shall stand: the which allegory I leave to its own strength.  
Ribera approves not the Latin but the Greek reading: though Alcazar doth mightily labour to defend the Latin version against all opposers.     

CHAPTER XIII. The Argument, Parts, Analysis.  
THis Chapter is a declaration or an exposition of the 17 verse of the foregoing Chapter. For it describeth the war of the Dragon with the seed of the woman, that is, with the Saints and faithful worshippers of Christ, managed through Antichrist: whose rising, nature, kingdom, power, deeds, success, character, and lastly his name and number or numberal name the Prophet sets forth as by lively colours under the type of a double beast. For he saw Antichrist coming forth on the theatre, first under the figure of a Beast having seven heads, presently after under the figure of a Beast having two horns, in which is signified the twofold person of Antichrist, viz. as he is a secular Monarch, and a spiritual seducer or false prophet, of which is spoken Chap. 16.13. and Chap. 19.20. Here therefore gins the Third Act of the fourth Vision, touching the last and most grievous Antichristian persecution, which shall endure unto the end of the world.  
THe parts of the Chapter are two, according to the number of the Beasts treated of in the same.  
The description of the first Beast is contained in 10 verses: And it is divers: 

I. The Beasts rising is noted to be out of the sea, v. 1.  
II. His monstrous figure or shape: seven blasphemous heads: ten crowned horns, ibid. with the skin of a Leopard, feet of a Bear, and mouth of a Lion, verse 2.  
III. His state: he hath a throne and kingly power: of which is noted 1. The efficient cause, the Dragon gives him his seat and power, ibid. 2. The degree and variation of the power, it is great v. 2. One of his heads being deadly wounded is again healed ver. 3.3. His divine authority: the whole earth admires and adores him, in praises making him equal with God, yea lifts him above God, ver. 3.4.  
iv His deeds: both with his mouth: he speaketh great things and blasphemies: the outrageousness whereof is figured out by the time it dured, viz. forty two months, v. 5. and by the objects, which he blasphemeth. 1. God. 2. His nacle. 3. The inhabiters of heaven, v. 6. then with weapons: he makes war with the Saints: the event of which is twofold. 1. The victory over the Saints. 2. an increase of universal power, v. 7. and of worship, v. 8.  
V It is shut up with an exclamatorie and hortatory conclusion unto the godly, that they should attend v. 9 comminatory against the Beast, that he should suffer like for like, v. 10. But consolatory to the Saints: showing them what was done, was for the exercise of their faith and patience, ibid.    
The description of the latter Beast is from v. 11. unto the end of the Chapter: and it contains divers particulars: 

I. His original is noted to be from the earth. v. 11.  
II. A threefold similitude or likeness: 

1. With the Lamb, having horns like his.  
2. With the Dragon, speaking as he did, ibid.  
3. With the former Beast, whose whole power he exerciseth, ver. 12.    
III. Six effects of his power: 

1. He establisheth the worship of the former beast, v. 12.  
2. He doth great wonders, v. 13.  
3. By miracles he seduceth the inhabiters of the earth, v. 13.14.  
4. He commands an image to be made to the former Beast, ibid.  
5. He gives life to the image, makes it to speak, causing all them that will not worship the image to be slain, ver. 15.  
6. He imprints the character, name and the number of the Beast on the right hands and foreheads of the worshippers thereof, giving them a privilege to buy and sell, the which is prohibited all others, ver. 16.17.    
FOUR It is ended with an exclamatorie conclusion amplifying the mystery of the Beast: and stirring us up to the searching out the mystery thereof: both from the possibility of it: because it is the number of a man, also from the facility: because it may be expressed in three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which make six hundred threescore and six.    

The former part of the Chapter. Of the Beast arising out of the sea.  
1. And I saw a beast rise up out of the Sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.  
2. And the beast which I saw was like unto a Leopard, and his feet were as the feet of a Bear, and his mouth as the mouth of a Lion: & the Dragon gave him his power, and his seat, and great authority.  
3. And I saw oneof his heads as it were wounded to death, & his deadly wound was healed, and all the world wondered after the beast.  
4. And they worshipped the Dragon, which gave power unto the beast, & they worshipped the beast, saying, Who is like unto the beast? Who is able to make war with him?  
5. And there was given unto him a mouth, speaking great things, and blasphemies, and power was given unto him to continue forty and two months.  
6. And he opened his mouth in blasphemy against God to blaspheme his Name, and his Tabernacle, and them that dwelled in heaven.  
7. And it was given unto him to make war with the Saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.  
8. And all that dwell upon the earth, shall worship him, whose names are not written in the book of life, of the Lamb slain from the foundation of the world.  
9 If any man have an ear, let him hear:  
10. He that leadeth into captivity shall go into captivity: He that killeth with the sword must be killed with the sword. Here is the patience and the faith of the Saints.  

THE COMMENTARY.  
ANd I saw a Beast rise up out of the sea] In this part of the vision there seems to all interpreters some bar to lie in the way touching this prophecy, as what should be meant by these Beasts, of both which john at length cries out, as if they were but one, here is wisdom, let him that hath understanding count the number of the Beast: intimating, that here something is figured out, passing the reach of man. And indeed the thing is so. Notwithstanding from the manner of the method formerly laid down by us, we may undoubtedly gather that the Third Ast of this 4 Vision, that is, Antichristian persecution is here represented.  
Beside I scarcely find any whether ancient or modern interpreters (Lyra and Alcazar excepted) but expound either the former, or the latter, or else both the Beasts, of Antichrist. Now, whatsoever is meant by the latter, let us first consider the former.  
Touching this I find divers opinions.  
Some will have it to be the devil. 
Opinions about this sea-beast.  Others some certain and special persons abounding in all manner of wickedness, such as Gensericus, or Cosroes, or his son Syroes, or Mahumet: or Luther as Lindanus foolishly feigneth.  
Others by the Beast understand the universality of wicked men.  
But these opinions are not at all to be esteemed, because indeed they manifestly contradict the text. For the Dragon who is the devil shall give his throne unto the Beast. Therefore he is not the Beast himself. But in a prophetical style, a Beast in scripture usually signifies not a special man, but a monarchical kingdom with the head thereof. Lastly all the wicked shall follow and worship the Beast: therefore they themselves are not the Beast. So that this Beast can neither be restrained to one certain wicked man, nor confounded with all the wicked in general.  
But there are three other opinions more probable, 
Three opinions more probable.  which I will briefly set down and examine.  
The first is, that this Beast denotes the old Roman Empire with its idolatry & cruelty against Christians. Of this mind are many of the ancients, as Tertullian, Hierome, Orosius, Eusebius, with many also of our latter divines, as Bullinger, Fox, Osiander in his conjectures, Junius, Aretius, Whitaker: wherein Alcazar the jesuite agrees with them. 
1: sentence touching the Roman empire examined.   
This opinion howsoever I do not altogether disapprove: considering, that in Chap. 17. (where this Beast again comes forth) it is manifest that Antichrist clothed with the spoils of the Roman Empire, is represented by the same: nevertheless in this place I take it otherwise.  
For first john here sees the beast arising out of the sea. So that he saw its originnall: but the original of the Roman Empire he did not see. For it it had now already continued from Julius unto the fourteenth year of Domitian (when this prophecy was revealed unto him) CXLII years. Therefore it is said afterward in Chap. 17.8. of the Roman Empire: The Beast was, to wit, before this vision, and before his rising out of the sea.  
Secondly, this Beast risen not out of the sea, till the Woman's flight into the wilderness, as the order of the Vision both here, and in the foregoing Chapter doth plainly manifest. Now the flight of the woman was not under the Roman tyrants, but began under Christian Emperors and heretics, as we have showed in the foregoing Chapter.  
Add hereunto that the Beast is said to rage's forty two months: the which is the time of the woman's abode in the wilderness, and the time of the prophecy of the two witnesses, as appears by what hath before been spoken. Now this time by the consent of all shall be the last, in which Antichrist shall rage's. And therefore it cannot possibly belong to the old or Pagan Empire of the Romans.  
To be short, this seems to be a demonstrative reason, that this Beast is often mentioned throughout this prophecy, as being to remain in a continual persecution of the Saints unto the end of the world: and not to be abolished but by the brightness of Christ's coming, who will cast him into the lake of fire and brimstone, Chap. 19.10. Whereas the old Roman Empire scarcely dured three hundred and fifty four years, and now hath been in the hand of Christians, thirteen hundred years and more. Therefore this Beast cannot simply be applied to the ancient Roman Empire.  
The reasons most probable alleged for it (though of little solidity) are three:  
First, that this Beast seems to be like to the fourth beast in Daniel Chap. 7.7. by which, according to the common opinion, is denoted the Roman Monarchy.  
Secondly, because the Roman Emperors from Tiberius unto Constantine have most cruelly warred against the Saints, the which also the Beast is here said to do, ver. 7.  
Lastly, because power is given to this Beast over every tribe and tongue & nation, in the same verse. The which most properly may be applied to the Roman Emperors, Lords of the world.  
To the first, I answer: if we compare the Beast in Daniel with this here, we shall see indeed that both of them have ten horns, but their likeness in all other things is very obscure: besides the fourth Beast in Daniel is divers from all the other beasts: but this here is as it were compounded of the three former Beasts in Daniel. Add to this, that the Ancient Hebrews with great show of reason interpret the fourth Beast in Daniel, not of the Roman Empire, but of the kingdom of the Seleucides, of which Antiochus Epiphanes that little blasphemous and cruel horn was chief: notwithstanding I will not now dispute what solidity there may be in it.  
As for their second reason, we have showed that the persecutions of the Roman Dragons are represented in Chap. 12. But this war of the Beast (fare more cruel) shall endure unto the end of the world, and not against the woman (which afterward he sees riding on the scarlet coloured Beast) but with the seed of the woman, that is, with them who are truly faithful.  
To be short, that the whole earth is said to wonder, and follow after the Beast, v. 3. and to have power over all kindreds and tongues, etc. v. 7. this is restrained to the dwellers on the earth & reprobate worshippers of the Beast, in v. 8. Now not only the reprobate gentiles were subject to the heathenish Roman Empire, 
Apolog. c. 30 and ad Scapul. Mat. 17.27.  but the believing Christians also, who (as Tertullian recordeth) worshippped not the Roman Emperors but God alone: And Paul to escape the fury of the jews appealed to Caesar: Our Lord himself also paid tribute to the Roman Empire: And the Apostles taught Christians to be obedient unto the Magistrates thereof. In a word the worshipping of the Beast imports not only civil subjection, but religious worship, as we shall see hereafter. By all which it appears that this Beast cannot be absolutely restrained to the Roman Empire: howsoever we may perceive that the monarchical power of the Roman Empire is in some sense taken up by the Beast, as may be gathered from Chap. 17. 
The second opinion touching mohammed weighed.   
The other opinion (principally urged by Viterbiensis) is of those, who understand this Beast of the Mahumetane or Turkish Empire.  
These first consider his rising out of the sea, that is, the gathering and joining together of divers nations, as Arabians, Saracens, Turks, Tartars, etc.  
Secondly his figure. For he is like a Leopard, because he violently took into his hands the seat and power of the Grecian Monarchy, which Daniel likens unto a Leopard. He hath also the feet of a Bear: in regard he holds the pillars or props of the Persian Monarchy, the which is also there compared unto a Bear: he hath moreover the mouth of a Lion: because he possesseth the spoils of the first Assyrian Monarchy.  
For the Mahumetane Empire is extended in religion and worship over all these people's: in regard both Persians and Babylonians are at this day mahumetans, though under divers kings. It is also full of blasphemies against the God of Israel, and against the Son of God. The mahumetans power is terrible and invincible: and hath more than nine hundred years most cruelly warred against the Saints and worshippers of Christ: and so overcome, as that all Asia, and almost Africa with a great part of Europe (being wrung out of the hands of Christians) is brought under the religion and power of Mahumet: and Christian religion forced into the outmost corners of Europe.  
Lastly, the time of the forty two months designed to the reign and rage of the Beast, may well and fitly be applied to the violent rage of the mahumetans.  
But now however indeed these things have a great show of seeming truth: yet they are not solid.  
For first this rising out of the sea, is rather to be understood of a coming forth out of the bottomless pit, then of a gathering of Barbarous nations, as by and by it shall appear.  
Secondly, the figure taken from the members of divers Beasts doth also admit of a more fit interpretation. So also the blasphemies, and the large and terrible power are more rightly to be applied to the Roman Antichrist then to the Turk: although he also doth in a very hostile manner act the parts of the Eastern Antichrist against the Christian Church, as appeared in the sixth trumpet, Chap. 9  
Lazily, the time of the forty two months, doth altogether agree to the war of the Roman Beast against the two witnesses, as hath been showed on Chap. 11. Thus we see that the foresaid reasons do not sufficiently confirm this second opinion.  
Moreover there are two things which do plainly disprove the same: One is, in that it is often said: this Beast was wondered at, and worshipped by the inhabitants of the earth, the which (as I have showed) signifies not simply a subjection, but a religious worship given unto the Beast: now this doth not so well agree to the Turkish Empire: for although the Turks worship Mahumet as the greatest prophet: yet they attribute no religious worship unto their Emperors: neither do they subject themselves unto their Empire so much thorough admiration, as for fear. The other is taken from Chap. 17. where it is manifest that this same Beast appears again unto John a woman sitting thereon. Now there the seven heads of the Beast, are the seven mountains of Rome, and the woman herself denotes Rome, the which is so evident as it cannot be denied, no not by some of the jesuites themselves. Therefore this Beast hath his seat at Rome: But the Turk never had his seat there: hence than it seems that this Beast doth not belong unto the Turkish Empire: unless perhaps it yet come to pass that Italy and Rome fall into the hands of the Turk: the which thing God knoweth. Indeed the horrible Idol-worship of Rome may justly procure such a judgement: notwithstanding the holy Ghost threatens in Chap. 17.16. that the Romish harlot shall be destroyed and burnt with fire, not by the Turk, but by ten kings, sometimes her lovers and friends.  
I come unto the third opinion, 
The third opinion.  which is that this Beast is Antichrist. The which not only many ancient writers as Irenaeus, Ambrose, Prosper, Methodius, Arethas, Andreas, etc. But also sundry modern both Papists and protestants have followed: as Gagneus, Bellarmin, Ribera: and of ours Alphonsus, Morellus, Tossanus: with whom my Anonymus also consents.  
Alcazar indeed likes it not, because he sees that it cannot consist with the common fable touching Antichrist his three year's reign: And because he feigneth that after the destruction of the beast, there shall be thousand years of peace: and hence therefore he doth justly reprove and reprehend as well the old as latter Authors and maintainers of the said fable. But he is deceived touching the thousand years of peace to follow after the destruction of the Beast, as I shall manifest on chap. 20. But his caveat is good: that it is not enough for the approving of an exposition as certain and not to be doubted of, because many subscribe unto it. Whosoever therefore the authors be, their reasons are to be examined. First, 
The third opinion expounded and proved.  this Beast doth very well agree with the little horn in Daniel, cha. 7.8. which signifies either Antichrist himself, or at least is a type of him, as the most learned Christian interpreters do acknowledge: for what Daniel speaks of the little horn, john doth almost in so many words ascribe unto this Beast: that he hath a mouth speaking great things and blasphemies: that he makes war with the Saints, and overcomes them, and that for the space of forty two months, or for a time, times, and half a time, etc.  
Secondly, this Beast rising out of the Sea, and that in chap. 11, ascending out of the bottomless pit, are undoubtedly one: because the figure and time of wrath and war doth agree: and that it is one, not only Arethas and Andreas, but also Anonymus, Ribera, and Gagneus do acknowledge, viz. that Antichrist. Furthermore this sevenheaded Beast, and the Beast on which the woman sits, chap. 17. is one and the same altogether, as the description shows, and shall more plainly appear afterward. Now the Beast there v. 11. without all doubt (though in a great mystery) denotes Antichrist with his kingdom and seat: and therefore the Beast here is to be understood of him also.  
Lastly, the attributes of this Beast agree to none more evidently, then to Antichrist, First in this, that the whole earth with admiration followed the Beast, the which thing is most true, for the whole Christian world readily indeed honoureth Antichrist, as sitting in the temple of God, boasting himself that he is God, and holiness itself. Now the Romans heretofore did hardly with great force of arms subject the world under their power. And as for the mahumetans hitherto they have enlarged their Empire only by slaughters and effusion of much blood.  
Moreover it accords in this, that on his heads he had a name of blasphemy, and with his mouth he speaketh great and blaspemous things. Now howbeit it is true, the Romish and Turkish Empire ever hath been, and still is very blasphemous: yet the Romans were, and the Turks still are blasphemers without the Church, and ignorant of God and Christ; as the Apostle speaketh of himself what he did when he was a Pharisee: But Antichrist sitting in the Church of God, under the name of Christ, grievously blasphemeth the same: and will be accounted by his followers a god, yea most proudly lifts himself up above all that is called god. It is true the Emperor's Nero and Domitian were sometime so athistically mad, as that they would be divinely worshipped. But that was nothing in comparison of Antichrists arrogancy, whose footsteps are adored by Kings and Emperors. Again in this likewise the agreement stands, that he makes war with the Saints: the which thing I grant that the Romans and Turks have also done: But Antichrists war with the Saints by the confession of all men shall be far more cursed and cruel: for it shall not be a civil war only, as in killing the body, and confiscating the estates of men: but a spiritual likewise, selling, tormenting, and killing of souls.  
Lastly, it agrees, that he hath power over every nation, kindred and tongues: it is true the Romans did very fare enlarge the bounds of their Empire, that so they might be the Lords of the world: The mahumetans also Lord it far and near, yet without the limits of the Church: But Antichrist sitting in the temple of God, so far forth as the temple of God, or Christian Church did visibly appear, should under the pretence of religion usurp the Empire as Monarch, and Head of all. All which things considered, I suppose that the third opinion touching the Beast-Antichrist is sufficiently confirmed. Notwithstanding, if these things are not fully satisfactory to any: such than I only desire that they will rest in the reasons laid down, until they hear john himself in Chap. 17. give the interpretation of this mystery. For from that fountain the sense of this place is to be drawn, howsoever those interpreters seem to me inconsiderate, who apply all the mysteries of that place to this here, for they ought to observe, that the spirit doth purposely and in great wisdom produce this monster in four distinct visions, (viz. the third, fourth, fift, and sixth) acting or suffering divers and different things, that the former things may the more clearly be known by the latter.  
And hitherto indeed such of the Papists agree with our interpreters, 
Who Antichrist should be, questioned betwixt us and the Papists. The Papists description of Antichrist.  who acknowledge Antichrist to be noted by this Beast whither wholly considered, or in one of his heads.  
But we disagree in judgement about the question, who is that Antichrist figured out by this Beast.  
The Papists (that the Pope might not be suspected to be he) feign such an Antichrist (as we have more than once before spoken of: to wit) a certain Jew begot by an evil spirit, and to be borne of a jewish woman near the end of the world: whom the jews shall acknowledge for their Messiah, and who (as they say) in the space of three years and six months shall subdue all the kingdoms of the world, yea the Roman Empire also (but yet not take up the title of a Roman Emperor) seduce the whole earth, rebuild the temple of jerusalem, sit and reign there: he shall restore Rome, which ten Kings (having thrust out the Pope) had burnt with fire, there he shall reign and literally fulfil all things which here are recorded of both Beasts. Touching the vanity of which fabulous opinion (which all may see was forged for the destruction of the Christian world) we have spoken enough before on Chap. 9 and 11.  
Our Divines on the contrary affirm, 
Antichrist described by the Protestants.  that no man is more evidently represented by this most monstrous Beast than the Papal Empire or Pope of Rome: of whom Alphonsus Mantuanus thus writeth: john (saith he) being to describe Antichrists ravenous extortion, & venomous rage against the godly, types him out under the monstrous image of a horrible Beast, which neither could be termed a Lion, or a Bear, or any such like creature, but one in whom was contained the fierceness of all wild beasts. By this Beast therefore Antichrist is undoubtedly to be understood: whensoever then Antichrist is mentioned, we need not seek him in Babylon, but in the head of the fourth Monarchy, to wit, at Rome, etc. Furthermore, I see not who he should be, save the Pope, whose kingdom and tyranny if we compare with the things spoken in Daniel of the little horn, it will abundantly appear, that it is be who fully acts all the parts of Antichrist, etc.  
This opinion seems indeed to Alcazar to be foolish and vain: 
Alcasars' reasons answered.  but not so unto us in the least, but rather he himself is ridiculous in deceiving both himself and others by his idle and foolish reasons. It is apparent (saith he) that the Pope's authority, is founded, established, and erected by Christ our Lord. As if forsooth whatsoever seems right and apparent to them, must needs be true & certain. What I pray you is more apparent, then that the Priesthood of Aaron was appointed of God? And yet was not Cayphas the high Priest his Successor a wicked murderer of Christ? Besides the ancient Bishops of Rome were not guilty of that filthiness and corruption, with which afterward the succeeding Popes having invaded the Chair of universal pestilence, defiled the sea of Rome.  
Further, he feigneth, that if the Popes of Rome be this Beast, than the Devil made war against the Church by the ministry of the Romish Popes immediately when (the jews ceasing) the Gentiles became the Church. But the consequence which he supposeth, is false, viz. that the transferring of the Church unto the Gentiles is not described till in Ch. 12. for what was the treading down of the holy city by the Gentiles, before treated of in Ch. 11? Wherefore it certainly follows, that the Roman Popes by the instigation of the Dragon made war against the Church trodden down by the Gentiles, that is, as Ribera interprets it, by Antichrist and his ministers.  
But saith he, it is altogether improbable that the Revelation should omit to mention that most cruel war, by which the idolatrous Roman Emperors oppressed the Christian Church, together with that most glorious victory, wherein the Church obtained; notwithstanding the persecution of the Roman Empire. I confess it is improbable. But Alcazar might have learned from the foregoing war of Michael with the Dragon, that neither this war was omitted, nor the victory passed by in silence, if he would wipe off from his eyes the disease occasioned by his own foolish consequence.  
Fourthly, he objects, that the fourth Beast in Daniel figures out, not the Pope, but the heathen Roman Empire. But this hath been answered in what we spoke unto the first opinion.  
Lastly, he saith that the description of the Sea beast cannot but with contradiction be applied unto the Pope. But the reason thereof is, because he disdains out of a Spanish pride, 
Alcazar strongly refutes the heretics by hear-say.  to read what hath been published hereabout by the authors of the said opinion: for this subtle man acknowledgeth, that he knows nothing but by hearsay, and refutes the heretics by the report he hath heard. But he should have learned rather to believe his eyes then ears, and so doing, he would have made the better application. Thus I have expounded the most probable opinions of others touching this Sea-Beast.  
Now for my own part, 
The author's opinion.  I conceive that neither the first touching the Roman Empire, nor the third concerning the Roman Antichrist is simply to be approved or disproved, but that in a certain sense, both are to be joined together.  
First therefore I take it undoubtedly (seeing it is usual to the Prophets under the type of a Beast enigmatically to figure out Empires and Monarchical kingdoms, because of their violence, cruelty, and other horrible excess) that by this Beast is also noted some certain Monarchical Empire.  
Secondly, I suppose the thing itself makes it clear, as in its place shall be showed, that this and the seven headed beast mentioned Cham 17. is one and the same, and that the seven mountains, signify Rome.  
Thirdly, I affirm with the foresaid interpreters, that this Beast, as hath been even now proved, signifies Antichrist.  
Fourthly, 
Lib. 8 in Apoc. Bel. lib. de R. P. C. 25.  (with Rupertus & Bellarmin) I judge that the same Antichrist in a divers regard is figured out by both Beasts. The Beast (saith Rupertus) is said to be twofold, because of his double, viz. warlike, or Kingly and magical force: Or as Bellarmin: By the one, Antichrist is expressed, in regard of his kingly power and tyranny: But by the other, in regard of his magical art, by which he subtly seduceth men: More rightly according to Revel. cha. 13. by one is meant his tyranny: by the other his deceit and seducing: for which cause afterward he is often called a false prophet: And so ch. 17. he is again represented by this Beast as a Monarch: and by the woman riding thereon, as a Queen, or seducing Church. Fiftly, I conclude, that Antichrist is figured out by a double beast, and by his twofold rising out of the sea & earth, as it were living on the land & sea, having two bodies, two shapes, & a twofold nature, in a certain likeness to Christ: here indeed as a secular Monarch and ecclesiastical seducer: but afterward as the Roman Monarch and adulterous Church. Sixtly, I conclude, that neither the old nor the new Roman Empire simply, nor the Romish prelateship is absolutely represented by this beast (for absolutely neither the one nor other is Antichrist) but that Roman Pontifical Empire and authority, which the Popes of Rome have exercised these many ages. Lastly, I conclude, that this double bodied and faced Antichrist living both on the land and sea, signified by both the beasts is none other but the Romish Pope, clothed with the spoils of the Roman Monarchy, and pretended Vicarship of Christ, and armed with the sword of Paul, and key of Peter, that is, with both powers: The Temporal to set up and put down Emperors and Kings, etc. The Spiritual to give Laws both to them in heaven, on earth, and under the earth: that Antichrist, I say, who first under the figure of a Sea-beast, presently after under the figure of a land-beast doth here come forth on the theatre, who one while is clothed in his pontificals, an other while comes armed into the council with imperial ensigns, saying I am Caesar.  
This is my opinion of Antichrist, who is here so evidently figured out by the sevenheaded beast, and feigned likeness to the Lamb: and afterward Chap. 17. by the sevenheaded beast and woman riding thereon: that no man, unless he willingly shut his eyes against the light, cannot but perceive the same. This light our method brings to all (who without it are in darkness) the which henceforward we will labour to illustrate by our interpretation unto God's glory.  
But thou wilt say, 
See Ver. 18  wherefore then doth not John expressly name the Pope or Antichrist? because here he stands not in the place of a teacher, but of a Prophet. Teacher's indeed are to express things plainly: but Prophets foretelling things to come especially of dangerous consequence, (set them forth under dark and obscure types:) hereby to stir men up to the more diligent searching out of the events: and to shun unnecessary displeasure. john in his Epistles, where he only teacheth and exhorteth the Church, often names Antichrist, and bids us avoid him. But here as a Prophet he paints out his person and kingdom, under the type of a Beast: and thence would have us to judge of the mystery thereof. So Paul Prophesying of Antichrist, purposely abstains from naming him, yet sets him forth in such lively colours, that whosoever looks but on the Romish Prelacy, may plainly see, who, and what manner of person he is.  
And I saw a beast rising out of the sea] We have heard who this beast is. It followeth now touching his rising; he ascends out of the sea. Before in Chap. 11.7. and afterward Chap. 17.8. he ascends out of the bottomless pit: the sense is all one; for the sea also in Scripture is called abyssus, because of its deepness; See Chap. 9.1. The preposition OF, may as well note the place, as the beginning, whence the beast derived his original, and received his power.  
Understanding it originally of the place: 
The sea out of which the beast ariseth.  by the sea than is meant, the infernal bottomless pit, or the throne and kingdom of Satan; Whence also the Locusts came forth, Chap. 9.13. for Antichrist is the Angel of the bottomless pit, whose coming is after the working of Satan, with all deceitfulness of unrighteousness, lying signs and wonders. So that these places do excellently expound themselves. For the Beast in this place rising out of the sea: and out of the bottomless pit, Chap. 11.8. and 17.8. is the Angel of the bottomless pit, Chap. 9.11. Whose coming is after the power of Satan, 2. Thess. 2.9. and to whom here, vers. 2. the Dragone gave his throne and power: All which things show, that Antichrist is raised up by Satan and armed with his power.  
But if we understand it of the matter from whence he took his original or beginning (like as a living creature is begotten of seed, or as trees grow from the root) in this sense the sea is nothing else but that flood which the Dragon cast forth out of his mouth after the woman, Chap. 12.16. that is, the sink of Heresies, errors, traditions, superstitions, and all other abominations which increasing in the Church, the sincerity of faith, and purity of Christian religion was corrupted and depraved, the Church forced to flee into the wilderness, Christ thrust out of his possession, and Antichrist set up in his stead.  
But here some may say, 
How the beast arose out of the sea.  how could Antichrist arise out of the dregs of the heresies of Arius, Macedonius, Nestorius, Eutyches, Pelagius, Coelestius, Julian, etc.  it is certain that those heresies were chief condemned by the Roman Bishops?  
It was so indeed: nevertheless Satan through Synods condemning heresies, did subtly and secretly work the mystery of iniquity. For under pretence of rooting out heresies, almost yearly, yea monthly these councils like seas flowing together, continually devised new laws, rites, forms, creeds, etc. insomuch as it came to be a proverb that Christians had a monthly faith. Now with the new forms of faith, were forged new canons of erecting & purifying temples, consecrating altars, of seats & chief places, of orders, garments, immunities, powers, privileges, and rents of praelates and priests, of establishing and increasing of the clergy, etc. Who though they were all alike ambitious and covetous, in affecting power over each other, as the Roman over the Constantinopolitan, he over the Alexandrine, the Alexandrine again over the Antiochian, and this later over him of jerusalem: yet at length the Roman praelates under the favour of the emperor's and primacy of their city, together with the pretence of the Peter's chair, keys, and vicarship of Christ overcame all other in ambition and power.  
In the Nicene Council, the power of the bishops of Rome, 
Can. 5. mos antiquus. The limits of the Roman Church.  Alexandria and Antiochia was limited within certain bounds: that of Rome extended no farther than the confines of Hetruria, Picenum and Latium, as JACOBUS, GOTHOFREDUS the son of Dionysius the great, a diligent searcher into antiquities, hath brought to light. But the Roman Praelate not contented with his jurisdiction, invaded the empire over all the Christian world: first by spiritual, and afterward by temporal deceit: although for a long time he wanted not his corrivals, viz. the Bishops of New Rome, as also those of Alexandria, 
Lib. 7. hist. Chap. 11.  as may be seen in the register of Gregory: Socrates complained that in his time the Bishops of Rome and Alexandria were promoted beyond the priesthood unto a temporal lordship and principality.  
By the decree also of the III. Council of Carthage Chap. 26. it appears: 
Dist. 99 C. primae sedis.  that the Roman Bishops under pretence of the first seat, which they held for honour's sake, desired to be accounted Princes of Priests, Chief and universal Priests: but this title was denied them, and a decree passed that no man should so be called.  
Yea the craft of Satan was more openly manifested in the sixth Council of Carthage, at which Augustine was then present: where first Zosimus, afterward Boniface and at last Coelestinus Popes of Rome (for these three succeeded each other in the Chair, while this council continued) by their Legates, (falsely pretending a decree of the Nicene Council) contended, that the Africanes ought to appeal to Rome as to the chief court of justice: but their fraud being discovered, they were frustrated and derided.  
That also is memorable which Bright-man observes out of Bellarmin, 
Lib. 3. the Concil. cap. 19  that the Roman Popes would never be present at the Eastern Councils, but by their Legates, for two causes: First because it seemed not convenient that the head should follow the members, (as if it were inconvenient, that a sound head, should follow an infirm body:) secondly lest the Emperor's being present, and taking the Chief places, they should be forced to give way thereunto. By which thou mayest see that the Roman Bishops did long ago with an inveterate ambition plot and strive for the Monarchy over Emperors and their fellow Bishops: until at length they obtained it by, and after many councils, where they themselves being Presidents by their legates, did authorize thesame, not regarding whether they did right or wrong  
The Beast therefore risen out of the sea, not suddenly, nor in one day, month or year: but by certain steps continuing almost three hundred years, viz. from Constantine unto Phocas: or from Julius I. until Boniface III. In this tract of time, Antichrist was form in the Bosom of the Church, as it were in the womb of a mother: And when the woman fled into the wilderness (into which she came in the year 606.) Then also the Beast (as it were) was fully hatched, and risen out of the sea: The which rising happened at the opening of the sixth seal, and the sounding of the fift trumpet. Now he is described here, not what he was in his youth, or presently upon his first rising, but as he was at length in the vigour of his full age. For no man is at the highest or worst on a sudden: Thus much for the rising now follows the figure.  
Having seven heads and ten horns] The beast is very monstrous and terrible, not much unlike unto the Dragon.  
He hath seven heads] Therefore he is a monster and not unlike to the Poets Hydra Lernea. A natural beast hath but one head. Antichrists kingdom therefore is monstrous and unnatural, having Emperors and Kings lying under its feet.  
It hath also ten horns like to the Dragon: 
Wherein the beast differeth from the Dragon.  yet differing from the Dragon: for the Dragon had seven crowns upon his heads: but the Beast wears his ten crowns on his horns; and on his heads the name of blasphemy: being in his spotted skin like to a Leopard: in his feet to a Bear, in mouth to a Lion: all which the Dragon had not.  
What is meant by the heads and horns, we need not here labour to expound. Horns by an Hebraisme very usually signify strength because the strength of horned Beasts is in their head: and hence are called Cornupite, strikers with the horn. The Angel, Rev. 17.10. teacheth us, that the seven heads are seven Kings, and the seven mountains of Rome: and the ten horns so many Kings: and therefore for the present I purpose to speak no more about them. But let us carefully take notice of the gradation which the spirit useth: first he named the Beast, Chap. 11.7. Here he deciphers him out: and in Chap. 17. gives the interpretation thereof.  
And upon his heads the name of blasphemy] The Kings Edition of Montanus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name, 
Antichrists kingdom holy in title, but really worldly.  hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names. Afterward in Chap. 17.5. the woman sitting on the Beast, hath on her forehead a name written, Mystery: by both signs noting the same thing: because there shall be a mystery in her secret blasphemies: and the kingdom of the Beast being indeed secular, shall mystically be called Sacred. Therefore the Beast himself shall not wear his crowns on his heads, but set them on his horns, to wit, the Kings being his vassals: but in stead of them he shall have on his head written, mystery, that is, his mystical or spiritual kingdom shall be in show employed about holy things, as doctrines, laws, traditions, religions, sacrifices and worship.  
Blasphemy] is railing against God: 
What blasphemy is.  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, babbling or dissolute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fame, or name and reputation: or as others will have it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were, a hurting of the reputation and name. This he shall have in his forehead, not by open profession (for he would not be accounted a blasphemer) but in works and in very deed, as bringing in and defending blasphemous doctrines, religion and worship. Yet he will cloak the same with the name of Mystery, as being divine and holy worship instituted by the fullness of his power, as if he could not err. Therefore his pretended title shall be mystery: but his true title blasphemy.  
2 And the Beast which I saw] here follows the rest of his description, being monstrously compounded of a Leopard, Bear, and a Lion, three most cruel wild Beasts. It is a manifest allusion unto the Beasts in Daniel, the first whereof being a Lion represented the Babylonish Empire, the second a Bear the Persian, the third a Leopard the Macedonian: the fourth having no name was more terrible than the rest: to whom this Beast seems to answer, as having something of the nature and property of the three former: The which mixture denotes the monstrous disposition of Antichrist: because he shall be as merciless to the servants of Christ, as Bears, Lions and Leopards are to flocks of sheep.  
Like to a Leopard] The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a she Leopard. For this beast is called a Woman: although it hath the outward form of a man. The she-Leopard hath a skin speckled: giving forth an odoriferous smell, being swift, subtle, and most hurtful to man: It signifies first that Antichrists kingdom is spotted and garnished with divers colours: And indeed his policy & state is as it were a mingle-mangle of divers heresies, superstitions, idols, & traditions parched together of the spots of judaisme, Paganism & Christianisme: hence their whole hierarchy consists of divers and different colours of religions, sects, Monks, Clergiemen, even from their Arch-flammins unto the Porter or Sexton: yea the whole hide is spotted with heresies, errors, superstitions, and blasphemies.  
Secondly, it is very odoriferous: for by the sweet smelling enticement of dignities, superfluities, honour, wealth and pleasure, it hath so alured the Christian world, as no man but would desire the voluptuous life of Clergiemen, as if they were gods.  
Furthermore it is most crafty: for through subtlety and under a show of piety, by feigned wonders, lying signs, superstitious impostures, or seeming pious deceits, he hath gotten the dominion and riches of the world.  
It is also most swift, for after that the Christian world was once persuaded that Rome was the seat of Peter the Prince of Apostles the Pope Christ's Vicar and Apostolical heir of Peter, and universal Bishop, etc. it cannot be spoken with what swiftness this Apostolical sea not only subjected unto it all the Bishops and Churches of the west, but also Emperors themselves, Kings, Princes, Commonwealths, and communities were brought under that yoke.  
To be short, it is most hurtful to the eyes of men, to their purses, I say, estates and souls, which hitherto Rome hath with no less peril ravished, devoured and destroyed, then if a Leopard had fixed his nails into the eyes of a man.  
And his feet as the feet of a Bear] the Bears feet denotes the stability of his kingdom, for the feet of a Bear are flat, large, and having sharp nails, which he fixeth in the ground: and therefore goes and stands the firmer: so Antichrists kingdom hath large feet: insomuch as it cannot easily be shaken. The feet are Grants of Emperors, the Canons of Councils, and Decrees of Popes, against which, whosoever doth but mutter, he is presently crushed with the Bear's feet: witness the Histories of the Ottoes, Henries, and frederick's Emperors, who if at any time they assayed to bridle the insolency of the Beast, were soon smitten with the Capitoline thunder, and deposed from the Empire. Not to speak of others of lower rank: thus than the Beast stood with the feet of a Bear.  
And his mouth as the mouth of a Lion.] A Lion is a generous creature: but the Beast hath nothing of a Lion, save the mouth, being terrible and roaring, and of a horrible devouring nature: and what I pray you, is more outrageous than the Papacy: For 
quicksands quid non possidet armis, religione tenet.  
What he by arms cannot get,  
Doth by religion hold fast it.   
What is more terrible than the Pope, whose footsteps are adored by Kings and Emperors? What is more devouring than Rome? into whose Courts there are brought great sums of money for all flagitious facts and vile wickedness committed wheresoever: where no Priesthood is given to any but the first revenues must be brought into their treasury? What is more ravenous than the Clergy, who suffer none either to be borne, live or die freely? Hereupon Frederick the Emperor writing to Pope Hadrian touching the prohibition of Cardinals: 
Baleus in vita. Hadr. IU.  his Churches (saith he) are shut: neither are his Cities open: for we see them to be, not preachers, but robbers, not peacemakers, but money-takers: not repairers of the world, but insatiable heapers up of gold.  
Lastly, what is more horrible than the Popish Edicts, Bulls, Writs, 
Amos. 3.8.  written at Rome, not with ink, but in blood. If the Lion doth rear, who will not fear? The Roman Beast roaring against Emperors, Kings, Electours, Princes, Bishops, Vassals, who will not tremble? Thus we see how the prodigious disposition of Antichrist is lively represented by this monstrous Beast.  
And the Dragon gave him his power] Here follows the Beast's power. But from whom hath he it? The Dragon gave it to him. Now there is no power but from God. And therefore the Beasts power is not lawful: but a corruption of power and tyranny, having for its author him, who said: All these things will I give thee, if falling down thou wilt worship me. viz. the Devil that lying Serpent.  
His power] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some render it virtue: but I rather allow the former, lest there might be an ambiguity in understanding it of a natural or moral virtue: The power of the Dragon is his malice, fraudulency and strength to hurt: so that the Dragon did fill the Beast (God so permitting the same, as Ribera well observeth) with all deceivableness, of unrighteousness and wickedness, to seduce and destroy. And his seat] Or Throne, as all Greek copies have it: But the Vulgar omits it. The Throne of the Dragon is his kingdom and rule which he hath in the children of disobedience, in regard whereof he is said to be the god of this world. This kingdom he gave to Antichrist by making him the god of this world, who by a pretended power gives the kingdoms of this world to whom he will, according to that of the Lateran Fathers, crying out to Julius II. Thou art all in all and above all, to thee is given all power in heaven and in earth. According to that of the Poet: 
By oracle of thine own voice, the world thou governest all,  
And worthily a god on earth men think and do thee call.   
And great authority] The which will appear in ver. 5.6.7. And by it we understand who is Antichrists benefactor: here than we may see what before was obscurely spoken: viz. He ascended out of the sea, that is, came forth out of the bottomless pit of hell, unto the height of the Universal Chair: is here more clearly expressed in these words: 
2 Thes. 2.9.  The Dragon gave him his power, and his throne, and great authority. And most plainly by the Apostle: Whose coming is after the working of Satan with all power, and signs, and lying wonders, with all deceivableness of unrighteousness, etc.  
3. And I saw one of his heads] The Kings edition omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw: but the sense and consent of copies requires it. It signifies the weakening and restitution of the Beasts power, of which some say one thing, some another.  
It is a weak fiction of the Gloss (displeasing also to Ribera) viz. that Antichrist should feign himself to be dead, and afterward rise again in imitation of Christ and by this deceit gain to himself that admiration here spoken of. But John saw not the Beast dead, or as it were dead, but one of his heads wounded as it were unto death, that is, so mortally wounded, as that he was not fare from being dead. But if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slain, be understood really of the slaughter and death of the head, as in Chap. 5.6. the Lamb appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were slain, that is, truly slain and dead: yet it no way helps the fiction: for howsoever by the kill of one head, the Beast indeed was hurt, yet not wholly dead. But the former sense is hereby confirmed, that this stroke is twice called a deadly wound: and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wound inflicted by the sword.  
Our Interpreters, who understand this Beast of the old Roman Empire, do all agree that here is noted some remarkable weakening thereof: but others apply it otherwise.  
Some understand the one head of Julius Cesar the first Emperor, who being slain, the Empire received a deadly wound: but was healed again by Augustus.  
Others refer it to the death of Nero, in whom the family of Caesar's ceased: and then the Empire seemed to be near a dissipation, when in a few months after were slain three Emperors, viz. Galba, Ottho, and Vitelius: yet this wound was healed by Vespasian, whom the Commonwealth of Rome (as Aurelius Victor reports) being almost spent by the cruelty of tyrants, obtained by a providence for their Emperor after LVI. years, that it might not utterly be ruinated. But these wounds were before John's time, whereas here he prophesieth of the Beasts wounded afterward.  
Others understand it of the schism of the Roman Monarchy under Heraclius, occasioned by mohammed in the East, and the Pope in the West, by which division the Roman Empire was so shaken, as it had much ado to subsist: the which wound they conceive was again healed by Charles the great. But we have showed before, that the Beast or Antichrist doth not here absolutely denote the Roman Empire.  
Now whatsoever this be (we may well refer it till we come to Ch. 17. v. 11.) yet here we must consider, what is meant by the Beasts deadly wound, and what by the healing thereof. Concerning which, although our Interpreters (who interpret the Beast to be Antichrist) do not precisely agree in every thing: yet hence the Papists have no cause to insult. For the verity of our tenet, viz. that the Pope is Antichrist, may firmly stand, although it be not so easy to define all the particulars of this mystery, (for Histories testify that the Beasts head hath already been diversely wounded) or know to what mortal wound of Antichrist the holy Ghost here properly points at. 
Lib 3. de P. R C. 15. In Apocal. 13.  Beside the jesuites are no less differently minded about it: Bellarmine approves of the fable touching the feigned death and resurrection of Antichrist. This Ribera refutes, and imagineth that not Antichrists head, but a head of one of the ten Kings (a member and forerunner of Antichrist) was wounded. Alcazar rejecting both, contendeth that Nero being this Head mortally wounded, did live again in Domitian. I forbear to rehearse more. Three of them we see disagree each from other: And why may not ours also holding to the main dissent in some thing without a manifest note of error?  
Brightman a most learned Interpreter, is of opinion, 
Ennead. 7. l. 7 sub fin.  that this wound is to be referred to the sacking of Rome by the Barbarians: of which see Sabellicus. For who doubts but that the seventh head of the Beast was then wounded unto death, when Rome being forsaken of her Emperors (who retired to Byzantium in the East, or to Ravenna in Italy) was overwhelmed under the new government of Popes with that great tempest or irruption of the Goths, Vandals, and the Hunni, etc. By which the whole West was most miserable afflicted, and Rome well nigh wholly brought to nothing. For within the space of XLII. years, it was five times besieged, taken and spoiled by the Barbarians, insomuch as sometime for forty days there was found in the City neither man nor woman. Adolphus King of the Goths also determined to alter the name thereof, and instead of Rome to call it Gothia. Who would not have thought that then there had been an end of the Pope's seat and kingdom in Italy: notwithstanding this wound was healed by little and little, first by justinian the Emperor, who sending Belisarius and afterward Narses with an army, rooted the Goths out of Italy, restored the Pope to his former place, and enlarged his dignity and power. For when the Constantinopolitan and he of Alexandria affected the Primacy, as thinking that Rome was now wholly brought under, the Emperor gave forth a new constitution, saying, We decree, and will according to the Decrees of the holy Synods, that the most holy Bishop of ancient Rome be the chief of all Priesis. Afterward Phocas fully healed the wound, attributing to Boniface III. not only to be accounted the chief, but Universal.  
This interpretation of Brightman I should follow, but that he doth too much anticipate the wound and the healing thereof. For he makes the Beast to be wounded before he was fully manifested, for he was not as yet ascended out of the sea into the Chair of Universal pestilence, until Boniface III. and therefore could not be wounded and healed before his rising.  
Leaving therefore the opinions of others, I will here propound two things. 
The Authors opinion of the wound of the Beast.   
First, there is in this stroke and healing, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we observed in the woman's flight, namely, how that is first related, which happened after. For the Beast was not presenly wounded and healed so soon as he risen, or was set on his throne, but some while after: Neither did the whole earth then begin to admire and worship the Beast upon his wounding and healing: and when he blasphemed God and made war with the Saints: but immediately, or so soon as he received his throne and power from the Dragon: which indeed evidently proves the anticipation.  
Secondly, seeing it is not expessed by whom the mortal wound was inflicted, neither by whom healed, we are therefore to conceive that it was inflicted and again healed, either by the Dragon, as not being able (as it were) to endure the pride of the Beast: Or else by the Lord, provoked to wrath, but healed again by the second Beast. For the wound of the sword, as it is called, ver. 14. signifies not a wound willingly made, but inflicted by some other. Now it could not be inflicted on the Beast, unless either the Dragon did it (as being more powerful than he) or the Lord. For touching all others his admirers cry out v. 4. Who is able to fight with the beast.  
If we take it in the former sense, I find not when the head of the beast sitting on his throne, 
The capital schism of Popes.  was more grievously wounded then by that deadly schism of Popes, wherewith the Papacy was afflicted more than forty years, viz. from the year 1378. unto the Council of Constance, when almost Antichrists kingdom was wholly ruinated by the discords of the Antipopes, occasioned by the Dragon.  
For when Clement V a Gascon, removed the Roman court to Avinion in France, where it remained Eighty three years, Gregory XI. indeed recalled the Papal seat from thence to Rome: but being dead, the Romans chose Vrbane VI for their Pope, whom the Italians, Germans, and English followed, and he sat at Rome. On the contrary, the French and Spaniards created Clement VII. for their Antipope, and he remained at Avinion: who being dead the schism was continued by new Antipopes, viz. Boniface IX. and Benedict XIII. (before called Petrus de Luna.) The first approved as Pope by the Italians, the latter by the French. Boniface IX. being dead, Innocent VII. succeeded, and after him Gregory XI. against whom the said Benedict XIII sate Antipope at Avinion. 
Chro pag. 690.  This schism (as Genebrad witnesseth) when two and three Popes together strove for the Popedom did mightily afflict the Popish Church for 40 years togethers: of which wound also Franciscus Petrarcha, 
Petrarch. Epist. 19  who scarcely notwithstanding had seen the beginnings of the wicked schism thus writeth: Our two Clements (saith he) have in a few years more wasted the Church, than seven of your Gregory's will be able to repair in many ages.  
These things considered, who will deny, but that the Beasts head was then deadly wounded. And now who inflicted the same but the Dragon, by setting those Antipopes full of Diabolical pride, one against the other, to the scorn as it were, of the Beast and his throne. But thou wilt demand how this wound was healed? Divers remedies were indeed sought for by many: and sundry plasters in vain applied to the sore. Sometimes a reconciliation was laboured after by parties on both sides, betwixt Gregory XII. and Benedict XIII. and so far forth effected, that Gregory promised to lay down his Popedom, if his Corrival would do the like. The which the other assented to: and an oath passed betwixt them: But when they should come to the doing of it, their pride hindered the same: for soon after both of them repent of their promise. Qui vellet Cathedra cedere nullus erat.  
Afterward a Council is gathered at Pisa in Hetruria, Anno 1410. for to heal this deadly wound. but the same availed not: But rather it increased the sore: for as the foresaid Genebrad reports, The schism was not only not repressed, but made greater: for the two Antipopes being in vain deposed, a third was chosen, viz. Petrus Cretensis, a Franciscane, named Alexander the fift. Thus we see the others refusing to resign, the Council was so far from healing the wound, as that on the contrary it made the Papacy before a two headed monster, now to be three-headed. Alexander the fift, that proud hypocrite being taken away in the eight month of his Popedom, John XXIII. was placed in his room by the Italians: so the Papacy remained three-headed, and the wound made greater and greater.  
At length therefore the Dragon fearing the utter overthrow of the Beast, (and the rather because the preaching of john Husse in Bohemia now added a deadly symptom unto that old wound) prepared a medicine by the Council of Constance, Anno 1414. for in the third year it was celebrated, it wickedly condemned John hus, and Jerome of prague the two witnesses of the Gospel to be burnt, and displacing the three Antipopes Gregory, Benedict, and john, it substituted Martin V and so the deadly wound of the Beast, was at length as it were healed by a divine Aesculapius or Chirurgeon, one only Pope being again set on the Romish Chair.  
Notwithstanding the ulcer burst forth in divers places, first in Spain and France: for Benedict XIII. dying, Anno 1424. the Cardinals by his commandment, and authority of King Alphonsus created Aegidius Munyos a Canonist, named Pope Clement VIII. Afterward in Bohemia, where in the Hussian wars it is wonderful to consider how much Christian blood was shed for the wound of the Beast: until at last Pope Martin regaining the favour of Alphonsus, Aegidius was forced at the commandment of the King to lay down his Popedom: And to the Bohemians the Council of Basil permitted marriage to their Priests, to have the Liturgy in the vulgar tongue, the use of the Cup in the Eucharist, and some other things (which they called Compactata) on this condition that they should acknowledge the Roman beast to be head of the Church. Now I suppose there is no man but sees that these things do very well suit with this prophecy touching the deadly wound and healing of the Beast. Notwithstanding I leave it to the judgement of the Reader, for whose sake I here briefly set down a ripe of the Antipopes during the wound of that schism.  

ANTIPOPES During the schismatical wound of the Roman Beasts.  At Avinion.  At Rome. Clement VII. dieth, Anno 1392.  Vrban VI dieth, 1390. Benedict XIII. deposed at Pisa, 1410. and at Constance, 1417.  Boniface 9 dieth 1404.  Innocent VII. dieth, 1407 Gregory XII. deposed at Pisa, 1410. and at Constance, 1415. Alexander V dieth, 1411 Clement VIII. giving place to Martin at Constance, 1421.  john XXII. deposed at Constance, 1415. Martin V created Pope at Constance, 1417.  
But if so be we are to understand the wound and the healing thereof in the latter sense: 
Alphonsus' his opinion touching the deadly wound of the Beast.  then I should altogether embrace the opinion of Alphonsus Mantuanus, a learned Italian Interpreter. One of the Beasts heads (saith he) as it were wounded to death, seems to me to denote that age of impiety, in which the Gospel began to be preached, and the Popish kingdom opposed through the ministry of the Gospel, and the abomination thereof so manifested, as it is even known to the ignorant themselves, that the Pope who hath on his heads written names of blasphemy, is the Beast, and a most wretched man, who presumes to be esteemed a god. For then the Beast was seen to have received a deadly wound, when those impious doctrines, by which hitherto the Pope's kingdom hath remained in its strength, were reproved as mere lies, and Diabolical deceits, by the free preaching of the Gospel of Christ. Thus far he.  
By the mortal wound of the Beast therefore he understands the separation of the Professors of the Gospel from Popery, whence first a deadly disease befell the Papists in Germany, and soon after in the neighbouring Kingdoms of France, Poland, Hungary, and England: Like as the ache of a wound ordinarily is irksome to the parts adjoining. This wound could not be inflicted on this powerful Beast, but by God himself, who at last taking compassion on Germany, confounded the deceits of Rome, by raising up Anno 1516. Luther, Melancthon, and other excellent Divines, as the instruments and organs of his grace and favour. The sword wounding the Beast, was the preaching of the Gospel, by which in a short space the props of Popery were so sore shaken throughout Germany, as it was not far from an utter ruin.  
Notwithstanding our sins so deserving, we see this wound now healed, the Papacy again prevailing, and reassuming her strength and vigour. But by what medicines or potions? This is cleared by Histories: And as Alphonsus well writeth, this deadly stroke began to be healed: When the Kings and Princes of the earth, began through fire and sword to force men unto the Pope's obedience. To this end was raised the Smalcaldick war against the Protestants: The wars of the Spaniard in the Low-countries, and the Massacres in France, that the mortal stroke of the Beast might be healed: But the false prophet ver. 11. seems to have made the true medicine, 
The Beasts Chyrurgians.  by his Chyrurgians, Campegius, Caietane, Polus, Faber, Prierates, Eckius, Latomus, Staphylus, and the like Physicians, who excelling in art, fraud and sophistry, have held up the tottering state of the Papacy: Notwithstanding the Council of Trent acted the part of chief Physicians, as applying with great skill wonderful potions for to heal this wound. To these we may add the Popish Academies, and especially that of the Sorbonnists at Paris. The last are the juggling jesuites, by whose industry, boldness and craft, the Head of the Beast is daily more and more restored to its former health. And I could wish that the unhappy contentions of the Professors of the Gospel were not as oil and wine poured into this wound: for I verily believe, that our own dissensions have more strengthened the Beast, than all his own force and policy whatsoever. Thus much concerning the wound, and the healing thereof.  
And all the whole earth wondered after the Beast] First, I desire the reader to take notice of the anticipation even now laid down. For we are not to think that the world admired not the Beast till he was wounded and healed again: for the Beast never was without his followers, and people wondering at his throne, and great power: and therefore by way of a parenthesis, the stroke and cure was spoken of before, which came to pass afterward. Now the authority of the Beast, and the besotted stupidity of men to worship him, doth immediately cohere with his seat and great power: for although this be not so plain in the verse, yet is it clear by the following: For wherefore is the Beast so much wondered at? was it because he was healed? certainly it is a matter of no great admiration that a wound should be cured by a Chirurgeon: and therefore this cure could not be the cause of so great an admiration, as the Gloss imagineth, in applying it to the feigned death and resurrection of Antichrist: the which thing even the chiefest of the jesuites are ashamed of. The true cause of the world's wondering, is the seat and great power given to the Beast by the Dragon: as we shall see in the following verse: for as the Philosopher saith, admiration begets Philosophy, so here the world's admiring the Beast, 
Aristot: lib. 1. Metap. c. 2.  begets Antichristianisme.  
At first men admiring the Keys, and pretended seat of Peter, together with the majesty of ancient Rome, did easily attribute to the Roman bishop primacy of honour, and agreed, that every Church should bring their cases to the Church of Rome, because of her power and principality. This admiration increasing by little and little, and turned into superstition, by giving unto the Pope right of Universal jurisdiction, with divine honour, they made him to be the Antichrist. And so much is signified by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wondered after the Beast, that is, men being bewitched with the admiration of his power, they worshipped him as god, and subjected themselves by willing reverence under his feet, adoring all his decrees and commandments as divine oracles: for thus the Scripture usually speaks of divine worship: Walk after the Lord your God, 
Deut. 13.4 1 Sam. 7.2  for Worship God: All the house of Israel rested after the Lord, for, persevered in his true worship. So also of the false: They committed fornication after strange gods, for, they worshipped idols: Walk not after strange gods, for, 
judg. 1.17. jer. 8.6.9.  serve not the idols of the heathens: with many the like places in jeremy: so that not a civil or forced, but a religious and willing subjection is here signified.  
Whence first, we see that neither the old Roman Empire, nor the Mahumetane kingdom is properly this Beast: for they required and forced men to a civil obedience only. And hence Alcasars' Gloss is frivolous and fabulous, that persecution being renewed, the nations of their own accord subjected themselves unto the Beast: for no nation but by force of arms subjected its self unto the Romans. Secondly, it appears that the throne which the Dragon gave to the Beast, is not only a secular Kingdom, but also a sacred Monarchy, and grounded on religion: Thirdly, it is clear that this Beast is no other than the person whom the Apostle speaks of, 2 Thess. 2.4. Who opposeth and exalteth himself above all that is called God, or that is worshipped: that is, the Roman Antichrist, after whom the world hath wondered these thousand years: ascribing unto him these verses of triumph: 
By oracles of thine own voice the world thou governest all,  
And worthily a god on earth men think and do thee call.   
And lately dedicated to: PAULO V VICE DEO, To Paul the fift being in God's stead (which letters in Latin do expressly contain the number of the Beast 666.) THE INVINCIBLE MONARCH OF THE CHRISTIAN COMMONWEALTH, AND MOST ZEALOUS PRESERVER OF THE PAPAL OMNIPOTENCY: And again: Thou art all in all, and above all, and to thee is given all power in heaven and in earth: who saith: My peace I give unto you: my peace I leave with you. And lastly, who usurps all things unto himself, which belong to God and to Christ: he takes away the sins of the world: rules from sea to sea: is the Lion of the tribe of Judah, the root of David, the Saviour and light of the world, etc. Thus much touching the admiration.  
But now who are these admirers? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole earth] in which we may observe two things: first, that this admiration is Catholic and universal: Secondly, that these CATHOLIC ADMIRERS, are said to be the earth, that is, all both great and small, bond and free, given to earthly worship, pomp, wealth, dignity and pleasure, as it follows in ver. 16. And therefore we must take heed not to be taken up with admiration of these admirers, or follow them: but rather mourn in regard of their stupidity and destruction.  
4 And they worshipped the Dragon] this declares the former: for whereas before he said, they wondered after the Beast, he now shows it to be the worshipping of the Dragon, and attributing titles of divine majesty and power unto the Beast. Religious admiration (as the Scripture witnesseth) is only proper to God and Christ: 
Deut 6.13 Mar. 4.10 Psal. 97.7. Phil. 2.10. Psal. 72.9.  Thou shalt worship the Lord thy God, and him only shalt thou serve. All the Angels of God adore him. In the name of Jesus every knee shall bow: before him the inhabitants of the desert shall fall down. But these admirers adore the Dragon and the Beast: and therefore attribute divine worship unto them. And that we may not imagine it to be a civil worship, the words and exclamations of these wondrers are added: Who is like to the beast? Who is able to make war with him? as making the Beast equal with God. For by the first they extol his majesty: and by the latter the divine power of the Beast: In imitation of the Scripture, saying: To whom will ye liken God? What likeness will ye make to him? Who is like to me saith God? As therefore the Saints and worshippers of God cry out, 
Isa. 40.18. Psal. 113.7  Who is like the Lord our God? O Lord who is like thee? so the admirers of the Beast cry out, Who is as the Beast? Who is like him? And as the Saints cry out to God: Lord, who shall resist thee? Who shall withstand thy will? so these idolaters cry out: Who can fight with him? So that by these expressions, they liken the Beast to God and Christ: yea if thou well observe it, they make him greater: for these exclamations are absolute negatives: Who is like thee? Who is able to fight with him? as if they should say, no man; no not God nor Christ: whereby they openly profess the Beast to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversary to God & Christ, lifting himself above all that is called God: This is one of the clearest arguments proving the Beast to be Antichrist.  
But how are they said to worship the Dragon? Not by profession but in works. For they religiously worship Saints and Angels in heaven who are not God: They worship images of wood, stone, and brass: but all religious worship attributed to the creature, is an honouring, not of God, but of the devil, whatsoever the intention and profession of the worshippers be: according to that of the Apostle, That which the Gentiles sacrifice, 
1. Cor. 10.20.  they sacrifice to devils and not to God. And yet we know that the Gentiles (as the Indians and Brasilians to this day) did intentionally sacrito God. As therefore they that worship Christ, worship God, so they that worship Antichrist, worship the devil, of whom he received his seat and power.  
5. And to him was given a mouth speaking great things] Thus much of the figure, power & worship of the Beast. Now follows the declaration & usurpation of that power received from the Dragon. The which will be the less obscure, because in part we have heard formerly the like in chap. 11. The declaration of the power is in this verse: The usurpation in the two following. This great power is two fold: 1. to blaspheme: 
2. Thes. 2.9  2. to do. Now this is said to be given to the Beast: But by whom? by the Dragon the devil, v. 2. for the coming of Antichrist is after the efficacy of satan. His mouth in figure is like a Lions v. 2. but speaks like a man who is a blasphemer: for metonymically the mouth is put for boldness in evil speaking: as a hard mouth is an ill speaking mouth. Great things & blasphemies, is put for great blasphemies: which are rehearsed v. 6. Here observe, that the little horn also Dan. 7. v. 8.20. hath a mouth speaking great things: whence it is conjectured that by it Antichrist is shadowed out: specially seeing the three following things are also attributed to him: as blasphemies against the highest: war with the saints: and the time of his rage to be XLII months, vers. 25. Historically indeed that horn seems to be Antiochus the scourge of the jews: but Mystically it figured Antichrist. For as Antiochus afflicted the jewish Church: so doth Antichrist the Christian. Thus we see that the old & this new prophecy excellently agree both in phrases & deeds, and illustrate one the other.  
And power was given him to do] The first part of his power we have heard: now follows the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of doing: The OLD VERSION TO DO OR MAKE: some copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war: which seems to be taken from v. 7. The sense is all one, yet it is better to take it absolutely of making, but is not making here put for sacrificing? I wonder our Sophisters have not observed this, that so they might make the beast a sacrificer or masse-priest. But TO DO here is put for to rage and destroy according to his pleasure. This is given him by the Dragon, (God permitting the same,) yet holding the bridle in the midst of the beasts rage. And that we might not imagine the beasts fury to be absolute, a term is prefixed unto him for the comfort of the godly.  
Forty two months] his rage shall continue long, but not always. What is meant by these months, I have showed on Chap, 11. ver. 2. The Gentiles shall tread down the holy city XLII. months. The time is the same, because the History both there and here is all one, so that the treading down of the city by the Gentiles, is this very rage of the Beast here, being to endure XLII. months, and it will clearly appear by the sixth Vision (treating of the destruction of the Whore and Beast) that these months took their beginning at the Beasts ascension out of the bottomless pit, and are now for the most part expired.  
6 And he opened his mouth in blasphemy] The usurpation of his power followeth, both by his mouth, in this verse, as also in action, in the following. He opened his mouth in blasphemy, that is, he began to blaspheme in a horrible manner. These are the great things which were given to the Beast to vomit out with open mouth, that is, publicly, and in the very height of pride and malapertness. Now what are these? but those great privileges, the Romish Beast boasteth of, as that he is in God's stead, yea a god, and Christ's Vicar on earth, Peter's successor, having alone the Keys of Heaven: that he is the invincible Monarch of the Christian world, the Prince of Bishops, the head and spouse of the Church, the King of Kings, the Lord of heaven, earth, and hell, the alone interpreter of the holy Scriptures, chief Judge of all religion, having all laws and mysteries locked up in his breast, the chief decider of the Catholic faith, judging all men, but to be judged of none: to whom none may say, though he lead thousands of souls with him into hell, My Lord the Pope why dost thou so? to whom is given all power in heaven and in earth: who opens, and no man shuts, shuts & no man opens, who losing no man binds, and binding no man looseth: forgiving iniquities, taking away the sins of the world: with many other blasphemies which proceed out of his lascivious mouth.  
But distinctly or in particular, the bent of his blasphemies are against God, his name, his tabernacle, and them that dwell in heaven.  
Now to show again how he blasphemeth God and his name. It is by doing that which the Apostle foretold of Antichrist: and which we see the Pope of Rome to do even at this day: viz. he opposeth and exalteth himself against all that is called God, or that is worshipped, so that he as God sitteth in the temple of God, showing himself that he is God: for he arrogates to himself the name and honour of God: suffereth his Clawback's to cry out, Who is like unto the Beast? Who is able to make war with him? he challengeth to himself all the rights and works of God: that he can create God: make some thing of nothing, make the word of God: that he cannot err, that his decrees are of like certainty and authority with the divine Scriptures: that it is of necessity to salvation to be subject unto him: that it belongs to him to give the kingdoms of the world, to set up & depose Kings as he lifteth, etc. All which things if the Pope doth, what is left for God? Is not this blasphemy against God & his name? The tabernacle of God, is the Church in which God dwelleth: this he also blasphemeth: for he falsely affirms himself to be the Head, Bridegroom, and Lord thereof: tyrannically oppresseth and infects her, by the poison of wicked doctrine, seduceth and as much as in him lies, thrusteth her into eternal destruction by his lying signs and horrible idolatry.  
Andrea's understands this Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the flesh of Christ, in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelled with us, joh. 1.14. This tabernacle of God he also blasphemeth divers ways: for what blasphemy is more horrid against the Son of God, then that the Pope should boast daily by his Locusts to create Christ of a piece of bread in the Mass, to sacrifice and to destroy him. What blasphemy more odious against the office of Christ, then that the Pope boasting himself to be the greatest high Priest, proudly should exalt himself as above Christ the great high Priest? he denies that the alone sacrifice of Christ is sufficient for the expiation of the sins of the Church, unless it be again and again iterated by his Masspriests, he denieth that the merits of Christ alone suffice to take away sins, & the punishment thereof, unless through his indulgences he add a supply from the treasure of the Church, which is the merits of the Saints. Other things I pass by.  
And them which dwell in heaven] I see not why we may not understand these heavenly inhabitants, properly of the Angels & blessed souls triumphing with the Lamb in heaven, for against these the Pope also pours forth his blasphemies more ways than one: for will they, nill they, for his own gain sake he obtrudes false honour upon them, makes them gods, and builds temples, altars and images unto them: and by this worship exerciseth a most filthy trade: and the most of them he forceth to succeed in the places of Heathenish idols, and doth weary them as if they were household and tutelar gods, with divers troublesome and sordid services, setting one over Hogs, another Horses, another Asses: one over this City or Town, another over that, for the preservation thereof, and to prosper Handicrafts, to heal diseases, and drive away calamities: but of them all no one is more unhappy, or put to a greater task than the blessed Virgin Mary, unto whom are sent, as unto a sure anchor, all kind of people, women with child, such as are barren, old and young, boys and girls, the whole, the sick, Merchants, Fishers, Sailors, Horsekeepers, Horseriders, etc. There is no favour so great, but is obtained of her: no necessity so pressing which she takes not away, yea she is far more liberal in curing then God himself and to her chief they run: She continually is saluted as the Queen of Heaven, the Lady and only hope, salvation and Patroness of men. To her they sing this song of praise 
Tu spes certa miserorum,  
Vere mater orphanorum,  
Tu levamen oppressorum,  
Medicamen infirmorum,  
Omnibus es omnia.  
Thou art the hope of comfortless.  
True mother of the fatherless,  
A comfort to the poor in thrall,  
The sick a sure salve have thee shall,  
To all things thou art all in all.   
God and Christ are nothing with the Beast: But Mary is Alpha and Omega, the haven and helper of all men unto salvation, she alone supplies the place of Isis, (the Pagan's Queen of heaven) of Ceres, Venus, Proserpina, etc. And in very deed the Beast seems to be educated in the same school and religion of L. Apuleius the Platonic, who thus prays to the gods for a Metamorphosis or change of an ass into a man: 
Apul. l. 11. Metamor.  O thou Queen of heaven, or thou O sacred CERES, the first inventor and teacher of tillage and sowing of seed, who (rejoiced with the finding again thy daughter) didst take away from men the former pasture of wild fruit, 
Papists prayers like to the Pagans.  and showest in place thereof a more mild and temperate, & now art honoured in the Eleusian fields: Or thou heavenly VENUS, who at the first being of things, coupling the diversity of Sexes by an engendering love, and propagating mankind by a perpetual issue, art now O Goddess worshipped in the holy places of Paphus: Or thou DIANA, sister to Phoebus, who (easing the pains of them that are ready to be delivered by thy softening medicines, bringing up so many and great nations) are adored in the Ephesian temples: Or thou PROSERPINA, who (dreadful in regard of thy night howl, and with thy threeformed countenance restraining all ghostly assaults, ruling in the vaults of the earth, and wand'ring thorough divers dark and lonely woods) art appeased with many sacrifices: And thou who with thy womanly light shinest over all cities, and with moistening heat dost nourish all living seed: and sometimes by thy revolutions takest the light of the Sun out of our sight: by what name soever, by what rites, or in what manner it be lawful to call upon thee: O help thou now in this my extreme misery, raise up my lost fortune, put an end to my manifold sorrows, and give peace: Let my former troubles suffice: put an end to all my misfortunes: take from me this horrid visage of a bruit beast, and restore me to the sight of my acquaintance.  
And so in all places where the Beasts kingdom extendeth itself, Mary is saluted as Queen of heaven, and worshipped and wearied with more sumptuousness, cost, devotion and religion, than God or Christ. Is not this to open the mouth in blasphemy against God, against his tabernacle, and the dwellers in heaven? For as Cassianus well writeth, When any thing is spoken of God, Christ, or the Saints, otherwise than it is, though in pretence to honour them, yet it is in truth to dishonour them. Of this nature is that blasphemous Antidote compounded (by one of those jugglers) of the Breasts, and milk of Mary, together with the blood of Christ: in these verses.  
Haereo lac inter meditans, interque cruorem,  
Inter dilicias Vberis & Lateris,  
Et dico (si forte oculos super Vbera tendo)  
Diva Parens Mammae gaudia posco tua.  
Sed dico (si deinde oculos in vulnera verto)  
O jesu Lateris gaudia malo tui.  
Rem scio; prensabo, si fas erit, ubera dextrâ,  
Laeva prensabo Vulnera si dabitur,  
Lac Matris miscere Volo cum sanguine nati:  
Non possum Antidoto nobiliore frui, etc.  
O quando lactabor ab ubere, vulnere pascar?  
Deliciisque fruar Mamma latusque tuis? etc.  
I musing do stick fast betwixt the milk and dropping blood,  
Betwixt the pleasures of the breast and side that is so good:  
And thus I say when on the breast I think to cast mine eye,  
O holy Mother grant the joy of thy sweet duggs to me.  
But afterwards if I again upon the wounds look wide,  
O jesus I would rather have the comforts of thy side.  
This I will do; with my right hand I'll take (if it be fit)  
The breast, and with the left his wounds if granted may be it:  
Thus in the Mother's milk I will the Son his blood infuse  
Then which a better antidote I cannot surely use.  
O when shall I thy sweet breasts suck, and with thy wounds fed be,  
Enjoy thy duggs, thy wounds, O Christ, even such felicity?  
And thus much touching the Beasts blasphemies.  
7. And it was given to him to make war with the Saints] The other usurpation of his power, is not with his mouth, but in work. This is that power (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of doing, that is, of making war with the Saints, and overcoming them XLII. months: And it is the same that Daniel spoke of the little horn, Chap. 7. vers. 21. And I beheld, and the same horn made war with the Saints, and prevailed against them. This war and victory of the Beast over the Saints, is the same over the two witnesses before treated of, Chap. 11. vers. 7. for the former witnesses with their congregations, are these Saints: and however they are said to be two only, that is, a few in respect of the Locusts: yet they suffice to confirm God's testimonies: like as in judgement by the testimony of two or three every thing is established. Now what war that was, and when, appears by what before was spoken. 
What manner of war the Beast maketh. The two swords of the Beast,  It is not so much a civil, as an Ecclesiastical war: for the Beast hath two swords: One spiritual, which he draws out against the Saints by bitter calumnies, lies, and accusations of his orators, by anathematisms of Councils, by proscriptions, bulls and decrees of the Romish Court. The other secular, which at the Beasts beck the Kings of the earth are forced to unsheathe, to rage's by fire and sword against such whom the Beast hath excommunicated: In this sense the Beast is said to overcome: and the Saints vanquished: because (bellis & bullis) he persecutes them both by battles and bulls: But the Saints being conquered, overcome: 
Rom. 8 37.  according to that of the Apostle: In all these things we are more than conquerors, through him who loved us. This victory in overcoming the world and the Beast, is the faith of the Saints, against which the Beast shall never prevail.  
The same thing speaks Daniel touching the little horn, and the issue of the war made with the Saints: He prevailed against them (saith he) until the Ancient of days came, and judgement was given to the Saints of the most high. And therefore the Beast shall not always prevail against the Saints, but at length they shall judge the Beast: for his power shall endure no longer than XLII. months: which serves for the comfort of the godly, lest fainting under their long-during calamities, they should cast away their hope of victory.  
If thou inquire after the time of the war, 
When the war began.  it began to be made of old, when the Beast first trod down the holy city, and tyrannically persecuted all opposers by fire and sword. In special, the war was at the height after the measuring of the temple, which through the great mercy of God was effected in these last times. By this war the Council of Constance took away the two witnesses, john Husse and Jerome of Prague: and was afterward strongly prosecuted against the Saints by the Council of Trent, and yet is to this day.  
And power was given him over all kindreds and tongues] We have heard the declaration and usurpation of the power. 
The universal power of the Beast.  Now he adds the largeness and greatness thereof: for that which in vers. 3. was generally spoken: The whole earth wondered after the Beast, is now distributively spoken: Power is given him over every tribe, and tongue, and nation. It is therefore an amplification of his power from the largeness of the territories in subjection to the Beast. His power is universal, so as none, whither high or low in the Christian world, but do either desire, or are forced to submit to the Romish yoke. Behold here again, whither the spirit of God doth not point at the Catholic state of Rome, that so Antichrist (Christ's adversary) might be known even by the largeness of his kingdom. 
Psal. 2.6. Psal. 72.8. Hebr. 1.2. Rev. 5.9.  For as CHRIST is appointed by the Father to be heir of all things from sea to sea. He it is that hath redeemed us to God by his blood, out of every tribe, and tongue, and people, and nation: so on the contrary, the DRAGON hath given power to the Beast over every tongue, and kindred and nation, etc. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist: a limitation is annexed.  
8. And all that dwell upon the earth shall worship him] He much amplifies the dignity and worship of the Beast, but withal limits the same: He shall be worshipped as God: in vers. 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped. Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship. So that the Beasts majesty shall not be for a short time: but shall long endure, until it be fully manifested. Notwithstanding, the holy Ghost comforts the godly by a twofold restriction: first, in that he calleth the worshippers of the Beast, inhabitants of the earth. And therefore none but earthly men shall worship him: for the Elect are not the inhabitants of the earth: 
Phil. 3.20.  but Citizens of Heaven, in regard that their conversation is there. So that Gods chosen shall not adore the Beast, neither shall their salvation or Christ's Kingdom be in jeoperdie: but theirs only who follow the Beast: for they shall all of them be cast with him into the lake, Chap. 19.20.  
The other restriction is more expressly set down, viz. that they only shall worship the Beast, Whose names are not written in the Book of life, etc. that is, who were not elected in Christ unto salvation, but reprobated unto death before the foundations of the world: THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH: because all who are not written in the Book of life, shall be cast into the lake of fire and brimstone, Chap. 20.15. Let all therefore who love their salvation forsake the Popish Church.  
The names of the Elect are said to be written in the Book of life, 
The Book of life.  by an usual metaphor: for we commonly writ down the names of such who are dear unto us, that we may continually remember them: so God, having in his eternal counsel elected some to salvation, hath written their names in the Book of life: so saith Christ: Rejoice, because your names are written in Heaven. The metaphor also may be understood of the Sonship of the Elect, so that to be written in the Book of life, shows that they are heirs of glory, for we know that such are to inherit, whose names are written in the last will or testament of men.  
The Book of life is Christ: for in him God hath elected us: Therefore it is called the Book of life of the Lamb, that is, of Christ, because election is made in Christ, hence none shall obtain eternal salvation, but such who are engrafted in him through faith: the Lamb also is said to be slain: because election includes the blood and death of Christ for the sins of all true believers: for God hath so decreed to save the Elect, as that (Christ's satisfaction coming in as a ransom for their sins) his justice might stand with his mercy.  
From the foundation of the world] This may be referred either to the next foregoing word, slain: or else to the words before, who are not written. And so Aretas, 
How the Lamb is slain from the beginning of the world. Ephes 1.3  Rupertus.. and some others take it: because of another place, not unlike to this, Cham 17.8. They that dwell on the earth shall wonder at the Beast, whose names are not written in the Book of life from the foundation of the world. And Paul saith: that we were chosen in Christ before the foundation of the World. notwithstanding, the spirit doth not without cause immediately join the words from the foundation of the world with the Lamb slain: For he would commend unto us the sufficiency and largeness of Christ's sacrifice: in as much as the efficacy of his death and passion is extended to the very first beginning of the world, and so unto all the faithful from Adam until the end thereof: to show that no man living shall obtain eternal life, except he be redeemed by the blood of the Lamb.  
But how could the Lamb be slain before he was? I answer. 
1. Pet. 1.19.20. Gen. 3.15. Heb. 11.1. Act. 9.4.  It is true he was only slain once on the Cross some sixteen hundred years ago, by a real suffering: yet he is in divers respects said to be slain before. 1. in God's eternal preordination, viz. that he should be slain in the appointed time. 2. by promise, that the seed of the woman should bruise the Serpent's head. 3. in belief of the fathers which was the substance of things hoped for. 4. in the sacrifices of the fathers, which sacramentally were the Lamb himself. 5. and lastly, in his members, as suffering in their sufferings: Thus Christ was slain in Abel: because (saith Lyra) the slaying of innocent Abel was a figure of the Lamb's slaughter.  
9 If any one hath an ear] Hear the Vision of the first Beast is shut up with an acclamatory conclusion many times before used in the Epistles by which the holy Ghost doth again raise us up to attention, that by the due contemplation of the Beast we might know who is the Antichrist: lest unawares we might be circumvented by his subtlety.  
Here is signified that his impostures shallbe so subtle as not easily to be discerned: but as a Wolf lies hid under a sheep's skin: so Antichrist under Christ's title, shall deceive the world, coming in a mystery with all deceivableness of unrighteousness, 2 Thes. 2.10.  
10. He that leadeth into captivity] By this condemning commination he doth not terrify, but raise up the godly, lest they should faint, being offended with the cruelty and success of the Beast. It is true, he shall lead into captivity, and destroy the miserable souls of them that worship him: yea, he shall also take away the estates of the Saints, and kill their bodies with the sword: But he shall suffer the like things: for he shall be led into captivity, and slain with the sword: because he shall be cast into the lake of fire, Rev. 19.20.  
Here is the patience and the faith of the Saints] He shows the antidotes by which these great evils may be borne and overcome. Here (saith he) is need of patience, which faints not under afflictions: And faith of the Saints, the which overcomes the world: As also it is a promise of God's presence. The Beast indeed shall endeavour to break the patience of the Saints, and extinguish their faith: but God will turn it to their good: so as in suffering they shall not be conquered, but their faith tried, being much more precious than gold.   

The second part of the Chapter. Touching the Beast rising out of the earth.  

11 And I beheld another Beast coming up out of the earth, and he had two horns like a lamb, and he spoke as a dragon.  
12 And he exerciseth all the power of the first Beast before him, and causeth the earth and them which dwell therein, to worship the first Beast, whose deadly wound was healed.  
13 And he doth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.  
14 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 image to the Beast, which had the wound by a sword, and did live.  
15 And he had power to give 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.  
16 And he causeth all both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:  
17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name,  
18 Here is wisdom. Let him that hath understanding, count the number of the beast: for it is the number of a man, and his number is six hundred threescore and six.    

THE COMMENTARY.  
ANd I saw another Beast] Touching this Beast Interpreters are as diversely minded as of the former. To repeat all their opinions is needless.  
They who understand the former Beast to be the old Roman Empire, take this other to be meant of Antichrist. But such who interpret the former of Antichrist, take this later to be his armourbearer or guardian.  
Now both these in my opinion are not unfitly applied, provided the Armourbearer be not childishly understood of one carrying the shield, but by a synecdoche of the whole and primary order of the Antichristian officers, together with their head: for here Antichrist is represented not as Lord, but as one acting, or putting in execution his full power: as the works of this Beast do plainly show.  
Gregory applies it to Antichrists preachers, 
Lib 33. Moral, cap. 26. Vestigat. pag. 693. Lib. 3. de P. R. c. 15.  who glory in their earthly power.  
But, saith Alcazar (whose new found opinion deserves not to be rehearsed) They who understand the Sea-beast of Antichrist, are repugnant to themselves, if they also apply this beast of the earth unto him. But (good sir) if so, than thy companion Bellarmine is no less contradictory to himself, who thus writeth: The same Antichrist is expressed by two Beasts: by one in regard of his kingly power and tyranny, by which he violently forceth the sons of men: by the other in regard of his magical art, by which he subtly seduceth them. But herein there is no repugnancy or inconveniency, for it is not unusual in this Revelation, 
It is not inconvenient that Antichrist be figured out by a double Beast.  that one and the same person have divers forms, & in different respects be represented under sundry types. For so Christ in the first vision, walked amongst the Candlesticks as a man, or the son of man: In the second vision he sat on the throne, as God: The Lamb stood before the throne, as a sacrifice: Again, as a conqueror, he is called a Lion: An Altar, as the receiver of the blessed souls: The Angel of the East, as the sealer of the Elect: In the third Vision, an Angel making perfume, as the Priest of the Church.  
So also Antichrist in the said third Vision, is the Star fallen from heaven, as he is an Apostate: The angel of the bottomless pit, Abaddon, Apollyon, as he is king of the Locusts: The Beast ascending out of the bottomless pit, as the persecutor of the witnesses: Again in this fourth Vision, he is the Sea-beast, as a tyrant and persecutor of the Saints: so also he is the earthly Beast, as an hypocrite and seducer of the inhabitants of the world, Again in the fift Vision he is in the same respect a Beast and false prophet, as king and deceiver. Lastly, in the sixth Vision, he is the Beast and Woman riding on the Beast, as a king and Church that beareth sway.  
The whole Revelation, I say, represents Antichrist under divers forms, not simply as one person, but as divers, having a twofold life and original out of the sea and earth, a double body, a twofold shape and person, viz. as being a secular and ecclesiastical person, a tyrant and a false prophet, an Emperor and high Priest. And indeed after this manner the Pope hath showed himself more than once: One while as Caesar in his warlike armour: another while as Pope with Peter's Key for his Ensign: Of which see Albertus Crantzius Saxon, lib. 8. cap. 26. Thus therefore Antichrist the high Priest comes forth on the Theatre, first as a Roman Monarch: but now laying aside his Imperial habit, he is represented under the person of a seducer.  
Which opinion is confirmed, because this second earthly Beast, hath no figure proper to itself, only his two horns, and words are expressed, as proper to this new birth or appearing: in all other things, as it seemeth, being both alike: of which more afterward.  
This also confirmeth it, that he exerciseth all the power of the former Beast: now the Dragon gave not the same power to two, but to one Antichrist.  
Thirdly, in that he makes the former Beast to be worshipped, from whom if he were different, oranother in number, he would rather have taken this honour to himself, seeing he was of the same power and ungodliness.  
Fourthly, what argument more evident than this, viz. that towards the end of the Chapter both the Beasts close and grow up as it were together in one, so that the Character, name, and number of the name is not said to be of two Beasts, but of one Beast only.  
Lastly as in Chap. 17. The woman sitting on the Beast in a different respect notes one Antichrist with the Beast: so here the earthly Beast making the image of the Sea-beast to be worshipped, doth represent with the said Sea-beast one and the same Antichrist, and that without any repugnancy.  
These things thus observed, the seeming contradiction in the text will easily be reconciled, viz. that this Beast is said to be another, their originail and rise to be different, and that one acteth in the sight of the other, etc. But these and the like things do only serve to denote under divers types the different nature, disposition and actions of one and the same Antichrist, as by the interpretation it will appear: unto which now we come.  
11. And I saw another Beast] BEZA: then I saw: as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after these things: But I rather take it copulatively: And I saw, for, also I saw; lest we might imagine that this Beast did not ascend till after the XLII. months of the former Beast: for indeed he either ascended with him, or a little while after.  
Another] To wit, in show and rising different from the former, but in substance the same with him: because it is one Antichrist, though appearing under a new person or shape: for now he comes forth on the stage, not as a king or tyrant: but as a seducing Prelate. Therefore henceforward he shall be called a false prophet, misleading all the Inhabitants of the earth by his lying signs and deceivableness of unrighteousness: but that this should be done by one seducer, and that in three years and an half (as some foolishly imagine) certainly it is most ridiculous.  
This Beast therefore denotes the Head with the members, that is, Antichrist with the whole crew of his seducing priests: of whom Gregory in Registro thus writeth: The king of pride is at hand: 
Lib. 4. Epist. 38.  and that which is not fit to be spoken, an army of Priests is prepared: It is true most copies have it, Exitus Sacerdotum est preparatus: The end of Priests is prepared. But the following words show that it is a deceitful falsifying of the authors intent: Because (saith he) the Clergy war and strive for mastery and advancement, who were appointed to this end, to go before others in humility: which words cannot be referred to the end of Priests, but certainly to their army and proud war.  
Under this Beast therefore is comprehended the high Court of Cardinals, the Catholic authority of Papal Decrees, the sacred power of the Legates a Latere, and fathers of the inquisition: The craftiness and shamelessness of preaching Monks, especially the deep wickedness and courtly malapertness of the upstart jesuites: for these hitherto have been the chief architects and inventours of all artificial fallicies to seduce the world, and principal physicians in healing the deadly wound of the Beast.  
Beast] Forasmuch as the Vision expresseth nothing touching the form of this Beast, save only of his two horns, & blasphemous words, but afterward is three times termed a false prophet: there are some who think that he had the figure of a man having horns, or of some Devil who in such a shape (as Jerom reports in the life of Paulus) met one Antony in a wilderness, and spoke to him of Christ. There are some also who think that excepting his horns and speech, he had all other things common with the Sea-beast. But let us not trouble ourselves about his shape. His actions will declare that he was a misshapen monster, or rather one that had a thousand shapes, teaching us that no one figure was sufficient to represent all his several plots and deceitful devices.  
Coming up out of the earth] Brightman wittily interprets this rising out of the earth, 
His rising out of the earth.  of the power which the Beast obtained over earthly kings and people: as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the earth. But touching his power the same is spoken of afterward: And the like phrase vers. 1. shows that this coming or rising out of the earth, doth signify his beginning: for as the former Beast drew its original out of the Sea: so this out of the earth.  
Neither do I dislike Riberas' observation: That the rising of this Beast signifies that he was not of a terrible and huge form, like unto the sea-monster, but such whom we see here on the earth, as a Lamb, or the like: or that he rising as it were but from small beginnings, yet did suddenly draw after him an incredible multitude of men: for they are said to rise out of the dust, who of small beginnings become great.  
Therefore it seems more simply to denote the ignoble and earthly rise of the Beast, 
See Clemang. de corrupto ecclesiae statu. cap. 10.  both in respect of himself and his whole Clergy: for as the beetle is engendered of horse-dung: so for the most part the Popes, Cardinals, Bishops, Prelates and Monks, all children of the earth, have from a low degree and state been raised up to the height of worldly glory, being altogether vassals to earthly pleasures and honours.  
The order of Cardinals arose out of the earth, and began to be in esteem about the year 1004. as Baleus shows from Bacandorpius in the life of John XIX. Others say it was after Benedict VIII. 
Lib 3. Chron. pag. 426.  anno 1023. or thereabout: which indeed Genebrad in his chronology denieth, and contends that Jerom was a Cardinal Priest: but without authority: for it appears the seven Cardinal Deacons distributed to the holy offices, according to the seven divisions of the City Rome (of whom mention first is made in the decrees of Fabian and Sylvester) were far differing as being scarcely Parish Priests: Yea Clemanges affirmeth, that of old time it was their proper charge to carry the dead, and to serve about burial affairs. Thus of carriers of the dead, they are become the Lords of the Church.  
The sects of Canons and Monks arose one after the other out of the earth: neither is their original very ancient, as we may see in the History of Hospinian touching the original of Monks: As for the Jesuits it is certain they sprung up even in the memory of our fathers, Anno 1540 out of the dunghill of the Spanish Soldier. As therefore the former Beast did not rise at one instant out of the Sea, but by degrees: so this riseth out of the earth not all at one time, but leisurely and as it best stood with Antichrists necessity and profit, and established his kingdom from time to time, by sundry instruments.  
Having two horns like the Lamb] This Beast in his horns is likened to the Lamb or Christ: in his speech to the Dragon or the Devil: in his power to the former Beast or Antichrist. Now what is all this but to teach us that Antichrist should seine himself to be Christ, or Christ's Vicar (which title Gregory VII. that most wicked Sorcerer, did first assume unto himself) and by his diabolical doctrine seduce the world. Horns signify power. The Lamb hath seven horns, Chap. 5.6. signifying his absolute and perfect power. The Beast hath two like unto these: In the similitude I observe his hypocrisy, in that he hath but two his defect of power: he arrogates indeed all the power of the Lamb unto himself: But he comes fare short of it, for Christ remains infinitely more powerful than he: The which makes much for the consolation of the godly. Some understand the two horns of the Pope's double sword, which is not amiss. For howsoever the Lamb never exercised any secular power, but always put it off from him: 
Extra de major. & o … d. C. unam sanctam.  yet Antichrist in pretence of the Lamb hath violently taken it unto himself: because the Lamb said: Behold here are two swords, it is enough.  
Like a Lamb] In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Lamb. Hence some do think that these horns are not likened to the horns of the Lamb Christ, but indifinitely to the horns of a common Lamb or Sheep. But it hath been showed before, that Christ is called a Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well without, as with an article, and more examples hereafter follow. Let the antithesis here suffice: And he spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Dragon, where the words of the Beast are not likened to a Dragon's speech indefinitely, as Ribera feigneth (for Dragons, indefinitely taken, do not speak) but to the speech of that Dragon, viz. the Devil, which in v. 2. Gave his seat to the Sea-beast. And yet it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Dragon, without an article. The likeness therefore of his horns to the Lambs, signifies not in general a lam-like hypocrisy, that being a goat he should feign himself a sheep: But in particular his Christian hypocrisy, who being indeed the Antichrist, should yet falsely boast himself to be Christ or Christ's Vicar. To this also we may refer the hypocrisy and fraud of his whole ecclesiastical fraternity: Franciscus they say, that Angelical Monk, bore in his body the wounds and marks of Christ: Thus also the hypocritical Jesuits falsely assuming the Lamb's name, speciously deceive the world, etc. But let us hear his speech:  
And he spoke as the Dragon] And, for, But. In his horns there is a feigned simplicity of the Lamb: But his speech betrays his guile: like the ass by braying was discovered, though in the Lion's skin: so this Beast had not the voice of a Lamb, but of a Dragon. Hitherto we read not that the Dragon spoke, but gave his throne to the former beast: as also his mouth, by which the same is governed vers. 5. the which the Beast opening, spoke great things and blasphemies, verse 6. The Beast therefore speaking like the Dragon, uttereth likewise great things and blasphemies by the instinct of the Dragon, that is, the Devil: for the Dragon is the Devil, Chap. 12.9. This is the letter.  
Now the speech of the Beast is nothing else, but the doctrine he preacheth as if it were the Lambs: but in truth it is the Dragons. The Apostle calls it a lie, because the Dragon is a liar, and the father of lies. his coming is after the effectual working of Satan, with all power and signs, and lying wonders, that they might believe a LIE, because they received not the love of the truth, that they might be saved. Antichrists doctrine therefore is false and blasphemous touching the Scriptures, justification of sinners, of merits and humane satisfactions, of the sacraments, indulgences, jubilees, fasts, forbidding of meats and marriage to Priests: 
1 Tim. 4.3  the which the Apostle expressly terms the doctrine of Devils: and for this diabolical language the Beast here, is generally afterward called the false prophet, as Chap. 16.13. and Chap. 19.20. and Chap. 20.10.  
12. And he exerciseth all the power of the first Beast before him] Thus much of his horns and speech: his power followeth, and it is the same with the former Beast: Because howsoever this Beast differs in rising and type, yet really, and in power he is the same Antichrist, all whose power no man but himself shall ever exercise. Now this power was both to speak great things and blasphemies, as also to make war with the Saints, and lastly, to command every kindred, and tongue, and nation: all which this Beast also exerciseth.  
In that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him] or in his sight, it imports the manner how he exerciseth the same power, because he not only blasphemeth, makes war and seduceth immediately by himself, but also by the help of his Legates a latere, who do all things in his sight, that is, according to the appointment, beck and pleasure of the Beast: whatsoever things these do, the Beast is said to do. Now what is this, but that for these five hundred years and more (as Histories testify) the Legates a latere, or Cardinals do all things in Emperor's Courts by the authority of the Pope their master, determine Councils, direct the decrees thereof at his beck, and for the establishing of his power: Thus also his Inquisitours and chief Apostolical Notaries, & such like agents execute all wicked acts against the Saints according to the will of the Pope: see Sextus Decret. l. 5. tit. 2. de Hereticis per totum.  
And causeth or maketh the earth and them that dwell therein] Here follow divers effects of his power, 
Six effects of the beasts power.  which he executeth, partly by himself, and partly by his vassals.  
He maketh] This respects his doctrine, that is, he preacheth, commandeth and forceth (viz. by his Emissaries and inquisitours) all men to worship the first Beast. But thou wilt say how is this Beast said to cause the inhabitants of the earth to do that thing now, 
He causeth all to worship the first Beast.  which they did before, and that of their own accord? The reason hereof is intimated in the following words:  
Whose former wound was healed] that is, howsoever the Beasts authority began not a little to be lessened by that wound: Nevertheless by the unwearied endeavours of this Beast (which here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth or doth signifies) together by his subtlety, eloquence and violence it was effected, that all men remained constant in adoring the Apostolical sea. But who are these worshippers?  
The earth and the inhabitants thereof] Now who, and what these are, see v. 8. We need not to envy this worship of the Beast, seeing that not the salvation of the Elect, but only of reprobates shall be in jeoperdy thereby. But are all in the Papacy reprobates & damned? God forbidden: for even in the midst of Babylon God hath his people, Rev. 18. v. 4. The spirit therefore speaketh this only of those, who persevere to worship the Beast, and do not renounce his blasphemies.  
13. And doth great wonders] Another effect of his power are Great signs or wonders, 
He doth great wonders.  by which he shall persuade and induce the inhabitants of the earth to worship the Beast. For as the devil is God's Ape, so is Antichrist, Christ's: as God and Christ, therefore confirmed the doctrine of Moses, the Prophets and Apostles by many wonders and miracles: so Satan shall establish the Beasts great words, and Antichrist his great power by wonderful signs.  
Signs] that is, miracles, or works either really or in appearance surpassing the strength of nature.  
Great] that is, wonderful and terrible. These he shall both do himself, as also cause his agents to do the like, as Bellarmin well observes: Not only Antichrist, saith he, 
Lib 3. de P. R c 15.  but also his ministers shall do wonders. The same thing Christ foretold us, Mat. 24. vers. 24. There shall arise false Christ's, and false prophets, and shall show great signs and wonders, in so much (as if it were possible) they shall seduce the very elect.  
Now what signs they are the Apostle tells us, 
2 Thes. 2.9. What Antichrists miracles are.  with all the causes thereof: Whose coming is after the effectual working of Satan with all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, etc. The efficient cause is Satan's efficatious working: The material, the prodigious events beyond nature. The formal, the deceits and subtle illusions of the devil, by which the senses of men are bewitched. The small, 
How they differ from true miracles.  his lies and deceivableness of unrighteousness, that the world may be seduced. And indeed in all these causes false miracles differ from the true, which are works truly surpassing the order and strength of nature, and are done by the power of God to the manifesting of his omnipotency and confirmation of doctrine divinely revealed, such the Lord sometimes wrought by the Prophets under the Law: Yet not by all, nor at all times, lest they might have been little regarded, or else that the world should depend upon them.  
In the New Testament also Christ and his Apostles, with many other of the faithful wrought great miracles for the confirmation of the Gospel of Christ: 
De vera relig. c. 5. the util. cred. lib. 6. in 1 Cor. 2. Hom. 6. ca 49. in mat.  But these (as Augustine and chrysostom in many places witness) ceased in the third age after Christ. And therefore Austin admonisheth, that we are not rashly to believe miracles, because Christ foretold such things of deceivers, and bids us to beware of them. Whereby we see how sound the Jesuits quit themselves and their Pope from the impostures of Antichristianisine, in glorying of the many signs and wonders that every where are to be seen in the Papacy: Not perceiving in the mean time that in this very thing, they discover Antichrist, seeing the Scriptures do make great wonders and miracles to be the proper marks of him.  
So that he maketh fire come down] he rehearseth one of the great signs of the Beast: namely, that he makes fire to fall down from heaven in the sight of men. 
Antichrists miracles according to the jesuites.   
The jesuites reckon up three miracles of Antichrist: One is, that he shall feign himself to be dead and rise again. But in ver. 3. we have showed how this fable is without all probability. The second, that he shall bring down fire from heaven. The third, that he shall put life into the image of the Beast, and cause it to speak, 
1 King 13 38. 2 King. 1.10.  of this we shall treat on, vers. 15. The second, he shall do by a certain imitation of Elias, who by fire from heaven consumed the sacrifice: and also devoured the Captains with their fifties, to show that he was a man of God: To which it is probable the spirit here alludeth: for Antichrist will be accounted a man of God. But it seems rather to allude to that wicked action of Satan, who with fire from heaven consumed the sheep and servants of Job. For whatsoever he doth, 
job. 1, 16,  he shall do by the effectual working of Satan unto the destruction of men.  
Now hence it followeth (saith Bellarmin) that the Pope is not Antichrist, for neither any Pope himself, or any of his ministers did ever make fire to come down from heaven. The consequence is not good: for it is apparent the species or one great wonder is put for the whole genus. But the species being denied, the genus is not denied. As therefore it will not follow that none of Christ's Disciples were true Apostles, 
Mat. 17.20.  because none of them removed mountains according to the letter of the text: the which notwithstanding Christ promised unto his Disciples (for it was enough that they did other great miracles) so neither doth it follow, that the Pope is not Antichrist, although he hath not according to the letter brought down fire from heaven. For it is enough that many Popes (of which Bellarmin boasteth) have been renowned for working great signs and wonders, and that the whole Papacy is full of miracles, to wit, false and lying ones, such as the holy Ghost here and in 2 Thes. 2. do ascribe to Antichrist: and of which Christ himself forewarned us: 
Mat. 24.24.  believe them not.  
Now the spirit rather attributes this species of wonders unto him, than any other, as respecting the manner of speech then common to the Hebrews: and still is to this day: for the jews say: If a man cause fire to descend from heaven, for, if any one with a heavenly miracle would prove himself to be a man of God, and deny the Law of Moses, let him be accursed. 
Vestigat. pag. 701.  Because no miracles can verify false and blasphemous doctrines.  
Add to this, that Alcazar the jesuite, contrary to the common opinion, acknowledgeth that a literal sense doth not at all agree with the stile of this enigmatical sentence: which undoubtedly is most true, although he brings in a most idle gloss, taken not from the Scriptures, but out of the conception of his own brain. Antichrist therefore by an allusion unto the literal history of the Scripture causeth fire divers ways to descend from heaven.  
In the likeness of fire rushing from heaven the Apostles received the holy Ghost: 
How the Pope causeth fire to descend from heaven.  so Antichrist boasteth, that he by power given him from above, doth confer the grace of the holy Ghost in consecration, confirmation, confession and absolution, to wit, by a great and miraculous working.  
In the likeness of lightning the devil made fire to descend from heaven, and devoured the sheep and servants of Job. And doth not the Pope boast, that he fulminates against Emperors, Kings and Princes by his excommunications? for so Gregory VII. said that the Emperor Henry IU. whom he excommunicated, was strooken with lightning, And therefore in excommunicating, the Pope casteth down burning torches or firebrands from on high, that even hence we might understand that it is he, who causeth this dreadful fire to descend from heaven, by which the sheep and servants of Job are devoured, to wit, by a marvellous wonder.  
In that it is added: In the sight of men] it signifies, that he gains authority to himself and his deceitful working, by striking great amazement, fear and delusion in the hearts of men. For he bewitcheth the eyes and minds of the people, and so terrifies the conscience with his signs and lightnings, as that the simpler sort are held in false devotion, and the more prudent in fear and obedience.  
14. And deceiveth them that dwell on the earth by those miracles] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the miracles, 
Seducing by his signs.  and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by, or by means of those miracles, as Chap. 4.11. & 12.11. This is the third effect of his power, he drives wretched men from Christ to Antichrist, from the truth to a lie, and from the path of salvation to the way of destruction. For to seduce, is properly to bring out of the right way, and lead into error. It is a metaphor taken from travellers ignorant of the right way: for so Antichrist seduceth the inhabitants of the earth] that is, earthly minded men, ignorant of God and of their salvation, to wit, as casting all care of religion upon their spiritual fathers, and hence being bewitched and terrified with the signs and lightnings of the Beast, they devoutly swear obedience unto his lies. For as by true signs, being the seals of true doctrine, the Elect are helped and moved to believe that it is divine. (For God who is true and the author of miracles, gives no testimony save to the truth:) so the lying miracles of the Beast are the seals of his lying doctrine, which earthly men embrace for true, because of his miracles, thinking that they are divine signs, and so his doctrine also: But thus thinking they are deceived and seduced. What therefore are our workers of miracles but seducers? And in this sense it is truly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, or because of the signs, as being the formal cause of his imposture. Now they work their signs in the sight of the Beast] that is, by the Pope's authority, because the miracles of these deceivers must of necessity be Canonised by the Pope, that they may be authentic to the faith, that is, to the seducement of men.  
Saying to them that dwell on the earth that they should make] Observe how often the holy Ghost doth reiterate the dwellers on the earth, 
The image of the beast.  lest the faithful should be offended with the multitude and readiness of them that follow the Beast against Christ. And this is the fourth effect of his power: he commands the inhabitants of the earth to make an Image to the Beast which was wounded by the sword and did live. With which cohereth the first, that he gave life to the Image of the Beast, and also that the Beasts image should speak, and cause, that whosoever would not worship the image of the Beast should be slain. 
Ribera in c. 13.32.  For these two verses agree together, by which indeed most interpreters amongst the Papists will have the third miracle of the Beast to be described, viz. that he should persuade men to make an Image to Antichrist, and worship him in their temples, 
Lib. 3. de P. R. c. 15.  to which image he would give life and speech, etc. Whence again it followeth, saith Bellarmin, that the Pope is not Antichrist, because none of them have made an Image to speak, etc. But first this fable touching Antichrists image placed in temples, speaking and to be worshipped, 
Alcazar refutoth Bellarmine.  Aleasar himself refuteth, and expounds it of heathenish idols, which they imagined by an heavenly miracle should receive and give answers; This opinion is far more tolerable, although not agreeable unto the text, which openly speaketh, not of Satan's delusions among the Gentiles already past, but of the future impostures of Antichrist sitting in the temple of God. Secondly, (to let pass the fable) do not the images in the Papacy speak? and hath not the Pope caused and commanded them to be worshipped on pain of death?  
Such of ours who understand the former Beast of the old Roman Empire, interpret this Image of the Beast sometime wounded, and again healed, of the Roman Empire reestablished by the Pope. Which they think was done when Steven II. and Leo III transferred the decayed Empire of the West on Charles the Great, and as it were repaired the same: The which was no more than a certain image, or rather a shadow of the old Empire, coming short both in the majesty, largeness and power thereof. But we have before shown that the former Beast denotes not the Roman Empire, but Antichrist. Neither do the circumstances of the text agree to it. The Pope (say they) made the image of the Roman Empire: But the second Beast (or the Pope) made not the image of the former, but the inhabitants of the earth did it by the commandment of the Beast. That also which is added touching the worshipping of the image, doth little agree. For as much as none of the German Emperors commanded either themselves or their Empire to be worshipped on pain of death.  
The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying, referred to that which goes before, makes the sense clear, to wit, that to the two former ways of power and seducing (being his false doctrine and great miracles) now are added two more, to wit, worshipping of Images, and outward violence. And the spirit doth plainly allude to daniel's History, where the King set up a golden image (Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whose height was sixty cubits, and breadth six cubits, proclaiming, 
Dan. 3.4. The Babylonish Image.  that all should fall down and worship the golden image: whosoever falleth not down and worshippeth, shall the same hour be cast into the midst of the burning fiery furnace. This was that Babylonish idolatry, maintained by a furnace of fire, in imitation whereof Antichrist hath set up a Golden Image to the Beast, that is, to his own wicked inventions, commanding that all who will not worship the same, shall be burnt in a furnace of fire. By these two latter ways therefore, far more effectual than the former, he universally seduceth the earth. But both these ways seem to require a more full exposition.  
That they should make an image to the Beast] Both Alcazar and Ribera acknowledge that by an Enallage or change of number one image is put for many, 
The Image of the beast what it is.  though they apply it to a different sense. The holy Ghost calleth the whole Papistical worship of images, or Antichristian idolatry the image of the Beast.  
That they should make] to wit, the inhabitants of the earth. In the construction there is no ambiguity. The Beast himself maketh not the image, for he being covetous, will not be at the cost: but he saith to them that dwell on the earth, that they should make it, that is, he teacheth and commandeth the nations in the honour of God and of the holy Trinity, to make and set up in all consecrated places and temples the images of Christ crucified, of Mary the mother of God, the Queen of heaven, of Peter the Prince of Apostles, and of all the Saints in heaven: Images, I say, of wood, stone, brass, gold and silver: neither may they be set up naked and without attire, but must be adorned and clothed in silk and purple, have waxe-candles and lights set before them, men must humbly and devoutly make requests and prayers unto them, yea and contribute unto their worship yearly revenues for the salvation of souls. This commandment the world (being delighted with Babies, and desirous of a glorious worship to the eye) at length obeyed, sparing no cost: and hence the Papacy doth so much abound with Palaces, temples, consecrate places full of pictures, altars, waxe-candles, lights, purifying vessels, etc. as being a kingdom of images.  
15. 
He gives life to the beast, makes it to speak and to be worshipped.  And he had power to give life to the Beast] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was given him to give life, etc. The first effect of his power, he puts life into the Beasts image, makes it to speak, and to be worshipped upon pain of death.  
It was given him] by whom? by the Dragon, that is, Satan the inventour and architect of all idolatry, God permitting the same: yea also in his most righteous judgement sending them that dwell on the earth strong delusion that they should believe a lie, because they received not the love of the truth, that they might be saved. Now it is very apparent unto all, how in the Papacy the Image is made to live, speak, weep, laugh, and do other actions of the living, through the fraud and devilish cunning of Monks: And hence followeth that mighty running after this and that Mary, Crucifixes, Peter, etc. Hence are all the pilgrimages, wonders, canonisations, sacrifices for the dead, and vows, in so much as none of the inhabitants of the earth, whither of the simple or wiser sort, but have thought it necessary for the salvation of souls, 
The Beasts image excelleth that of Nabuchadnezzar  to offer, bequeath, and give unto this Image whatsoever they possessed. Furthermore the Image of the Beast hath this as proper to it, and above that of the Babylonish: for we read not that Nabuchadnezzar made the same to live or speak: In this great wonderment therefore Antichrists image was to excel the other, that he might more prevalently seduce: otherwise in idolatry and madness they are alike, as it followeth.  
And to cause that whosoever] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should make, to wit, the image which speaketh, for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both governed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image: and this is the common reading. But the sense showeth that not the image, but the Beast caused them that would not worship to be slain: therefore the King's Bible seems more rightly to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and causeth, or maketh, that is, the Beast doth it. However it comes all to one purpose, whither the Beast himself, 
Dan. 3.6.  or the Image by the Beast cause all that will not worship to be slain, the which we plainly see, is taken out of Daniel: Whosoever falleth not down and worshippeth, shall the same hour be cast into the burning fiery furnace.  
Thus the Beast besides his doctrine, miracles, and worship of Images, adds outward force, that so whosoever will not submit by the former, may notwithstanding be compelled to worship through fear of punishments. For such a spiritual madness possesseth idolaters, that with fire and sword they punish the contempt of their idols: hence Idol-worship is in Gr. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were, a mad and befotted worshipping of Idols.  
Now let us see whither the like hath not been hitherto practised in the Papacy. This setting up of Images first did rend the East from the West with many tragical tumults and uproars. And afterward was the utter overthrow thereof, by the Turks: For Constantine that furious Pope, by sedition thrust Philippicus Emperor of the East, out of his government, because he prohibited the Image of the Beast to be worshipped: also he caused John the Emperor's General to be slain at Ravenna Gregory II. deposed Leo the Emperor, for the same cause, commanding them of Ravenna to put to death Paulus, the Emperor's chief officer: He also put out the eyes of Peter Governor of Rome, and by that means made himself Lord thereof. Behold the power of the Beasts image, of which if any be desirous to know further, let him read the Book of Martyrs: Or let him go to Rome or Spain, and see whither all men are not constrained to bow the knee, and adore the Image of the Beast. Babylon's Law is universal: Whosoever will not fall down and worship the Image: Let him the same hour as an heretic be cast into the fiery furnace.  
16. 
Impression of a Character. The difference between Character and Charagma  And he causeth all] The sixth effect of his power: he imprints a Mark in the right hand, or in the forehead, with a privilege to buy and sell. Mark, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character, as most render it. A Character represents the express image of the Archetype or first pattern: as for example, a child being like his father in countenance, is said to be the character of his father: by which analogy, Heb. 1. vers. 3. The Son of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the Character (or as it is translated) the express Image of the Father's person. But the word Charagma here used is of a larger signification, and taken for any sign or mark put upon things, thereby to difference them from others: like sheep or such like cattle have a mark set upon them, as also household stuff, as vessels, clothes, and other merchandise, that they may be known who is the owner thereof, or what their price and value is: of this use also are the colours, among Soldiers: Thus Princes distinguish their servants by different habits. And so the Charagma here properly denotes the Beast's livery.  
But let us, if you will, call it his Character. This he causeth to be imprinted upon all, without any distinction of age or stature, great and little, young and old, of every estate, rich and poor, bond or free, noble, ignoble, Emperors, Kings, Princes, Magistrates, Subjects, none exempted. So then this is a CATHOLIC CHARACTER, and must be received of necessity to salvation: by which as by a solemn mark the Beast shall distinguish all the adorers of his power. 
The Beast apishly imitates Christ. What the Character of the beast is.  Now herein he imitates Christ, who in Chap. 7. Signed all the servants of God with the seal of God, as by a Character, separating them from the world. So the Beast by his Mark separates all such as are his from Christ the Lord.  
In their right hand or in their foreheads] The distinction shows, that there is a certain difference in the Character, of which more by and by. But what may this Mark be?  
Ribera feigneth that it is the form of the Dragon, which Antichrist shall command to be worshipped: But because he sees there is no weight in the fiction, therefore he will have it a future Character, or some mark, which secretly shall show that name in which he most glorieth, that is, the name of Christ or the Messiah, by which he shall deceive the jews, many Christians and Saracens also, to wit ☧ or Χ— Ρ whereby Constantine in his Ensign did in short include the name of Christ, in token that he was deliverour of the world, expellour of tyrants, and settler of public peace, such as Antichrist would also seem to be.  
Bellarmin, being ashamed of these trifles, saith that it cannot be known what this Character is, till Antichrist shall come: in the interim he pleasantly derides our interpreters, as being ignorant of this Character, which he willingly refuseth to know, lest he bewray the Pope: But undoubtedly the mark of the Beast, should not so often have been used in this prophecy, if it were altogether hid, for than it should be no Character. Neither doth it follow, that our Interpreters know not what it is, although some seem to understand thereby the unction of their holy Chrism; Others the profession of the Romish faith: Others their oath of fidelity to the Pope. For all comes but to one thing, as noting an obligation or bondage to Antichrist.  
But put case we were ignorant of the Character, will it therefore follow that the Pope is not Antichrist, in whom all other Marks of him, do evidently concur together.  
First therefore we are not to imagine that it is a visible mark burnt or imprinted on the forehead or right hand, 
What manner of Character the beasts is. 3, Q 63. Art. 3. ad. 3  whatsoever Alcazar triffeleth touching a military Character out of Vigetius: for it suits not with this enigmatical stile: And therefore Thomas saith well, that the Character of the Beast is a profession of unlawful worship.  
Secondly it appeareth, seeing the Antichristian Beast is the Romish Pope, clothed with the skin of the Roman Empire, and coat of Christ, that the Character of the Beast is the profession of the Papistical worship: like as we heard before, Christ's Character was no material mark, but a profession of Christian worship. This Character of the Beast they receive in their foreheads, who only by profession and obligation to believe all things the Pope believeth, acknowledge themselves subject to him, and receive all the Sacraments. But such receive it in the right hand, who either by general or special vows, whither Clergymen or others, 
Demonstra. Antichrist. c. 11. Sect. 25.26. The Character of the Beast twofold.  do oblige themselves strongly to defend the Romish Sea.  
But in my opinion Robert Abbot Bishop of Salisbury doth excellently expound this Character, understanding it from the foresaid distinction to be twofold: One common to all, the other proper to them, who buy and sell.  
To the common Character appertain (saith he) the things which usually are practised by all Antichristians: as the observation of fasts & holy days instituted by the Pope: the worshipping of their breaden god in the Mass, and of images: kissing of the Pix, auricular confession, doing penitential rites and other things not commanded of God, but by him, in which things notwithstanding he makes the whole life of a Christian man to consist.  
But the peculiar, belongs to those spiritual Merchants, buying and selling the Oath, by which being obliged to the Pope, as by a special tye, they promise subjection and obedience unto him, and in witness whereof they separate and divide themselves from the rest of the Church by certain rites, vows, unctions, shave, garments, and religious institutions by the Beast.  
This Character therefore they bear in their forehead, that is, by open profession: as also in their right hand, that is, by oath,— behold my right hand, and faith: more peculiarly the whole Clergy, as Bishops, Priests, Monks, and other religious and anointed shavelings, promise a blind obedience unto the Pope: in testimony whereof they openly teach and profess, that in their ordination they receive a Character not to be put out, God undoubtedly by his providence so directing the matter, that we thereby might know who are these stigmatised varlets, bearing the Character of the Beast.  
17. 
The privilege of Antichrists signed one's.  And that no man might buy or sell] The privilege is added, which they only shall enjoy who have the Character, all others in the mean time being deprived thereof. Only the marked ones may buy and sell, but others not; whicht thing whither it be understood either of temporal or spiritual merchandise, i● altogether agrees unto the Papacy. For none may spiritually trade among them, that is, buy, receive or sell the holy wares of Masses, indulgences, absolutions, dispensations, tithes, etc. but these spiritual hucksters marked with this perpetual Character, to wit, Bishops, Priests, Monks, and the like merchants of souls: of whom Peter speaketh: 
2 Pet. 2 3 2 Tim. 6.5.  Through covetousness shall they with feigned words make merchandise of you. And Paul: they suppose that godliness is a gain or merchandise.  
But if we extend it to the common Character: it may also most truly be applied to civil trading: For whosoever acknowledge not the Beast, they are so fare from having freedom and liberty to buy and sell: that on the contrary fire and water is forbidden them, as being heretics, and so by Popish edicts are deprived of all honour, dignity, offices, courts, privileges, and common rights, but condemned to exile, torture, and horrible punishment.  
This Pope Martin V hath most clearly expressed in his Bull annexed to the Council of Constance: where he enjoineth by an oath all such as profess themselves addicted to the Roman Sea, whither Emperors, Kings, Princes, Dukes, Marquesses, Earls, Barons, Soldiers, Protestants, Rectors, Counselors, Precedents, Communities and Universities of Kingdoms, Provinces, Cities, Towns, Castles, Villages and such like territories and places, as also all other who exercise temporal jurisdiction: also all Clergymen and inquisitours, that they expel all such as hold not the faith and communion of the Roman Church, as being scabbed sheep, infecting the flock of the Lord: nor permitting them to preach, nor to dwell in their dominions, neither to make contracts, bargain or trade with them, or suffer them to enjoy with Christians the comforts of an humane life. Now is not this the very thing here testified by the spirit, that the Beast should do, viz. that all of what estate soever, as receive not his Character might not buy nor sell. Thus we have Pope Martin himself to be the best interpreter, and indeed a full practiser of this prophecy, who as a Rat by his own mark declares himself to the world to be that Antichristian Beast.  
Save he that hath the Character of the Beast] What meaneth he to say of the Beast and not of the Beasts: but to show, that they are both one, and represent in a different respect the same Antichrist, as before we declared,  
Furthermore he seems to distinguish them that enjoy the privilege of the Beast into three orders: having the Character, or the name, or the number of the name of the Beast: about which some dispute, whither these things be not declaratively coupled together, as three names containing all one thing, seeing that which is here and in the foregoing verse, absolutely said to be the Character: is Chap. 15.2. and 16.2. and 19.20. called the Character of the Beast: And Chap. 14.11. the Character of the name of the Beast. Of this opinion is Alcazar: But Ribera thinketh that the Character is to be distinguished from the number of the Beast and his name: with whom I rather agree: for it sufficiently appeareth from Cham 15. v. 2. that the Character is distinct from the number of the Beast: for there it is spoken of such as had gotten the victory over the Beast, and over his image, and over his Character, and over the number of his name. Now thus I distinguish them, that by the Character is understood the more proper Mark, 
The proper and more common Character of the beast how they differ.  which is set on the Clergy by their special vow and oath: By the name and number of the name, the common Character imprinted on all of the Laity, by their ecclesiastical obedience unto the Pope. But of the name and number of the Beast we shall speak more by and by.  
18. Here is wisdom] Because all those things which he had spoken of the Character, name, and number of the Beasts name, are enigmatical and very obscure. Therefore John sets forth the very same by an exclamation here is wisdom, to wit, hid: Or here is need of wisdom to search out the meaning of these three things: because by the understanding of these, all other mysteries of the Beast may easily be understood. Now difficult and dark things cannot be enquired into but by the help of wisdom, the which, as Aristotle saith, is the Prince of Sciences, consisting in understanding and knowledge. And therefore the holy Ghost doth here again (as in vers. 9) stir up our attention, lest we with deaf ears and blind eyes pass by, not only these most hurtful Beasts with their image, but the Character, name, and number also. For except we be very wary, he will devour us. But we cannot shun him, except we know him: we cannot know him but by wisdom which searcheth into all obscure and dark matters. This is the first part of the exclamation.  
But whence shall we attain this wisdom? by prayer, as James tells us, Ch. 1.5.  
If any one lack wisdom let him ask of God who giveth to all men liberally, and upbraideth not: and it shall be given him, if he ask in faith nothing wavering: For as Sirach saith: All wisdom floweth from God. Now here we want wisdom, 
Sirc. 1.1.  and yet it is necessary for the searching into this obscurity. Let us therefore earnestly pray unto God, to teach us what these monsters signify, what we are to know touching them, and what to shun. But behold we have the wisdom revealed unto us in this very place, in the second part of this exclamation.  
He that hath understanding let him count the number of the Beast] In the number, saith he, is hid the name of the Beast, his Character, and all other mysteries touching the same. He therefore that will know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him count, that is, diligently discuss the number of the Beast: for by his number he may know his name, by his name his Character, by his Character his Image, & by the Image the beast himself. But that he may know it, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him have, or set to his mind, that is, he must with great skill count or reckon up this number, showing that with earnest prayer to God, there is need of great study and painstaking to comprehend the knowledge of the mystery. 
What the number of the beast is.  But wherefore will he have us so carefully to mind the number? Or why hath the Spirit hide the rest in the number of the Beast? he would unfold all other things by the number, because (saith he) it is the number of a man] that is, a man by much diligence may search it out: so this clause is understood of most, as a reason taken from the possibility of the thing, according as we also observed it in the analysis. Neither do I altogether dislike Riberas' exposition, that it is a reason taken from that which is proper to man: because (saith he) to reckon is proper only to man endued with understanding. And thus number should be put for to number, for it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The number, with an article, but indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a number of a man: as if he should say: for this cause the spirit hath hid the knowledge of this whole mystery in the number of the Beast, that men (who excel bruit Beasts in knowledge and in the art of reckoning, and weary themselves in casting up infinite accounts of other kinds) should also diligently exercise themselves in searching out the number of the beast, for that being once known all the rest will easily be discerned. Behold how familiarly the Holy Ghost descends to our capacity, thereby leading us to an infallible knowledge of the Beast and his mysteries.  
And his number is six hundred sixty six] In the Greek the number of the Beast is set out in three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But here again is need of wisdom to guess what is meant by these three letters.  
The reading is twofold, 
Whether the time of Antichrists rising be here noted. Lib. 3. the acts Ponti. Rom. sub. initium.  the which we are well to take notice of, because it much serves to know the sense: Montanus and all Latin copies express it not in three numeral letters, but in full words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six hundred sixty six. Hence some think that John expresseth not the numeral name of Antichrist, but the number of years after which he should be revealed: viz. after 666. years: of this opinion is Balaeus: Bullinger and others: But many things seem to make against the same.  
First, the beginning of the years would not accord, for if we reckon from the time of Christ's birth, there will be, not 666. years, but only 606. till Antichrist did rise: if from the time of the Vision (as it seems it must be done) then there will be only 510. years: If with Balaus sixty years before Christ, or at the Consulship of Cicero when Judea was reduced by Pompey into a Province under the Roman Empire, there can no sufficient reason be alleged for such an anticipation.  
Secondly, by this means the wisdom which John hence promiseth could not be attained by the number of the Beast: for he teacheth that by the number the name, by the name the Character, & so the rest might be searched into: which indeed may be gathered from the numeral letters, but not by the words themselves of the number.  
Add to this, that vers. 17. and Chap. 15. vers. 2. John calls it expressly the number of the name of the Beast, but not the number of the Beasts rising. Therefore it is not a number of time but name.  
This makes me rather assent to them who judge that by this number Antichrists name is opened, 
The numeral letters show the name of the beast.  of which opinion are not only the most of our Interpreters, but also the ancient Writer Irenaeus lib. 5. cap. penult. Yea all Popish writers of these times, Alcazar excepted, who here imagineth altogether strange & absurd things.  
Now the ground of this our opinion is twofold: First, that all other Greek copies express this number not in full words, but in three Greek numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Grecians is 600. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is six. But with a mark above it is faulty, as most Greek copies have it, through the unskilfulness of the Printers. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus marked, makes not 6. but 90. Some Ancient writers notwithstanding have thought that for the middle letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be written, so making the same to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Characters the Greeks have abreviated the name of Christ, because they thought that by this sign Antichrist should vaunt himself both to Christians and jews to be the Christ, and then the number should not be 666. but 706. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks doth not denote 60. but 100 the which number indeed might also not unfitly agree with Antichrists rising, in case the number here did respect the same: for by taking of 96. from 706. (for so many years were expired before this Revelation was given) there remain 610. years, at what time sat at Rome Boniface IU. the Successor of the first Antichrist, who therefore it seems is not considered in the number, because he was taken away in the first year of his tyranny, viz. Anno 606.  
But the things before spoken make against this: neither have any Greek copies to this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But all have it either in full words six hundred sixty six, 
Irenaeus reproveth the alterers of these letters.  or in the three Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which number and numeral letters Irenaeus testifieth, were put in all the old most approved and ancient writings, whereupon he doth mightily inveigh against such as rashly changed this middle letter: lib. 5. cap. 15,  
The other ground is because Chap. 15. vers. 2. this number here, is directly said to be of the name of the Beast. And therefore Antichrists name consists of numeral letters, making up the number 666.  
But the greatest doubt about it is, 
Wither we are to understand Greek or Hebrew letters. Fox in Apoc. p. 458.  whither these numeral letters be Greek or Hebrew? It is very certain that John wrote the Revelation in Greek: howsoever there are some (whose conjectures are not to be slighted) who maintain that this prophecy was dictated to John by the Angel not in the Greek but Hebrew tongue, as being John's native language, and best known unto him, the which afterward he turned into Greek, because of the Grecian Churches unto whom he wrote. Now this in the first place seems to be so, in regard of the stile which abounds with Hebraisms, as in many places we have observed. Secondly, considering the Hebrew words which are oftentimes inserted, or left out, as Abaddon, Harmageddon, Gog, Magog, etc. Also by an often expression of a sevenfold number, which is proper to the Hebrews. Thus also the words of Christ, Saul, 
Act. 9.4.  Saul, why persecutest thou me? howbeit, they are written in Greek, yet undoubtedly were at first spoken by Christ, either in the Hebrew or Syriack tongue. But whether this be so or no, the number of the name, or numeral name of the Beast, seems long ago to have been discovered by the prudent search of the godly.  
Let us take it for granted that the Revelation was written in Greek, and that we are to reckon with Greek numeral Characters: as Irenaeus also a most ancient writer affirmeth. Now it is known that the Grecians in their accounts used the letters of the Alphabet, distinguishing them into three ranks: of which the first consists of unites from α unto ι: the note σ being inserted for seven: The other rank is of of Decades or Ten from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a mark upon it, which is 10. unto ρ which is put for an 100 σ ' with a mark being here also brought in for 90. The third is of centenaries or hundreds from ρ ' unto ο ' which signifies 800. unto which they add π for 900. Their thousands they denote by the foresaid unites with a little strait line under them, viz. from α β, etc. unto ι. Now if we count the numeral Characters according to the word λατεῖνοσ (lateinos) we shall precisely find the number of the Beasts name 666. after this manner. λ α τ ε ι ν ο σ  30. 1. 300. 5. 10. 50. 70. 200. 666.  
This numeral name of the Beast is not of my invention, neither was it of late thought upon by our Interpreters: But Irenaeus a most ancient writer 1400. years ago by a divine insight found out and discovered the same unto us as being very agreeable unto this mystery: his words are these; The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Lateinos) contains the number six hundred sixty six; and it is very likely, because the truest kingdom hath this name. For they are Latins, that now reign: but in this we will not glory. Now who possibly can be marked out unto us by this name, except the Latin or Roman high Priest? for he long ago hath possessed the kingdom of the Latins, and Rome the seat of the Latin kingdom. 
The Pope's Latin Church.  His Church the Grecians call the Latin Church, and indeed it is altogether Latin: for their Litanies, Masses, Prayers, Exorcisms, Indulgences, to be short their whole service is in Latin, insomuch as with them it is unlawful to perform the same in any other language but the Latin. Wherefore undoubtedly this is that numeral name of the Beast, which here the holy Ghost bids us number after the computation of the Greeks'.  
But if the Spirit would have us to count the same not in Greek, but rather in Hebrew Characters, we are again by the like name led as by the hand unto the Pope of Rome: for as John Fox (a most diligent searcher into this mystery) hath found out, the Latin name Romanus expressed in the Hebrew letters שונעמר doth represent the number of the Beast 666. after this manner, ש ו נ ע מ ר 300. 6. 50. 70. 40. 200.  
In this nothing is forced or obscure: for who, these many ages hath been this Romanus, that is, Lord and head of Rome, but the LATIN MONARCH possessing the kingdom and the royal Metropolis of the LATINS, viz. the Pope of Rome? of which thing if any be ignorant or doubt, let them read the history of Carolus Sigonius (who either by entreaty or for lucre sake was hired to set forth the affairs of the Romish Popes) touching the kingdom of Italy, 
Carol. Sigo de regno Ital.  after the Lumbards' and Grecians were expelled out of Italy, in his third and fourth book unto the end. Certainly, it is not without the singular counsel of God, and intention of the spirit, that both the Hebrew and Greek reckoning should aim at one and the same thing, and point out by the finger as it were him only, who is (LATINUS and ROMANUS) the Latin and Roman Monarch. Him therefore we cannot but confidently judge to be the Antichrist, for as much as in him all the marks of Antichrist do evidently concur and agree together.  
Neither are we the first who have held this opinion: but many in the ages before us, and indeed in the midst of gross darkness have observed and constantly affirmed the Papacy to be Antichrists kingdom, and the Pope Antichrist.  
Gregory surnamed the Great: 
The Pope long ago called Antichrist. Lib. Regist. Epist. 8. Lib. 6. Epist. 30.  perceiving that Antichrist was at hand, broke forth into these words a thousand years ago. The king of pride is near, and that which is not lawful to be uttered, an army of PRIESTS is prepared for him, because the CLERGY who should go before others in humility, fight or strive for mastery. Gregory therefore foresaw that Antichrist should be a King of Priests, that is, some Bishop or Pope, who should call himself or desire to be called UNIVERSAL: prophetically as it were pointing at Boniface the third, Successor of Sabianus, who manifested himself to be the Antichrist by arrogating the wicked, foolish, idle, perverse, proud, vainglorious (for by these Epithets it is there set forth) title of Universal Bishop.  
Arnulphus Bishop of Orleans spoke these words 600. years ago in the Rhemish Council: What think ye him to be, who sits in his lofty throne, glittering in purple, and embroidered garments? Verily if he be destitute of Charity, and only puffed and lifted up by knowledge, he is the ANTICHRIST.  
Bernardus Clarevallensis an Abbot above 464. years ago, wrote such invectives against the luxuriousness of the Pope, Bishops and Clergy of his time, that if any man now did the like he should be accounted as an Arch-heretick.  
Anno 1240. a Council of the Princes and Bishops of Germany was held at Ratisbon: where Eberhardus Archbishop of Salisburg spoke these words: We feel (saith he) except we be blind, under the title of the highest Priest a most cruel wolf cleathed in the skin of a Pastor. The Roman Pope's war against all Christians, and being become great by their bold attempts, deceits and sowing wars, they kill the sheep, etc. HILDEBRAND 170. years ago and more, first laid the foundation of ANTICHRISTS Empire: he first began this wicked war, which is continued to this day by his Successors.  
And a little after, Babylon's highest Priests desire to reign alone: cannot endure to have an equal: believe me who am taught by experience they will not cease, until having brought under the Emperor, and loosed the honour of the Roman Empire, oppressed true Pastors, they by this way extinguish all things, tread all things under their feet, and sit in the temple of God, and are lift up above all that is worshipped: He that is servant of servants, desires as if he were God, to be Lord of Lords. This wretched man daily meditates how to set up an Empire proper to himself, he altars the laws, establisheth his own sinful devices, robs, spoils, and defraudeth every one: him they usually call the ANTICHRIST, in whose forehead is written: I am god, I cannot err: he I say, sits in the temple of God ruling far and near, etc. These things he: See Aventinus lib. 7. annal. fol. 685.  
About those times lived the Abbot Joachin Calaber, who affirmed that the Pope was Antichrist, and illustrates the Revelation with prophetical pictures, and short expositions in the Italian tongue.  
My Anonymus in his Book written 260 years ago, doth many times in express words call the Pope of Rome Antichrist.  
Page 78. The first Angel, saith he, whosoever he were, did first of all declare the Pope of Rome to be Antichrist. And a little after: It came to pass by great boldness, that every one durst declare the Pope, who is called Apostolical, to be apostatical and Antichrist.  
Page 108. No man except he become a spiritual temple of the holy Ghost in evangelical conversation and doctrine, hath received grace to interpret the mysteries of Christ and Antichrist his adversary: or to understand that that great Praelate the Pope of Rome should be the great Antichrist.  
And page 115. In Pope Vrban VI all the mysteries of Antichrist are fulfilled.  
And page 117. Antichrist is a Libard spotted with divers heresies, also because he saith he is Christ's Vicar on earth, although he oppose Christ's Law more than any: and so is an adulterate mongrill, as being Apostolical in name, but apostatical in deed: Like as a Libard and a Lion coming together engender an adulterate Leopard.  
Page 119. he saith, that the worshippers of the Beast worship the Devil in the Pope. And again: That the Pope hath it from the Dragon, that he is a sacrilegious and tyrannical person, wasting on himself and his creatures the goods of the poor, and destroying men for his filthy dung sake. And whereas he is the greatest hypocrite, and calleth himself Apostolical, yet he despiseth Apostolical conversation above all men living.  
Ibidem. Who was able to fight with the Beast, or resist his will, in regard of his twofold supreme power, viz. Imperial and Priestly, which be pretendeth to have ever the Church Militant.  
And page 120. It appeareth therefore, when the Pope sitting in the Temple of God, extols himself above all that is called God, or is worshipped, that he boasteth as if he were God: and so consequently betrays himself to be that son of perdition, who commonly is called Antichrist. With many like places.  
Franciscus Petrarcha a most eloquent Philologer of Italy in his time, wrote such things Anno 1370. against the Pontifical sea, as almost Luther never spoke worse.  
In his 15. Epistle lamenting the oppression of the Catholic Church: That worthy Court, saith he, of Jesus Christ, that excellent Tower of divine worship, is now at length because of our sins, being destitute of divine help, become a den of cruel thiefs.  
And of the Pope's tyranny; I see indeed, saith he, afar off, but not being able to hinder it, I refuse to see nigh at hand: It is a cruel and infamous guile, by which this ecclesiastical Dionysius vexeth and spoileth our Syracusaes'.  
And Epist. 16. I speak not what I have heard, but seen: I know it by experience, that there is no charity there, no faith, no piety, no reverence, or fear of God, nothing that is holy, just, equal, laudable, or humane: as for love, shamefasinesse and purity it is banished thence. Touching the truth indeed I am silent: for what place is it where all things are so full of lies: The air, earth, houses, towns, sireets, court-yards, porches, halls, beds, roofs of houses, clefts of walls, the secret and close rooms of houses and temples, the seats of Judges and Popes, yea in the last place the very mouths of men, their becks, gestures, voices and countenance.  
And Epist. 19 Behold now thou touchest with thy hands, and seest with thine eyes, what that last Babylon is: viz. angry, raging, dishonest and terrible: To which neither that Egyptian Babylon the work of Cambyses, nor the more ancient & royal Assyrian Babylon built by Semiramis, is equal, etc. Behold thou seest a people not only adversary to Christ, but that which is worse, under Christ's Ensign, rebelling against him, and fight for Satan, etc. For what else I pray you is daily practised by Christ's enemies, and the pharisees of our age? do they not buy and sell, and make merchandise of Christ himself? whose name notwithstanding they seem day and night to extol with most high praises: whom they cloth with purple and gold, whom they load with precious stones, salute and worship: him I say they put to sale and make merchandise of here on earth, and as if his eyes were covered and saw not, they crown with the briars of wicked treasures, defile him with the spittle of a most impure mouth, and inveigh against him with viperous hissings, strike him with the dart of venomous actions, & what in them lies, 
The Papists crucify Christ  do again and again deridingly drag him, as naked, poor, and scourged on mount Calvary, and wickedly consent to nail him to the cross. And O shame! O grief! O indignity! even such the Romanists are at this day, as it is reported. Whereupon one merrily made these pithy verses: 
Roma tibi fuerant servi domini dominorum:  
Servorum servi nunc tibi sunt domini.  
Once Lords of Lord; O Rome thy servants were,  
But servants now of servants thy Lords are.   
Petrarcha goes on Epist. 20. touching the Pontifical Babylon: In the kingdom of covetousness nothing is counted as lost, so that money be safe: there the hope of life to come is but a vain fable, and what is spoken of hell is all fabulous: The resurrection also of the flesh, the end of the world, & Christ's coming to judgement are esteemed as fopperies, etc. O Babylon the worst of things, situated on the fierce banks of the river Rhone, thou famous or rather infamous whore committing fornication with the kings of the earth, in very deed thou art the same whom the holy Evangelist saw in the spirit: Thou art (I say) the same and no other, sitting upon many waters, etc. The woman clothed with purple and scarlet, and glittering with gold, pearls, and precious stones, having a golden cup in thy hand full of the abomination and filthiness of thy fornication. Babylon knowest thou thyself? Certainly that which followeth only agrees to thee, and not to any other: BABYLON THE MOTHER OF FORNICATIONS AND ABOMINATIONS OF THE EARTH. Hear the rest: And I saw a woman drunken with the blood of the Saints, and the blood of the Martyrs of jesus. Why art thou silent? Either show some other that is drunken with this blood: or else if thou canst, deny that thou art not this drunken woman.  
And Epist. 21. against the Popes, the Princes of darkness: Let the gods and goddesses: nay rather the God of gods destroy them all both living and dead with their treasures and wicked works, who being fatted with the blood of the heavenly Lamb, do spurn and rebel, etc. But why, or to what end? that we may see the good overwhelmed, the wicked raised up, Eagles to creep, and Asses to fly: to see Foxes on chariots, Kites on towers, Doves on the dunghill, Wolves at liberty, Lambs in fetters; to be short, Christ banished, ANTICHRIST to be Lord, and Beelzebub judge, etc. These things wrote Petrarcha, and more also.  
Besides more than 230. years ago, lived Michael Cesenas' chief of the Minorite Friars: 
The Pope Antichrist.  who openly accused the Pope to be ANICHRIST: and called the Romish Sea, the Babylonish harlot drunken with the blood of the Saints.  
But for brevity sake I refer the Christian reader unto the Catalogue of witnesses of the truth: where it is most clearly proved, by innumerable witnesses of Christ, 
Catal. testium verit. Tom. 2. p. 79.  before Luther was borne, that the Pope of Rome was Antichrist.  
Now let us consider the wisdom that is in the number of the Beast: of which John cries out: Here is wisdom. From the number laid down 666. he closely bids us to search our all the other mysteries: for here we have the name of the Beast Latino's, Romanus. This name both the Greek and Hebrew number doth declare. By the name also we have the Character: for all that will buy and sell must profess the Latin service, or Roman faith, and be sworn vassals of the Romish Church. By the said name and Character is manifested the Image of the Beast that all were to adore, viz. that mad worship of stocks and stones, by which every one is constrained at the sound of the Cornet, Flute, Harp, Sackbut, Psaltery, Organ, Dulcimer, and all kinds of Music to adore the image or idol that is nearest to him. Lastly, by the name, Character and image of the Beast appeareth what was both the land and Sea-Beast exercising the same power, and eccasioning all the evils which hitherto have been spoken of.  
But what is the reason, 
Why the holy Ghost doth not express the Pope of Rome. See the notes on vers. 1.  that the spirit doth not more clearly express this name? Why doth he not openly say, the name of the Beast shall be the Latin or Roman chief Priest? It might also be demanded, why he doth not plainly say that the Beast is Antichrist? Touching this we are to know that typical oracles of future things, are not wont to be plainly set down till they be fulfilled. Now it pleased the spirit thus to manifest these mysteries even by dark expressions, that the faithful hereby might be stirred up to diligent searching after them, and lest that hence disturbances should be occasioned before the time, and the Church endangered. The Apostle, 2 Thes. 2. might have said more openly, that the son of perdition should sit in the Church of Rome: and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that did let, was the power of the Roman Empire, the which in the appointed time should be weakened and assaulted with the city itself by the Romish Pope: But it was useful to the Church to speak more closely of the mystery of iniquity as then secret. And if John had openly written that the Pope of Rome should be Antichrist, etc. Certainly either the Popes themselves would have laboured long ago to take away this Revelation out of the sight and memory of men, that they might not be bewrayed. Or else the mystery of iniquity which was a growing, should never have broken forth, because the Roman Emperors would soon have cast down the Popes out of their seat, lest they should be forced to kiss their feet, and try by experience their great tyranny: Now thus the counsel of God (a thing impossible to be done) should have been hindered, and this prophecy never fulfilled.  
But Bellarmin disputes much against these things, Lib. 3. de P. R. cap. 10. 
Beauties' subtleties answered.   
I. He saith that Irenaeus only applieth the name Lateinos probably to Antichrist: but that to him the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems more probable, which signifies the Sun.  
I answer; That which to Irenaeus seemed only probable is unto us most certain, both by history and experience. The things we see, Irenaeus indeed was ignorant of, and saw them not: but undoubtedly had he lived to see the state of the Romish Church as now it is, he would have judged as we now do. Yea it is not without admiration, that Irenaeus did even then suspect and fear that Antichrist should sit at Rome: Perhaps the arrogancy of Victor might occasion the same, 
Euseb. lib. 5 hist. c. 24.  who was not ashamed to excommunicate all the Churches of Asia for a difference about Easter: certainly he mightily blamed him for it. It is true indeed he did not affirm the thing as certain touching the name of Antichrist, because he either could not, as wanting sufficient arguments, which now we have, or else he durst not, because of the scandal and danger that thence might befall the Christians by the Romans: notwithstanding his words there added are not without a prophetical mystery, though perhaps few have observed them: BUT IN THIS WE WILL NOT GLORY: What is this but to show that that name of the Beast, should be the greatest infamy of the Church of Rome: as if he should say: in this we have no great cause of boasting, but rather of shame. I beseech the prudent reader well to weigh this fear of Irenaeus.  
II. He saith, that the Latins possess not now that most potent kingdom, which they held in the times of Irenaeus.  
I answer: It sufficeth that the Pope hath a long time held under him the kingdom and seat of the Romans in Italy: the rest of the Christian world also being subject to his power and beck.  
III. He saith that Latinus is not written with ei; but simply with an i  
I answer: This cavil is too childish, for who is ignorant that the Ancients were wont to write their j longum by ei, as queîs for quis, so queîbus, preîmus, capteîvi, usual to Plautus: And thus the Englishmen to this day pronounce the i as if it were ei.  
iv He saith, that the word Latinus is not the proper name of any Pope: And that only one was called Romanus, who lived no more than four months: and therefore could not be the Antichrist.  
I answer: It is a frivolous evasion: for it appeareth that the spirit speaks not of a personal but national name and profession: for he will have the numeral name to be the mark, whereby it might be known where Antichrist should reign: as it shall further appear on Chap. 17.18. to wit in Italy at Rome. Now personal names are common to many: Therefore the holy Ghost intends here no such name.  
V He saith, that innumerable other names besides Lateines make up the same number, and therefore hence nothing can be concluded. And he allegeth out Hippolytus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deny: out of Arethai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conqueror: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil guide: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly hurting: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invying of old: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked lamb: Out of Primasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary: Out of Rupertus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the two Latin words, DIC LUX: Out of Lindanus, Martin Lauter: Out of the chronology of Genebrard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Lulther:) so himself adds two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which words, faith he, make the same number.  
I answer most of the old words he allegeth are wrested, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes only 664. and therefore must be written barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 672. abruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. Neither have the other words the like evidence with these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romanus.  
The new are allfoolishly feigned.  
The Germans writ Luther's name Martin Luther: not Martin Lauther or Lauter. But put the case they did, who ever hath heard, that the German letters are all numeral, or used in stead of cyphers, according to the manner of the Hebrew and Greek? Certainly he that feigneth that this agrees to the propriety and truth of the German tongue, is altogether foolish.  
But Genebrard (saith he) hath noted that Luther's name in Hebrew makes 666. by writing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulther, O subtle heads. What Devil I wots taught that Monk this mystical ciphering? If we writ the true name of Luther, whether in Hebrew or Greek, it will not make the number 666. If in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's 908. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 717. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 847. If in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 637. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 703. To be short, as often as you change the letters, you shall find an excess and falsity.  
As touching the name of David Chytraeus, if we writ it in Greek so as it ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it makes the number 1698. which is more than twice the number of the Beast. If in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be 709. and what way so ever you altar the letters, you may see the excess and foppery. Bellarmin besides the other wresting of the name, doth also cut of the last letter ο that so he might extort 666. which shows his unfaithfulness, neither is there any great cunning in it: Alcazar not much unlike him, labours ridiculously to forge the number 666. out of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written faulty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: neither can the last vowel saving one being short in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as ni in Saxonius if pronounced long is barbarous.  
The name Bellarminus Jesuita doth more elegantly by fare yield us the number of the Beast, thus written in Hebrew: א ט י א ו ס ע י  ס ו נ י מ ר א ל ל ע ב  1. 9 10. 1. 6. 60. 70. 10.  60. 6. 50. 10. 40. 200. 1. 30. 30. 70. 2. 666.  
For so the German jews writ רעד der: and so in holy writ is rendered by e: as in ןועדג Gideon לאונמע Emmanuel רצע יבא Abi ezer, etc. Notwithstanding I confess Bellarminus is not the Beast as yet: though perhaps he cleave to his horn.  
Some also observe the number of the Beast in the name Ι τ α λ ι κ ά  Ε κ κ λ η σ ί α  10. 300. 1. 30. 10. 20. 1.  5. 20. 20. 30. 8. 200. 10. 1. 666.  
Or thus one letter being taken out. Ἐ κ λ η σ ι α  λ α τ ὶ ν α  5. 20. 30. 8. 200. 10. 1.  30. 1. 300. 10. 50. 1. 666.  
To which I add a name most convenient to the Beast. π α ρ ά δ ο σ ι σ  80. 1. 100 1. 4. 70. 200. 10. 200. 666.  
For what is the Papacy save a kingdom (παραδόσεων) of traditions?  
Thus with more likelihood the jest might be retorted upon Bellarmin, then as Alcazar foolishly feigneth it in the words, ἡ ά λ α ξ ο ν ί α  β ί ο υ  8. 1. 30. 1. 7. 70. 50. 10. 1.  2. 10. 70. 400. 665. in which one is wanting: and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cut off, which alone maketh 770.  
But here we may not pass by the Emblem of Pope Paulus V so as it is in many Books dedicated unto him printed at Rome and Bononia: which expressly contain the number of the Beast. P A V L O  V.  V I C E  D E O    5. 50.   5.  5. 1. 100   500   666.  
Besides what may be the meaning also of his Ensign, a Dragon flying under an Eagle, I leave to them that can understand it: about which if you please read Alcazar vestigat. pag. 372. for it belongs not to me to declare such great mysteries. Now to return to the matter. Although Bellarmin should feign six hundred such like numeral names, yet it will no way weaken the force of our argument. For we do not go about to prove who is Antichrist, by the numeral name only: but by the name joined with other marks of the Beast. For example: although it would be no sound reasoning thus to reason: he that is borne at Bethlehem is the Messiah: But the Son of Mary is borne at Bethlehem. Ergo he is the Messiah. Yet thus it doth most firmly follow. He that is borne at Bethlehem, and hath all other prophetical notes of the Messiah, he is the Messiah: But the Son of Marie hath them all: Therefore he is the Messiah. So touching Antichrist it will not altogether firmly follow by the numeral name alone: but yet it follows most firmly from the numeral name joined with the rest of the notes of the Beast, all concurring in the Pope of Rome, as hitherto hath been showed.  
The Latin, 
Papa Latinus vel Romanus, habet nomen numerale bestiae.  or Roman Pope hath the numeral name of the Beast, he hath also the other Apostolical marks of the Beast or Antichrist. Therefore he is the Antichrist.  
V He saith, that Irenaeus professeth himself ignorant of Antichrists name, and that this the truest opinion.  
I answer: he falsyfies Irenaeus words. For he saith not that Antichrists name cannot be known: But because there are many names of this number, therefore he saith, it is more certain and without danger to stay till the prophecy be fulfilled, then to suspect and guess at several names. Now this makes for us against Bellarmin: for Irenaeus gives us to understand, that the prophecy being fulfilled, we may more certainly and safely judge of the name. But long ago the fulfilling of this prophecy began to be accomplished in the Pope of Rome, as the comparing of histories and times with this prophecy doth evidently manifest: The which if Irenaeus had seen, he would undoubtedly have concluded with us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos was not only probably, but of a certainty the name of the Beast. Bellarmin therefore doth here deceitfully require ignorance, feigning that both he and the generality of men are ignorant of Antichrists name: & hence concludeth that he is not yet come: thereby to turn away the eyes of the simple from the Romish Antichrist: As if forsooth, that which he will not know, or the rude multitude is ignorant of: cannot therefore, neither be, nor be known of others. If so, then Irenaeus indeed had added in vain: viz. that John showeth this number of the name, that we might avoid him when he cometh, knowing who he is. Therefore by the number of the name it may be known who he is, and so consequently the name itself also.  
VI At last (to draw a veil over his pretended ignorance) he saith, that after Antichrist is come, his name shall be most manifestly known, like as the name of Christ (jesus) after Christ was come, began to be openly known unto all, where as before it was unknown unto the jews, although the Prophets had foretold many things of him: as also a certain Sibyl in verses had declared the number of his name to be 888. Hence he infers, seeing the greatest controversy that is, 
See Abbot demonst. ca 2. p. 34. sect 17.  is touching Antichrists name: therefore Antichrist is not as yet come: and so consequently the Pope is not Antichrist. This he calleth an insoluble argument, but there is no weight at all in it: for the things he feigneth are all false.  
I. It is false that Antichrist being come his name shall then be clearly known by all: for his coming shall be with all deceivableness of unrighteousness, 2 Thes. 2. Therefore he shall not come openly, but by a feigned and fraudulent name he shall deceive the world, so that it shall be a very hard thing to know him: for he will transform himself into an Angel of light, 
Contr Auxent. lib. 2. Contra advers leg. cap. 12.  and come under a feigned show, viz. under the name of Christ, as Hilary and Austin affirmed long ago. Therefore his name shall not be openly known unto all men: but as the Devil came to sow tares in the Lord's field not openly, but when men were asleep: so Antichrist shall creep in while the world is not ware there of.  
II. It is false, that the Prophets foretold any thing of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And to think that God should foretell that by the idolatrous Sibyls, the which he spoke not of by his own Prophets, let him believe that listeth.  
III. It is also false, that after Christ was come, his name was most certainly known to all: for john expressly speaketh of the jews living in the time of his coming: 
joh. 1, 10.  that the world knew him not: And that he came unto his own, and his own received him not. However therefore they were not ignorant of the name jesus, yet they knew that it was common to many other men: but they did not know nor believe, that it was the name of Christ the Messiah: therefore the name jesus who should be the Christ, was not known unto the jews.  
To this day also the name jesus, who is the Christ, is no way known unto the jews, Turks and Pagans: for however they know indeed the name jesus, yet they neither know nor believe, that it is the name of Christ the Messiah: By the like reason we may conclude, that although Antichrist is come, yet to the Papists and many others Antichrists name is not certainly known: for the Papists take not their Pope to be Antichrist, for although they well know the number of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romanus: yet they neither know, nor believe, that it is the name of Antichrist. But as the ignorance and obstinate denial of the jews could not hinder the name of jesus to be the true name of Christ: so the ignorance and obstinate denial of the Papists lets not, but that the name Lateinos and Romanus, is truly the name of Antichrist.  
iv That is also false which he affirmeth touching the great controversy about Antichrists name. For howsoever the Papists raise a controversy about it: yet to us (who know Antichrist as being revealed by the Spirit of Christ's mouth to sit in the Latin Church) his name is no way controvertible; for there is none of us, but easily assents to the opinion of Jrenaeus, that his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or RoMANUS, which are names of the same number, demonstrating the Pope of Rome.  
V The conclusion of Bellarmine is false, that if Antichrist were come, there should be no question about his name. For this is sufficiently apparent to all who do not purposely shut their eyes against the light of the Sun: And hence the insoluble argument of the Papists is turned upon themselves, for as much as the number of the name of Antichrist is generally known, so as all do point as with the finger, at the Latin Pope: It being certain that Antichrist is now come, and that he is the chief Priest at Rome.  
VI And lastly, that is false which he gathereth out of Marlorate touching the obscurity of this place: viz. that this oracle being most obscure and enigmatical, is not as yet fulfilled, for all prophecies, saith he, when they are fulfilled are most clear.  
But O Bellarmine, are not the prophecies touching Christ's coming in the flesh fulfilled? and are they now most clear unto the jews? nay they remain most obscure and enigmatical unto them even after their full accomplishment, because their minds were blinded, and the veil of Moses remains upon their heart even unto this day: not to speak of us Christians: unto whom many visions of this Revelation, undoubtedly fulfilled, do nevertheless remain obscure in regard of our negligence: like as many oracles touching the abolition of the ceremonial and judicial Law of Moses, about the difference of meats and peoples which were taken away and fulfilled in Christ, remained obscure and controvertible even to the Apostles themselves, as the Acts & Epistles of the Apostles witness. Prophecies therefore become most clear by the fulfilling of them, to wit, not to them who maliciously shut their eyes, or open them not to receive the light: but to them alone who diligently attend unto the accomplishment of them. This is the cause that this prophecy touching Antichrist, after the fulfilling thereof in some measure (for yet it is not fully accomplished) remains most obscure unto the Papists: who seeing will not see, although an egg is not more like to an egg, than the Pope of Rome unto the Beast.     

CHAPTER XIV. The Argument, Uses, Parts, Analysis.  
AFter the Beast, or Antichrist the seducer of the world, appeareth the LAMB standing on mount Zion with 144000 sealed ones, singing to God with melody a new song before his throne: three Angels in order go forth to reveal Antichrist. Of which the first bade the everlasting Gospel, by which men received light to call upon God in the name of jesus Christ, and not in the name of Saints: The second threatneth the fall of Babylon: that is, he shows that Antichrist sits in Babylon, or the Church of Rome. The third exhorteth all men to take heed that they worship not the Beast, neither his image, upon pain of eternal damnation. And lastly, the harvest and vintage of the earth is gathered in by the Angel sitting on the cloud.  
In which types is shadowed out, first Christ's presence with his Church oppressed by Antichrist. Secondly, the purging of doctrine (corrupted by Antichrist) by the preachers of the Gospel, with their combats against Antichrist, raised up in our times by the singular mercy of God: And thirdly, the last judgement is signified, in which Antichrist with all other enemies being cast into the lake of God's wrath, shall be eternally punished for their perfidiousness and tyranny.  
This whole Chapter therefore is divers ways consolatory. First, howsoever the whole earth for these thousand years hath followed the Beast, yet Christ still will have a Church and people: because even in the midst of the Beasts reign, the Lamb reserveth unto himself 144000. sealed ones, who shall truly invocate the name of God: like as of old in the corruptest time of Israel, he reserved 7000. worshippers, who bowed not their knees to Baal.  
Secondly, howsoever Antichrist hath a long time suppressed the Church and doctrine of the Gospel: yet Christ will at length purge the same by his Angels or ministers: the which he hath truly done in our age.  
Thirdly, howsoever these thousand years and more Antichrist hath oppressed by horrible punishments, and condemned such as heretics, who would not adore his image: yet they were most blessed Martyrs, and enjoyed rest, and the reward of their labours in heaven.  
Lastly, howsoever Antichrist no way lessens his fury, but goes on to persecute still in an hostile manner the Gospel and ministers thereof: yet we ought not to be terrified by him, but on the contrary, manfully oppose him by the preaching of the Gospel: because in the last harvest and vintage, he shall be abolished by the glorious coming of Christ, and eternally punished in the lake of God's wrath.  

The parts of the Chapter are three.  
I. TOuching the Lamb standing on Mount Zion, in the five first verses.  
II. Of three Angels, preaching against Babylon and the worshippers of the Beast, unto, v. 14.  
III. Concerning the harvest and vintage of the earth, unto the end.   
The first part concerns the Lamb standing on Mount Zion with 144000. sealed ones, verse 1. II. A mutual song of the dwellers in heaven is heard: vers. 2.3. III. Seven worthy titles of the sealed ones are declared. 

1. their teachableness, that they alone could learn this heavenly song, vers. 3.  
2. Chastity, they are virgins, and are not defiled with women.  
3. Society with the Lamb, whose inseparable companions they are, ibid.  
4. Liberty, they are redeemed from among men, ibid.  
5. Their prerogatives: they are the first fruits, and holy to God and the Lamb, ibid.  
6. Integrity, they are without guile, vers. 5.  
7. Innocency, they are without fault before the throne, ibid.    
In the second part the three preaching Angels are described. the first Angel is described. 

1. by his gesture and place, he flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven, vers. 6.  
2. His habit, he holds the everlasting Gospel, ibid.  
3. His office, he preacheth the Gospel to all the inhabitants of the earth, ibid.  
4. The thing itself that was published, viz. A threefold exhortation. 

1. that they fear God.  
2. that they give glory to him.  
3. adore the Creator of heaven and earth: inserting a persuasive reason, from an inforting cause: for the hour of judgement was at hand, verl. 7.      
The second Angel publisheth the ruin of Babylon, vers. 8. with a reason taken from the meriting cause: because she had mingled the wine of her fornication unto the Gentiles, ibid.  
The preaching of the third Angel is comminatory: and here is showed: 

1. Whom he threatneth; viz. the worshippers of the Beast and his image, etc. v. 9  
2. What he threatneth: two things: 1. they shall drink of the wine of God's wrath, vers. 10.2. be tormented with fire and brimstone, ibid. This he amplifies, 1. from the eternity of the punishment, v. 11. 2. that it is continual, without any intermission, ibid.  
3. By an hortatory conclusion he stirs up the Saints to constancy, v. 12. Here is patience: And he comforts them from the rest and felicity of the Saints, opposed unto the eternal torments of the wicked, ver. 13.    
In the third part is represented, 

1. Christ the judge on a white cloud, with a reaping sickle, ver. 14.  
2. He is required to gather in the Harvest, by a reason from the conveniency: because the Harvest was ripes vers. 15.  
3. The execution, which is the reaping of the earth, v. 16.  
4. The said judge with a sharp sickle to cut the vine, ver. 17.    
He is bid to vintage the earth, by reason (as before) of the ripeness, ver. 18.6. The gathering the vintage of the earth, and treading down the winepress of God's wrath with the effects, viz. exceeding much blood floweth thence, vers. 19.20.  

The first Part of the Chapter.  
Touching the Lamb standing on Mount Zion with 144000: sealed one's, as also a sister apparition of unknown Harpers: 
 CHAP. XIV.  
1. ANd I looked, and lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.  
2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers, harping with their harps.  
3 And they sung as it were a new song before the throne, and before the four Beasts, and the Elders, and no man could learn the song, but the hundred and forty & four thousand which were redeemed from the earth.  
4 These are they to hich were not defiled with women: for they are virgins These are they which follow the Lamb whethersoever he goeth: These were redeemed from among men, being the first fruits unto God, and to the Lamb.  
5 And in their mouth was found no guile: for they are without fault before the throne of God.  

THE COMMENTARY.  
ANd I looked, and lo, a Lamb] The former part of the third Act was touching Antichrists rage against the Church: here follows the latter of the Church's preservation and reformation of doctrine under the same: viz. The preservation is typed out in the first part of the Chapter. The reformation in the second.  
The Author of this preservation is the Lamb, 
The Lamb is Christ.  that is, Christ, as appeareth both by what we have already heard, and by the things following, See Chap. 5.6. and 6.1.16. & 7.9.17. & 19.17. etc. Christ is said to be a Lamb by a sacramental Metonymia, because he was praefigured by the Paschall Lamb and sacrifices of Beasts: And by a Metaphor, because of his innocence: hence the Baptist: Behold (saith he) the Lamb of God, who takes away the sins of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a Lamb) without an article, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Greeks' often omit articles speaking of a known thing.  
Stood on Mount Zion] that is, 
Why he standeth on a mount.  in the Church, which standeth firmly as Mount Zion against all the devices of the Dragon and the Beast. Wherefore sits he not, but standeth? Same say, because he was slain and risen again: Others, because he is the judge and avenger of the Church. But he comes forth afterward as the judge sitting on the cloud, vers. 14. Here therefore he stands as a watchman on the tower watching for the Church's safety, as Isay 21.8. And he cried, A Lion: My Lord I stand continually upon the watch tower in the day time; 
Hab. 2.1.  And I am set in my ward whole rights, etc. I will stand upon my watch. Neither standeth he alone, but with 144000 sealed in their for theads. Now let us consider wherefore the Lamb appeareth here standing on the Mount, with so many sealed one's: And to what times this prophecy belongs: and who these sealed are.  
Touching the scope I find interpreters to agree. viz. that the Lamb is opposed to the Beast, Christ the preserver, to Antichrist the destroyer. And now Ribera acknowledgeth that this serves for the comfort of the righteous, 
The scope of the Lambs appearing on the mount.  to cause us assuredly to believe that during the rage of the Devil and Antichrist against the Saints (before spoken of in Chapter 13.) Christ is not asleep, nor neglects his Church, but stands on the watch for her safety, lest the wheat should be corrupted, although indeed the chasse or wicked by God's permission follow and adore the Beast, and run into destruction. But when and how this should be, seems unto him most difficult to be expounded: neither hath he any thing to say, but according to the vulgar error, he refers the following things unto the four year's reign of his Antichrist.  
Our interpreters also still keep to the position: that howsoever Antichrist shall sway fare and near, yet Christ always will have his elect and sealed, which shall stand with him on the Mount, where their salvation shall remain safe and unmoved: which indeed is most truly spoken: but this thing is generally treated of through the whole Revelation: And the question still remaineth touching the order of the vision, and the time when Christ chief stood with his sealed Ones.  
I say therefore, 
When the Lamb stood with his sealed ones.  when the Beast ascended out of the Sea, & out of the earth then also the Lamb appeared on the mount with them that were sealed: When Antichrist (I say) had invaded the Church, brought the same under him and seduced the world. Then the Lamb in appearance had lost his possession. Then the woman flying into the wilderness vanished out of the sight of men, so as she appeared no where, as if there had been none. This happened, when a little after Gregory, the Roman Pope sat on the Chair of Universal pestilence, as before we have showed. Then the Church fled into the wilderness, not by change of place (for it remained in the Roman Empire) but by loss of her ornaments and change of shape. Because even from that time it retained indeed the name of the Church (for Antichrist was to sit in the temple of God) but in very deed it began to be changed in to a worldly kingdom of Antichrist. And that ghastly form of the Church remained in the West, which we now see, but the Church gathered by the Apostles being thrust into the wilderness, did no where appear, all public congregations either at Rome or other places being polluted with idolatry, until God taking compassion on the seed of the woman in the wilderness, vouchsafed again to measure the temple, and purge the Church in the age of our forefathers.  
Now the godly may think, and so much indeed the Sophisters do object, 
Whether there were no Church under Antichrist.  did the Church therefore then utterly cease to be? Was there no Church before hus or Luther? Was Christ either negligent, or unable to defend his spouse? Is it not written. The gates of hell shall not prevail against her?  
But behold the Lamb standing here on mount Zion with the Elect and sealed; so that Christ was no way wanting to his Church: he suffered indeed by a secret and just judgement, that Antichrist should take in his possession, and to the outward view make spoil (as it were) of all things, notwithstanding in the midst of Antichristian corruption, he always stood as a careful watchman preserving to himself 144000. that were sealed, who worshipped not the Beast nor his Image, and these were his Church and Spouse, like as in the corruptest time of Israel, when no true worshippers, save only Elias, seemed to remain, God reserved to himself 7000. who had not bowed the knee to Baal. But thou wilt say, wherefore did he permit Antichrist thus to invade the Church? I answer, she justly deserved such a trial, chastisement and dissolution. See Cyprian de lapsis.  
This standing of the Lan be therefore belongs to all the time (even a thousand years and more) which hath been since Antichrists rising, until the reformation of the Church: begun by Wickleffe in England, John Husse in Bohemia, and in the ages after them, by Luther, Zwinglius, Melanchion, and their fellow brethren in Germany, being all great opposers of Popery.  
But these sealed did then no where appear, they had no public meetings: for all Churches together worshipped the Beast. What then? because they appeared not to man, were they therefore hidden to God? The 7000. in Israel had no uncorrupted congregation: but were mingled (in outward appearance) with the idolatrous Balaamites. The same thing is to be thought of these here, sometimes they lay hid in the Popish Church, and sometimes openly made war with the Beast by the sword of the Spirit. For those Saints against whom the Beast made war and overcame, Chap. 13.7. who were they? not whole Churches (for such were all subject to the Beast) but such teachers, confessors and martyrs as opposed the idolatry of the Papists: of whom the histories of their time make mention. Thus it appeareth to what times this prophecy appertaineth.  
Now it remains to speak of the sealed who they were: 
Who these sealed are.  The Papists do much weary themselves about it.  
Lyras fancy I pass by, who tells us of 144000. Monks professing virginity, 
Lyras opinion.  and slain by the Agarens in the caves and dens of Syria and Antiochia towards the end of the Empire of Heraclius. But this fiction is absurd to the Papists themselves.  
Ribera allegeth Hieroms opnion, that they were the 144000. 
Riberas' dispute about the 144000  sealed out of the twelve tribes of Israel, which should be converted unto Christ in the last four years' reign of Antichrist. Of which Chap. 7. But he proves nothing. For first, it is not likely that the jews then to be converted should all be Virgins: seeing the Hebrews did never highly prise such a state of life. II. Hence it would follow that no married person should be converted. III. The Virgins of the Gentiles should be excluded. But as the opinion touching the jews to be converted is fals● (as Chap. 7. we have showed) so his reasons are frivolous, grounded on a false supposition of virgins, of which more by and by.  
He therefore allegeth the opinion of Arethas as more probable, that the 144000. sealed, spoken of in ch. 7. are not here to be understood: and that because the article is omitted, for here it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimating that these were others, namely such of the Gentiles as should be converted. But neither doth this please him, because it is not likely that there should so few thousands be converted out of so many nations, and in so many ages. And indeed he justly rejects it. For the reason taken from the omission of the article is of no weight, his argument also proves nothing: because a great and difinite number is put for an indefinite, as Beda hath rightly observed.  
At last he affirmeth, that they are 144000. virgins to be converted to Christ both of the jews and Gentiles under Antichrist. But he is deceived. I. Touching the time of Antichrist, which is now, and hath been these many years, and is not (as he supposeth) yet to come, namely in the last four years of the world. II. Also in the Epithet of Virgins, the which (as afterward I will show) is not corporally but spiritually to be understood.  
Alcazar makes these sealed, 
Alcasars' opinion.  to be the faithful of the Primitive Church under the Roman Emperors. But he erreth: for these as conquerors stood with the Lamb even while Antichrist reigned.  
First, therefore we are to hold, that these 144000. sealed, are the same spoken of Chap. 7. because this part of the Chapter doth altogether answer to the seventh Chapter, in which as we said, is contained an antithesis of the third Act of the second Vision.  
Secondly, that this multitude of sealed ones, are no other, than the remnant of the woman's seed, with whom (after her flight into the wilderness) the Dragon, made war Cham 12.17. as appeareth by the description there added, and repeated in the 12. verse of this Chapter.  
thirdly, that they are no other than those Saints, to whom it was given to make war with the Beast, Chap. 13.7.  
Lastly, that they are the faithful, whether teachers or hearers of: the godly, I say, who from Antichrists rising until the reformation withstood the tyranny of Popes, and retained the purity of the Gospel, to wit, all the martyrs, and professors, touching whom, see the Books of Martyrs, and the Catalogue of the witnesses of the truth.  
They are said to be sealed in the name of his Father] To wit, of the Lambs: The King's Bible reads it, in the name of the Lamb and of his Father: What is this, but to show that they constantly professed the doctrine of the Father, and faith of the Lamb against Antichrist, by an allusion unto the Character of the Beast. For as the Beast imprints a Character in the right hand or forehead of his worshippers, Chap. 13.16. which is an obligation to Antichrist. So the Lamb imprints a Character in the foreheads of his worshippers. The name of the father and of the Lamb, which is a profession of the true Christian religion, and open denial and separating from Antichrists idolatry and abominations.  
And I heard a voice from heaven] We have heard who the multitude of the sealed are. Their titles should now be spoken of in the next place: but the joyful shout of the inhabitants in heaven is put in between, because of the preservation of so many sealed one's from the idolatry and tyranny of Antichrist, and then their excellent commendations are afterward rehearsed.  
The connexion and sense seems to be obscure unto interpreters. But I do expound this part of the third Vision, by that part of the second Vision, in Chap. 7. touching the 144000. that were sealed, seeing all things excellently accord. There John saw the 144000. sealed in their foreheads: here, the same multitude standing with the Lamb. There he heareth an innumerable multitude clothed in white robes, singing to God and the Lamb before the throne. Here he heareth a voice as it were of many waters, a voice, I say, of harpers fing a new song. There enquiring who they were arrayed in white robes: it is answered: These are they which came out of great tribulation, etc. Here not enquiring, he heareth from the company of the heavenly inhabitants: These are they, who are not polluted with women, etc. 
The Scripture interprets itself.  All things being thus alike contain the same history. Thus we see that the whole Scripture, especially the Revelation interprets itself. But I will more clearly touch every particular.  
There are three parts of the comparison. First, there John saw 12000. servants of the living God sealed in their foreheads by an Angel, 
The comparing of the sealed here with these in Chap. 7.  out of every of the tribes of Israel: making together 144000. Here he seethe the same multitude of the sealed ones standing with the Lamb on Mount Zion: The name of the Lamb, and the name of his Father being written on their foreheads. Thus he expoundeth, what was that Seal of the living God. In both places the multitude of the sealed signifies the combat of faithful Martyrs and Professors whom the Lamb had reserved with himself these thousand years on Mount Zion, that is, in the Church groaning under Antichrist, even from the time of the Woman's flight into the wilderness, until the new measuring of the Temple, that is, from the rising of Antichrist unto the reformation of the Church and doctrine, accomplished in the age of our predecessors.  
The second member of the comparison here followeth. There John saw a great and innumerable multitude before the throne, clothed in white robes, in the sight of the Lamb, and of all the Angels, the four and twenty Elders; and of the four Beasts: and singing with a great voice salvation to God and the Lamb, etc. The which multitude we shown to be the triumphant Church succeeding the Apostolical times, who having finished their warfare, did now rest in heaven, continually praising God and the Lamb: Here he heareth a voice from heaven as of many waters] This is the voice of that innumerable multitude out of all nations and kindreds and tongues mentioned Chap. 7.9. for many waters (as the Angel interprets it, Chap. 17.15.) are many peoples, multitudes, nations and tongues. This voice by and by he calleth a new song. In the beginning indeed he heard as it were a confused sound of a multitude: but by little and little he more narrowly observed what, and whose voice it was: Even as the singing of Musicians afar off seems to be confused: but by approaching nearer and nearer the gravity of their accord, and sweetness of their harmony is more distinctly perceived.  
Presently, therefore he also heard as it were the sound of a great thunder] which some apply to the terribleness thereof. But this little agrees with the following Epithet, and is repugnant to the scope of the harmony. I therefore expound it of the vehemency of the voice: viz. that now these singers did not lightly strike or pass thorough the ears of John: but they thundered it out with all their might, which undoubtedly denotes the vehement joy of the Saints in heaven.  
At last he heard the voice of harpers] He saith not, as it were of harpers, as before, as it were of many waters, as it were of thunder, etc. intimating that now he did plainly hear and perceive the harmonious accord of harpers playing on their harps, as being most delightful, artificious and sweet, such as is the music of most skilful harpers. In Chap. 5.8. The four Beasts and four and twenty Elders were brought in as Harpers before the throne: but these Harpers here are differenced from the Beasts and Elders, for they are said to sing before them, vers. 3. This therefore is a distinct troop of blessed Martyrs and Professors of the Church triumphant, who as I said even now, were departed this life, 
The allegory of the Law and the Gospel is not here set forth.  & had finished their warfare before Antichrists rising.  
I am not ignorant that most interpreters allegorically apply this voice, first thundering, & afterward pleasant: the first to the preaching of the Law, which is terrible to the wicked: the second of the Gospel, which sweetly affects the consciences of the godly: but this application here seems to me to be strange and uncouth, for after the appearance of the dreadful monsters, viz. the Dragon, Beasts, etc. Now comes, this company of harpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight the heavenly theatre, before that the preaching Angels went forth. Neither was that voice any thing else, but that new song, of which it followeth.  
3. And singing as it were a new song] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung by changing the participle into the verb, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singing, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who also sung. He expoundeth what the melodious accord of the harpers was, and where.  
As it were a new song] New harmonies usually more delight the hearers than such as are old, and often heard. Such was the Song of these Harpers, rare, new, and worthy to be heard. Or New, that is, excellently setting forth the new, rare and unspeakable benefits of God and the Lamb: for so the Hebrews (as generally may be seen in David's Psalms) call that a new song, which is rare and most sweet.  
The Argument of this new song, John here indeed doth not speak of: but he declared it before in Chap. 5.9. Where the Beasts and Elders sung a new song to the Lamb saying: 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, etc. And Chap. 7.9.10. Where the innumerable multitude clothed in white robes cried with a great voice: Salvation be to God who sitteth on the throne, and unto the Lamb: And a little after: Amen, blessing and glory, and wisdom, and thanksgiving, and honour and power, and might be unto our God for ever and ever, Amen, etc. Undoubtedly this song was the same.  
As for the circumstance of the place, It was before the throne and before the four Beasts and Elders] Hereby he intimates two things: first, that this voice was in heaven, and so we are to think that John heard the same from thence. And therefore it was a song of the Church triumphant in heaven, not of the militant in earth. Secondly, that this multitude of singers is distinct from the Beast and Elders: for they are said to sing before them. They were therefore a certain troop of triumphant Saints who afterward came to the company of Beasts and Elders, for the Church triumphant is not yet full, but daily increaseth with new members, who finishing their warfare here on earth, are added unto them, until in the end it become truly universal and catholic. Touching the Beasts and Elders, see the notes on Chap. 5. vers. 4.6.7. and Chap. 7. vers. 9  
And no man could learn that song] Now he turns his speech to the multitude that were sealed, honouring them with excellent titles, which are seven in number, as we observed in the analysis: of which some were proper unto the state of their warfare in this life. But the most appertain unto the state of Glory. For the drift of this place is to teach us, that Christ will not only preserve his elect or sealed in their conflict against Antichrist: but also at length gather them unto the heavenly multitude of Harpers, that with like joy they may sing a new song to God and the Lamb. This chief serves to comfort the godly here groaning under the cross.  
Now this is the third member of the comparison, for as Chap. 7.13. One of the Elders ask John, Who are these? did declare the like titles of them that were clothed in robes: These are they which came out of great tribulation, and have washed their robes, etc. So here John doth either himself, or heareth this multitude of sealed ones to be adorned with like honourable praises (for perhaps these were the words of the harpers touching them that were sealed) These are they which are not defiled with women, etc. These epithets seem to be divers: but most are of the same nature, or are consequents, as we may see by the diligent comparing of them together.  
The first title in which they differ from others, is their teachableness, that no man could learn the new song but they] Here first it appeareth, 
Teachablenesso.  wherefore this company of Harpers in heaven were here brought forth, to wit, as examples of the sealed yet remaining on earth: for our endeavour & study aught to be the same with theirs in heaven. By which very thing the most sweet communion of the Saints, both in heaven and in earth is signified.  
Secondly, the docility and prerogative of them that were sealed, is commended: They, and they only could learn this new song. But how can they do it? not indeed by their own wisdom, but by the special illumination of the Spirit, which God only vouchsafeth unto them, & therefore the reprobate cannot learn it. But do not many of them know the doctrine of the Gospel? True, yet have they not a saving knowledge. They do sometimes profess and boast of faith, etc. but they never can apply the benefits of the Lamb by faith unto themselves, and praise him with their whole heart. For no man can say that Jesus is the Lord, 
1 Cor. 12.3.  but by the holy Ghost. This teachableness therefore is a privilege of the sealed.  
Thirdly, hence it appeareth, what this seal of the living God is, which the faithful are said to have in their foreheads, Chap. 7.3. In vers. 1. it is called the name of the Lamb, and the name of his Father. Now he saith that it is a new song, the which only the sealed can learn. It is, I say, that rendering of honour and praise for the benefits of God and the Lamb, the which the Elders and multitude clothed in white, ascribed unto them in Chap. 5. & Chap. 7. viz. their sincere faith and confidence in God and the Lamb joined with a continual celebration and thanksgiving. By this sign the worshippers of the Lamb are separated from the followers of the Beast.  
Fourthly, it appeareth that this seal is attained and imprinted in the foreheads of the Saints in this life: It is attained, I say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by learning, without which we cannot have it, and for to learn it, we must continually exercise ourselves in the reading, meditating, and harkening unto the word of God, and calling upon his name. And hence the benefit and worth of the ministry is commended, as being the means by which we come to know this new song, even while we are here in this life: for in the world to come there shall be no use of instructing, but all shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God. Moreover it hence appeareth that this multitude belongs to the Church militant, who by learning the new song of the harpers, shall also at length stand before the throne, and be joined unto the Saints triumphant in heaven, as we shall see in vers. 5.  
These were redeemed from the earth] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bought. This is the second commendatory title of the sealed, 
Freedom.  The liberty which the Lamb hath purchased for them. They are bought, I say, that is redeemed: But with what price? by the blood of the Lamb, as Ch. 5.9. Whence? out of the earth, that is, by a synecdoche from among the inhabitants of the earth, by which name John in this Revelation, doth always denote the reprobate worshippers of the Beast, as being children of the earth, given to earthly desires: nay he closely intimates that these also sometimes were of the number of them being servants of Satan and sin, but by special mercy are brought into the liberty of God's children through the blood of the Lamb. 
1 Pet. 1.18  Peter excellently interpreteth this place, Chap. 1.18. Knowing that ye were not redeemed with corruptible things, as silver & gold from your vain conversation received by tradition from your fathers: but by the precious blood of Christ, as of a Lamb without blemish, and without spot.  
The same benefit of redemption the Elders celebrate, Chap. 5.9. Thou hast redeemed us to our God by thy blood. And indeed this benefit we enjoy in this life: for now, as many as through faith, are sealed in the blood of the Lamb, are redeemed; howbeit the fullness of our redemption is reserved to the life to come.  
But are not all redeemed by Christ, died he not for all? 
2 Pet. 2.  saith not the Apostle Peter that he bought the false prophets, by whom he is denied? To this Augustine well answereth, that all are said to be redeemed, according to the digni●● of the price: which would suffice for the redemption of all men, if all by faith did receive the benefit offered. But as many as pass the time of their being in this life in infidelity, they remain unredeemed through their own fault. The sealed therefore are only redeemed, because they alone by faith receive the grace of redemption, through the grace of election, which God vouchsafed them (not to the others) from all eternity.  
4. These are they who are not defiled with women] Their third commendation is Chastity: 
Chastity.  They have not defiled themselves with whoredom. The reason is added, for they are virgins, that is, undefiled, or else the causal may be adversatively taken: They are not defiled, but are Virgins. Before I give the true meaning. I will in a few words vindicate the depravation of the place.  
The ancient heretics called Hieracites urging the letter, 
The depravation of this place by the hieracites.  forbade matrimony, as an unclean thing, and hence established the merits of virginity: because, said they, they who are not defiled with women, that is, unmarried persons only, shall follow the Lamb whether soever he goeth. Thus they expounded it literally: The same thing Tertullian also affirmed, and after him Jerom who though he did not condemn marriage, yet he called it a pollution, lifting up the merits of virginity into heaven: for besides innumerable scoffs in detestation of matrimony, he also wrists this place against Jovinian, who taught that virginity was of no greater merit before God than matrimony, his words are these: Lest we should think, that they are said not to be defiled with women, who abstain from fornication, therefore he adds, for they are virgins: By the undefiled therefore he understandeth such as have no wives, by virgins such as have no husbands. Therefore it shall be the merit of virginity to follow the Lamb whithersoever he goeth: where the married cannot follow him. This Ribera also is not ashamed to maintain.  
But it may be clearly showed that this place serves neither to disgrace marriage estate, 
The vindication of this place  nor to establish the merit of corporal virginity.  
First, the Scriptures testify that matrimony is an ordinance of God, and is honourable among all, and undefiled. Who therefore without blasphemy may say that marriage is a pollution and defilement?  
Secondly, the Apostle commandeth married persons to give due benevolence to each other, and calls the very conjugal work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 7.3 It is false therefore, that husbands rendering the due to their wives, are defiled with women. 
Theod. l. 4. epist. 22.  But as Paphnutius said in the Nicene Council (which went about to prohibit Bishops to marry) marriage is honourable, and to lie with ones own wife is chastity.  
Now if the words, for they are virgins should be understood of virgins according to the flesh: as Ribera the jesuite following Hierom will have it, than many absurd, blasphemous and impious things will necessarily follow.  
I. 
It is proved that corporal virginity is not here understood.  That none of the holy patriarchs, Prophets and Apostles, who all were married (john perhaps excepted) can follow the Lamb.  
II. That all both of the jews and Gentiles to be converted to Christ under Antichrist, should be unmarried persons, none married, than which nothing is less credible.  
III. Seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies maidens that have not known man, it would follow, that this company of Harpers consisted all of pure virgins or maidens, which is absurd even to Alcazar himself.  
iv That all virgins according to the flesh should follow the Lamb: and so consequently the Priest of Cybele and the Goddess Diana, who, losing their genitors by taking in poison, remained virgins according to the flesh.  
V. Not one of a thousand of the Popish Priests who vow chastity should follow the Lamb, because they are no virgins, but are all for the most part whoremongers and have concubines.  
VI Hierom himself should be excluded from the Lamb's society, because however he extolled virginity with praises even up to heaven, yet himself had it not, as he confesseth in the Apology to Pamm●●ius: where he saith: I lift up virginity to heaven, not because I have it, but because I the more admire that I have it not. Therefore he being polluted with women was no virgin.  
Lastly, the holy Scripture doth so join all the faithful with Christ, whither they be married or unmarried, as members with the head, so as they can never or no where be separated from him: as Christ saith: Father, 
joh. 17.24 1 Thes. 4.17.  I will also that they whom thou hast given me, be with me where I am, that they may behold my glory. We shall be caught up in the clouds to meet the Lord, and so ever be with the Lord. Therefore we shall all follow the Lamb whithersoever he goeth: not only virgins or unmarried persons according to the flesh: but all the faithful, who live chastely whither in a conjugal or unmarried life, for in Christ there is neither male nor female, but a new creature. The same the old Church professeth in their hymn. 
Gal. 3.28. & 6.15.  O how glorious is the kingdom in which all the Saints rejoice with Christ, and clothed in white robes follow the Lamb whithersoever he goeth. Away therefore weith the Hieracites, who believe that only unmarried virgins shall follow the Lamb.  
What then? It is certain the chastity of the sealed is commended: 
The chastity of body and mind is praised  And it is twofold, viz. of body and spirit, and both may be here understood: If of the outward, the sense will be, These are not defiled with women, that is, by unlawful copulation: for no man appertains to the company of the sealed, but such as are chaste, whither in widowhood, married or unmarried estate: not that none of the sealed have ever been defiled, as may be seen in Lot, Judah, David, Magdalene, etc. but because through faith they have purged themselves in the blood of the Lamb before their departure out of this life.  
But if it be understood of spiritual Chastity, the sealed are said not to be polluted with women, that is, with idolatry, which is spiritual fornication, but they are virgins, to wit, in spirit and faith.  
Thus Austin interpreteth it: They have not defiled themselves with women, that is, have renounced carnal lusts, nor cleaved to idols, strange gods, heresies, errors, and wicked works, but are spiritual virgins, of whom Christ is the Bridegroom. So Ambrose on the words of the Apostle, 2 Cor. 11.2. I have prepared you for one husband, that I may present you as a chaste virgin to Christ: he will have them, saith he, to be virgins in faith, such undefiled ones as john in the Revelation doth assign to Christ in the day of judgement: These are they who have not defiled themselves with women; for they are virgins, these follow, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with women, he interprets metaphorically, with errors or heresies. By women, saith he, he signifieth error, because error began by the woman: As before in Cham 3. by the woman jesabel he understood idolatry, by which the manners and verity of faith are corrupted: for if thou so understand women, to think that therefore they are said to be Virgins, because they have kept their bodies untouched, thou excludest the Saints from this grace, who all of them had wives, the Apostles john and Paul only excepted. By which he directly refutes Tertullian, Jerom, and Riberas' depravation of this place, as being absurd and wicked. To whom Alcazar also consenteth, understanding virginity here metaphorically of the integrity of life and doctrine, and all such to be virgins who defile not themselves with an inordinate love of the creature.  
But the observation of our Tossanus doth much delight me, that here is an antithesis betwixt the faithful, and the inhabitants of the earth, who have committed fornication with the Babylonish Whore making the sense to be thus. These signed ones are not defiled with women, that is, they have not committed fornication with the great Whore, but are virgins persevering in the faith and sincere worship of Christ.  
To all these I add (which notwithstanding comes all to one thing) that this title is to be compared with that in Chap. 7. These are they which have washed their robes, and made them white in the blood of the Lamb. He speaks, I say the same thing here in other words: These are they which have not defiled themselves with women, for they are virgins. Our robes are carnal concupiscences, these must be washed and made white in the blood of Christ through the remission of sins, and white robes put on by the imputation of Christ's righteousness and sanctification of the Spirit. The signed therefore are said not to be defiled with women, that is, with carnal concupiscence, and other sins, because they have washed and made white their defiled robes in the blood of the Lamb. For they that are washed from their filthiness are not defiled: And they are virgins: because they are made white in the blood of Christ, that is, justified and sanctified by the merit and spirit of Christ. The sense, as we see, is all one. And I doubt not but that the spirit had respect unto that which the Apostle expresseth more clearly: And such were some of you, but now ye are washed, 
1 Cor. 6.11.  but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the Spirit of our God.  
They follow the Lamb whethersoever he goeth] The fourth title is their individual society with the Lamb: 
Their inseparable communion with the Lamb.  which being referred to the state of their warfare, notes the sincerity and constancy of their faith and obedience under Antichrist: And it is an antithesis of that which is said, Chap. 13.4. The whole earth wondered and followed after the Beast: and vers. 8. All the inhabitants of the earth worshipped the Beast. These sealed, I say, have not followed the Beast, but FOLLOW THE LAMB WHITHERSOEVER HE GOETH, that is, exactly walk in the precepts and steps of the Lamb, whithersoever he leadeth them: Now he leadeth them unto the fountains of living waters, Chap. 7.17. These therefore suffer not the decrees and idols of the Beast to be obtruded upon them, but wholly cleave to Christ their guide. But if we understand it of the sealed in the state of glory: then this title must be expounded by that in Chap. 7. vers. 15.17. These serve him day and night: And the Lamb will feed them and lead them unto the living fountains of waters. In which words the most holy and blessed communion of the faithful with God and the Lamb, and their unspeakable happiness is noted, as we there observed.  
These are bought from among men, being the first fruits to God and the Lamb] The fift commendation is an amplification of the second, 
Their prerogatives, they are the first fruits.  he said before that they were redeemed out of the earth, here, from among men, the sense is one, that is, out of the multitude of vile and earthly men, perishing under the captivity of Satan, sin and death. Now he adds to what they are redeemed: The first fruits to God and the Lamb] for, that they may be the first fruits, etc. It is an allusion unto the first fruits under the Law, the first of their ripe fruits being then consecrated to God in the feast of weeks. These were most holy, so the sealed are most dear to God and the Lamb. The first fruits were peculiar to the Priests: so these are a peculiar and elect nation, a royal Priesthood to God and Christ, etc.  
5. And in their mouth was found no guile] The sixth title is their integrity, they are without hypocrisy both in faith, 
Their integrity.  word, and manners. This indeed is truly said of Christ alone, Isay 53.9. But attributed to the sealed by participation with Christ their head, 
August. hom. 11 in Apoc.  and by imputed righteousness, He saith not, saith Austin there hath not been, but there is no guile found, etc. for such as the Lord finds a man when he calls him hence, such also he judgeth him to be, etc.  
For they are without fault before the throne of God] These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's bible hath not: 
Innocency:  yet the old Latin, and the other Greek copies have them. The last commendation is their innocency, and full perfection before God. The cause both of this and the former commendation, is showed before, viz. because they have washed their robes in the blood of the Lamb: Therefore they all are without guile, and spot. The which if it be referred to the state of this life: we must again understand it, that they are such by imputation and and inchoation: And then the words: before the throne of God, signify not the place, but their esteem in God's judgement, as if he should say: They are without fault not in themselves and before men, but in the eyes & judgement of God freely absolving the faithful from all pollution, and accounting them as without fault because of the blood of the Lamb: If unto the state of the life to come, then before the throne not only signifies the place, but also the cause of the blessedness of the sealed one's in heaven: for being without fault they shall enjoy the perpetual sight of God, which shall be their persect blessedness. And this is that which he said, Chap. 7.15. Therefore they are before the throne of God, and serve them day and night.   

The second Part of the Chapter. Of the three Angels publishing the everlasting cospel against Antichrist.  

6 And I saw another Angel flee 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.  
7 Saying with a loud voice, Fear God, and give glory to him, for the hour of his judgement is come: and worship him that made heaven and earth, and the sea, and the fountains of waters.  
8 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 wrath of her fornication.  
9 And the third Angel followed them, saying with a loud voice, if any man worship the Beast and his image, and receive his mark in his forehead, or in his hand.  
10 The same shall drink of the wine of the wrath of God, which is poured out without mixture in the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb.  
11 And the smoke of their torment ascendeth up for ever and ever. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.  
12 Here is the patience of the Saints: Here are they which keep the Commandments of God, and the faith of jesus.  
13 And I heard a voice from heaven, saying unto me, Writ, Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them.    

THE COMMENTARY.  
ANd I saw another Angel] Here follows the second part touching the Angels preaching against Antichrists kingdom. Who these are, and to what times the prophecy appertains, is much questioned, All agree in this, that these Angels represent the Preachers of the Gospel in the times of Antichrist. But Popish expositors refer the same to the last four years of the world, in which time they absurdly imagine that Antichrist shall bear the sway. For how should all those things which are treated of touching the Beast and the Whore from the 13. Chap. unto the end almost of the whole Book, be accomplished in so short a space.  
Ribera supposeth they are three renowned Preachers of the Gospel in the time of Antichrist. But Alcazar by his consequence is forced to reject this interpretation of the Papists: And therefore he feigneth that these are the three principal writers of holy Scripture, Peter, Paul, and John: The which foolish fiction is refuted by the very naming of it.  
Our interpreters do generally acknowledge that these things appertain to the times of the reformation of the Church: but by what occasion this vision is here again demonstrated, seeing it was before foretold in Chap. 11. touching the measuring of the temple, they expound not.  
By our Method it is plain, seeing here we handle the Third Act of this vision, that these things are to be compared with the Third Act of the foregoing vision.  
In the second vision indeed, there was nothing answering to this, because there only the preservation of the sealed or elect under Antichrist was manifested to john, the which is here also treated of in the first part of this Chapter.  
But in the third vision we have the measuring of the temple, and the prophecy of the two witnesses, Chapter 11. representing unto us the reformation of the Church that should be in the last times, unto which therefore we are to return: for the two, that is, a few prophesying witnesses there mentioned, are here said to be three preaching Angels, that is, they are more than before. And this very thing Anselmus, as Ribera reports, acknowledgeth, taking the first Angel to be Elias: the second another Prophet and companion of him: rightly indeed according to the scope, but he errs in the persons. But as before we shown that the measuring of the temple began about the time of the Council of Constance, or a little before: so without doubt these three Angels began to preach from that time forward: whose ministry no sooner shall be ended, but the Beast shall be thrust into utter destruction.  
I saw another Angel flying] No Angel had gone before: Therefore he was not one of the Harpers, or of the multitude of sealed ones. Which signifies, that from this time another state of the Church was to be looked for: An Angel] that is, a Preacher of the Gospel, as before in Vision first, the singular number (by an enallage) being put for the plural: for there should not be one only but more, although at the first but few should zealously set themselves upon the work of reformation. 
The first Angel is Wickleffe.  One therefore is named, because one should excel and with an heroical spirit begin the work.  
This Angel is John Wickleffe Professor of the University of Oxford, a man noted throughout the whole world. For when the whole West admired and followed the Beast, he Anno 1371. thundered out the everlasting Gospel in England both in his Sermons and Writings against Antichrist: 
Wickliff's doctrines against Antichrist. Balae. Cent. 6. c. 6.  viz. That in Christ's Church there ought not to be any supreme Bishop. That the Pope is not the Vicar of Christ, but Antichrist: that is, his privileges, bulls, dispensations and indulgences were idle, fruitless, and wicked: that ecclesiastical officers ought not to have civil authority: That the Pope and his Clergy had violently taken the Keys of the Kingdom of Heaven, and that neither themselves entered into the same, nor suffered others to enter: he disproved transubstantiation, Masses, offices, canonical hours, and other vain babble: he disallowed the Chrism in Baptism, and taught that the faithful were to be baptised simply with water, according to Christ example: he condemned auricular confession, as also the Popish doctrine of penitence, satisfaction and worship of relics, teaching that the Saints ought not to be called upon, because they also are servants: he utterly rejected the Romish rites, new shadows and traditions: he denied that it was lawful for any to add any thing in matters of religion which was not comprehended in holy writ: or to make the same more difficult which he complained that the Pope had done. He thought that the glorious temples, and all the pomp and worship of the Papacy, together with the divers degrees of the Clergy ought to be taken away, condemning the orders of Monks as superstitious, impious, and very hurtful to true religion, and therefore ought speedily to be forsaken: he maintained that the Lords supper ought to be administered in both kinds. He wrote (as Aeneas Silvius witnesseth) more than two hundred volumes, most of them against the Papacy, and the wicked life, traditions and abuses of Monks, etc. To Wickleffe were joined many excellent instruments in England, Richard Killington: Robert Langland, and others.  
Many in Italy also, as Dantes, Marsilius Patavinus, Franciscus Petrarcha began to take notice of the Romish Antichrist. Wickleffe also left many disciples behind him, who after his death (which was Anno 1387.) manfully opposed Popery.  
A while after the the two witnesses in Bohemia, John Husse and Jerome of Prague began more forcibly to oppose Antichrist and plant the everlasting Gospel in the Churches of Bohemia, which yet flourish and grow to this day.  
About the same time Nicolaus de Clemangis a man (as Trithemius witnesseth) excelling in divine and moral discipline, in many Books opposed the Papacy, 
Trithe. de scriptor. eccles.  but chief in his book, of the corrupt state of the Church, of yearly pensions not to be paid to the Pope: of the Simony of Praelates, etc.  
Add to these all the witnesses of the truth, which are recorded in the Catalogue of witnesses, Tom. 2. lib. 19 Now let us consider the actions of this Angel.  
He flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven] Like to the Angel who Chap 8.13. proclaimed woe to the world, but this here is more prosperous, for he publisheth not woes, but the everlasting Gospel.  
Midst of heaven] that is, say some, through the midst of the Church: Others openly, so as he might be seen and heard of all, like as such things are conspicuous which appear in the middle of heaven. For however the foresaid preachers remained in their places and Churches, yet their doctrine and writings were spread through the whole Church. Brightmen conjecture I dislike not, that by this flying betwixt both is signified the imperfection of the doctrine first published by these teachers: for however they saw and reproved the grosser sort of errors in Popery, yet in many things they clavae unto the dregs of earthly rudiments, so as they could not with full flight soar up into the highest heaven: for as a man being on a sudden brought forth into the light, who along while was in darkness, looks upon all things with dazzling eyes: so they who many ages together were kept in the darkness of Popery, could not behold the light of the Gospel, but with dim eyes.  
Having the everlasting Gospel] The message or thing published by this Angel he sets forth by an excellent title, calling it the everlasting Gospel: by which is declared the authority, effect and constancy thereof. Antichrist indeed will condemn this his preaching and writings as haereticall and full of poison, and labour by the authority of Councils to repress and refute them, not by arguments, but by fire and sword. So did he to Wickleffe, whom first he greevously vexed by the Masters of Schools: and afterward thrusting him out of England into Bohemia (though he were again recalled by the King) he miserably persecuted him until his dying day. Nevertheless he went on constantly in teaching and writing: And after his death the Council of Constance caused his body to be taken out of the grave, and together with his Writings to be consumed with fire.  
The like they did to the two witnesses John hus, and Jerome of Prague, condemning, oppressing & burning them as heretics with their books and doctrines. Now howsoever the Beast affrighted the world with this tyranny, and kept the same a while under his yoke: nevertheless he gained nothing by it. For there remained some remnants in England, and Churches in Bohemia, who constantly maintained the doctrine of those Martyrs until this day. 
The everlasting Gospel could not be suppressed.  For it was the Gospel brought by the Son of God out of the bosom of the everlasting Father, to wit glad tidings of the remission of sin, righteousness and life eternal freely to be given through the faith of Christ. The Gospel, I say, not of yesterday rising, as Antichrist calumniates, but everlasting, revealed indeed from the begnining to the Fathers and Prophets: but at length fully manifested and consummated by the Son of God, and henceforward shall remain eternally. Whatsoever therefore the Beast and his sophisters endeavour and babble to the contrary, yet they shall never be able to overthrow and suppress the same.  
To preach unto the inhabiants of the earth] The effects and lawful calling of these teachers is here maintained, 
The lawful calling of Evangelicall teachers. Gal. 1.7.  touching which if Antichrist shall plausibly move any question, as from whom they received this new Gospel? what Church before them held this faith? by what miracles they can prove their calling, & c?  
The holy Ghost answereth: They have the everlasting Gospel: The which is one only received from Christ and the Apostles, and of old abundantly confirmed by miracles, so that there is no use of new: And they have it, to evangelise the same, that is to declare and preach it to the inhabitants of the earth. They have therefore a lawful calling to teach in the Church.  
To them that dwell on the earth] Thus the followers and worshippers of the Beast, the adversaries of Christ are continually called.  
First then the difficulty of their charge is intimated, they must have to do with the inhabitants of the earth, gross and earthly men, superstitious maintainers of Antichristian idolatry, obstinate adversaries, from whom they shall suffer grievous contradiction.  
Secondly, the success of their doctrine is noted, not to be very great. They shall labour indeed to reform the Papacy, 
Caecis sabulam canent, Aethiopes lavabunt.  to call the blind unto the light: but according to the proverb: they shall sing to the deaf, and wash Blackmoors: because Antichrist will resist them by all means possible, and labour to keep his kingdom in peace: And indeed it shall be so by the just judgement of God. For because the world rather loveth lies then truth: God shall send them strong delusion, that they should believe a lie: that they all might perish, who have not received the love of the truth, 2 Thes. 2.11.  
The consideration hereof serves both to illustrate the goodness of God, who graciously caused the everlasting Gospel to be preached unto the inhabitants of the earth, that is, the sworn vassals of Antichrist drowned in superstitions and idolatry: As also to lessen the scandal that we be not offended at the small success the Gospel than had at that time. For what wonder was it, that the inhabitants of the earth received not the same, who were accustomed to hear and believe nothing but the dreams and lies of Antichrist.  
And to every nation and tribe] This partition is taken from Chap. 13.7. signifying that the fame of this Gospel should be spread as fare as the Papacy did extend. For however those teachers should remain in their places: yet their doctrine by their writings was made known every where, and found adversaries in all places.  
Before I go further let us here take notice of one thing touching the devil's subtlety. 
Cyrillus feigneth a new gospel.  We find by history, that a little before God raised up this Angel in England, the devil had begun to spread abroad his eternal gospel through one Cyrillus a carmelite Monk, consisting of most foul errors, and monstrous opinions, pretending that it was the everlasting gospel of this Angel. And indeed the Monks under pretext of this prophecy did readily embrace the same: because he confirmed their monastical rites, rules, superstitions, and fables. He taught that the Gospel of Christ was to remain unto this time, but thence forward his new Gospel was to take place in the Church. This was a wicked depravation of this prophecy, 
1 Pet. 1.25 Rom. 10.8. Rev. 2.25. Gal. 1.8.  and blasphemy against the express word of God: The word of the Lord remaineth foe ever. This is the word of faith which we preach. Hold fast that which ye have, till I come. If an Angel from heaven preach any other Gospel let him be accursed.  
To this ungodly fiction many learned of that age opposed themselves, insomuch that Pope Innocent himself was forced by the Lateran Council to condemn this impudent assertion: because it also touched the Pope's kingdom. Some say Joachim the Abbot was the broacher hereof: but it is false. See Centur. Ecclesiast. 13. cap. 5.  
To discover therefore the imposture of the Devil, the Lord began to bring to light in the same age the everlasting Gospel here prophesied of, by Wickleffe in England, and by other teachers in other places. We may easily judge which of these two was that everlasting and true Gospel. For the one abolished the Gospel of Christ, and writings of the Apostles: The other brought forth the same out of darkness. The former therefore was false, the latter true.  
Saying with a great voice] The zeal of the Angel in publishing the Gospel is commended. And indeed the foresaid teachers performed their office with unwearied labour and pains both in teaching, preaching, & disputing: for when they came into the world, the world was in a deep lethargy of superstitions, drunken & buried in the wine of the wrath of Babylonish fornication: So that they were forced to cry aloud so mightily, to the end that they might be heard of the drowsy (or rather deaf) inhabitants of the earth. This voice is to be understood not only of their preaching, but writings also, by which they manifested the doctrine of the everlasting Gospel.  
Fear God] The argument of his preaching hath three parts: yet the whole is doctrinal and hortatory. The first part is the fear of God, which is the beginning of wisdom. Here rightly the teachers begin. Sometimes by it the whole worship, but here properly is signified that part of worship which consists in the true knowledge and reverence of God: and it is opposed both to the carnal security of the whole world, whence ariseth profaneness and the wicked contempt of God: as also to the preposterous fear, by which Antichrist hath along time kept the world under his yoke. Both these I will briefly now expound.  
The Papacy did abound with security and fear. 
Security & fear in the Papacy.  This carnal security was fostered by their bewitching confessions, absolutions, satisfactions, Masses, indulgences, etc. No wicked act how great soever, but by money, and such remedies might be expiated: Hence God's judgement, neither was, or to this day is feared in the Papacy: as having present remedy for their sins in their confessions, satisfactions, and indulgences. Hence springeth that brutish security and liberty to sin.  
So again the fear of Antichrist hath, and still doth vex the world: because it is held a greater offence to neglect the edicts of the Pope, then to violate the commandments of God. So that they were easily frighted with the fear of excommunication, poenall satisfactions, purgatory, etc. insomuch as Emperors and Kings were forced to kiss the feet of Antichrist, yea all both great and small did tremblinglie submit to his beck. Now this Angel recalling the world both from this profane security, as also from their preposterous fear, bids them, FEAR GOD, not the Beast: for it is not the Beast but God that can cast both soul and body into hell fire, Math. 10.28.  
And give glory to him] Secondly, he requires faith and obedience unto the Gospel: for than is the glory of God's truth, goodness and power truly attributed unto him, when his word is received by faith, and performed in obedience. In the former member the Angel prepared the world for the Gospel, because without the fear of God, that is, so long as profaneness and contempt of God doth reign, there the Gospel finds no place. By this other member, he instructs them thus prepared, to give glory to God by receiving his word in faith, and conform their life according to his commandments. And indeed this is all God requires of us. So Moses: And now O Israel, what doth Jehovah thy God require of thee, 
Deut. 1.12  save that thou fear Jehovah thy God, and walk in all his ways, and love him with all thy heart.  
For the hour of his judgement is come] A reason confirming what he had said, is taken from threatening of judgement at hand: the serious consideration whereof will recall a man from his carnal security to the fear of God and working of righteousness, except he have a heart of steel, for as much as in the day of God's judgement, a most exact account of what hath been done in the flesh must be given by all, the greatest Kings and Potentates not excepted. When without any respect of persons they that have done well shall possess life eternal: They that have done ill shall be cast into everlasting fire. The Angel therefore could not use a more forcible reason, to deter men from the contempt of God and his word. To this purpose is that in Sirach, 
Chap. 7.40  In all things that thou sayest or dost, remember thy end, and thou shalt not sin.  
Now if any ask how this prophecy is true and accomplished, seeing it is so long since John said, 
2 Pet. 3.9.  God's judgement was at hand? Let him hear Peter answering the mockers of his time. The Lord is not slack concerning his promise (as some count slackness) but is long suffering towards us, not willing that any should perish, but that all should come unto repentance.  
The Angel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come, for, shall certainly come, by an usual Enallage of the preterperfect tense instead of the future, so a little after, is fallen, for, shall certainly fall, noting the immutability of the events decreed by God: so formerly he often said, he will come shortly, that is, sooner than we are ware of, that the deep fleepe of security might be driven out of us, and lest with the wicked servant we should say, 
Luke 12.45.  My Lord deferreth his coming: But rather let us consider seeing the Apostles did presage the day of judgement to be then at hand, how much nearer is it now unto us after so many ages.  
And worship him that made] In the third member, he recalls the world from popish idolatry, unto the service of the true God alone: whom he notes by a periphrasis from the work of the creation of heaven and earth, the sea, and fountains of waters: The Old version adds, and of all things that are in them: which words are not in the Greek: but seem to be taken out of Psa. 146.9. unto which place the spirit here alludeth. The fountains of waters are reckoned up among the chief works of God, because the continuance of the fountains is indeed a very wonderful work of the Lord: concerning which Philosophers have much disputed with great admiration: 
Psal. 104.10. & 114 8.  And it is also celebrated in the Psalms: He sendeth the springs into the valleys, which run among the hills. Which turneth the rock into a standing water, the flint into a fountain of waters.  
Furthermore, that religious worship is only due to God, both the Scripture and nature itself teacheth. For God alone is omnipotent, knows all things, and is present in all places. He is able to hear and help all that call upon him wheresoever they be. He alone is the Author of nature, governor and Lord of the world: wherefore all aught to depend upon him only, in him alone we must believe and put our confidence. 
jer. 17.5.  But cursed be the man that trusteth in man, and maketh flesh his arm. Hence faith and prayer are in Scripture coupled by an individual tye as the cause and effect: 
Rom. 10.14. Mat. 4.10.  How shall they call on him in whom they have not believed. Therefore it is an express commandment: Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Now howsoever this be an undeniable and manifest truth, yet the world forsaking the Lord, followed and wondered after the Beast, all (I say) both great and small, bond and free, worshipped the Beasts image: kissed his feet, and attributed divine honour unto him, as though he were God on earth: And this the worshippers of the Pope do not deny: according to that of the Poet before mentioned: 
Ense potens gemino, cujus vestigia adorant,  
Caesar & aurato vestiti murice Reges.   
Nay all have not the privilege to worship before the Beast and kiss his feet: this only is permitted to Kings and Emperors: Others must be content devoutly to worship his image, and call upon the Saints that are canonised by the Beast, and adore his Crosses, Crucifixes, Altars, set up by him in temples, groves and highways, etc. From this beastly worship of idols the Angel here dehorteth the world, as calling them to the worship of the true God: Neither will he any whit esteem their vain pretences: That the Pope is not worshipped as God, but as Gods and Christ's Vicar: for they falsely affirm him to be that, which he is not: That they call not on the Saints with a worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a false distinction, the religious worship both of Latreia and Douleia being in Scripture only attributed to God, and signify both one thing. That they worship not graven images but God in them: this also is false, for Images are no gods, neither will God be worshipped in or by them: Thou shalt not do so unto the Lord thy God. 
Deut. 12.31.   
Thus far of the everlasting Gospel published by the first Angel, or reformer of Popery. The sum of which is in these three things.  
I. That God is to be feared, and Antichristianisme to be repent of.  
II. That glory is to be ascribed to God by believing in his son.  
III. That God is to be worshipped by fleeing the Image of the Beast: and performing obedience to God.  
8 And another Angel followed] because the former Angel, although he cried with a great voice, did little profit unto the inhabitants of the earth, who were drowned with the wine of Babylonish whoredom for after Wickleffe, Husse, and Jerome of Prague were burnt, the Papacy remained still in its vigour & fury. Therefore another Angel followed, who more forcibly assailing Antichrist, weakened his kingdom in many Provinces. And here again by an Enallage, One Angel is put for Angels: for there shall be divers succeeding each other in divers places. But One shall excel and continue the ministry of the former Angel, who was a while interrupted.  
Now this Angel, if we look into histories, who can he be save Luther? 
This second Angel is Luther.  who followed 130. years after Wickleffe: and 100 after hus and Jerome: he first began in Saxony, by word and writing, to thunder against the Pope's Pardons publicly put to sale: soon after against the whole Papacy, anno 1517. To him was joined Philip Melanchton as a most faithful assistant: and soon after many other excellent men: who by little and little restored the everlasting Gospel in divers parts of Germany and expelled Popery.  
About the same time Zwinglius and Oecolampadius began together to oppose Popery, and 〈…〉 Gospel's in Helvetia. But let us hear what this Angel publisheth.  
Babylon is fallen, is fallen] He threatens ruin to Babylon for her wicked fornication, by which as with a pestilent plague, she had infected the Christian world, her horrible idolatry (I say) and cruelty, by which she defiled and oppressed the Church. The commination is taken out of Isai. 21.9. Babylon is fallen, is fallen, and all the graven images of her gods he hath broken unto the ground. And jer. 51.8. Babylon is suddenly fallen and destroyed, howl for her: In which words the Prophets threaten ruin to Babylon of the Chaldeans, which had grievously pressed God's people by 70. year's captivity.  
Now it may be demanded whither this Babylon here threatened, be the foresaid Chaldaean Babylon, or another, and which?  
That it is not Babylon of Chaldea appears by many reasons.  
First, that Babylon neither was is, or shall be the Seat of Antichrist. 
This is not the Caldean Babylon.  For however there be an ancient fable of Antichrists rising out of Babylon: yet the same makes not Babylon but jerusalem to be his seat. Now the Babylon here threatened by the Angel, shall be the Seat of Antichrist by the consent of all interpreters.  
Secondly, This Babylon is that great city, the which in John's time ruled over the Kings of the earth, Rev. 17.18. But then the Chaldeans held not the Monarchy, but the Romans.  
Besides this Babylon defiles all nations of the earth with her fornication. But now, how the Caldean Babylon should so do in these last times no sound reason can be given for it.  
Lastly, the people of God are bid to go out of this Babylon, Chapter 18.4. But God's people for these thousand years have not been, nor shall be in the Eastern Babylon, etc. Therefore this Babylon, is not Babylon in Caldea, although the holy Ghost doth apply the prophetical threaten of old against Babylon, to good purpose and fitly here. from the letter therefore we must necessarily come to the figure, which thing Ribera also acknowledgeth.  
Now secondly some of the Ancients will have this Babylon to be the world, as being the great city of the wicked, in which the Devil ruleth: So Ambrose, Bede, Arethas, Andreas, Ansbertus, Haymo, Primasius, Anselmus, etc. But this opinion cannot stand.  
For first, This Babylon is that Great whore making drunk the inhabitants of the earth with the wine of her fornication. But how shall the world make drunk the inhabitants of the earth, seeing themselves are the world made drunk by the whore? shall the world make the world drunk? the whore therefore which maketh drunk is plainly distinguished from the inhabitants of the earth, who are made drunk.  
Secondly, the sense would be absurd: Babylon is fallen, that is, the world is fallen: for by the ruin of Babylon the whole world shall not decay, but there shall remain Kings, and merchants, which shall see and bewail the ruin of Babylon: whereas after the ruin of the world there will be no kings nor merchants.  
Thirdly, we are commanded to go out of this Babylon, Chap. 16.8. But we are not bid to go out of the world, 1 Cor. 5.10. except in a spiritual sense. But out of this Babylon a local departure is commanded.  
Fourthly, it is the common opinion that John prophesieth of that Babylon, which is the seat of Antichrist. But the whole world shall not be Antichrists seat: For he shall sit in the temple of God, 2 Thes. 2.5. the which cannot be meant of the whole world.  
Fiftly, 
This Babylon is Rome see Chap. 11.8. & 17.18  Ribera. adds that this Babylon standeth on seven Mountains, Chap. 17.9. Now that the city of wicked men, or the world, should stand on seven mountains, cannot be true in any sense. And therefore Ribera concludeth, that we must expound it otherwise. And indeed at last the said jesuite doth ingeniously confess that this Babylon is ROME, for which opinion he allegeth many old writers, as Austin l. 8. de C●●●●, where he amimeth that Rome was built by the fall of the Assyrian kingdom, and calleth the same the Daughter of Babylon, or another Babylon. Orosius lib. 2. cap. 2. Eusebius lib. 2. hist. cap. 14. Bede, Occumenius, Victorinus, Hierom in Isa. 24. in his Prologue in lib. Dydimi & lib. 2. against Jovinian, & Epist. 15. q. 11. to Agasia. & Epist. 17. to Marcel. Tertullian lib. 3. against Martion, and against the jews. Some also of the latter Writers as, Sixtus senensis lib. 2. Bibliot. in vocabulo Meretricis Magnae. Bellarmine lib. 2. de P. R. cap. 2. & 13. Ludovicus Vives in lib. 18. de C. D. cap. 20. Lindanus lib. 4. Panop. cap. 82. the which confession of his we willingly approve of: he allegeth also that of Peter, The Church that is in Babylon salutes you, 
1 Pet. 5.13.  that is, in Rome, as Eusebius lib. 2. hist. cap. 15. expoundeth it, the which the Papists do therefore gladly lay hold on, to show that Peter sat at Rome: but it is a weak conjecture, for it may more probably be said, that Peter wrote from Babylon of the East, as Calvin in his Commentary on the place showeth. But be that place in Peter what way soever understood: Many things persuade us that this Babylon is Rome.  
First, the description and situation of this great city agrees not so fully to any as to Rome: for it is said to stand upon seven Mountains, which cannot so well be said of any city as of Rome, built of old by Romulus on seven hills, named Palatinus Quirinalis, Aventinus, Coelius, Viminalis, Aesquilinus, Janicularis: Hence Virgil., lib. 6. Aeneid. 
Scilicet & rerum facta est pulcherrima Roma.  
Septem quae una sibi muro circundedit arces.  
Rome is become the famoust place of all.  
Which hath enclosed seven hills within her wall.   
And Ovid lib. 1. Trist. Eleg. 4. 
Sed quae de septem totum circumspicit orbem,  
Montibus imperii Roma, deûmque locus.  
Rome is the place of gods, and royal seat,  
O'er looks the world with her seven mountains great.   
And Horace: 
Diis, quibus placuere colles,  
dicere carmen,  
Unto the gods a verse to tell,  
Whom the seven hills do please full well.   
And Propertius: 
Vrbs septem alta jugis toti qua praesidet orbi.  
The lofty city on seven hills high,  
Which rules the world continually.   
Secondly, this Babylon is called a great city: 
Rome the great city.  and that indeed emphatically with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That great City. Now it is known that Rome is called the City, and the great City (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by way of Praeminence: hence Tityr in Virgil thus speaketh: 
Vrbem quam dieunt Romam Melliboee putari,  
Stultus ego huic nostrae similem, etc.  
The city called Rome O Melibee,  
I as a fool like ours did think to be.   
Besides this great city Babylon in John's time, 
Having rule over the world.  had dominion over the Kings of the earth, Chap. 17.18. and no city then but Rome, had monarchical power.  
But we need no further proof, seeing this opinion is backed with the authority of many Ancient writers, 
Bellar. li. 2. de P. R. 1. Rib. in Apoc. 14. s. 39 A lca pag. 721.  nay the jesuites themselves (Alcazar not excepted) do not now oppose the same. Yet lest they should any ways prejudice their Pope, they feign that by Babylon here is meant, not Christian Rome, as it hath been more than a thousand years under the government of holy Popes: But heathenish Rome, as of old it was under Emperors.  
But it will easily appear, that this is a vain evasion. For first, Heathenish Rome, was not the seat of Antichrist, touching which seat (as all consent) john here prophesieth off Neither was Antichrist come, so long as Rome remained heathenish: Therefore the former Rome is not this Babylon.  
Secondly, It cannot be understood of the Old, but Popish Rome, 
Babylon is no Pagan but Popish Rome.  that she indeed it is who hath made drunk all the inhabitants of the earth, with the wine of her fornication, and that all the Kings of the earth have committed fornication with her. For Old Rome, however it did abound with most foul idolatry: Yet she always gave liberty to all nations subjected to her, for to exercise their own religions and superstitions, yea suffered the gods of all other people to be set up and worshipped even in Rome, Christ only excepted, as Eusebius records out of Tertullian. Neither can it be proved by any history that ancient Rome forced their worship on foreign people: whereas on the contrary Popish Rome compelleth and imposeth on all nations and kings her superstitious and idolatrous worship on pain of excommunication, seeking to be esteemed the Mother of Churches, and in very deed the whole East lucked their abominations and idolatries from her as from the paps of a mother.  
Thirdly, In the time of the Fathers before alleged, Tertullian excepted, Rome was no longer heathenish, being under the power of Christian Emperors: and yet they call her Babylon: Therefore they understood it not of heathenish Rome, such as it was not, but of Christian Rome, such as then it was.  
Fourthly, That Rome is Babylon, of which it is here said: It is fallen, it is fallen: and which was to be destroyed in the latter times. But the ruin of heathenish Rome is not here published (as Alcazar vainly feigneth) for that Rome is ceased long ago: but the destruction of Popish Rome is yet to come: for it is foretold, to be in the last times. These things therefore belong to Popish Rome.  
Fiftly, that Rome is Babylon, which makes merchandise of the souls of men, Revel. 18.13. Now this beastly trade was not driven by heathenish Rome, but by the Popish Rome, as we shall fee hereafter.  
Lastly, that Rome is Babylon out of which in the last times God's people are commanded to go forth. Now they are not bid to departed out of heathenish Rome, which hath ceased to be long ago. Neither do we read that ever any Christians by virtue of this commandment did forsake heathenish Rome, but did always constantly there persevere even in the times of most cruel persecutions. God's people therefore are commanded to go out of Popish Rome: Thus we see Rome is this Babylon which must be destroyed.  
Ribera the jesuite not daring to deny so evident a truth, changeth himself into divers shapes, to salve the Pope.  
First, he propoundeth a weighty scruple, the which he saith is not yet unfolded by the Patrons of his opinion, viz. wherefore John doth foretell so many evils to befall this city, which although of old it were the chief seat of idolatry: yet now is the head of sanctity, and defender of the Catholic faith: and the proper seat of him that is head of the Church, etc.  
But O Ribera, 
Riberas' defence of Popish Rome.  thy doubt is here clearly unfolded by the Angel, viz. that this shall be the cause of all these evils, because Babylon-Rome, makes drunk all the nations of the earth with the wine of her fornications. And that which thou speakest of the seat of holiness, in this very thing thou unwittingly accusest the Pope, 
The Pope Antichrist.  and makest him to be Antichrist. For he that possesseth the sea of Antichrist is Antichrist. The Pope sits in the seat of Antichrist: For Rome which is to be overthrown, is the seat of Antichrist: & 〈◊〉 that is to be destroyed is the seat of the Pope: The seat therefore of the Pope, is the seat of Antichrist: And so consequently the Pope is Antichrist.  
Secondly, 
Riberas' evasions touching Popish Rome confuted.  he objects that it cannot be understood of Papal Rome. First, because John here describeth a most potent and wealthy city, which was the Queen of the world. But Papal Rome neither is so now, nor ever is likely so to be. Secondly, because in Chap. 18.20. The heaven, and holy Apostles and Prophets are bid to rejoice over her: because God had avenged them on her: but whom (saith he) of the Apostles, or which of the Prophets hath the Romish Church or Popish Rome persecuted? What injury hath she done unto them, that they should rejoice at her punishment? Therefore he concludeth that Babylon here spoken of, is to be understood of heathenish Rome, which persecuted the Apostles and Prophets.  
But in vain he seeks for pretences in so clear a matter. For he granted before that the future state of Rome is here spoken of, therefore he is contradictory to himself.  
And as for his objections they are easily answered.  
To the first it sufficeth, that Rome did then Lord it over all nations, when John wrote this book. The same Rome the Pope now holdeth. And besides this even Papal Rome is a most wealthy and powerful city, and the Queen of the world: for all the treasures and delights of the Christian world, have now long ago by thousand enticements been drawn unto Rome alone. She challengeth the Empire of the world unto herself, for she boasteth that the Emperors and Kings of the earth do reign by her favour and benefit. All must be vassals of Popish Rome, yea, if we believe the jesuits, even in temporal things. Papal Rome therefore is Lady of all, and Empress of the world, according to the verses: Roma caput mundi, quicquid non possidet armis relligione tenet.  
To the second I say, that which he pretends is ridiculous, as if because Papistical Rome had not persecuted the Apostles and Prophets: therefore they ought not to rejoice at her destruction: for then also the heaven ought not to rejoice: for was heaven I pray you slain by Papistical Rome? Nay, how could heathenish Rome kill the Prophets, which never saw Rome? Notwithstanding the Apostles and Prophets, and heaven itself are worthily bid to rejoice for the destruction of her, both because in persecuting the Saints she persecuteth the Prophets and Apostles: as also because all creatures ought to rejoice for the vindicating of Christ's glory and destruction of Antichrist, whether they have been hurt by him or not. Lastly, if Popish Rome (the which Ribera was not afraid to write) shall be punished for the wickedness of heathenish Rome, which herself hath not committed: Why then may not the Prophets rejoice for the destruction of Popish Rome, though they were not hurt by her?  
Understanding therefore that these things cannot be put off, 
Riberas' new fection about the Pope.  he is forced necessarily to grant that Popish Rome is Babylon. Notwithstanding to keep up the credit of the Pope, he deviseth a new prophecy, namely, that Rome towards the end of the world, expelling the Pope with all the Catholic Saints, shall again apostate to their old wickedness and idolatry. And then indeed Rome shall be Babylon and the warehouse of all filthiness and idolatry, when she shall fall off from the Pope, and expel him thence with all other Christians. Whatsoever therefore john prophesieth touching the ruin, burning and horrible plagues of Babylon, appertains, saith he, to Rome after that she shall have thrust out the Pope Christ's Vicar: Without which fiction this subtle Writer saw that the Pope of Rome could not be freed from Antichristianisme: and thinks by this artificial device to shift off this our argument: He that in the last times holds Babylon the seat of Antichrist, is Antichrist. The Romish Pope in these last times holds Babylon ROME the seat of Antichrist. Therefore the Romish Pope is Antichrist.  
The assumption he labours to weaken, not indeed by denying, that Rome, which the Pope possesseth in the last times is Babylon: nor also that Babylon in the last times is the seat of Antichrist: But by denying that Rome now so long as it is held by the Pope, is the seat of Antichrist: Because Rome (as he saith) before Antichrists coming shall decline to Paganism, and thrust out the Pope.  
But O Ribera, by what authors, by what Scripture, 
Lyras fiction refuted  by what reason wilt thou prove unto us this thy new Oracle, or rather dotage, hitherto unheard of even among Papists: as, I. That Rome at length shall fall from Christianity and return to Heathenism. II. That she shall drive out her most holy father the Pope, and give place to Antichrist.  
The latter indeed of these thou thinkest to make out well enough after this manner: That as long as Rome is obedient to the Pope, so great evils cannot befall her: Because the Pope is Christ's Vicar: And that Rome so long as the Pope is present, shall be the maintainer and mistress of the Apostolical faith, and mansion of piety: Not therefore to be destroyed, before the Pope be driven thence. But O friend, thou seest not how often thou dost beg the question, and how many things thou takest for granted not only doubtful unto us, but also incredible to the Papists themselves.  
I let pass thy common assertion that the Pope is Christ's Vicar.  
Thou must prove I. That Babylon and Rome to be ruinated, is to fall to Heathenism. Certainly herein thou hast Alcazar opposing thee, who on the contrary feigneth more absurdly, that Rome's ruin is her conversion to Christianity.  
II. That Rome having the Pope present with her, 
Roma est jam tota Lupanar.  is the mistress of the Apostolical faith, and mansion house of godliness, of which it was long ago truly said: Rome is now wholly a Brothelhouse.  
III. That Rome the most holy city having her Pope and Cardinals there present (but perhaps fallen into a fatal Lethargy) should cast off the profession of Christianity, and decline to the idols of the Heathens.  
iv That Rome being thus fallen to heathenism, the Pope with his Cardinals shall miserably be deprived and thrust out of the seat and patrimony of Saint Peter. Now unless these things be solidly proved by thee, all men may see that our argument stands firm, and proves the Pope to be Antichrist.  
To the first, 
Riberas' reasons touching Rome's falling away examined  second,. and fourth, Ribera saith nothing. But the third (of Rome's declining from Christianity to Pagan idolarry) he endeavours to prove by some reasons.  
I. He saith, that the place of ancient Rome, was of old stained with abominable wickedness: and therefore of necessity she must one time or other be purged by fire.  
But first, he may as easily prove the apostasy of the whole Christian world unto Heathenism. For we know that of old the whole world was full of abominable wickedness. Secondly, that which he saith touching the defilement of ancient Rome is true indeed. But I wonder how any can without crimen laesae majestatis object unto the Pope's holiness, that the guiltiness of ancient Rome should not yet be expiated by the religion and holiness of so many ages. What? have not so many Processions, Masses, Consecrations, Prayers, so many merits of holy Popes for these thousand years, been able to purge away the defilement of ancient Rome? Besides what can be more contumeliously spoken, then that the Pope the most holy Vicar of Christ, should have his seat in a place defiled with such horrible wickedness and offences? 
Ribera contradicts himself.  And how doth this agree with what thou saidst before, that Rome under the government of her Pope is the mansion of piety, if so be that as yet it be not purged from its old guilt and defilement. Let Ribera look to it, how herein he may answer the Pope's holiness.  
II. He saith, that there are many to this day at Rome who boast that they are of the name and stock of the old Romans: And therefore it is probable that they shall again fall to the idolatry and wickedness of their Ancestors, and so be destroyed.  
But this also is altogether frivolous, and a most injurious infamy and accusation of the noble families of Rome. For it is certain that in Constantine's time there were many more noble families of the pedigree of the ancient Romans then now, who notwithstanding forsaking the idolatry of their forefathers, embraced the faith of Christ: so neither will it necessarily follow that the ancient families which yet remain at Rome, should fall away from Christianity. But put the cause they should, 
He argueth the Pope of extreme neglect.  doth not the jesuite herein accuse the Pope, Cardinals, Bishops, and all the jesuites which then shall live in Rome of extreem negligence, in not performing their duty, but to suffer all the people committed to their charge to fall away from the faith of Christ. What shall all of them fall into so dead a sleep? Or rather now by their impiety and heathenish riot, make way to such horrible profaneness. Let the jesuite again see too, how he will answer these things.  
III. He saith, howbeit they are not of the lineage of the ancient Romans, yet forasmuch as they dwell in the same city, the which they inhabited, they are to be accounted as one body with them.  
But by this reason the Pope and Cardinals too, are one body with the Roman Pagans, and guilty of the same apostasy: seeing they also dwell at Rome. Thus the Pope should be the head of that body and city, which is one with the wicked commonwealth of old Rome. Now the truth is, nothing can be more vainly spoken. And I wonder that the jesuite when he wrote these things, had not considered, that he himself lived in Spain, where the ancient Moors formerly inhabited.  
iv He adds from Chap. 16.19, That Great Babylon came in remembrance before God, & 18.5. Babylon's sins have reached unto heaven, and God hath remembered her iniquities. Therefore saith he, towards the end of the world her old sins, which hitherto for religion sake seemed to be forgotten, shall again be remembered and punished because of the new and like transgressions added to the former.  
But first, not only things done long ago are said to come in remembrance before God, but also such things as are newly done: by an Anthropopatheia: for so in Act. 10. The prayers and alms of Cornelius, which he daily performed, are said to come up for a memorial before God: Secondly, albeit his gloss were granted: yet there were no need that new Rome should be punished for the sins of the old, for as much as Popish Rome for these thousand years and more hath abounded in all manner of villainies, for which the Lord most justly may take vengeance on her.  
Lastly, he flees unto the Oracles of the Sibyls.  
But they speak nothing touching the Pope's ejection, or apostasy of the Romans from the faith of Christ unto Heathenism, but only touching the destruction of Rome, therein agreeing with the prophecy of this book.  
By all which things it appeareth, that whatsoever the jesuite allegeth for the upholding of the credit of the Pope, it is nothing but a frivolous dotage of a dreaming writer.  
The sum of the place is this: That Babylon here threatened with destruction, is Rome, not of the Pagans, which ceased in Constantine's time: Nor new heathenish Rome, the which (as the jesuite feigneth) shall thrust out the Pope: But Popish Rome which a long while hath boasted herself to be the Mother of Churches, and from whose breasts all the nations and kings of the earth have sucked their errors, superstition and idolatry. Thus our insoluble argument is no way weakened by the jesuite, but stands firm against the Romish Antichrist.  
But now when we speak of Rome, we understand not simply the walled city, or palaces, towers and stately walks thereof: but chief the Pope himself with his whole kingdom and power over the Western Churches, of which afterward in Chap. 17.18.  
Now why is Rome named Babylon? 
Why Rome is called Babylon. lib. 2. cap. 3. hist.  The cause may be the likeness that is between them, of which OROSIUS: Behold, saith he, the rising of Babylon and Rome is alike: their power is alike, their greatness, times, good things and also evil. But I rather think the reason is, their likeness in tyrannny and destruction. The old Babylon afflicted the ancient Church: Rome the new Babylon hath oppressed the new Church. The Old is fallen: The New shall fall. Babylon is fallen, is fallen] The doubling of the threatening denotes the certainty and hastening of the destruction. Therefore also it is said in the preterperfect tense, hath, that is, is fallen: because it shall certainly and suddenly fall: like as we say of a dying man, that he is dead, or the like. Neither did the Angel prophesy vainly. For even during the preaching of this Angel, while Luther, I say, yet taught, a great part of Babylon fell both in Saxony, Germany, and other neighbouring Countries. But touching the destruction of Babylon it follows in Chap. 18.  
Alcazar again by his consequence is forced to make black white, applying the ruin of Babylon to the conversion of heathenish Rome to the faith of Christ: making the sense of the words, Babylon is fallen, is fallen] that is, is converted to Christ: Now who ever heard so great an absurdity? The whole context and consent of all interpreters evinceth that the ruin of Babylon signifies not mercy, but punishment: And therefore so impudent a depravation of holy Scripture is to be rebuked.  
Because she made all nations drink] This reason evidently refutes Alcasars' absurdity: The cause of Babylon's destruction shall be her fornication, by which she hath most foully defiled herself, with the Kings and Inhabitants of the earth: for she is the Mother of all whoredoms.  
This fornication (as before was showed) is idolatry, by a prophetical and metaphorical phrase: for idolaters like harlots do by spiritual uncleanness perfidiously violate their faith to God, prostrate themselves before their Idols, and run headlong into utter destruction, as we have largely expounded in our Commentary on Hosea, Chap. 1.2.  
Of the wine of her fornication] For the Pope obtrudes his idols on all nations: who therefore are said to drink of the wine of his wrath, because idolatry (through the corruptness of man's nature) is more pleasing to all, than the true worship of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: is a figure when with a little change of a word the sense is wholly altered.  In the Greek is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as Antichrist gave all to drink of the wine of his fornication: so shall all drink of the wine of God's wrath: because they suffered themselves universally to be drawn aside to the worship of Idols, by the pretended authority of the Catholic Church.  
Idolatry is compared to wine, because by its sweetness and outward lustre it is pleasing unto the flesh, and much desired. Also from the effect: for it makes idolaters mad, furious and blind: like as wine takes away the sense of a drunkard.  
The wine of wrath] so named from the effect, because it stirs up God's wrath, and draws down his judgements: As also from the efficient cause, because God in his anger doth justly inflict blindness on the worshippers of Antichrist: according to that of Paul, 2 Thes. 2.11. For this cause God shall send them strong delusion, that they should believe a lie, that they might be damned, who received not the truth.  
It might seem the words here, should thus be read: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication: as in Chap. 17.2. The inhabitants of the earth, are said, to have been made drunk with the wine of her fornication, etc. because the wine of fornication is opposed to the wine of God's wrath, vers. 10. The same shall drink of the wine of the wrath of God: But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath, etc. Not here only but also in Chap. 16.19. & 18.23. 
The use of this preaching.   
The use of this Angels preaching doth plainly respect both the godly and the wicked.  
The godly are exhorted to the duty before published by the former Angel: To fear God, and not the Beast: To give glory to God, not to Antichrist: And lastly, to worship God the Creator of heaven and earth, not the Beast or his Image: Also in Chap. 18.4. he admonisheth all such as desire to be free of Babylon's plagues, to go out of her.  
The ungodly worshippers of Babylon and the Beast, he terrifies by threatening of punishment, the which the Angel following will denounce more plainly, that if they go on delighting themselves with the wine of fornication, and to worship the Beast, they shall eternally be tormented with babylon and the Beast.  
9 And the third Angel followed them] The former Angel denounced Woe to Babylon. This terrifies Babylon's inhabiters, to the end they might not think to be , while Babylon was destroyed, but understand (that except they left off their fornication) they should be thrust into eternal destruction with her. The Thesis, or position therefore of this Sermon is very horrible: viz. That none of the worshippers of the Beast, 
Pow. lib. 2. de Antich. cap. 36.  if they die in that estate, can be saved, but all of them must necessarily perish for ever. The Beast is the Roman Antichrist, with his Monarchical kingdom, as we heard Chap. 13. The worshippers of the Beast, are the idolatrous Papists, zealous observers of the Pope's injunctions. Now what their end shall be, is here declared unto us by the Angel.  
Who this Angel should be, the Popish Writers mention not, except Lyra, who feigneth him to be Pope Gregory. 
Who is the third Angel.  But this Angel was to be after Antichrists rising: for he preacheth against him. Now Gregory was Antichrists forerunner, viz. of Boniface III. who first built Babylon by claiming the title of universality.  
This Angel is said to follow the two former: who denoted all the preachers of the Gospel, and opposers of Popery from Wickleffe unto Luther and his fellow labourers: so that their ministry dured for the space of 175. years, or thereabout, viz. from Anno 1371. when Wickleffe began to publish the everlasting Gospel, until the year 1546. at what time Luther ended his ministry, leaving behind him this prophetical verse: 
Pestis eram vivus, moriens ero mors tua Papa.  
I living was a plague O Pope to thee,  
And dying now, thy death I'll surely be.   
This third Angel therefore is a figure of all such evangelical Teachers, who since the ministry of Luther have preached against Babylon, and they are to continue unto the end of world. For there follows no fourth preaching Angel after the third: but Christ sitting on the white cloud comes forth to judgement, vers. 14. And therefore the ministry of the third Angel is to remain unto the end.  
Now among the number of excellent Teachers, who by word and writing since that time have laboured to bring men from popish idolatry unto the faith of Christ; Of the Germans, are Bucer, Capito, Hedio, Brentius, Hyperius, Alesius, Snepfius, etc. In Helvetia, Bullinger, Simlerus, Myconius, Pellicanus, Gualterus: Aretius, Stuckius, etc. In France, Farell, Viret, Calvin, Marlorate, Beza. In England, Cranmer, Hooper, Latimer, Whitaker, Reynolds. In Denmark, Palladius, Hemmingus, etc. Out of Italy, Peter Martyr, Zanchius, Tremellius, etc. In Poland, Johannes a Lasco, etc. In Hungary, Michael Statinus, Stephanus Szegedinus, Petrus Melius, Paulus Thurius, with innumerable others who now rest in the Lord, or yet fight, or hereafter shall fight for the faith of Christ against the Beast.  
With a great voice] like the second Angel, that is, with great zeal and labour, because these Teachers, as the former, shall not be wanting, but use all diligence to bring men to Christ, and recall them from worshipping the Beast. And indeed it is needful they should cry with a great voice: for the greater part of men shall stop their ears at their preaching.  
If any man worship] This hypothetical commination: If any man worship the Beast, the same shall drink, etc. is universal, as if he had said. Whosoever he be that worshippeth the Beast, shall drink, etc. He speaketh hypothetically, to teach us, that the punishment may be avoided, so that the condition be observed, that is, if a man leave off to worship the Beast. Whence it appeareth, that not all the worshippers of the Beast shall be tormented with these plagues, but such only as always persevere therein, and repent not, being admonished. Now it seems that this hypothetical threatening closely is opposed to the wicked anathematisms of the Beast, which also are hypothetically propounded. For example:  
If any one worship not venerable images, let him be accursed.  
If any man teach not from the heart to the Christian people the worship of Saints, 
Anathemaes of the 11. Nicene Council. Act, 1.  and of the honourable images of all the Saints, Let him be accursed.  
If any man salute not images in the name of the Lord and of his Saints, Let him be accursed.  
And in the Council of Trent,  
If any man say that the wicked is justified by faith alone, Let him be accursed.  
If any man say, that justifying faith is nothing else, but a confidence in the mercy of God forgiving sins for the sake of Christ, and that we are justified by this confidence alone, Let him be accursed.  
If any man say, that by God's commandment all Christ's faithful ones ought to receive the Eucharist in both kinds, Let him be accursed, etc.  
Now on the contrary, let the worshippers of the Beast and his image hear the anathema, or curse of the Angel.  
If any man worship the Beast, etc. Let him be accursed.  
Furthermore who these worshippers of the Beast and his image are, who, I say, are marked with the Beasts Character, I have before shown. Now let us consider the curse.  
10. The same also shall drink of the wine of the wrath of God] The curse of the wicked is typed out by a prophetical phrase including the sin, for which Babylon was threatened by the former Angel. Babylon gave her worshippers to drink of the sweet and voluptuous wine of her fornication: But God will give them to drink of the deadly wine of his wrath: as if he should say: they have drunk the former wine, so they shall drink the other likewise: the meaning is: They have committed fornication: therefore they shall be punished. The punishment of the wicked by a prophetical phrase is compared to Wine, a Chalice, and Cup, alluding to the excess of the wicked, who swallow down full cups of wine.  
Which is poured without mixture into the cup] But in the Gr. it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were, with unmixed mixed wine, which words seem to be contradictory to themselves: because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called in Latin Merum, is not wine mixed or allayed wine, but such as is without mixture: Yet there is no contradiction in it, for with the Greek the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixed, signifies not wine allayed with water, but such as is poured forth for to be drunk, although it be without any mixture: And hence the Latins sometimes use the word MISCERE, to mingle, simply for to pour out drink: juvenal. satire. 5.  
— Nescit tot millibus Emptus  
Pauperibus miscere puer.  
Here the words miscere pauperibus, signify to fill drink to the poor.  
So that, to drink out of the mixed cup (for so the words may be translated) is to drink out of a cup filled with the wine of God's wrath: and this wine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not allayed with water, to denote its strength and efficacy to make drunk.  
Brightman understands this pure wine said to be mixed, of divers kinds of wines mingled together, which mixture (saith he) doth much sooner beget drunkenness. The sense is all one.  
Of his indignation and anger] The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fury or great indignation: and is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger. The words seem to be taken out of Psal. 75.9. A cup is in Jehovahs' hand, and the wine is red, it is full of mixture: And jer. 25.15. Take the wine-cup of his fury at my hand, and cause all the nations to whom I send thee, to drink it.  
This Cup of his anger the Lord in the following Chapter divides into seven vials, the which being full of his wrath, he will pour forth on the Antichristian idolaters, six of them in this life, but the last in the end of the world. Therefore he threatneth temporal and eternal punishments. The temporal he expoundeth specially in Chap. 16. here the eternal are more clearly described.  
And he shall be tormented with fire and brimstone] This is a declaration and an amplification of their punishment: He shall drink of the wine of wrath, that is, he shall be tormented: for as he drunk the wine of pleasure: so likewise he shall drink the wine of torment, and that eternally.  
He adds the matter of the torment, With fire and brimstone] Brimstone is soon set on fire, burns strongly, is not easily extinguished, and causeth a filthy smoke and deadly stink. Fire, is nourished by brimstone, it devours and destroys combustible things, & the burning thereof is intolerable torment to the body. Not as if there were material fire or brimstone in hell, but the grievousness of the torment is hereby noted. It seems to be an allusion unto Psal. 11.6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest shall be the portion of their cup. This is expounded in Chap. 19.20. where the Beast and they that worship him are to be cast alive into a lake of fire burning with brimstone. This is the torment of hell, 
Luk. 16.24. Isai. 66.24. Mark. 9.43. Luk. 3.17.  in which the glutton being to this day crieth, Father Abraham have mercy upon me, for I am tormented in this flame. The Scripture doth not find words, as it were, sufficiently to express the unspeakable torments of the wicked. Isaiah saith: The worm of transgressors shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh. Christ Math. 8.12. calls it utter darkness, where is weeping and gnashing of teeth: & 5.22. hell fire: & 25.41. everlasting and unquenchable fire. Paul saith, 
Rom. 2.9. 2 Thes. 1.8.  Tribulation and anguish shall be on every soul that doth evil: and again: The Lord will take vengeance in flaming fire, on them that obey not the Gospel.  
IN THE PRESENCE OF THE HOLY ANGELS, AND IN THE PRESENCE OF THE LAMB] The Lamb shall be the judge of the ungodly, who despised him, and as much as in them lay exposed him to be torn by the Beast. The Angels are added to the Lamb as summoner's, by whose ministry, all men shall be gathered from the four corners of the earth, and presented before the tribunal seat of Christ to be judged. The word therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, which is attributed as well to the Angels as to the Lamb, signifies, that the Angels shall not only be beholders of the torments of the wicked: but also executioners of the same: So the Apostle: They shall be punished with everlasting destruction from the presence of the Lord, 
2 Thes. 1.9  and from the glory of his power.  
Holy] to distinguish them from evil angels, concerning whom Paul saith: Know ye not that we shall judge the Angels? 
1 Cor. 6.3.   
11. And the smoke of their torment] He further amplifies the torments of the wicked, if happily the kings and inhabitants of the earth might be restrained from worshipping the Beast by the horror of cruel torments. The smoke of their torment, by an hebraism he calleth it a tormenting smoke: Or by a metonymia of the sign the fire tormenting them. But I rather approve the former, because he had before spoken of their torment by fire. Now what is more bitter, then to be tormented, broiled, and stifled with smoke?  
Before in Chap. 9 the smoke of the bottomless pit did denote in a sense somewhat different, the darkness of doctrine, brought into the Church by the Pope of Rome through the operation of Satan. And this belongs to the matter of the infernal torment: 
What smoke is, & whether it be in hell.  not that there is a real smoke in hell (for properly smoke is an exhalation or fume arising out of a material fire, which is not in hell: otherwise the smoke must cease, when the matter is wholly consumed) but the Scripture doth metaphorically shadow out the grievousness of the torments in hell from things known unto us, and very hurtful, as calling the same, smoke, fire, brimstone, the worm, etc.  
Ascended for ever and ever] Smoak by its lightness ascends upward: and so the smoke of eternal fire shall ascend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into ages of ages, that is, for ever and ever: for it is an unquenchable fire, Isai. 66.24. Hence we see that the torments of the wicked in hell shall be everlasting and without end. Before in Chap. 8.4. The prayers of the Saints are called a smoke ascending up before God, by a more noble metaphor. That smoke was sweet and pleasing to God, as being the smoke of incense: But this here is stinking and pestilent unto the wicked, as being the smoke of brimstone. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend, argues that the place and fire of hell is beneath: but where it is, they shall feel, who too curiously seek it.  
And they have no rest day nor night] He signifies their continual torments without any intermission: they shall not now and then have rest: but shall be perpetually tormented. Thus hitherto the Glutton cryeth in hell without intermission, I am tormented in this flame. For as hell fire shall not be extinguished, no not for a moment: so the wicked shall not have so much as a moment's respite from torment, but in this unquenchable fire they shall be like incorruptible firebrands, never to be consumed. O most miserable men, whom the cogitation (and perhaps horror also) of so great tormenrs, hath not hitherto moved to repent, and forsake the worship of the Beast. Before Chap. 4.8. this same phrase is applied to the four Beasts: And they rest not day and night, saying, holy, holy, holy, Lord God Almighty: And to the sealed in their foreheads: Chap. 7.15. They serve God day and night: But in a contrary sense: for there is noted the continuance of the Saints their joy in heaven: here the perpetual torment of the damned. In the mean while it appears, that by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night is signified, always, perpetually, and without intermission: for however there be no light or day in hell, but a perpetual night or darkness: yet the holy Ghost speaketh after the manner of men, who have days and nights interchangeably.  
Who worship the Beast] That the worshippers of the Beast might leave of to say that these torments are prepared for heretics, whom they so term, the holy Ghost doth expressly repeat, that they are prepared for them that worship the Beast and his image: Touching whom we have before treated.  
And whosoever receiveth the mark of his name] This is that large and Catholic symbol of the Romanists: for as we heard Chap. 13. the Beasts name in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos, in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanus.  
12. Here is the patience of the Saints] An hortatory and consolatory exclamation unto the Saints, to stir them up to patience under the trials of Antichrist: & not to decrease in faith and obedience under the cross: but look up to the promised reward in heaven. This is the sum of the two following verses. The first member, here is the patience of the Saints, is taken out of Chap. 13.10. yet the scope is something different. For there it was spoken in respect of Antichrists tyranny: the sense therefore was thus: seeing Antichrists tyranny is so great, the Saints ought to prepare themselves patiently to endure, lest falling from their constancy, they make shipwreck of salvation: Here it is spoken with respect unto the torments of the Antichristians. Hence therefore the holy Ghost suggesteth an argument of patience to the Saints, that seeing so tragical an end, is certainly to befall Antichrist and his followers, therefore they ought quietly to endure his tyranny, knowing the other are to suffer eternal punishment for the same: which horrible destruction of the adversaries ought to provoke the Saints to constancy.  
Here are they that keep] A periphrasis of the Saints, for they are called Saints, not who are canonised in Antichrists Calendar, but the observers of the commandments of God, and faith of Jesus: and both is opposed to the false worship of the Beast. The faith of Jesus, is our confidence in Christ the alone Saviour. The keeping of the commandments of God, is obedience to the Gospel, not according to Antichrists decrees, but according to God's Commandments. Both these cohere, for without obedience faith is hypocrisy, here, saith he, are they that keep: for, henceforward they shall, or let them keep: that is, we are exhorted to persevere constantly in the faith of jesus and obedience of God's commandments, that we may be free from Antichrists punishments.  
13. And I heard a voice] Thus much of the exhortation. The consolation of the Saints followeth. It is an argument stirring up to constancy taken from the reward of heavenly felicity, for to use Brightmen words, the last evil which the wicked could bring upon them, is the means of the present felicity of the faithful. It is opposed to the temptation of anathemas, by which the Pope shall strike the three Angels, accusing them: as broaching a new Gospel: That they were enemies of the Catholic Church, and damnable heretics: On the contrary the heavenly voice pronounceth them, Blessed, etc. this is the connexion and scope, let us now see the words.  
The particle (and) is continuative: for, Then, as Beza renders it, or causal, for, therefore be constant in the faith of Jesus, and obey God against the Beast: because, or, for I heard a voice. The words are john's declaring with what comfort the Saints should raise up themselves to constancy: And whence he hath it: I heard a voice from heaven: Therefore being proclaimed from heaven it is certain and true: he saith not whither it were a voice of God or an Angel. But it is the voice of Christ: 
joh. 5.24. joh. 8.51.  who published the same in the Gospel: He that heareth my word, and believeth in him that sent me, hath life eternal, and shall not come into condemnation, but is passed from death to life: And: If a man keep my word, he shall never see death.  
The heads of the voice are three. I. a commandment to write. II. The argument of the writing. III. The proof and declaration of the argument.  
Write] Before in Ch. 1.19. he had a general commandment to write the Revelation This is a special commandment to write the heavenly voice, 
Bel l. 4. de verb. c. 4.  touching the blessedness of such as die in the Lord. Both places teach (against the jesuites) that the Apostles were commanded by Christ not only to preach, but to write their doctrine. Now wherefore is he bid to write? That we might understand the dignity of this doctrine, the which the holy Ghost would not have to vanish in the air, but to be set down in tables, that it might perpetually serve for the consolation of the Church, and that Antichrist might not in any wise be able to deny, deprave, or suppress the same.  
Write] to wit, to comfort the Saints, and refute the monstrous judgement of Antichrist touching the godly, that they are damnable heretics: to refute also the wicked fiction of Purgatory, in which they say that the souls of them that die in the Lord, are first to be tormented, before they can enjoy felicity.  
Blessed are the dead that die in the Lord from henceforward] By the second argument of this most comfortable writing, the dead in the Lord are declared to be blessed: by which is refuted the profaneness of Epicures, who say, that death is the end of things, and that the dead are wholly brought to nothing. And the wicked opinion of Antichrist, touching the unhappy estate of the godly, by him accursed as heretics. But the heavenly voice pronounceth them blessed in death. Therefore Antichrists beastly thunderbolts should not terrify us. But let us see who are said to be blessed, and when.  
Of the former it is said, 
Who being dead are said to be blessed. Mat. 5.11. What it is to die in the Lord.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead who die in the Lord. Beza renders it, which die for the sake of the Lord, or, because of the Lord: according to the saying: Blessed are ye when men shall say all evil against you falsely for my sake: The which Ribera also approves. And so indeed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord do sometimes signify, as Rom. 16.1. Receive Phebe our sister in the Lord, as becometh Saints, that is, for the sake of the lord Salure Amplius my beloved in the Lord. Salute the beloved Persis which laboureth much in the Lord, that is, for the cause of Christ: Thus taken, the consolation should only belong to Martyrs that die in the Lord, that is, who lay down their life for the glory of Christ.  
But undoubtedly the consolation is more largely to be extended even unto all whosoever die godly: who as they are said to be, and abide in Christ: so also they are said to die in the Lord, that is, 
To be, and to die in Christ.  to departed out of this life in true faith and invocation on the Lord, and so to go unto him. For to be in Christ, is to cleave unto Christ by true faith, Rom. 8.1. & 16.7. Who were before me in Christ. To abide in Christ, is to persevere in the faith of Christ unto the end, joh. 15.4.7. Abide in me, etc. If ye abide in me, etc. So to die in Christ, is to fall asleep in the faith, 1 Cor. 15.18. Then they also which are fallen asleep in Christ are perished, 
The consolation belongs as well to professors as to martyrs.  that is, in the faith of Christ, and in the hope of the blessed resurrection unto eternal glory. In this sense the consolation belongs not only to the Martyrs, but to all true professors also: which exposition in my judgement doth best agree with the drift of the place. For here he speaks not of those sad times of Antichrist, when he raged in his full fury against the Saints, but of the more happy age of reformation, when the power of Antichrist shall in many places be broken, neither shall the martyrdoms of the Saints be so frequent as before.  
Hence therefore we are taught, who after this life, are translated from death into eternal happiness. Not such as die in the faith of the Beast, 
Act. 4.12. joh. 14.6.  Antichrist, the Pope, or mohammed, etc. But that die in the lord For there is no salvation in any other, neither is there given any other name whereby we must be saved, etc. He is the way, truth and life: no man cometh to the Father but by Christ. All that go out of him are deprived of blessedness, and shall be tormented with the plagues before● described.  
But when shall they be blessed? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforward] This particle in all Greek copies, save in that of Montanus, closeth up the sentence. But the old Latin makes it to cohere with the following words: a modo jam dicit spiritus, rendering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, or yea, viciously and sencelesly, jam, now, as Ribera confesseth. For what sense is it to say, from this time now saith the spirit, that they may rest? Beza joins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforward with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed henceforward. But it matters not where it be put in the sentence, so that it be not taken from it. Commonly it is understood of the term or beginning of happiness: and the question is, what that term is?  
Some refer it to the time when this voice was heard, 
What is the term or beginning of happiness.  as if he should say, from the very instant of this revelation the dead in the Lord are blessed. But the question will be, whether the dead in the Lord were not blessed before the time of the revelation? It is clear that all the Apostles, and many of the Saints were departed in the Lord before this time. Now Christ extends blessedness unto all the faithful, Mat. 5.11. & joh. 5.24. And seeing in this place is treated of the last times of the Church to be reform by the three Angels, I see not, by what way he should go back to those former times of John.  
Others therefore refer henceforward to the hour of every one's death, in a sense I confess true and godly, but scarcely native or proper. It is true, they that depart hence in the faith, do presently pass from death to life: for so Christ teacheth, joh. 5.24. This opinion also is pious, and becoming charity, not to deny that blessedness to them that die in the Lord, which is promised them in Gospel. 
joh. 3.36. joh. 5.14.  He that believeth in the Son of God hath everlasting life. He that believeth in me comes not into judgement, but is passed from death to life. The which also the carrying of Lazarus soul into the bosom of Abraham doth plainly confirm. Yet I know not whether henceforward can here properly be understood of the hour of every one's death.  
And this indeed the Papists deny, 
The Papists Gloss.  to confirm their fiction about Purgatory, in which, as they feign, even they that die in the Lord are first to be tormented and purged (both from the pollution of venial sins, as also from the guilt of temporal punishment, in which they died) before they can obtain blessedness in heaven. And they will have henceforward to denote the time of the last judgement, making the sense thus: Blessed are the dead, etc. a modo jam, from the time now, that is, from the end of the last judgement they shall eternally rest from their labours. So Anselmus and Lyra, 
L●b. 1. de purge. c. 13. The Gloss refuted.  the which BELLARMIN confirms, because saith he, this whole Chapter treats of the last judgement.  
But first, this last is false: for the last judgement, being the fourth Act of this vision, is not handled through the whole Chapter, but in the end only, viz. from the 14. verse, for undoubtedly the three Angels publishing the everlasting Gospel with the ruin of Babylon, & future torments of idolaters, go before the last judgement: And therefore henceforward cannot be applied to the time of judgement.  
Secondly it is false, that men dying in the Lord, carry with them any pollution to be purged thereof: 
joh. 3.36. Rom. 8.1. 1 joh. 1.7. Act. 15.9.  for this crosseth the Gospel: He that believeth in the Son of God hath everlasting life. There is no condemnation to them that are in Christ Jesus. The blood of Christ purgeth us from all sin. Purifying their hearts by faith. Therefore, whosoever die in the Lord, are without any mortal sin cleaving unto them, much less venial, and so being purged through faith in the blood of Christ from the guilt both of eternal and temporal punishment, they are translated into everlasting happiness.  
Neither is this their wicked fiction confirmed by Augustine's authority: he saith rightly: 
Lib. 3. con. duas epist. Pelag. c. 3.  that the faithful in this life are partly the children of God, partly the children of this world: for so the Apostle affirmeth, Rom. 7.15. & Gal. 5.17. for all of us are spirit and flesh in part. But he saith not that we die such: for before we depart, by faith in the blood of jesus Christ we are purged from all sin.  
I know that the 110. Chap. of Augustine's Enchiridion is objected touching the threefold condition of the souls departing: 
Augustine vinaicated.  that some go hence very evil: some very good, but others betwixt both, and so according to their merits are kept in hidden receptacles either in rest or pain unto the resurrection. But I doubt whither Austin ever saw that Platonic Chapter: and do believe it was foisted into the Enchiridion by some body else: my reason is, because Austin in other places doth expressly speak but of two conditions of them that die, and of two places after this life, altogether denying a third. As through one, saith he, all go to condemnation: 
Lib 1. de peccat. M●rit. c. 28. Lib. 5. hypogn. circa medinm.  so all by one to justification. Neither is there any middle place for any: but he that is not with Christ must needs be with the Devil. More clearly in another place. The faith of Catholics doth by divine authority believe, that the first place is the kingdom of heaven, from whence, as I said, the unbaptized are excluded. The second GEHENNA or hell, where all apostates, or infidels shall feel eternal torments. A third we are altogether ignorant of, for we find it not mentioned in the Scriptures of God. And again: 
Serm. 14. de verb. Apostoli.  I have given no divisions of places, save ONLY OF TWO, etc. So likewise: There is left no middle place between the right hand and the left.  
To return to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, henceforward, although it be not applied in the least to the hour of death: yet the assertion of the Saints happiness remains certain and true, even from the very instant of death, not only by many Scriptures before alleged, but from this place: 
Purgatories fiction resuted.  for it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were dead, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that die, in the present tense. Therefore so soon as the godly are dead, they are blessed. Thus Purgatory is hence notwithstanding excluded.  
But what then is meant by henceforward? We are to observe that the time of this Third Act, is the time of the reformation and deliverance of the Church from Popery by the three Angels: from henceforward therefore, that is, 
The Author's opinion touching the particle hence forward.  from the time the three Angels published the everlasting Gospel against Babylon and Antichrist, Blessed are the dead that die in the Lord, that is, they not only are or shall be so: but the three Angels shall publish and preach the same, refuting the heathenish fiction of Purgatory, Satisfactions and Indulgences. For these Angels shall not only teach that Antichrists Bulls are vain, but also prove by the Scriptures of God that the pain of Purgatory is a wicked and feigned imagination, there being no such place: And as hereby the godly shall be freed from that error and vain fear: so Antichrists gain shall be much lessened.  
Yea saith the spirit, that they may rest] This is the third. The holy Ghost seems to add two reasons of their blessedness: ONE is, because they rest from their labours, to wit, which they have suffered in this life, for, they have attained the end of their labours and combats, henceforward enjoying everlasting rest: The other, because their works follow them, by a metalepsis, for, because they now have the fruit or reward of their works, which was laid up in heaven for them. 
The merit of works is not here established, but refuted  It appears that both reasons are taken from runners in a race, who having attained the mark, enjoy a twofold benefit: rest and reward. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that, is here put for the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they rest, etc. Their works are said to follow them, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them (as it is in the text) being as it were the followers of faith in this life. Hence the merits of works are rather overthrown then established. For seeing they follow, therefore they merit not, otherwise they should go before as causes. 
Rom. 6.23.  Now they draw with them a free reward, because the gift of God is eternal life.   

The third Part of the Chapter. Of the Harvest and Vintage of the last judgement.  

14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.  
15 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,  
16 And he that sat on the cloud thrust in his sickle on the earth, and the earth was reaped.  
17 And another Angel came out of the Temple which is in heaven, he also having a ●harpe sickle.  
18 And another Angel came out from the Altar, which had power over fire, and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.  
19 And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.  
20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse-bridles, by the space of a thousand and six hundred furlongs.    

THE COMMENTARY.  
ANd I looked and behold a white cloud] Hither to we have handled three Acts of the fourth Viston: The first (briefly to repeat them again) comprehends the condition of the Church in its beginning and growth, with her many combats under the Roman Emperors, both Pagan and Christian until Antichrists rising, in the first 600 years, Chap. 12. The second opposed to the former, contains the consolation of the godly under the foresaid conflicts, in the same Chapter. The third having two parts, represents 1. Antichrists persecutions, which from his first rising till now have continued more than a thousand years, Chap. 13. 2. The Church's preservation under the same, and also her future purging from the dreges of Antichrist in the last times. Chap. 14. The fourth Ast here followeth, describing the joyful Catastrophe or change of all the Church's afflictions in the day of judgement, the form whereof is figured out in two parables, viz. of the Harvest and Vintage, in the rest of this Chapter.  
Furthermore, 
The consent of interpreters about the last judgement.  I see all interpreters (a few only excepted) unanimously to agree that the last judgement is here treated of: And I wonder that any should descent in a matter so clear and evident. For by types and words not much unlike, the judgement to come is described in Dan. 7. touching the Son of man coming in the clondes of heaven to judgement: and Mat. 3. & 13. of the harvest of the tares and wheat. They agree also in the scope, that these types serve to comfort the godly, and terrify the wicked. For the godly do groan under their afflictions & troubles, desiring to know what end at length shall be put to their evils: On the contrary Tyrants and Antichrist doe-tumultuously rage without let or punishment, promising to themselves perpetual prosperity: Lest therefore the faithful should be discouraged, seeing the son of perdition thus to rage, and themselves overwhelmed with divers sorrows and calamities, here the last judgement is propounded to John, in which shall follow a wonderful change of things. For then the Wheat shall be gathered into the heavenly Barn, and the chaff burned with unquenchable fire. This I say is the scope and use of the remaining matter in the Chapter.  
But in the coherence of these things with the foregoing, I find all equally at a stay, as not perceiving wherefore the last judgement is here again represented, 
Touching the Coherence interpreters are troubled.  seeing it was before showed unto John, Chap. 6. towards the end. & Chap. 11. towards the end. and afterward again in Chap. 16. and most clearly in the end of Chapters 19 & 20. Ribera (as before Chap. 11) hath nothing to say, save that the day of judgement is here described by an anticipation: because the context of the things themselves requires that the punishment of the wicked be here described. But no reason can be given why these judgements should be so often described, and that indeed at the end of every Vision, except our method be observed, in which we have noted that all the general visions consist of four Acts answering each to other. This therefore is the true cause why the last judgement is here again represented, because the last Act of the fourth Vision now followeth. Let us see the words.  
And I saw] This is the last part of the vision. 
The last judgement figured out by the Harvest and Vintage.  The day of judgement is figured out by two types, The Harvest and Vintage: because there shall be two acts of the same: The gathering of the godly into heaven, and the casting of the wicked into hell fire. The former is set forth by the Harvest, in which the wheat shall be gathered into the barn, according to the parable of Christ, Mat. 13.30. The latter, by the Vintage, because the wicked shall be trodden down in the lake of God's wrath, that is, be tormented with eternal pains of hell. So these types may not unfitly be distinguished.  
Notwithstanding it is not amiss to difference them as the whole and part. For the Harvest shall not only gather the wheat out of the Lords field into the garner, but also burn the tares that are gathered, as we see in the said parable, Mat. 13. Thus the Harvest should represent the whole judgement. But the vintage shall cast and tread all the grapes in the lake of God's wrath. Now the godly shall not be cast into this lake, for they shall not come into condemnation, joh. 5.24. But the ungodly only. And therefore by the vintage the punishment of the wicked seems only to be represented. Thus much of the parables in general.  
And behold a white cloud] The person of Christ the judge is gloriously described in this verse, by four adjuncts. 1. by his form: that he is like to the Son of man. 2. by the gesture of body, he sits on a white cloud: 3. by his habit, he hath on his head a Crown of Gold. 4. By the Instrument: He holds in his hand a sharp Sickle. In these words is no obscurity: therefore I will not dwell on them.  
They who deny or doubt, (as Ribera and Brightman) that the Son of man doth here denote Christ, because it is not said the Son of man, but like to the Son of man: Neither with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem in my opinion to ground it on a very slight conjecture. For in Dan. 7.13. It is plain; Christ is said to be like to the Son of man: I saw in the clouds of Heaven as it were the Son of man. And Paul Philip 2.7. Being made in the likeness of men, he was found in fashion or habit as a man. And Rom. 8. He sent his son in the likeness of sinful flesh. And Heb. 2.14. He likewise took part of flesh and blood: and Verse 17. It behoved him to be made like his brethren: In which Phrases the verity of Christ's humane nature is not denied, but the privilege of the Man-Christ is noted: that though he be like unto us in all things, yet is he not (like us) man only, but God also; neither as man is he borne a sinner of man's seed, but conceived and begotten of a Virgin by the operation of the Holy Ghost, being not defiled with any stain of sin.  
That which they say of the Article, is infirm: For before also in Chap. 1.13. john saw CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Son of man (without an Article) standing in the midst of the seven Candlesticks: Here he sees him sitting as a judge on his Tribunal.  
On a white cloud] Noting his divine Majesty: For God in the Psalms is often said to be carried and ride on the clouds, because of his heavenly power. This white cloud is that throne of glory, whereon Christ saith he will sit, Mat. 25.31. The which throne he himself interprets of the clouds of heaven, Mat. 26.64. Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven, according to that in Dan. 7.13.  
The crown of gold on his head, is the ensign of his Kingly Majesty. In Chap. 19.12. he hath many Diadems on his head: and on his thigh a name written, The King of kings, and Lord of lords. The Beast also had crowns on his horns, but not of gold, and ten only. This judge therefore is more powerful than Antichrist and all tyrants, for with an iron rod he will crush all adversaries as a potter's vessel in the day of judgement.  
The sharp sickle of a reaper, which is in his hand, to wit, in his right hand, denotes Christ's judicary and divine power, to whom it is as easle to execute his judgement on the whole earth, as for reapers with a sharp sickle to cut down the ripe corn. ANDREAS: the sickle, saith he, is a symbol of consummation, for Christ himself calls the end of the world, a harvest, Mat. 13.  
15. Another Angel came out of the temple] This Angel and the other two coming forth out of the temple and altar, vers. 17.18. are not preachers of the Gospel, as Brightman supposeth (for at the harvest and vintage of the last judgement preaching shall cease) but it is one of the chief Ministers of Christ, by whom he will execute the judgement. He comes out of the Temple, to wit, of heaven, as vers. 17. & before Chap. 11.19. By and by another comes forth from the Altar of Heaven, which is visionally to be taken: because properly there is no Temple nor Altar in heaven: but formerly in jerusalem it was fashioned and made according to the heavenly pattern. The great cry of the Angel (saith ANDREA'S) denotes the common supplication of all virtues, desiring to see the glory indeed of the just, but the excision of the unjust and all iniquity, that transitory and unstable things might have an end, and that which is stable and eternal appear.  
Thrust thy sickle] It is no commanding but a supplicating voice, for the Angels command not Christ, but worship him: The words are taken out of Joel 3.13. where jehovah saith: I will sit in the valley of Jehosaphat to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe. The Angel knew that the day of judgement was near, and intreateth therefore, that the judge would stay no longer, but thrust the sickle into the harvest.  
Thy sickle, saith he, to wit, which is thine by office.  
But how doth the Angel bid Christ to reap, seeing Christ calls the Angel's reapers, Mat. 13.39? I answer, In all Allegories circumstances do often . Christ is here said to do that, which there is applied to the Angels, because Christ reaps by the Angels his ministers, yea the Angel here offers himself to the Lord to reap.  
Because the time is come for thee] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hour, etc. The Angel adds a twofold reason of his petition. The former from the first cause, for, saith he, the term of judgement prefixed in the counsel of God is at hand. But whence doth the Angel know this, seeing that day and hour is not manifested to any creature, Mar. 13.9? I answer, by revelation from God: Or else, by the signs which he saw were either all past or at hand.  
In saying, for thee, he acknowledgeth him to be appointed by the Father the only judge of the world: 
joh. 5.12.  as he saith himself: The Father judgeth no man, but hath given all judgement to the Son. Here by the phrase we have no obscure argument, that john the Evangelist is the Author of the Revelation, with whom we find nothing more familiar then to express a defined time by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hour, as Cham 2.4. My hour is not yet come, Chap. 5.25. My hour is come and now is, Chap. 7.30. No man laid hands on him because his hour was not yet come, Chap. 13.1. Jesus knowing, that his hour was come, Chap. 17.1. Father, the hour is come, glorify thy Son, etc.  
To reap] That is, to take away men from the earth: by gathering the good as wheat into the barn: but the tares into bundles to be burnt, as is declared, Mat. 13.30.  
For the harvest is ripe] This is the second reason, from the next cause, or order of nature, requiring harvest when the corn is white, joh. 4.35. Lift up your eyes, saith Christ, and look on the fields, for they are already white to harvest: Therefore being ripe, the time of harvest is at hand. This ripeness signifies that the measure of the Church's calamities, Antichrists tyranny, and the iniquity of the wicked was now full, as God in Gen. 18.21. saith touching the sins of the Sodomites: that he was come to see whither they were come to the full height or not: And Christ of the Pharisees: Mat. 23.32. Fill ye up then the measure of your fathers. 
2 Pet. 3.9. Rom. 2.4.  This also commendeth both the patience and justice of God: The Lord is not slack in his judgement, but is patiented towards us, not willing that any should perish: but by long-suffering leadeth us to repentance. So then he will execute judgement most justly, because he will not do it, till there be no hope of the world's recovery, and that the sins of men are come to that height as none shall have cause to complain either of the overmuch haste or severity of the judge.  
16 And he that sat on the cloud thrust in his sickle] Christ readily yields to the request of the Saints: for it's no sooner desired, but he thrusts the sickle into the earth, for, into the ripe fruits of the earth, by a Synecdoche, that is, on men themselves. When therefore the hour of judgement shall come, Christ will finish the harvest of the earth, without any delay, labour, or hindrance, for he is a most careful and powerful judge.  
And the earth was reaped] that is, both the living and the dead being cited before the tribunal seat of judgement received rewards, according to that in Joh. 5.29. & Mat. 25.46.  
The declaration of this parabolical harvest is best expounded by Christ himself, Mat. 13.39. The harvest is the end of the world: The reapers are the Angels: then the Son of man shall send forth, and say, gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. The tares are the seed of the wicked one: the good seed are the children of the Kingdom. Then therefore the Angels shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth: but the righteous shall shine forth as the Sun in the Kingdom of their Father, etc. This is that harvest which John saw, by us indeed who walk in faith, longed after: but it shall be dreadful unto the worshippers of the Beast: for we shall be gathered into God's barn: but as many as have not repent of their Antichristian idolatry, being threshed with the eternal scourges of God's wrath, shall be burnt in hell fire.  
If thou demand how Christ himself is said to thrust the sickle into the earth: seeing this charge was committed before to the reaping Angels: we have even now answered, that Christ is said to have done that which the Angels are to do by his commandment, as in joh. 4.2. Christ is said to have made and baptised more Disciples than John, yet it is added, he baptised not, but his Disciples did, to wit, by his authority and commandment.  
17. And another Angel came out of the Temple] Another type of the foresaid judgement, properly representing the horrible punishments of the wickedunder the form of a vintage. First Christ doth again come forth in the likeness of an Angel with a sharp sickle not to reap, (as before) but to cut down the vine, which again represents Christ's judicatory power.  
Some by this Angel understand the Saints, who in that great Day, as assistants to Christ, shall judge the world, according to that in 1 Cor. 6.2. But I dare not attribute this sickle to the Saints. Perhaps this Angel is one of the chief ministers of Christ the judge: Or it is an Enallage of the singular for the plural, because as the Angels shall be Reapers, so also Vintagers in the end of the world. Yet I see nothing to hinder, why Christ the judge may not here be understood, who alone holdeth the judicatory Sickle, because he only hath received all power from the Father. For often Christ is said to be an Angel: as in Chap. 7.2. & 8.3. & 10.1. To wit, the Angel of the Covenant, and great Counsel: neither is it unusual that Christ in respect of his divers functions in divers Visions, should also be represented under divers Types, as sometimes being called the Son of man, otherwhile a Lamb, a Lion, an Angel, etc. He is said to come out of the Temple, the which john in Chap. 11.19. saw open in Heaven: for the Temple, especially the Sanctuary: was a figure of Heaven: Heb. 9.2. so than he came out of Heaven from whence the judge shall come.  
We see that all things are dramatically acted in this Revelation: for as in Comedies among men, divers persons coming out of divers Scenes, do act their parts on the Theatre: so it is in these Visions, to the end we might more easily perceive Heavenly things by a certain similitude of things done amongst us.  
18. And another Angel came out from the Altar] Seeing the former Angel having the Sickle, was Christ the judge: We therefore do rightly understand this Angel to be some chief Minister of Christ: whose Cry; Thrust thy Sickle, is not a commanding voice or admonitory, as if the judge were slack in his Office, but supplicatory, desiring him not to defer the judgement any longer, but to execute the same, because of the inveterate malice of the world: as in verse 15.  
He comes out of the Altar] Or from the Altar, that is, from Christ who is the Heavenly Altar: namely as a Herald, who in the name of all the rest proclaims the time of the last judgement, testifies the desire of all the Heavenly Powers, for the vindication of the Church, and punishment of the adversaries, and offers as it were his most ready ministry to the judge.  
Having power over fire] Hence we learn, saith Andreas, that God hath set the angelical powers as administrators of things created by him: One over Water, another over Fire, 
Dan. 10.13.20.  another over another part of the world: This exposition I do not altogether reject, seeing the Scripture other where testifies, that some Angels were set over particular Kingdoms. Yet I neither will affirm, nor deny whether some are set over one Element, others over another: because afterward in Chap. 16.5. 
What is meant by this fire.  mention is made of the Angel of the waters: Nevertheless it is clear, God useth them to execute some one judgement, some another.  
Furthermore what this Fire is, over which he is said to have power, is diversely disputed: some understand the fire of the holy Ghost. But no created Angel can have power over the holy Ghost, who is the eternal God. Others, the fire, which shall consume the world: as if this Angel who is said to have power over fire, should set the whole world on fire. But God shall need no Incendiaties to burn the World.  
Ribera hereby understands the fire of the heavenly Altar, by which the Sacrifices of the Saints were burned: probably indeed, but by an allegory not safe enough: for seeing the sacrifices of the Saints in Heaven are their prayers and thanksgivings, by which they always praise the Lord: I see not how it agrees to Christian belief, that any created Angel should have power over this fire. But I wonder that none have applied it to the fire of Purgatory.  
Bede applies it to the fire of Punishment: which Ribera approves not, because the punishment of the wicked is here Metaphorically figured, not by fire, but by the Winepress of God's wrath: yet a little before we heard that the ungodly should be tormented with fire and brimstone, the smoke whereof should ascend up for ever and ever.  
This interpretation Bullinger followeth, and we also approve of: for fire in the Psalms, and generally through the whole Scripture, denotes Gods plagues and punishment on the wicked, the which he executeth by his Angels.  
This Angel therefore hath power, to wit, ministerially over Hell fire, because by this Angel, or by these Angels (for it may be an Enallage of the singular for the plural) Christ the judge will cast the tares into eternal fire: which agrees with the Parable of Christ. Mat. 13.42. They shall cast them into a Furnace of Fire.  
And gather the Clusters of the Vine of the earth] A Vine doth sometimes denote the Church: Isa 5.1. Mat. 20.1. Into which the Lord sends divers labourers to dress the same. But here it signifies other the Church of malignants, or the world of ungodly men: therefore he calls it the Vine of the earth, for, the whole multitude of the wicked, who are not those ripe grapes, which the Lord looked for and found not in his Vineyard: Isa 5.2. but it is taken in the evil part for the wild, unripe and sour grapes, which God in wrath threatens to cut off: And they are said to be ripe, not for new Wine, but Verjuice: because when the wickedness of the ungodly is grown to its full ripeness, destruction & ruin necessarily follows.  
19 And the Angel thrust in his Sickle] The execution will be short: for the judge, when the hour is come shall without any let cut down the Vintage of the earth, that is, execute wrath on the wicked, by casting them into the great Lake of God's wrath. 
The lake of God's Wrath is great.   
Hell metaphorically is called the lake of God's wrath, or the place of infernal torments, for as the clusters of the Vine are trodden in the Winepress, so the Reprobates shall be punished in bell. It is great, that is large enough to contain all the multitude of the wicked that perish. A large Vintage requires a spacious place: now this Vontage shall be the greatest, to wit, of all the wicked even from Cain the first parricide, 〈◊〉 the last 〈◊〉, which shall be death▪ And therefore the lake must be great.  
20. And the Winepress wa● trodden without the City] This shall be the thrusting of the wicked into eternal torments.  
Without the City] viz. the Heavenly jerusalem, which is described Chap. 22.15. Without shall be dogs and sorcerers, and whoremongers and murderers, and Idolaters, and whosoever loveth and maketh a lie: which is the proper description of the Grapes of the Vine of the earth to be trodden in the great lake of hell, and to be cast forth into utter darkness, where shall be weeping and gnashing of teeth.  
And blood came out of the Winepress] The Scripture is wont to call red wine the blood of the grape, of the like redness thereof. Here he calls the liquor, flowing out of the lake, Blood, not by reason of the colour, but to denote the bloody and horrible kind of punishment that is to befall the wicked; for seeing they could not be satiated with the blood and slaughter of Saints, therefore hell also being made red with their blood, shall not be satiated for ever and ever.  
Unto the Horse-Bridles] He aggravates the horribleness of their plagues from the great abundance of blood flowing out of the Winepress, both by the space, of a thousand and six hundred furlongs, and the depth so great, that it reacheth even to the horse bridles. For there shall be an innumerable multitude of the clusters of the earth, that is, of all the wicked from the beginning of the world to the end thereof, who being together cast and miserably crushed in the Winepress, there shall on all sides flow forth so much blood, as it shall increase to such a wide and deep Lake or Sea. A Furlong contains an Hundred twenty and five Paces. Eight Furlongs make an Italian or English mile: Thirty two a German: so than a Thousand six hundred Furlongs make fifty German miles.  
Why the holy Ghost doth assign precisely this number to the lake, needs not to be known by us. Andrea's thinks it is to signify the consummated iniquity of those men, and the greatness of their punishment: seeing a millinery number is most perfect, and most consummate: And in the six hundred year of Noah, we read that sin was overwhelmed by water. But it is more safe to say that a great definite number put for an indefinite.  
But what is meant by the Horse bridles? I think it serves to upbraid the adversaries, who being mounted on stately horses, were wont to behold the Martyrs in their sufferings, and proudly to trample their blood under their horses feet. But then those proud horses shall swim in blood (not of the Martyrs) but of their own Lords and Riders.  
Also I do not disaprove that some suppose it to be an Allusion unto conquerors, who after the fight and great slaughter of their adversaries, usually go forth to behold the carcases of the slain: and because the fields do flow with blood, they go not a foot but ride on horses: Now if the blood shall ascend even to the bridles of the horses, certainly hereby is signified the slaughter of infinite adversaries, 
Is● 66.24.  and a most horrible effusion of blood: by a like figurative Speech Isaiah describeth the destruction of the wicked, and the victory of the Saints: They shall go forth and look upon the Carcases of men that have transgressed against me, for their worm shall not die, neither shall their fire be quenched, and they shall be an horror to all flesh.      


The PREFACE of the Fift VISION: Touching the seven Vials contained in Chap. XV. & XVI.  
IOhn points at a new Vision, in saying; And I saw another great sign: for so he began the fourth Vision Chap. 12. This Vision therefore is the Fift, more short indeed (for it is comperhended & ended in Chapters 15 & 16.) But not much plainer than the former, therefore it is called a Marvellous Sign. He saw seven Angels going forth out of the heavenly Temple, with seven Vials full of God's wrath, & pouring out the seven last plagues upon the worshippers & throne of the beast, & on divers elements: whence there follow dreadful events: Now it manifestly appeareth, that grievous punishments are hereby denounced to the Kingdom, and followers of Antichrist. But it is very obscure to define what manner of plagues, and what the effects are, whether they are properly or tropically to be understood, and to what times they belong.  
Lyra applies all these things Metaphorically unto the Acts of the Roman Popes, Hadrian, Leo, Hildebrand, etc. against the Emperor's Constantine the Image Breaker, and Henry IU. and others, until the Holy War raised by Peter the Hermit, that is, from the year 742. until the year 1094: But his grounds are insufficient, for if so, than these plagues should have been ended long ago, whereas they are called the last, filling up the wrath of God.  
Ribera applying it literally to the four years of Antichrist, supposeth, that there shall be real plagues like the Egyptian, unto which there is here a plain allusion; But it will manifestly appear in its place, that the literal sense cannot generally stand: Yea even hence it appears, that the Kingdom of Antichrist is absurdly straitened to the time of four years: because the History of the seven plagues requires a far greater time. We will collect from such things as are plain the dark and obscurer matters.  
Two things seem to be clear.  
First, that the beginning of these plagues belong to the time when the beast was already ascended out of the sea and earth, and when the whole world worshipped his image: Yea, when the beast began to be overcome by some, that is, after Popery had stood a long while in its flourishing estate, and began now again somewhat to decline: This appears by the first and fift Vial poured out upon the worshippers & throne of the beast. Chap. 16. ver. 2.10. as also by the song for the victory over the beast. Chap. 16.2.  
The Second is, that the plagues shall end in the fall of Babylon, when the Islands shall flee away, and the mountains shall not be found, that is, in the end of the world: which appears by the seventh Vial: see also Chap. 20.11. 
The fift vision is not universal.   
By which, first it is manifest, that this Vision is not universal, neither doth it contain the whole History of the Church, as did the three foregoing, but is particular and restrained to Antichrists Kingdom: Therefore it doth not consist of the four Acts, which we shown were in the former: but only of the two latter: so that the seven Vials answer not to the seven Seals and Trumpets, as some have thought, because of their likeness in some effects: for the beginning of the Seals and Trumpets extended itself even to the times of the Apostles, and first birth, (so to say) of the Christian Church as before appeared: whereas the pouring out of the Vials only shadows out the last plagues of the Kingdom of the beast.  
Secondly, 
It belongs to the last times.  It is manifest that this Vision belongs to the last times, and shall be finished indeed at the end of the world, but takes its beginning about the time that the measuring of the Temple (treated of in Chap. 11.) was already begun, that is, about the time of the Church's Reformation in Doctrine and manners, whereby the throne of the beast was grievously shaken, and the Pope's Kingdom much weakened by Luther, and other evangellical Preachers.  
Thirdly, It plainly appears that the seven Vials of these angels, answer to what was published by the three, or more clearly, by the two latter Angels (for the preaching of the first took no great effect) of which before in Chap. 14. verse 8, 9, 10, 11. Teaching us that the thunderings of those crying Heralds: Babylon is fallen, is fallen. And If any one worship the beast, he shall drink of the wine of the fury of God's Wrath, etc. shall not pass away without effect, but be very terrible and mortal to Antichristians, what ever they attempt to the contrary by fire and sword: because from that time forward they shall receive one plague upon another, until they be utterly destroyed. For as the Gospel is the savour of life unto life, 
2. Cor. 2.16  to them that are saved, so a savour of death unto death, to them that perish.  
The scope therefore and use of this Prophecy is Doctrinal and Consolatory. 
The scope and use of this vision.   
For First it teacheth, that after the beasts kingdom hath flourished and vexed the Saints a long time, it shallbe weakened by preaching of the Gospel.  
Secondly, It shall always notwithstanding remain in some power, not ceasing to make War with the Saints until the end.  
Thirdly, Howsoever it shall tyrannically rage's against the Reformation of Evangelicall doctrine, yet it shall never be able again to suppress the same, but there shallbe many Angels to pour out the vials of God's wrath on the throne thereof.  
Lastly, as the Gospel shallbe pleasing and saving to the elect: because by it they overcome the beast, for which they shall celebrate God with perpetual praises: so to Antichristians it shall be grievous and mortal, because being turned into rage in regard of the success thereof, they shall fret and grieve to see their kingdom, which seemed , to be weakened, lessened, and go to ruin, until (being wasted with the last plagues) they shallbe cast according to the threatening of the third Angel Chap. 14.10. into everlasting torments of fire & brimstone. Now hence the spirit suggests a twofold comfort unto us.  
The first, from the often renewed plagues of the beast: whose power, wealth, luxuriousness and ostentation was great, as we heard Chap. 13. But we need not be offended at those shadows, for she shall receive and feel inward torments and gnawings by the preaching of the Gospel, and in the midst of her delights be tormented by God's wonderful judgements and severe plagues.  
The second, from the final fall of Babylon: the Pope's parasites affirm: that the seat of Saint Peter shall endure for ever: that the Catholic Roman Church being founded and strengthened by God shall stand, etc. That the Gates of Hell shall not prevail against her: but Babylon shall come in remembrance before God, and in a moment be cast down by an earthquake: so she shall cease to vex the Church and persecute the Saints.  
We have heard the Argument, Scope and Use of the Vision: now it is partly dramatical, partly prophetical. The Dramatical part contains certain preparatory apparatitions serving for the Order, and preparation of the vision Chap. 15. The Prophetical part foretelleth the kinds and increasing of the seven plagues on the worshippers of the Beast. Chap. 16.   

CHAP. XV. The Argument, Parts, and Analysis.  
This whole Chapter is a preparation to the following Vision, for john declares here what, & what manner of things he see before the pouring out of the seven Vials, The parts here are three: 

I. THe seven Angels with so many plagues, ver. 1.  
II. A company of Harpers, ver. 2, 3, 4.  
III. The clothing of the Angels, vers. 5, etc.    
In the First he expoundeth what he saw. 

I. generally, A great and marvellous sign in Heaven.  
II. specially, seven Angels, with their Instruments: having seven plagues: The which he describeth by the Epithet,   Last, with the reason hereof: because in them is filled up the wrath of God: verse 1.  
In the second he expoundeth 

I. The place of the harpers: A sea of glass.  
II. The harpers themselves, whom he describeth 

1. by the effect: They had gotten the Victory, etc.  
2. By their station: standing on the sea of glass.  
3. By the Instrument having the harps of God vers. 2,  
4. By another effect, And they sang, verse 3.    
III. The Argument of the song, 

generally from the Author and subject: The Song of Moses and of the Lamb. And  
specially, so far as concerneth the words and the sense: consisting of a Preface, Proposition and Reasons.      
The Preface is laudatory, figured out by an exclamation to God: I. They declare his power and Majesty: Lord Almighty, King of Saints. II. His works by the adjuncts of quantity and quality: They are great and marvellous. III. His judgements by the adjunct quality of justice and Constancy: Just and true are thy ways ver. 3.  
The Proposition: The Lord is to be feared and glorified. It is figured out by an Interogation. Who shall not fear, etc. The reason is threefold. 1. From the Property of God: for thou only art holy. 2. From the worship due to him: All nations shall come. 3. From the moving cause: Thy judgements are made manifest. v. 4.  
In the third he rehearseth 

1. The receptacle of those Angels: The Temple of the Tabernacle opened in Heaven ver. 5.  
2. Their gesture: They went out.  
3. Their habit: having seven plagues.  
4. Their ornament: clothed in white and pure linen, ver. 6.  
5. The Instruments given them: he gave them golden Vials: which he describeth by the number: seven: And what they contained: full of the wrath of God, etc. verse 7.  
6. Two effects 

1. The smoke of God's Majesty filling the Temple.  
2. A shutting out of all persons from entering into the Temple, during the time of the plagues, verse 8.      

The first Part of the CHAPTER.  
The Argument of the Vision: seven ANGELS, with so many PLAGUES.  
1 And I see another sign in Heaven great and marvellous, seven Angels having the seven last Plagues, for in them is filled up the wrath of God:  

THE COMMENTARY.  
I. 
Why the Visions are iterated.  AND I saw another Sign] john is not informed by one Vision, but by many touching future things, that so by comparing the obscurer types with the plainer, the Revelation might the better be manifested: The iteration therefore of the Visions is not in vain.  
Now it is to be observed, 
The following things do all belong to Antichrists judgement.  after that the Beast, that is, Antichrist was once mentioned, his tyranny and pomp plainly described in the foregoing Vision: the remainder of this whole Prophecy contains descriptions of the judgements, by which God will restrain and destroy Antichrist, but deliver the Saints from his Tyranny, and bestow the rewards of Victory on them: both to the end to meet with the scandal of desertion of the godly, 
And to the terror of the wicked, and comfort of the godly.  lest it should be thought that Christ neglects his under the Cross, or to be a sleep, or want power to suppress Antichrists rage: as also that in hope of Victory and glory to come, they might with the more alacrity resist Antichrist, and persevere constant under their long during troubles. To this end tend the seven last Plagues, which God in the last times will pour out on the Throne and followers of the Beast: Let us henceforward keep this use in memory.  
john therefore saw another sign, 
What a sign is.  that is, another Vision signifying events, divers from the former: for a sign is that which makes something divers from itself to come into the cogitation, 
Austin lib. 2. the doctr. Christi cap.  besides the shape or form it suggesteth to the senses. But as signs are not the things themselves: so the things themselves are not to be sought in the signs as if they were included, according to the common error now adays, touching the Sacramental signs: which except thou affirm them to be changed into the things they represent, or really to contain them, presently they are reputed as vain and empty things. But it's enough for the Sacramental use of signs, if they make spiritual things to come into our mind and belief. But this by the way.  
In Heaven] That is (as most interpret it) in the Church: But there is no need of an Allegory: for these are heaveny Visions: And john saw these sights acted on the heavenly Theatre.  
Great] A great sign (as Chap. 12.1.) shadowing out great things: It requires attention, as also the following Epithet Admirable, representing things worthy of admiration: to wit, the great & wonderful judgements of God in delivering his Church, and casting down Antichrist: for it is a thing indeed to be wondered at, that the powerful Kingdom of the Roman Antichrist, should be only weakened by such a contemptible and weak means as the preaching of the Gospel. It is also admirable, that the faithful, men despised should fight against and overcome the Beast. Thus these Epithets serve to comfort us, knowing that the Church shall certainly overcome Antichrist.  
Seven Angels] He summarily propounds the whole Vision, which he expoundeth afterward. Therefore we will not stay long upon it. Of seven Angel's mention is made in Chap. 1. ver. 4. and Chap. 8. verse 2. & 16. 1. & 17.1. & 21.9. In all which places they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting in this place: whence it might be questioned whether these seven be the same with the former that sounded the Trumpets.  
Brightman thinks they are not the same: neither do I dislike his opinion if we take the Angels for the Ministers of the Gospel, because the time of the six former Trumpets and these Vials is different. Yet we may rightly understand they are the same: because the said seven Angels that is, many (for a septenary number doth indefinitely signify perfection) do type out divers persons in sundry Visions. 
The last plagues.   
Having the seven Plagues] That is, as we have it expounded in ver. 7. Seven golden Vials full of the wrath of the living God, etc.  
The Plagues, which God in wrath will inflict on Antichristians, are said to be the last, because they shall happen in the last times: For the christian Church hath four periods. One under the Rome tyrants: The second from Constantine under Christian Emperors until the times of Phocas: The third under Antichrist swaying in his full vigour, from Pope Boniface III. unto Leo X. in whose time Antichristian power began to decline: The fourth under Antichrists declining from Luther's time to the end. Unto this last period, belong the last plagues. 
The four periods of the new Church.  Thus John himself expounds it: because in them is filled up the wrath of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled up, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be filled up: by an Enallage of the Preterperfect for the Future usual with John, because of the certainty of the events; he signifies therefore that the plagues should continue unto the end: One Plague following another, till the last did put an end to Antichrists rage, and the Church's troubles. They are said to be seven for the number of the Angels, that is, divers, and continuated, as we shall see hereafter.  
Ribera moves a Question how john should return from the Harvest and Vintage of the last judgement even now described, 
A question about the order.  unto the seven Plagues which are to be before the judgement: neither indeed is it a frivolous Question, yea insoluble to Ribera and all such who make the Revelation a continued History: he himself hath nothing to answer, save his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that the Prophets do not always observe the order of things as they are done: & that it was needful the plagues of the wicked should often be inculcated: of which the last indeed is true: but for the other there is no reason (viz.) why the last judgement should so often be anticipated, unless we observe that all the Visions (the first excepted) do end in the last judgement: because every of them do represent either the general History of the Church, as the three former universal Visions: Or else the last times of Antichrist, and of the Church, as do the three following special ones.   

The second part of the Chapter. The Fift Company of Harpers  

2. And I saw as it were a sea of glass, mingled with fire, and them that had gotten the Victory over the beast, and over his Image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.  
3. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints.  
4. Who shall not fear thee O Lord, and glorify thy Name? for thou only art holy: for all Nations shall come and worship before thee, for thy Judgements are made manifest.    

THE COMMENTARY.  
II. ANd I saw as it were a sea of glass] Before the Angels pour out the plagues, a company of Harpers come forth on the Theatre, celebrating the power & judgement of God. And why so? to prevent the thoughts of the godly, lest they might think that the following plagues were repugnant to the goodness and justice of God: and the blasphemies of the wicked, that they might not accuse God of cruelty, and complain of injury done unto them.  
It serves also to the decency of the Vision: for as in Commoedies musical interludes are again and again iterated at the ending of their Acts, to delight the beholders and drive away tediousness: so in this apparitionall Revelation are heard almost in every Vision, a company of singers, as it were in distinct Acts: lest either john in the contemplation of so long a Revelation, or we in the meditating thereon, should be over wearied.  
We have heard the scope of this apparition. Now let us see who these singers are, where they were, how, and what they sang. First the place is noted: A Sea of glass mingled with Fire: the meaning whereof we shall the better understand, when we know, what this company of singers is.  
I saw them that had gotten the victory] If they got the victory over the Beast, than the beast had fought with them, 
Who these harpers are.  to wit the same who made war with the Saints Chap. 13. verse 7. These Harpers therefore are those Saints there mentioned. The success of the war is not prosperous to the Beast, he sought to devour them: but on the contrary he himself was vanquished, though indeed it was a bloody victory to the Saints. This divine miracle ought to animate the godly cheerfully to fight against the Beast.  
But how do the Saints overcome the Beast: seeing in Chap. 13.15. the second beast caused all that would not worship the first to be slain? 
How they overcame the beast.  how then do they conquer, seeing they are slain?  
I answer: the victory of the Saints is spiritual: They are indeed bodily overcome and slain by the Beast, suffering punishments and torments this way: yet spiritually they overcome the beast, while by refuting and condemning his false and idolatrous worship, they constantly persist both in life and death in the true faith of Christ: This is the victory of the holy Martyrs and Confessors, of which it is said: 
1. joh. 5.4  The victory that overcometh the world is our faith. It is bloody indeed, and not obtained without great resistance, yet it so far excelleth all the triumphs of Alexander and Caesar, by how much the Beast is more cruel than those Monarches. They by force of arms brought some part of the world under their power: But to this Beast the Dragon gave great power, so as the whole world followed and wondered after the same.  
This victory of the Saints John makes as it were fourfold. 
The victory of the Saints foretold.   
I. They got the victory over the beast] that is, over Antichrist himself, whose power, threatening, and Tyranny they despised and contemned, cleaving constantly unto Christ.  
II. Over his Image] to wit, which he caused to be made for him by the Inhabitants of the earth. This we have showed to be that whole Idol worship, by which the worshippers of the Beast rage againstall, who refuse to adore him and his Image: Now to contemn this so great a madness, and overcome it by their blood, is to get the victory over the Image of the beast.  
III. Over his character] viz. which the second beast caused to be imprinted in the right hand or foreheads of the worshippers of the first beast. Chap. 13. verse 16. This we shown to be both a common and special obligation to the profession and worship of Antichrist. Over this Character the Saints and Professors get the victory when they cast off the beasts religion, and constantly refuse to be obedient unto him.  
iv Over the number of his name] which in Chap. 13. vers. 8. he shown was 666. being Antichrists national name expressed in the Hebrew letters of ROMANUS, and the Greek LATEINOS, as before we shown. Over this number and name also the Saints get the victory, by communicating no more in the Romish Idolatry, Latin service, Masses, etc. This is the victory for which the company of harpers sing songs of Praises to God. 
Whether these harpers are the Martyrs or other Professors.   
But are these harpers the Martyrs in Heaven, or the faithful in the Church Militant? Some interpret it of the Church Triumphant, others of the Church Militant, applying it to the Protestant Churches in Germany, France, England, and other places, who are said to have overcome the beast, by casting off the yoke of the Pope, having obtained the liberty of a more sincere doctrine from their Emperors and Kings.  
For my part I understand it simply to be the same company of harpers, who in the foregoing Vision Chap. 14. ver. 3. by a new song did gratulate the company of sealed ones, standing with the Lamb on Mount Zion. Nevertheless Brightmen opinion is not altogether to be rejected, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who overcome, is in the present tense: for if the triumphant Church were only meant: he would have said in the preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have, or had gotten the Victory: The participle therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in the present doth also include such who obtain Victory over the beast even in this life.  
Furthermore from this place there ariseth unto us a most sweet consolation, touching the spiritual victory we obtain over the beast by the sincerity and constancy of our faith, although the Beast by't, kick, persecute and kill us: It serves also to stir us up stoutly to resist him. Besides it furnisheth us with three things, for the true understanding of the foregoing matter. 
The Sea-beast is Antichrist.   
First, that the former beast ascending out of the Sea, could not be the old Roman Empire, but necessarily Antichrist: The reason is, because these holy harpers, sing not a triumphant song for any conquest they had over the Roman Empire, seeing they never made war against it: for Christians according to the precept of the Apostle were always obedient to Emperors: 
The Sea-beast and that rising out of the earth is the same Antichrist.  but they celebrate the victory over Antichrist, with his sinful deceits and inventions.  
Secondly, that the first and second beast in a divers respect, denotes one and the same Antichrist, as before we have declared: The reason is, because one, that is the former is only mentioned, who being overcome the latter was so likewise: Now the Saints rejoiced and sung because Antichrist was overcome.  
Thirdly, 
Antichrists Kingdom cannot be straitened to four years.  that Antichrists Kingdom cannot possible be restrained to the space of four years, as the Papists will have it: The reason is because many Martyrs and Professors had already gotten the victory over Antichrist, before the Plagues were poured out upon the throne and worshippers of the beast. Now all the plagues cannot be comprehended within so short a space, but must longer torment the followers of Antichrist, as we shall see hereafter. Therefore it necessarily follows, that Antichrist bare sway and made war with the Saints long before those four years, forasmuch as here it is said he was overcome by them. Thus much touching the persons of the Harpers: now let us see where they were.  
I saw as it were a sea of glass] Lyra (whom Gagnaeus followeth) makes this sea the Sacrament of Baptism: which is glass, that is, pure: mingled with fire, that is, with the regenetating grace of the holy Ghost. Andrea's will have it to be meant of the multitude of them that shall be saved, in which sense the sea and harpers should be the same: which is not proper. Lambertus, of the large knowledge of the truth: Brightman, the doctrine of the Gospel, said to be glass, that is, perspicuous and clear: but mingled with Fire, to wit, of contentions and strifes which Satan hath raised amongst the teachers of the Gospel. But these opinions I pass by.  
Before in Chap. 4. verse 6. John saw before the throne, a sea of glass like to crystal, which is the purest glass. Now here he sees the same sea: It denotes the world of wicked men. Ribera rightly calls it the multitude following Antichrist, for the sea is called a gathering of waters: The waters are the wicked nations obeying Antichrist, as in Chap. 17. And jerem. 51.42. Cyrus' Army that vanquished Babylon is called, a sea coming up upon her and covering her with the multitude of the waves thereof. The sea therefore is a gathering of people, or the whole multitude of the ungodly, that is, the world tossed like the Sea with many waves and confusions.  
It is of glass, 
Why the sea is said to be glass.  so said, first because it is clear as glass, that is perspicuous and open to the eyes of God: for God sees the secret counsels and hidden endeavours of the world and Antichrist: secondly, because it is bright like Crystal: for the pomp and lustre of the world bewitcheth Antichristians. Thirdly, because its weak and brickle as glass: for the world passeth away with the lust thereof. The favour and prosperity of the world is glassy, for when it most shineth it is then broken. Lastly, The sea for the most part is like glass in colour: hence the Poets call the Sea Mare vitreum, undas vitreas, the glassy Sea and glassy waves. It is mingled with fire, viz. of afflictions and calamities, in which the godly also are often involved: however they stand as conquerors upon this sea, because they trample the world with the delights and baits thereof under feet: neither are they of the world, nor removed from their station by the fire of affliction, but persist constantly in the faith unto the end. This indeed the Saints triumphant have fully attained unto, and we, who are yet in the body in part: for it is our duty also to stand on the sea, that is, to trample the world under our feet. Or they stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh or besides the sea] because they are not part of the sea or world, but separated and redeemed from the world, as in Chap. 14. ver. 4. And this sense I like best: because by the following verse it appears, here is an allusion to the red sea, by which the Israelites standing, saw the Egyptians drowned, and rejoicing over their destruction, sang songs of praises to God.  
Having the harps of God] By an hebraism the harps of God are put for such as are rare and of a most sweet sound: 
The harps of God.  for with the Hebrews whatsoever are said to be the things of God, are excelling things, worthy his high Majesty: so the mountains of God, the Cedars of God, the City of God, that is, very high and great. It is opposed to the harps of David and of other Saints, by which they sometimes praised God. These are infinitely sweeter in sound: for these harpers sang a new song which none could learn but they that were marked with the seal of God: unknown also to the former Saints, viz. touching the weakening and ruin of Antichrists kingdom by these harps, that is, by the preaching, Prayers, and sweet confessions of these Champions.  
3. And they sing] for, they sang, viz. with their harps, together with their voices, like to joyful harpers. But what sing they? The song of Moses the servant of God] We have a twofold song of Moses: One of thanksgiving which he sang with the Israelites by the red sea, for the overthrow of Pharaoh and the Egyptians: I will sing unto the Lord, for he hath triumphed glorioussy, the horse and his rider hath he thrown into the sea: Exodus 15.1. The other of praises, celebrating Gods wonderful benefits unto the Israelites, Deut. 32. Both may be here understood, but chiefly the former, because of the similitude: for as then the Israelites standing by the red sea, sang with Moses their leader a triumphant song unto God for the drowning their adversaries, under whose bondage they had a long time groaned: so the saints being brought thorough the vast sea of this world, do jointly sing praises to God, and bless him for their deliverance from the most cruel bondage of Antichrist. And hereby they intimate not obscurely that Pharaoh and the Egyptian servitude was a figure of the Church's bondage under Antichrist.  
And the song of the Lamb] that is, praising the Lamb for his benefits bestowed on the Church.  
Divers songs we have already heard. In Chap. 4.11. 
The songs of the Revelation.  The elders sing to him that sat on the throne: Thou art worthy O Lord to receive glory. Chap. 5.9. The Elders again sing a new song to the Lamb: 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, and hast made us Kings and Priests to our God, etc. Unto which song the Angels and all creatures do there by mutual accord sing Amen. Chap. 11.17. they likewise sing to God: We give thee thanks Lord God Almighty, etc. A like song we heard Chapter 2. ver. 10. Now is come salvation and strength, and the Kingdom of our God, etc. Again in Chap. 14. the company of harpers sang a new song to the Lamb standing on Mount Zion. This therefore is the song of the Lamb, by which the triumphant Church, or the heavenly companies celebrate the Lamb's victory, and their own over Antichrist. Now this title affords a clear argument to prove the divinity of the Lamb, 
34. Argument of Christ's deity.  considering that to him this wonderful work of the conquest over the beast is attributed by the Saints. But now let us hear the song.  
It seems to be collected out of divers places of the Psalms and Prophets, by which these divine singers commend unto us the authority and dignity of the Scriptures. As from Psal. 86.10. they publish the great and wonderful works of God. Great, because they fill heaven and earth: Wonderful, because they are unsearchable and beyond humane reason: such are the works of creation, and the government of the world, our redemption, and preservation of the Church in this life. from Psal. 25.10. they celebrate the true & righteous ways of the Lord: for all his paths are mercy and truth. God's ways are his counsels and judgements about the Church and the enemies thereof: And though he suffers the godly to be afflicted and fore troubled, and the enemies to bear sway and flourish, which indeed seems unjust to flesh and blood, yet the ways of Jehovah are righteous: for he knows wherefore he doth the same, and the event shows that his ways are all right and good: for in the end he performs his promise to the Saints, in preserving and delivering the Church, and in punishing and destroying the adversaries: by which he declareth that he is constant in his promises, true and omnipotent in his threatening.  
Lord Almighty, King of Saints, Thou only art holy] By these Epithets the Saints extol God above all adversaries, and stir up their own confidence and joy, for seeing he is omnipotent, he can easily cast down his enemies. If King of Saints, than he can strongly defend his holy Church: If only holy, or most pure, than he alone, (not the creatures) is to be served and cleaved unto. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King of Saints] so all greek copies read it, excepting Montanus, who reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of the Nations, and also Andreas from jerem. 10.7. Who would not fear thee O King of nations? The old Latin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of eternity, which the interpreter seems to have read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints.  
4. Who shall not fear thee O Lord] An exclamation taken out of jerem. 10.7. Or rather out of the everlasting Gospel's Rev. 14. ver. 7. where the first Angel cried: Fear God, and glorify his Name: They show the madness of the Antichristian adversaries, who lift up their horns against Almighty God and the Lamb; and the stupidity of the world, which is not moved by the consideration of the great and wonderful works of God to fear and glorify him. To fear God is in true faith and obedience to submit to God. To glorify God, is not to make him glorious, as if he were not so before, but to celebrate his due glory and praise Only holy] They condemn the pride of Antichrist, boasting himself to be holy and holiness: whereas God alone is holy and holiness itself, purifying the heart, and sanctifying the elect. For all nations shall come] As in Psal. 86.9. All Nations whom thou hast made shall come and worship before thee O Lord, and shall glorify thy Name: showing not absolutely what all shall do, but what all aught to do: the Antichristian adversaries shall never come: for they will not amend by their plagues, but persevere in their Idolatry and rage against God, as we shall see in the fourth and fift Vial. Nevertheless some remnants of the Christian nations shall come adoring and worshipping God sincerely through jesus Christ: to wit, the elect in Italy, Germany, France, England, etc.  
The Church therefore celebrates the effect of the Gospel in the last times, that she shall not decrease amidst her divers afflictions, but be increased by divers nations: who forsaking Antichrist (his fraud being discovered) shall turn to Christ. Which effect the Antichristians have now a long time seen, and we yet daily do: And God grant that our posterity may see the like more and more.  
For thy judgements are made manifest] That is, are begun to be manifested: for as yet they speak not of the final judgement, nor generally of God's ancient judgements, but they celebrate in special those wonderful judgements of his, by which he began in these last times to weaken Antichrists kingdom, and bring the Church into the liberty of Christ: for it is wonderful to consider that the power and authority of Antichrist, which had so long been formidable to Christian Emperors, and Kings, as causing them like so many unreasonable dogs to cast down themselves and lick his feet, and as most vile slaves to hold the bridle or stirrup while he mounted on horseback, should by the preaching and ministry of a few poor and contemptible teachers, be exposed to the common contempt of men, insomuch as no man but the Pope's sworn vassals, should any more stand in awe of his anathemas and threaten: Now this work, these Celestial harpers do worthily pronounce not to be of man, but a wonderful judgement of God, for the which he ought to be praised continually of all creatures.  
The sense therefore is, that because God in the last times by the preaching of the Gospel hath manifested Antichrist, and by his wonderful judgement poured contempt upon him, it shall come to pass, that by degrees one Nation after another shall leave him, and be converted to Christ: and so indeed it shall be. Only let not us by our sins stop this judgement of God, which he hath begun to reveal. Thus much of the Triumphant Song.   

The third part of the Chapter. The Furniture and clothing of the seven Angels.  

5 And after that I looked, and behold the Temple of the Tabernacle of the Testimony in Heaven was opened.  
6 And the seven Angels came out of the Temple, having the seven Plagues clothed in pure and white linen, and having their breasts girded with golden girdles.  
7 And one of the four beasts gave unto the seven Angels, seven golden Vials, full of the wrath of God who liveth for ever and ever.  
8 And the Temple was filled with smoke from the glory of God, and from his power, and no man was able to enter into the Temple, till the seven plagues of the seven Angels were fulfiled.    

THE COMMENTARY.  
5. ANd after that I looked, And the Temple was opened] After the celestial interlude, john returns to the description of the Angels, declaring from whence they came forth, in what habit, what the Vessels were wherein they bore the Plagues that were to be poured out, whence they received them, and what he saw in Heaven during the time thereof: such was the Furniture of the Angels to declare the judgements of God, the which, as it appeareth, is dramatically inserted, to illustrate the order of the Vision. Now whether in every of the particulars lie hid such mysteries as some look after, I know not, neither do I believe it. But as in dramatical shows, the preamble of the singers being ended, the Sceenes are opened, and other persons come forth in new apparel to act other things: so these Angels came out of the Temple, that was open in heaven, unto a new Act of this Revelation.  
6. And the seven Angels came out of the temple] Who these Angels were, we shall more fitly manifest in the following Chapter.  
In that they came out of the temple in Heaven, most do hereby understand the holy and irrevocable judgement of God against Antichrist. For it shall be most righteous, although the wicked shall gnash their teeth against it, and gnaw their tongues.  
Some understand hereby to be signified, that God judgeth according to the decrees of his word, preached by his Ministers the Angels: because the ministry here on earth is instituted according to the heavenly pattern: Or also, that all Antichrists plagues proceed from Christ the high Priest of the heavenly Tabernacle: now these things being ploughs I reject not: but leave to the judgement of the Reader.  
Clothed in pure linne●] The old Version hath it, having on a pure stone, which is a manifest error, as Alcazar the jesuite acknowledgeth and correcteth: Ribera confesseth it also, but doth not correct it, yea on the contrary he labours to establish or hid the apparent untruth of that version, to the end it might remain authentic, but with what conscience it may easily appear.  
The pure linen garment, some expound of the joy of the Angels, because of the judgement of the wicked: Others of Angelical purity.  
With a golden girdle about the breast] This some understand of the love of Angels towards such as here on earth exercise themselves in the worship of God: Others, of their strength in executing the commandments of God: 
1. Pet: 2.13 Eph. 6.14  in which sense a girdle is generally taken in scripture: for the garment not being girt up hinders in going. They are golden girdles, so before in Chap. 1.13. Christ appeared, the which we interpreted of the Majesty of Christ: Therefore the Angels have golden girdles representing as it were the Majesty of Christ their Lord. But these mysteries in my opinion have little solidity in them, for I judge that this habit Imports nothing else but to set forth the Angelical decency: Angels have no bodies, but are spirits: yet they take corporal forms for our sakes: neither is it meet they should appear naked, but some clothing was requisite for them, howbeit not common but holy garments, such as God of old prescribed to the Priests & Levites, which were of linen, long, white and girded with a girdle: In such habit the Angels commonly appeared: so Ezech. 9 verse 2. the sealing Angel appears clothed with linen: so the two Angels at Christ's resurrection, 
Luke ●. 24 joh. 20.11  which appeared to Mary were clothed in white and shining garments: And again at his ascension, Acts 1.10. Let this suffice.  
7. And one of the four beasts] Of these beast we heard Chap. 4.6. & 5.6. & 6.1. & 7.11. & 14.3. One of them gives to the seven Angels the seven golden Vials. We need not inquire whether it were the first or second, or why one, and not rather two or all four. Also in Chap. 5.8. the Elders and beasts had seven vials but full of odours, which were the prayers and thanksgivings of the Saints: here they are full of God's wrath: The former I leave, and retain the dramatical Allegory.  
The plagues of God's judgements are metaphorically called the wine of the wrath of God Chap. 14.10. Wine is drunk out of cups, pots, and vials. In Chap. 14.10. the third Angel threatened to the worshippers of the beast, a mixed cup, and full with the wine of God's fury: here he showeth how God will dispense the same unto them. That great cup he devideth into seven Vials, that is, into divers kinds of punishments, to be poured out by these Angels. A Vial] the Greek phiala as it were piala from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink) as Athenaeus will have it, contains so much as a man can drink at a draught, and saith it is greater than a cup: which agrees not with the place here, for out of this cup the seven vials are filled with the wine of God's wrath: And therefore the Vials were less than the cup. It is needless (I suppose) to seek a mystery, in that they are said to be golden ones: for they are so called according to the customary use, because Vials are not wont to be made but of gold or of silver.  
The Epithet of GOD living for ever and ever doth amplify the heaviness of his wrath, as if he should say, This shall be a terrible wrath, because it shall endure for ever and ever: Thus he signifieth that both temporal and eternal punishment doth wait for the wicked.  
8. And the Temple was filled with smoke] John saw moreover two things, which put an end to the preparation: First, The temple was filled with smoke proceeding from the Majesty and power of God: And secondly no man could enter into the temple, until the seven plagues were fulfiled. Here he manifestly alludes to the History of the tabernacle, 
Ex. 40.33  which in the dedication thereof was wholly filled with a cloud of the glory of the Lord, so as Moses could not enter into it: And to the history of the Temple, 
1: King 8.10.  which likewise at the dedication was filled with the cloud of the glory of God, so as the Priests could not stand to minister, so long as the glory of Jehovah filled the house.  
That cloud was undoubtedly a sign of God's gracious presence in the Temple and Tabernacle, 
Whether the cloud be a sign of grace or wrath.  of his approving the worship therein, and his hearing the prayers there poured out to God. But this smoke cannot be any such sign, seeing here is not treated of the worship and prayers of the Saints made in the heavenly Temple: But of the plagues of the wrath of God to be hence poured forth upon the adversaries. Interpreters therefore are of divers opinions, and much troubled about it.  
Most will have it to signify in the thesis, that God's judgements are unsearchable, and however they are most righteous, yet are they not so acknowledged until they are accomplished, because this smoke hinders the knowledge thereof: the which indeed is true, but too general.  
Others confess that the smoke is a sign not of grace, but of the wrath of God, because of the disparatie between the cloud and smoke. But yet they do not sufficiently expound wherefore the wrath of God filled the Temple in Heaven, and who were kept out of the same, and how long.  
Ambrose and Arethas expound this latter (as Ribera saith) that no man in body and soul shall enter into heavenly blessedness, until the seven plagues are ended, that is, until the Day of judgement. But what is this to the present matter.  
I acknowledge the allusion of the Histories, but I gather another sense from the scope, viz, that the whole serves for the terror of God's adversaries.  
The smoke therefore is a symbol of God's anger in his Temple, 
The author's opinion:  and ready to inflict smoke, that is, horrible blindness on Antichristians, yea even on their quicksighted and most acute Doctors and Sophisters, 
The smoke of God's wrath: Psa: 18: 9  so as none of them could enter into the Heavenly Temple, that is, understand the just judgements of God, and that these plagues were inflicted on them by God in wrath, because of their wicked Idolatry: and so cannot repent, until the seven plagues were fulfiled, that is, never. For in Psal. 73. ver. 17, by entering into God's Sanctuary, is signified, the acknowledging of his judgements. This sense the events of the Vials and plagues in the following Chapter will make good unto us.  
This smoke therefore denotes the blindness of Antichristians under their punishment. It comes not out of the bottomless pit, but from the glory and from the power of God, because it shall be inflicted by his most righteous and powerful judgement, according to the threatening of the Apostle: 2. Thes. 2.11. Therefore God will send them, etc. for seeing the Pope raised a smoke out of the bottomless pit of hell Chap. 9 verse 2. therefore also he shall be punished with smoke for ever and ever.  
The universal No man I restrain to the Antichristian adversaries, who only shall be kept from entering into the Temple, that is, from the acknowledging of God's judgements, and from repentance, as will appear in the following Chapter.  
The particle Until I understand of eternity, as in the saying, Thou shalt not go out until thou hast paid, that is, never: He knew her not until, for, never: And indeed the plagues shall never be ended, because they shall proceed from the glory of the living God, and from his anger against the Devil and his instruments for ever and ever. The obstinacy and final blindness of Antichristians is signified, of which we shall hear Chap. 16.9. They repent not to give glory to God. And verse 11. They blasphemed the God of heaven, and repent not of their deeds. This is my opinion touching the smoke, until I understand that something more agreeable is alleged.     

CHAPTER XVI. The Argument, Parts, and Analysis.  
The Preparation of the Vision we heard: viz, Seven Angels stand in the Theatre of Heaven with seven Vials full of the wrath of God ready to pour out the same. Now followeth the vision or the pouring of them out, with the events, namely horrible plagues and the effects thereof: for the Angels having received commandment, in order pour out the Vials upon divers elements and places, whence follows the joy of the godly, the misery of the Antichristian adversaries, and at last their rage and destruction.  
THe Parts of the Chapter are two: 

The former contains the commandment of God, verse 1.  
The second, the execution in the rest of the Chapter, distinct in their pourings out according to the number of the Angels, and seven Vials:   The first on the earth, with the effects thereof, A noisome sore fell on the worshippers of the beast. verse 2. The second on the Sea, with its twofold effect: The corrupting of the Sea, and death of all living creatures in it, verse 3. The third on the Rivers, the effect whereof is first internal, the waters are turned into blood. ver. 4. secondly, external, a twofold gratulation. 1. of the Angel of the waters praising the righteousness of God, ve. 5. in rendering like for like. ve. 6.2. Of a voice out of the Altar assenting to the former, ver. 7. The fourth on the sun: the effect whereof is threefold: 1. The scorching of men, ver. 89.2. Their blasphemies. 3. Their impenitency, ibid.  
The fift on the throne of the beast, the internal effect whereof is the darkening of the Antichristian Kingdom, ver. 10. and a twofold external effect, 1. blasphemies against God, and the moving cause: viz. their pains and sores. 2. Their obstinacy in sin, ver. 11. The sixth on Euphrates, the internal effect whereof is the drying up of the waters thereof, and the end of it, to prepare the way for the Kings of the East: The external, three unclean spirits, who are described, 1. by their original: out of the mouth of the Dragon, the Beast, and the false Prophet: ver. 13. 2. By their figure or shape, they are like to frogs, ibid. 3. by their disposition, it is devilish ver. 14. 4. By their cunning and impostures, working miracles, ibid. 5. By their function or office: to raise up war against God, ibid. here an exhortation to the Saints is inserted, in these troubles to be watchful, ver. 15. 6. By the execution of their charge: the gathering of the enemies into Harmageddon, ver. 16. The seventh on the air, the event whereof is the last judgement or consummation of all things: This is proclaimed, 1. By voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is done, ver. 17. 2. It is figured in four types. 1. By horrible tempests, verse 18. 2. By the division of Babylon, and the ruin of the cities of the Nations: And the efficient cause hereof: God's remembrance of Babylon ver. 19 3. The flight of the Islands and Mountains, ver. 20. 4. Hail of a talon weight falls on the wicked, the effects whereof are blasphemies against God. v. 21.  
Thus we have the Argument and Order of the Chapter: to the understanding whereof it seems requisite in a general way to premise a few things. 

1. Of the scope, and of the seven Vials, whether they be the same with the seven Seals and seven Trumpets:  
2. Of the seven Angels pouring out the same.  
3. Of the last Plagues following thereupon.    


I. Of the Scope and Use of the Plagues: and of the seven Vials, whether they be the same with the seven Seals and seven Trumpets.  
COnsidering that I spoke in the Preface of the Scope of the Vision, I will now only add, that the consideration of the Order makes very much for the comfort of the godly, and terror of the adversaries. In the former Vision indeed are contained the plagues, by which the beast with his associates afflicted the Saints. In the third Vision, the beast fought against and killed the two witnesses, contumeliously abused their Carcases, and the inhabiters of the earth triumphed over them being slain: In the fourth Vision the Dragon persecuted the woman, and made war with the remnant of her seed: The beast also molested the Saints by War and overcame them, to the great applause of his worshippers, and to them only it was permitted to buy and sell: such as refused to worship the beast were slain. Thus the tyranny of the beast stood in its vigour, and his kingdom flourished and was greatly admired at.  
Here on the contrary we shall hear of the Plagues by which the beast and his followers shall be tormented. Now in the end indeed of the foregoing vision Babylon and the worshippers of the beast were vexed by the preaching of the Angels: But in this Vision the Saints begin to sing in triumph over the beast, and the Angels are joined to them pouring out seven Vials etc.  
Touching these it may be demanded, whether they agree with the seven Seals and seven Trumpets. It is answered, although there be some likeness of effects in the six Trumpets, and six latter Vials, yet the seven Vials do not altogether answer to the seven Seals and seven Trumpets. The reason is plain by verse 2. both of this and the foregoing Chapter from the time, because the vials begin to be poured out on the marked one's of the beast, Chap. 16.2. long after the beasts rising, even when he was already in part overcome Chap. 15.2. But the original of the beast is first treated of in the sixth Seal, and fift Trumpet, as we noted on ver. 1. of Chap. 13.  
The pouring out therefore of the vials followed after the opening of five Seals, and the sounding of four Trumpets, the sixth Seal and fift trumpet being almost ended, and the fourth period of the Christian Church begun, which, as we noted on Chap. 15.1. took its beginning from the measuring of the Temple or Reformation of Evangelicall Doctrine in the West, and is to endure unto the end.   

TWO Of the seven Angels pouring out the Vials, Who they are, and what the pouring out of the Vials is.  
THese seven Angels are thought by most to be such preachers, whom Christ in the last times will raise up against Antichrist, and according to their threatening inflict these plagues on Antichristians. If so, than these Angels of the fift Vision, should analogically answer to the two witnesses of the third Vision, and to the three angels of the fourth Vision: because all these are publishers of the Gospel against Antichriste unless perhaps they so differ in time, as what at first was done by two, that is a few, afterwards was done by three, that is more: and at last by seven, that is, very many were raised up to oppose Popery. If we take this sense, than the golden Vials given to the Angels should be that golden and eternal gospel, which the first of the three angels flying through the midst of heaven evangelized to the inhabitants of the earth, saying with a great voice, Fear God, etc. Chap. 14. ver. 6. And the pouring out of the vials should be the preaching of the Gospel, which worketh indeed in the elect the fear of God, joy and life, 
2 Cor 2.15  but to the marked one's of the Beast it occasioneth sores, diseases and death: as the Apostle foretold: That the Gospel should be a savour of death unto death to them that perish.  
This sense Ribera the jesuite likes not of, Because it is not the work of Preachers to inflict plagues, but to foretell and denounce them, 
Riberas' opinion examined.  and to deter men from their evils. But these Angels saith he, do not foretell the plagues but inflict them. Therefore they are true Angels, by whom the Lord inflicts plagues, with he doth not by the Ministers of the Gospel. But these things are not solid.  
For first these Angels are not said to cause the plagues, but to pour out the vials of God's fury: Therefore properly the plagues were caused by the wrath of God. The angels were only ministers of the pouring out, which lets not, but that it may metaphorically be understood of the publishing and denouncing of the wrath of God. As God therefore by his ministers saves some, and condemns others: so also he inflicts these plagues by their preaching.  
Secondly, 
How fare ministers of the word are said to cause plagues.  it is not absurd to say that the Preachers of the Word do inflict plagues, because they communicate in the work of God, which he executes by them. Therefore they are said to beget, and to save them that hear them: because in this work they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-workers with God. They are said to forgive sins, because in the name of God they declare and confirm the remission of sins to them that repent. 
1 Cor. 4.15 1 Tim 2.16 1. Cor. 3.9. joh. 20.21  Why then may they not also be said to strike the wicked with plagues and condemn them, as being Co-workers with God that doth the same? certainly in Chap. 11. ver. 5. the two witnesses slew their enemies with fire that came out of their mouth, and they had power to smite the earth with all manner of plagues as often as they would. And therefore the jesuites reason doth not weaken the former opinion, that they are preachers of the word, neither doth he solidly prove the contrary, that they should be real Angels forasmuch as God doth equally dispense his judgements as well by the preachers of the Gospel as by Angels, although in a divers manner.  
What then? 
Who the Angels of the seven trumpets & of the seven vials are.  I so judge touching these seven Angels of the Vials, as of the seven Angels of the trumpets. The six former might denote preachers: because at the sounding of their Trumpets, the temporal events there described did happen. But the seventh could not: because he openly denounced the last judgement as present; Chap. 10.7. & Chap. 11.15. he therefore was that Archangel, by whose voice and Trumpet the dead shall rise up at the coming of Christ. 1. Thes. 4.16. 1. Cor. 15.52. now this no preacher can do.  
So likewise these six former may signify ministers of the Word, because during their Vials the marked one's of the beast shall be smitten with these plagues in this life: But the seventh proclaiming the consummation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done, cannot be any other, but that Archangel the chief Herald of Christ the judge: nevertheless (as before I noted) there is no necessity to fasten on this exposition: for the angels which john saw, were so in appearance, and ministers of the plagues in a Vision: by which representations God shown to john, what he was about to do: what kind of plagues he would inflict on antichristians towards the time of the measuring of the Temple and Reformation of the Church. But there is no necessity urging us to affirm, that he precisely shown unto him the manner and persons, that is how, and by whom he would accomplish the same.   

III. Touching the Plagues that followed the pouring out of the VIALS.  
LAstly touching the plagues it is demanded, whether they are properly or allegorically to be understood, and whether they are to fall universally on all antichristians, or on some only, and in what time every one of them is to be inflicted, and after how long time one is to follow the other? The two latter of these questions, touching the time, are more curious than profitable, seeing they can hardly be defined by the understanding of man, further than hath been formerly spoken of the beginning and end of the vials: Whence it is most certain that Antichrist shall reign much longer than four Years.  
For the other question on whom they are to be inflicted, whether universally on all, or on some only, we shall learn by the several vials.  
Lastly it were in vain generally to dispute touching the quality of the plagues: seeing we shall more rightly understand every of them apart in their places.  
Ribera indeed thinks that all of them are to be taken literally, because these plagues are like to those of the Egyptians, which happened not metaphorically, but literally: him Alcazar refutes, and interprets the plagues mystically: yet however it sufficiently appears there is an allusion unto the plagues of Egypt: notwithstanding neither are they all alike, nor would a literal sense hence follow: for the history itself is one thing, and a Vision alluding to the history another. In the History all those things happened really to the sense: in the Vision all these things are enigmatical, as, the Angels, Vials, pouring out, etc. And therefore we may not doubt that the plagues also are enigmatically set forth. Now we will speak of every of them in order.    

CHAP. XVI. The first Part of the Chapter.  
A Command touching the pouring out of the Vials.  
1 And I heard a great voice out of the Temple, saying to the seven Angels, Go your ways and pour out the seven Vials of the wrath of God upon the earth.  

THE COMMENTARY.  
I. ANd I heard a great voice] The Angels having received the Vials full of God's wrath in Heaven, do not hasten to pour them out, but wait for a heavenly Commandment to do the same: for the ministers of God neither do, nor indeed may do any thing against the wicked of private affection, but in all things are to contain themselves within the limits of their vocation, that so they may righteously execute the judgements of God. John therefore heard A great voice, that is, vehement and terrible: like as he heard Chap. 1. ver. 10. and Chap. 6. ver. 1. & Chap. 11. ver. 12. and doubtless it was the Lamb, or of God sitting on the throne as chief moderator of the plagues: Out of the temple, which ere while was filled with the smoke of the glory and power of God. Pour out the seven Vials of God's Wrath] that is, of my wrath. If we understand this of the pouring out of the preaching of the Law and Gospel against Antichrist, than the commandment here is a testimony of the divine calling of such ministers as in these last times have opposed the Roman Antichrist, the Popish Sophisters do inquire after their calling, by whose commandment they are sent, or who ordained them to preach the Gospel against the Church of Rome? here they may see a commandment, Go, pour out. But if it be understood of the infliction itself of the plagues, than the commandment is a testimony of God's providence, not only in permitting them to be inflicted on the wicked, but also commanding his ministers, and himself powerfully inflicting the same by them. In vain therefore do the Antichristian adversaries rise up, and tyrannically rage against the ministers of God, and publishers of the Gospel: for herein they have to do with God himself. They are also deceived in thinking it is by chance that they are overwhelmed by so many plagues: for they lie under God's hand, avenging his own glory  
Pour out] this is a word of aggravation: They are not bid to let fall the plagues by drops as it were, but to pour them forth abundantly on the heads of wicked men, that they may feel the weight of God's hand.  
On the earth] the first Vial was only poured out on the earth, and all the rest on other elements, as the Sea, Rivers, Sun, Air, etc. Therefore it is a Synecdoche, one part being put for all: for the calamities of all the other parts or vials shall also fall on the earth, that is on the inhabitants of the earth, by which name the idolatrous worshippers of the beast are always signified in this Prophecy.   

The pouring out of the first Vial upon the earth.  

2. 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 mark of the Beast, and upon them which worshipped his Image.    

THE COMMENTARY.  
II. AND the first went] To wit, the first Angel: here we may note the readiness and prudency of the Angels in executing the commandment of God: for being bidden to go & pour out, the word is no sooner spoken, but they incontinently do it, yet not confusedly, but every one in order, and upon such parts as they were commanded, although for brevity sake john doth not express the distribution of the Commandment. Here obedience unto the precepts of God is commended unto us: and likewise it signifies that the troubles of the adversaries even in this life shall long endure, and follow one upon another: for all the evils shall not be pour ' doubt in one month, or yeet, or four years, (as the common fiction is) but the seven plagues shall succeed each other in order, that is, the Antichristians shall be vexed most grievously and a long while by many divine judgements, until such as are recoverable, being broken by their long continued affliction shall repent: and the rest that are incorrigible perish without excuse For the word seven, as before, I take indefinitely for a full and perfect number: as in Levit. 26.28. I will smite you seven times for your sins.  
On the earth] This (as I said) is either by a synecdoche put for the inhabiters of the earth, on whom all the seven vials are to be poured out: Or by the earth; in a stricter sense is signified certain regions of the earth, on which indeed the first vial was poured out, but the effect thereof was on all the inhabitants of the earth. Now what was done? A noisome and grievous sore] Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An evil and miserable boil or botch. The old version: a very evil and cruel wound, but improperly: for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wound, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ulcer, that is, a filthy and incurable disease, as biles and venomous impostumes, which in a few hours disperse their poison into the heart, and either kill or make men to run mad.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon men] Beza, against men. He expoundeth and limiteth the foregoing words, upon the earth: neither are all men promiscuously smitten with these boyles, but the marked one's of the beast, and worshippers of his Image: now who they are we have heard Chap. 13. ver. 16. & Chap. 15. ver, 2. viz. both great and small, rich and poor, bond and free, who alone had power to buy, sell, and exercise the Antichristian trade or merchandise. It is plain he alludes to the sixth Egyptian plague, by which the Egyptians, and their Magicians also were smitten with boils breaking forth with blains, so as they could not stand before Pharaoh: but the Israelites were not touched by them: so these boiles or sores shall not touch the Angels or ministers of the Vials, and other conquerors of the beast, although they also shall be in the earth, but only the adherents of the beast. Here it may be demanded whether the beast shall be free? not in the least, but for brevity sake he is not mentioned, nor such as have the number of his name: because immediately a peculiar and grievous plague attends both him and his throne.  
Now let us see what manner of fore this is, 
Lyras opinion.  Lyra takes this first Angel to be Pope Hadrian pouring out Anno 740. the boil of excommunication upon Constantine, whom he calls Iconomachus or Image-breaker. 
The Pope's excommunication is a noisome sore.  Rightly indeed he calls the Papal excommunication a boil: for never was there a more cruel pest depopulating the Church than it: however it is not to the purpose here: because this is a plague of the last times.  
Which thing Fox not observing (otherwise a diligent interpreter of the Revelation) very unfitly applies this noisome sore unto the raging pestilence which a little before the Diocletian persecution (for fifteen years together) over spread the whole Roman Empire under Gallus and Volusianus about the year 125. In which sense this plague should not at all belong unto the worshippers of the beast in these times. 
Riberas' opinion.   
Ribera understands it properly of incurable Ulcers, lying hid in the inward parts of the body, (like to the sixth Egyptian plague) with which the worshippers of his feigned Antichrist shall be tormented. Bullinger also and Aretius interpret it of the Spanish or French disease, common to the Clergy in their impure single life. Others apply it to other grievous diseases. But such the godly also are incident too: But not to the boil or sore of this Vial.  
Andrea's therefore more rightly understands it of spiritual ulcers, or inward tortures and pangs of a corrupted heart, continually like a Scorpion biting and gnawing the minds of Apostates, that is, because Antichrist whom they worshipped as God, cannot help them in their plagues and distresses. Notwithstanding he adds, that happily external ulcers also shall torment their bodies, to augment the grief and torment of their ulcerous consciences.  
Brightman doth well observe that the construction itself (There came a noisome and grievous sore upon men, for, in men) doth intimate an inward ulcer, inwardly troubling and vexing the hearts and consciences of men, and he adds withal it is nothing else but malice and envy, 
Hora. lib. Ep. 2.  than which the Sicilian Tyrants could not devise a more exquisite torment, etc.  
By which indeed the Papists were wonderfully tormented at the pouring out of this Vial: for as soon as Luther began to oppose popish Indulgences in Saxony, Zwinglius and Oecolampadius to extinguish Purgatory in Helvetia: It is wonderful to consider what hatred, malice, sorrow, fury, and madness these ulcerous Priests, Monks, Schoolmen, Canonists, & Bishops were possessed with, what arguments and counsels sought they not, to extinguish this new flame? Certainly this grief was more tedious and painful unto them, than any Egyptian ulcer.  
The first Vial therefore being poured upon the earth, that is, on the Regions of Bohemia, Germany, and a while after on France, England, Denmark, etc. begat foul ulcers in the minds of the Papists, which are so far from being cured as yet, as on the contrary we see the Monks and Sophisters of our time more ulcerous than those of old.  
I apply the Earth, 
The first vial chief fell on Germany.  under the first Vial principally unto Germany, because (I know not by what destiny) Antichrist hath more bewitched the Germans than other people, so as they are ready to believe, do, or suffer any thing whatsoever, for the sake of the beast, yea some have not been ashamed to boast, that the Germans, at the Pope's Commandment, for the redemption of souls, would with the beasts of the field have eaten grass, had it not been for Luther: O wretched soil! yet by how much Germany was deeply drowned in the Gulf of Superstitions, by so much the Lord in mercy hath pitied them, and vouchsafed the greater grace unto them, above other Nations. For though it is true indeed, that the first Vial being poured out on this earth, occasioned a noisome and filthy ulcer on the worshippers of Antichrist: yet on others who overcame the beast, it wrought the true fear of God, increase of joy, and to be short, it recalled the greater part thereof, from Antichrist to Christ, as we may see at this day.   

CHAPTER XVI. The pouring out of the second Vial on the Sea,  

3 And the second Angel poured out his Vial upon the Sea, and it became as the blood of a dead man: and every living soul died in the Sea.    

THE COMMENTARY.  
III. ANd the second Angel poured out] The first plague hath wrought but little effect on the skabbie Monks, for as yet they many ways bewray that ulcer of venom and malice which lies hid in their hearts against the Gospel, neither will they suffer themselves to be cured, being blinded by a just judgement of God. 
Ex. 7.20,  And therefore the second Angel proceeds to pour out the wrath of God upon the Sea, which became as the blood of a dead man] that is, corrupted and filthy: and every living soul died, etc. It is a plain allusion unto the first Egyptian plague: when Moses turned the waters of Nilus into blood, that the Egyptians could not drink thereof, and all the Fishes of the River died. Now we come to the meaning.  
Some take it according to the letter, 
The literal exposition of Andrea's & Ribera.  that the Sea is to be turned into blood, either miraculously by Elias and Enoch, as of old by Moses: or else by the slaughter of Sea-combats (and such as dwell near the Sea) under Antichrist. So Andreas whom Ribera follows, All things shall be so as is here spoken. The Sea shall be like to blood, which is poured out when a man is slain: or it shall be so red as if it were died with the blood of many men, and all Fishes in it shall die, as in the River of Egypt.  
But the greater part of Interpreters acknowledge that this corrupting of the Sea is mystically to be understood: for indeed the turning of the Ocean into blood, 
It cannot hold.  cannot be a more heavy plague to Antichrist, then to the rest of the sons of men: The loss also of the Fishes would be common to others as well as to him: yea his loss would be less: for being the greatest Monarch he could the easier bear it, though there should not be a Fish left alive in the whole Sea, seeing the Land can furnish him with infinite dainties: Therefore we must not at all keep to the Letter.  
To come therefore to the mystery, 
Lyras opinion.  first I pass by the historical gloss of Lyra, touching Charles the Great, who, as he saith, poured out this Vial, that is, the vengeance of God upon the Sea, viz. on the Saxons whom he vanquished, which are signified by the Sea, because of the multitude of that people. 
The conjecture of Gagnaeus.   
I pass by also the conjecture of Gagnaeus the Popish Commentator, that the sea signifies the gentiles, because of their manifold worshippings of divers gods whose blood (whether it be corporally or spiritually taken) is largely to be poured out. But they err from the Scope, not observing that here is treated of the plagues of Antichrist.  
Most of our Interpreters understand the sea to be the world, or the chief men of the world, or Islanders, who shall become like corrupted blood, because God will bring upon them all kinds of horrible wars, pestilence and destruction, that every soul, that is, the greater part of the wicked shall miserably perish, or, that all that assent to Antichrist in persecuting of the Saints shall perish through final damnation: which opinion is not unfit, yet too general: forasmuch as the world was never free from war, pestilence, and destruction: And the godly have always had no less share in these evils then others: but these plagues shallbe peculiar to Antichristians.  
Therefore we are more nearly to consider what this sea is: 
What this Sea is.  whether that of Glass which john saw before the throne Chap. 4.6. and on which stood the conquerors of the beast Chap. 15.2? But it seems not to be the same, because this here is a watery Sea, the other of glass. Again, whether it be that into which the burning Mountain was cast, Chap. 8.9? It is not, for that denoted the world of the faithful, that is, the Church, which the Mountain of the Roman Empire had almost overwhelmed: But this here is the Antichristian SEA, because one of the last plagues is poured upon it.  
Or, whether it be that out of which the Beast ascended, Chap. 13. ver. 1? It seems to be the same: for the sea there spoken of, may be taken two ways: either for the pit, whence the beast ascended, Chap. 11.7. but so it is not here taken: Or for the vile assembly of Episcopal counsels by whose authority, chief after the sixth age, the Monarchical power of the Romish chair was established: thus it should be the same. Therefore Brightman doth not unfitly (as it seems) determine, that this sea, is the Council of Trent, into which from the year 1545. unto 1563. under five Popes, viz. Paulus 3. Julius 3, Marcellus 2. Paulus 4. and Pius 4. the Rivers and Fountains out of all parts of the Antichristian world did unburthen themselves as it were into a Sea, that is, thither were gathered 9 Cardinals, 3. Patriarches, 33. Archbishops, 233. Bishops, 7. Abbats, 8. Generals, 4. Counselors at Law, 149. Divines, 11. Vicars of Bishops, in all 467. together with an infinite number of servants, Pages, and Scullions out of every Nation, Tribe, and tongue: For the Angels going forward to pour out God's Vials, that former grievous ulcer compelled the Antichristians to flow to the Latin Sea to get remedy for their disease. But what was done? The waters of the sea became as the blood of a dead man, that is, corrupted and mortal, hence every soul living in the sea died, for the Decrees of Trent were bloody, that is written (and so indeed generally they were) with the blood of heretics: But (being false and destructive) by their filthy and deadly savour, they killed the souls of all living creatures, swimming or seeking for life in this sea.   

CHAP XVI. The pouring out of the Third Vial on the Rivers and Fountains of Waters.  

4 And the third Angel poured out his Vial upon the Rivers and Fountains of waters, and they became blood.  
5 And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and waste, and shalt be, because thou hast judged thus.  
6 For they have shed the blood of Saints and Prophets, and thou hast given them blood to drink, for they are worthy.  
7 And I heard another out of the Altar say, Even so, Lord God Almighty, true and righteous are thy judgements.    

THE COMMENTARY.  
4. ANd the third Angel poured out] This Angel pours out the wrath of God on the Rivers and Fountains of Waters which became blood, Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the old version renders and blood was made, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred to the Rivers and Fountains of Waters, They to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Waters became blood. The sense of this effect the Angel will declare verse 6. Thou gavest them blood to drink, (for, thou didst shed their blood) because they shed the blood of thy servants: The turning therefore of the waters into blood, denotes a bloody vengeance on bloodthirsty adversaries: Hence it appeareth, that this plague is divers from the former: although in both there be an allusion unto the first Egyptian plague.  
Now we are to see, who these wicked are, here signified by the Rivers and Fountains.  
Lyra thinks Charles the Great to be this Angel, 
Lyras opinion.  who poured out the Vial, that is, the vengeance of God, upon the Rivers and Fountains of Waters, that is, on the Moors or Hunni, who anciently inhabited near the Pool Maeotis, where there are many bubblings of waters after the manner of fountains: And they became blood: because Charles his army killed many of the Hunni. But he errs from the scope.  
Ribera also here urgeth the letter, but absurdly: For have ever the Rivers and Fountains shed the blood of the Saints according to the Letter? 
Rib. opinion  Or hath God given blood to drink to the Fountains?  
Gagnaeus therefore doth more rightly apply it metaphorically to the persecutors of the godly, 
Gagnaeus opinion.  because rivers and floods of waters do often in Scripture denote grievous persecutions. Now it may be demanded who these Persecutors are?  
Fox understands it of the Roman tyrants, 
Fox his opinion.  who by Ten persecutions shed the blood of Saints in abundance, to whom likewise God gave blood to drink, because scarcely one of them died a natural death: But neither is this to the scope: for it is certain this place intends not the punishment of the adversaries of the primitive Church, but the last plagues of Antichristians.  
Others of our Interpreters come nearer to the scope, understanding the rivers and fountains of Waters, the f●●se Prophets and false teachers of Antichrist: 
Bullinger. Marlorate.  because Peter calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fountains, or wells without water, that is, deceivers: for as dry wells frustrate the hope of the Traveller, 
2. Pet. 2.17:  who thinks to find water in them, and doth not: so false Prophets deceive such who look for sound doctrine and consolations from them, whatsoever they promise or make show of.  
Notwithstanding these also show not who are here meant, nor do they sufficiently unfold the kind of the plague here signified: but keep for the most part to the thesis, that to Antichristians the waters become blood, that is, unprofitable, yea deadly to drink of: for as to the godly all things, yea even their sins do work together for their salvation: so to the ungodly the good creatures of God ●●come a curse, and are turned to their destruction. This indeed is true, but expresseth not the meaning of the prophecy, because that which followeth: Thou gavest them blood to drink, doth not cohere with this sense: for God gave not blood to drink to these rivers and fountains, that is, laid not a cruel punishment on them, in regard they had shed the blood of the godly.  
Therefore such false Prophets are not here simply to be understood, who only by their false doctrine kill the souls, which the Sea of Trent did by its filthy and corrupt blood, killing all that took in the same, which was the second plague: But such cruel false prophets, who either with their own hands, or by their bloody counsels: and condemnatory sentences shed the blood of innocent Christians. But who are they?  
We must keep to the Allegory of the Sea, Rivers, and Fountains. The sea hath its continual course, and is nourished by the flowing waters of rivers and fountains: so likewise the fountains and rivers have their moistness from the vapour of the Sea: hence they are rightly called the breasts of the Sea, because they both suck for themselves, and give nourishment to the Sea. The Sea was the gathering together of Bishops and Doctors in Council. The Rivers therefore and fountains of Waters, who are they, but Bishops and Doctors, not indeed belonging to the Council, yet chief Antichristian Pillars and Champions for Popery.  
Thus also in Chap. 8.10. the Rivers and Fountains were Bishops and Doctors of the Church, viz. the successors of Pope Sylvester, whom he (being corrupted through the favour and liberality of Constantine) drew with himself from Heaven into the Earth, and made bitter the wholesome and sweet Doctrine of Christ by the wormwood of humane traditions, as there I declared. Therefore here also the Rivers and Fountains are Bishops and Teachers, but in time divers from them. Those were made bitter before Antichrists rising: These here exercise their cruelty after Antichrists declining. These therefore became blood, that is, they shall pay their own blood for the blood which they shed of the Saints. The time and manner whereof the Lord knoweth: 
1. Pet: 2.17.  whom I beseech to bring these rivers and fountains to repentance. Therefore I think that the event of this Vial is prophetical, which as yet we have not seen, and perhaps understand not.  
5. And I heard the Angel of the waters] In Chap. 14. ver. 18, This Angel is said to have power over the fire: here he is called the Angel of the waters, hence arose the opinion that sundry Angels are set over several elements.  
The Papists also hence have feigned that their tutelar Saints are appointed over diseases, Arts, Handi-crafts, Cities, Countries, and every member of man. But hence nothing can solidly be gathered: for the Angel of the waters, is not a Neptune set over the waters: but it is the same Angel pouring the Vial on the Rivers and Fountains: so called, because God by his ministry turned the waters into blood: after the same manner the first Angel might be called the Angel of the earth, the second the Angel of the sea, the fourth the Angel of the Sun, etc. because they poured out the Vials on the earth, sea, sun, etc.  
Because thou hast judged thus] He declares God to be just in judging these things, that is, because he turned these cruel and cursed Rivers and Fountains into blood, to vindicate God's judgement from the slanders of the wicked: for it might seem that the Plagues of Antichristians were not altogether righteous, but rather too cruel. Now the Angel ascribes them not to men but God, affirming them to be most just, in regard they singularly agree to the rule of distributive justice, which renders rewards to the just, and punishments to the wicked.  
O Lord which art] Sundry times before the true God, yea Christ is thus described: 
See Bezas' annotations on this place.  save that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come (before used) here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shalt be (as Beza hath brought to light out of an ancient maniscript) though it commonly be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holy, as cohering with the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous, as if he should say, Thou art righteous & holy, that is, pure from all unrighteousness. Let us learn therefore ratherto adore Gods holy judgements, although we do not fully comprehend the causes of them, then to repine and murmurre against them as being unrighteous.  
For they have shed the blood of Saints] By the Law of requital they celebrate the justice of God: because they shed blood, therefore with blood shall they be punished. For he that sheddeth man's blood: by man shall his blood be shed. Gen. 9.6.  
Thou gavest them blood to drink] Bloody water's are not to be drunk, yet such shall be the drink of the adversaries. The history of Cyrus is known, whose head being thrown into a great Tub full of blood, Tomyris queen of Scythia upbraiding his cruelty, said: Drink thou blood who couldst not be satiated with blood.  
But thou wilt say, whose blood either of the Saints or Prophets have they shed? For answer to this, (not to speak of the secret Plots, Conspiracies, and poison ordinary to Monks and their Confederates) read Fox his book of Martyrs and thou shalt see who they were that put to death, even in England alone, multitude of Saints and Prophets, many Bishops, Doctors, and Teachers, very holy, learned, and innocenr persons: As Cranmer, Ridley, Latimer, Hooper, with other Martyrs, who in Queen mary's days for their constant profession of Evangelicall Doctrine, and opposition of Idolatry, were condemned, some to the fire, others to other torments: Who I pray have been the architects of all Conspiracies, Plots, and Commotions in the neighbouring Nations? Let Histories speak. Rightly therefore the innocent blood of the Saints is imputed unto them by the Angel.  
For they are worthy] Their cruelty is the reason why they justly drink blood. The Angel rejoiceth not simply over the plagues of the wicked, but declares the justice of God by the law of requital. Every one shall be rewarded according to what he hath done: for this is the judgement of God, that they which commit such things are worthy of death, Rom. 1. verse 32. God therefore is righteous, and so are his judgements on bloodthirsty men.  
Before in Chap. 
The merits of works hence not established.  3.5. it is said of them that overcame: they shall be clothed in white: for they are worthy: hence the merit of good works seems to be confirmed: for if these of right are punished for their cruelty, because they are worthy, that is, because they have merited the same: Then also the other must of right be clothed in white, because they are worthy: that is, because they have merited the same. As cruelty therefore is the meritorious cause of punishment: so innocency should be the meritorious cause of reward.  
I answer. The consequence will not hold from a contrary dissimilitude. Evil works in order of justice do merit punishment: but good works do not merit life eternal; because in order of justice, the creatures good works are due debts to the Creator: now nothing that we do can possibly merit: considering we are obliged unto it by duty: But to merit, is a work not due, making a reward due, by the work done, which before was not due.  
7. And I heard another out of the Altar] The old Version: I heard another, omitting the words, out of the Altar: some Copies also have it, And I heard the Altar: which is a manifest error as Ribera himself cannot deny. john therefore heard another, (to wit) Angel coming out from the Altar, undoubtedly being the same spoken of in Chapter 14. verse 18.  
Even so Lord God Almighty] see ver. 5.   

The pouring out of the fourth Vial on the Sun.  

8 And the fourth Angel poured out his Vial upon the Sun, and power was given to him to Scorch men with fire.  
9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repent not, to give him glory,    

THE COMMENTARY.  
8. AND the fourth Angel poured out] The two former Vials were Historical to us: the events whereof we have, and do yet see. The third as I said is prophetical: such also are the four following, the events of them being yet to come, & therefore the searching into them is the more obscure and difficult, the last excepted, which contains the final punishments of the adversaries, the ruin of Babylon and the World. Yet I will speak of each of them that which shall seem to be most probable.  
The fourth Vial is poured out on the Sun, the events whereof are, 1. Ascorching heat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most violent and burning Fever engendering intolerable pain. 2. Blasphemies of men against God. 3. desperate obstinacy in sins. 
Riberas' opinion.   
If with Ribera we take the Sun properly, than a horrible scorching by reason of an excessive heat is portended to the Antichristians, that their bodies as by a burning flame should be inwardly broiled, like such as are right under Zona torrida, who are tormented with continual heat, & forced in the day time to shadow themselves in Caves under the earth. Dryness follows heat: and barrenness the drought of the earth, barrenness is accompanied with want of corn, pestilence, hunger and intolerable thirst: by which plague the ungodly shall rage's, and pour forth horrible blasphemies against the Name of God, and at last rush into utter despair: so the sense should be thus, he poured out his Vial on the Sun, that is, by it so powerfully wrought on the Sun, that it scorched the earth with its beams more vehemently then formerly. And thus Bullinger, Meyerus, Aretius, Fox, 
Why the literal exposition cannot hold.  Chytraeus, (who notwithstanding allegeth also a mystical sense) interpret it  
Now the reason why I assent not unto them is, first, because this shall be a plague peculiar to the Antichristians: whereas heat, drought, barrenness, hunger; and thirst are common calamities incident to the godly and wicked: neither are we to doubt, But that these words, It was given to this Angel, or to the Sun (for the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to either, though more properly to the Sun) to burn or scorch men with heat, are only to be referred to those ulcerous ones having the mark of the beast. ver. 2.  
Secondly, The second effect should but little agree, for why should men blaspheme God because of the heat? They would rather curse the sun itself thus scorching them, 
Lib. 4. pag. 135.  after the manner of the atlant who, as Herodotus reports in Melpomene, curse the sun rising over them, and bitterly rail on it, because with his scorching beams it spoils both them and their country.  
Thirdly, although afflictions for the most part are Sermons of repentance: yet this plague seems chiefly to work inwardly on the conscience, thereby to instigate men to repentance, but they on the contrary do obstinately blaspheme: Therefore I rather understand it of an inward, 
A divers mystical sense.  then outward plague.  
Now (passing by the letter) the conjectures of Interpreters are very divers touching this sun, and its scorching, which I think it not amiss briefly to repeat, 
Lyras opinion.  that by comparing them, we may gather a truer sense.  
Ly●● doting as his manner is, makes this Angel to be Pope Leo III. whom the Romans by sedition displaced, evilly entreated and cast into prison, out of which notwithstanding he made an escape by the means of some, as Writers report: he poured out his Vial on the sun, in declaring the grief of his mind to Charles the great, King of France: because as the Sun in its light excels all other Planets: so he shining in faith and magnanimity excelled all the Kings of the earth. To him it was given to afflict men by heat: because Charles came to Rome with an Army and grievously afflicted the Pope's Rebels, and restored Leo to his seat. Hereby men were scorched, to wit, the seditious Romans by the heat of wrath, and blasphemed the name of Charles. The rest I mention not: The unsavouriness of the gloss being as it plainly appears altogether contrary, to the scope.  
Some interpret the Sun to be Antichrist, 
Gagnaeus opinion.  who falsely affirms himself to be the Sun of the Church. So Gagnaeus the Papist and our Marlorate. He shall torment men with heat: 
1 Pet 4.12  that is, afflict them with grievous persecutions: for heat and fire denote afflictions. But this exposition cannot stand, because Antichrist will not persecute his followers, but the godly only who by no torments will be brought to blaspheme the name of God.  
Others understand the Sun to be Christ the sun of righteousness, to whom it shallbe given, to torment the consciences of Antichristians with the heat of his wrath, as it were by fire: for because they can by no means resist the Gospel of Christ (by the heat of wrath being turned into fury) they shall blaspheme the name of God, that is, the truth of the Gospel in its clearest light, as if it were devilish and heretical, being far from repentance and giving glory to God. If this be the sense, we may then understand, what we are to expect henceforward of the Papists, and how we are never to hope for any reconciliation with them. 
Brightmen interpretation.   
Here also I will allege Brightmen opinion not altogether divers from the former. The sun he interprets of the holy scriptures, by whose light our dark minds are enlightened. The Vial is to be poured out on these, not to hurt them, as the former vials were hurtful to the earth, sea and rivers, but to give a force and set an edge upon them, that may more sharply prick and penetrate into the consciences of men: for although the scriptures in our times have been very much illustrated, yet many things (especially prophetical) are as yet not sufficiently explained. And although indeed Antichrist be plainly discovered: yet what shifts and feigned pretences doth he daily make, to the end the world may not take notice of him? But by how much the day of judgement draws nearer, by so much the more shall the light of the Sun, that is the Scriptures, bring to the eyes of the world a more abundant and clearer light: The sum of all is, that a greater perspicuity of the Scriptures seems to be expected, by which Antichristians as by a more vehement heat of the Sun, shall be very much tormented: because the filtinesse of Antichrist will hereby be more discovered, which shall occasion them to persecute men with the greater hatred, yea such shall be their exceeding folly, as they will rage's and fret against the Sun, because their filthy whoordomes are laid open to the view of all the world.  
This sense is clearer than the former: yet both are to one effect: for Christ by the scriptures will send forth a great light and new heat, which indeed should rejoice the adversaries, amend them, bring them to repentance, but through their own malice they shall be the more enraged thereby. Now all things will be clear.  
And it was given him to scorch men] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase denotes some extraordinary judgement of God: For indeed neither Christ nor his word do in themselves, or of their own nature work this effect, viz. to torment men with the scorching heat of fury, but the sun is given or attributed unto them accidentally: God sending on Antichristians strong delusion that they should believe a lie, because they received not the love of the truth. They ought indeed by the beams of the Sun of righteousness so clearly shining in the holy Scriptures, to be enlightened, warmed and stirred up to acknowledge, love and embrace the truth of Christ: but they maliciously in heat of fury will rage's against Christ, and be tormented by fire, that is, extreme malice and envy. In that he saith with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men, he expressly points at them in ver. 2.  
9 And men were scorched] Again with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might not indifinitely understand all men, but only the ulcerous marked one's of the beast: who are like dogs over heated, gaping and hanging out their tongues: for the more their eyes are smitten with the beams of the Gospel, the more despitefully they shall hate the same; and be scorched with heat, or rage, because they shall find no way how to darken the Sun, and extinguish the light thereof.  
And they blasphemed] A second accidentary effect on the Antichristians, is by desperate oppressing of the truth, they shall break forth into blasphemies against God, to wit, by attributing the work of God to the devil: like the blasphemous jews in Mat. 12. neither is it strange: for they learned to blaspheme of the Beast their head, unto whom as we heard in Chap. 13.5. A mouth was given, speaking great things and blasphemies against God, his name, his Tabernacle, and those that dwell in Heaven: It is true the beast did long before cast out blasphemies, but they were nothing in comparison of those which these ulcerous blasphemers shall pour forth against God.  
Having power] By this attribute he aggravates their fury: they ought humbly to entreat God to take away the plagues: who only hath power, (as to inflict, so) to remove the same: but they like mad men, will not cease to set their faces against the sun, and to blaspheme God to their inevitable ruin and destruction: for at last they shall be necessitated to fall under their plagues.  
Here by the way we are admonished that God is the orderer of all scourges: from which if we desire to be freed, we must humbly turn ourselves by supplication unto him.  
We are admonished also of the end of God's scourges: for the words, And repent not: show, that therefore men were thus afflicted, that they might be r ecalled by this rod, unto true repentance and detestation of Idolatry.  
Lastly, we are informed how to shun and turn away the rod: for had these men repent, God would have mitigated and taking away this scorching plague. Repentance therefore lessens and takes away plagues, but impenitency increaseth them. Now to repent is to forsake evil works, and endeavour truly to lead a pious life.  
To give God glory] An increase of their obstinacy, in that they would not by repentance, give God his due praise. But what glory? I. The glory of his justite, that he had inflicted the scorching plagues on them, for their deserts, and that it were just to lay more heavy punishments on them except they repent. II. The glory of his truth, that only the Doctrine of the Gospel revealed in the word of God, is true and saving. III. The glory of his mercy, that forgiveness is prepared for the Repentant, viz. for such who forsaking Antichrist, do by a lively faith turn to Christ. Lastly the glory of his almighty power, that he will utterly destroy the beast and all such with him, who persevere in their blasphemies: Behold in our repentance how many ways God's glory is manifested and attributed unto him, and our salvation furthered by it.   

The pouring out of the fift Vial on the Throne of the BEAST.  

10. And the fift 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.  
11 And blasphemed the God of Heaven, because of their pains, and their sores, and repent not of their deeds.    

THE COMMENTARY.  
ANd the fift Angel poured out] The fift Vial being poured out on the Throne of the Beast, his Kingdom is filled with darkness, his worshippers fret, blaspheme, and remain obstinate unto the end: which effects are not much differing from the former. And therefore this plague is the less obscure, provided we understand what the throne of the beast is, and the darkening of his Kingdom.  
Now we are to observe that touching this Vial alone, scarce any Interpreter keeps to the Letter, but all bring forth Allegories, howsoever some more properly than others.  
Lyra takes this Angel to be the Emperor Otto, 
Lyra makes the Roman sea the throne of the beast.  who poured out the Vial, that is, vengeance on the throne of the beast that is, on Pope John, whom Crescentius thrust into the room of Gregory, living the life of a beast: now howbeit he errs from the scopes, (as ordinary he doth) yet here he dotes not, but acknowledgeth the Roman Sea to be the beasts throne.  
Andrea's thinks the throne of the beast to the be Kingdom of Antichrist, which (saith he) shall be darkened by this pouring out, because it shall altogether so appear, and be wholly destitute of the light of the sun of righteousness. He understands it therefore of the darkness of doctrine, wherewith Antichrists Kingdom shall be utterly overwhelmed: from which opinion our interpreters, as Bullinger, Marlorate, Alphonsus, Artopoeus, Aretius, and Chytraeus do not much differ, save only that they interpret the throne of the beast more clearly than he, viz. of the Popish Kingdom and its gross Idols, errors, and horrible darkening of the truth, which at last shall be discovered by the light of the Gospel.  
But hardly any one is so absurd as Ribera, who saith that the Kingdom of his feigned Antichrist shall be darkened, because all his worshippers shall be smitten with grievous wounds, and so their prosperity and joy obscured. But he too much wresteth the metaphor of darkness, for not the prosperity of Antichristians, but the Kingdom, that is, the power of Antichrist is said to be darkened: Hereby also this plague should nothing differ from the first.  
But what if the throne of the beast be the seat of the Pope of Rome? and the darkening of Rome, its spoiling and ruin: of which see Chapter 17. ver. 16,  
Artopoeus therefore thinketh that the spoiling of the City Rome by Charles V Duke of Borbon anno 1527. is here signified, but so this plague should not have been very great: for the Emperor soon restored the Pope again: neither did there thence follow greater darkness to the Papal kingdom then before.  
Brightman applies this darkening of the beasts throne to the last destruction of the Rome, by which the dignity thereof shall not only be a little lessened, but wholly perish according to the verse of Sibyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than thou shalt be wholly in ashes, as if thou hadst never been Rome. Nevertheless he thinks that the beast shall remain sometime after the destruction of the City, not to regain his former dignity, but that soon after a more horrible destruction may befall him. Therefore his Kingdom is said to be darkened, not wholly exstinguished, but deprived of its former lustre.  
For mine own part, I dare not simply disapprove of this prophetical sense: especially seeing the jesuits themselves begin to prophesy of the destruction of Rome, and banishment of the Pope, as before in Chap. 14. I shown out of Ribera. For though the Turk sit still, yet certainly Christian Kings and Princes will put their hands to this work of God, for to thrust the Pope out of his nest: as john Chap. 17.16. doth not obscurely intimate.  
Notwithstanding if it be thought more agreeable not to restrain the Throne of the beast to the City Rome, but rather to understand the same of his whole Kingdom, which is said to be darkened, because in the Egyptian Type (for it is a plain Allusion unto the ninth plague of Egypt) not only Pharaohs royal Court, 
Ex. 10: 23  but the whole land, except the dwellings of the Israelites, was overwhelmed with most thick darkness three days together: I see not to whom I should rather assent, then to our foresaid interpreters, who expound it of the darkening, or total darkness, in which Antichrist hath deeply involved and plunged the Christian world these thousand years, which shall wholly be dissipated by the clear light and preaching of the Gospel. 
How the beasts king doom is darkened.   
The darkening therefore of Antichrists Kingdom, is not a bringing in of a new darkness: for his kingdom was never enlightened with the light of true doctrine: But began to be darkened even from the first, after that the smoke of the bottomless pit had filled all parts and places thereof with a most gross mist or blindness, although the world in regard of its external lustre thought it to be most bright and shining. But the full manifestation of the darkness, and dispelling of the smoke, shall be a fatal darkening unto Antichrist, when the most clear light of the Gospel shall break forth and shine in all parts of the world: for then the beasts abominations shall be laid open to the view of all men: whereupon many shall desert him: his glory shall be obscured, his authority despised, and his Kitchen grow cold. This plague shall be more grievous than the former: or certainly an extreme increasing thereof: for then the beast shall be nearest to utter ruin: of which more afterward.  
And they gnawed their tongues] Now follow three secundary effects of this Vial on the Vassals and Worshippers of Antichrist.  
First, they gnaw their tongues: By which proverbial Speech is noted the extreme rage they shall fall into: And the cause is added: to wit, for the pain or grief in which they shall be because of the fatal declining of the Popish Kingdom: for mad or furious persons use to by't their lips, tongues, and fingers, and gnash their teeth as beasts not able to revenge themselves. It may also be an Allusion to such as have the Falling-sickness, who by the sharp sits of their disease are wont to by't their lips and fingers: with the like madness or frenzy, the Papists shall then be vexed, when they see the Pope's Kingdom to be darkened, exposed to contempt, and the authority thereof taken away: when Kings, Princes, and the Vulgar sort shall deny obedience unto the same.  
Secondly, They shall blaspheme the God of Heaven] As before: for because they go on to condemn the Gospel of Christ as devilish heresy, and wickedly accuse the same as the cause of all the Commotions and troubles which themselves have raised.  
Thirdly, They repent not of their deeds] viz, which we have expounded verse 9 and before in Chapter 9 ver. 20.21.   

The pouring out of the sixth Vial on Euphrates.  

12 And the sixth angel poured out his Vial upon the great River Euphrates: and the Water thereof was dried up: that the way of the Kings of the East might be prepared.  
13 And I saw three unclean Spirits like Frogs come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet.  
14 For they are the Spirits of Devils, working miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty.  
15 Behold, I come as a thief: Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.  
16 And he gathered them together to a place, called in the Hebrew tongue, Armageddon.    

THE COMMENTARY.  
12 AND the sixth Angel poured out] The sixth Vial is poured out on that great River Euphrates, which, as histories testify, runneth through Babylon, & is the bound of the Eastern Palestina. Two events do follow, The drying up of the waters of Euphrates, And the sending forth of three unclean Spirits unto the Kings of the earth to make War against God, etc. By the former, the plague itself, by the latter, the last endeavour of the Beast to keep off the plague is signified.  
The drying up of Euphrates is by some properly, by others mystically expounded.  
Andrea's expounds it properly, 
Andrea's opinion touching the drying up of Euphrates.  yet doubtingly: Perhaps, saith he, Euphrates by God's permission shall be shallow, as that it will be easy for the Kings of the Nations and other men to pass over for to kill each other: Now these Kings of the East for whom the way shall be prepared, he guesseth to be Gog and Magog, who shall come out of the region of the Scythians: Or Antichrist, with other Kings out of the eastern Persia, where the Tribe of Dan shall inhabit, of which Tribe Antichrist is to be borne, and pass over Euphrates to the destruction and death of the souls and bodies of very many. The first clause of which sentence, touching the literal drying up of Euphrates, Ribera approveth: but the latter he rejecteth, viz. of Antichrists coming out of the East with other kings over the River Euphrates being dried up: because (saith he) Antichrist shall sit in Jerusalem on this side of Euphrates: and therefore shall not come out of the East which is beyond it, but supposeth that the seven Kings of the East shall be called forth by the three impure spirits, to join themselves with Antichrist in that general battle against Christians. Wonderful darkness, and fabulous toys: no token of any plague doth appear in these things: whereas it is certain that the beasts last plague save one, is here denounced.  
Here also I see our Brightman to keep to the Letter about the drying up of Euphrates, but in a divers sense and end. Euphrates in this place, as in Chap. 9.14. in the sixth Trumpet, he understands to be the River of Mesopotamia which made the passage of the Eastern People into Judea very difficult: The waters whereof he thinks after the overthrow of Rome, shall be dried up by a like miracle as of old it happened at the red Sea and the waters of jordane. To what end? That the way of the Kings that come from the rising of the Sun might be prepared: that is, that the jews dwelling in the East may the easier and more speedily return unto jerusalem their native Country, not to restore the jewish worship, but to embrace the Gospel of Christ. 
Rev. 5.10  And he saith further that the converted jews are called Kings, because all Christians are Kings and Priests to God: And Kings of the East, because they shall come from thence, and all the Eastern people shall be in subjection to them. 
Brightmen reasons.   
This opinion he backs with four reasons.  
First, because it was never heard, that such a miracle happened to any Nation, but the jews, who passed thorough the red Sea and jordan as on dry ground.  
Secondly, because the Prophet Isaiah in Chap. 44. ver. 22. & 51.10. & 63.11. seemeth to promise unto the jews such a kind of passage, namely that the River should be dried up in their return unto jerusalem.  
Thirdly, because the Apostle Rom. 11.25. hath foretold that in the last times the jewish Nation shall with great zeal turn to Christ.  
Fourthly, because it is not probable that so great a mystery as their conversion should be passed by in this prophecy. Now either it must here be mentioned, or else it is not at all spoken of in this Book.  
Thus I have clearly laid down the opinion of this Interpreter, 
Not very solid.  which indeed is pious, ingenious, much desired by the godly, and perhaps probable also: notwithstanding his arguments are of little weight.  
For though it be granted that the drying up of the Sea and jordan was peculiar to the jews: yet hence it will not follow that the Kings of the East signify the jews to be converted to Christ.  
Concerning the drying up of Euphrates we read nothing thereof, but only in this place now in question: neither is the same promised by the Prophet Isaias, but the jews assurance touching their deliverance out of Babylon is confirmed by the miracles which God of old had wrought for them.  
The mystery foretold Rom. 11. hath partly been already accomplished, some jews now and then having been converted to Christ: and partly yet remains to be fulfiled, when many every where in Europe Asia & Africa, shall embrace the Gospel, yet without a miraculous passing over Euphrates (beyond which it is not certain that any jews do inhabit) or returning into their country: seeing the faith of Christ is not in the least tied to the Territories of judea.  
Lastly, this mystery is not passed by in silence, but was before plainly figured out in the Vision of the 144000. sealed ones out of the twelve Tribes of Israel. Chapter 7.  
But what ever his reasons are, this one thing moves me not to assent thereunto: because either in these words of the drying up of Euphrates, the sixth plague is pointed at, or else here is no plague at all; for the following words set not forth a plague, but the Beasts endeavour to defend himself (although in vain) against the same. 
The drying up of Euphrates is mystically to be under stood.   
I think therefore that the drying up of Euphrates is rather mystically to be taken.  
Now I find two mystical interpretations (for Alcasars' new and foolish opinion I leave to himself) which suppose, that the place here is a manifest allusion unto the taking of Babylon by Cyrus who drawing the stream of Euphrates another way, made the River shallow and passable, to the spoiling of the city, through the midst whereof it ran.  
Euphrates denotes the Turks now possessing the same: 
Artopoeus opinion.  The waters thereof drawn out into other Brooks, the strong incursions of the Turks on the Roman Empire, whose Princes being distracted because of the darkening and weakening of the Beasts Kingdom: some of them desiring to see it overthrown: on the contrary others wishing the safety thereof: hence refuse to join their forces together for to resist the power of the Turks, who by this means shall the more easily break in from the East and spoil them, as hitherto experience hath taught us. This is the opinion of Artopoeus, which I rehearse, not because I altogether approve thereof (for so the Plague should no more appertain to Antichrist, then to us) but because it is not altogether disagreeing from what we see by daily experience. 
Bullingers' opinion.   
But the other I much prefer before all the rest, viz. which Bullinger, Aretius, and Illyricus have learnedly expounded, that Euphrates signifies the principal Fortresses of the Antichristian Babylon, and by means whereof it grew to so great power, and hitherto hath stood in its strength: namely their spiritual Revenues, Tithes, First-fruits, Taxes, Annuities, Copes, Indulgences, Peter-pences, Impropriations, Dispensations, Vacancies, Commendums: to be short, all the wealth and riches that were wont to flow to Rome out of all parts of Christendom. 
The waters of Euphrat.  These waters shall be dried up, because these Taxes and Tributes formerly paid to the Beasts kingdom shall be as was said, darkened, that is, no more flow to Rome, but be bestowed otherwhere, so as the Chests, Cellars, Kitchens, and Storehouses of the Pope shall grow empty. The Way shall be prepared for the Kings of the East, to take Babylon, that is, without any let or hindrance kings, Princes, and People of all sorts shall foresake Antichrist, Tread the Beasts kingdom under foot, & embrace the gospel. The Kings I say of the East metaphorically are such as hitherto were addicted to Antichrist, but then embracing and professing the Gospel: (for the faithful are Kings) & shall come from the East, that is, from Christ, who is the Dayspring from on high, Luke 1.78.  
The Analogy of this mystical interpretation is proved both by divine and humane history. Herodotus, and Xenophon witness, that Babylon had two principle Fences: One without, viz. Their Walls, being fifty Cubits thick, and two hundred Cubits high: The other within, viz. Euphrates running through the midst of the City, being of such a depth that two men, howbeit standing one on the neck of another, yet no part of their bodies would appear above water, as Gobryas in Xenophon speaketh: 
The history of Cyrus in taking of Babylon.  so that the River was of greater strength to the City than the Walls. Notwithstanding the kings of the Medes came and besieged Babylon, viz. Darius the Mede, and Cyrus the Persian, according to the prophecy of jeremy in Chap. 51.28. Prepare against her the Nations, with the kings of the Medes, that is, the kings coming from the East: for Media and Persia lies to the east of Babylon. Now the Besiegers despairing to win the Walls took counsel how to divert Euphrates: for which purpose having made many deep ditches, in the same night that the Babylonians were at their riotous feast and so overcome with wine and sleep, the waters of Euphrates were brought into the aforesaid ditches, and the enemy passed through it into the City on dry ground, took the palace of Belshazzar, killed him, and won Babylon, as we have it in Daniel 5. ver. 30. & jer. 51.32. her passages were stopped, etc.  
To this Type the thing in hand doth very well answer: for the Antichristian Babylon hath chief by two Monuments stood unmoveable. Outwardly in stead of walls, 
The walls of the Roman Babylon.  she hath Emperors, kings and nations, who as Vassals to the Pope do at his beck, take up Arms in defence of Babylon: Within her is Euphrates drawing to Rome as through a deep channel, the treasures of the world, in so much as the Church's Exchequer doth far surpass the Treasures of all Monarches in the earth. It hath been observed, that in most Provinces Clergymen have had Two-thirds of all rents, scarcely one third remaining to the Prince and people: Thus as Babylon gloried because of her deep waters: so Rome boasteth of her excessive riches: but like as the waters of Euphrates being diverted, the River was dried up, 
The deep waters of the Romish Babylon.  and thereby an easy passage was prepared for the kings of the East, who took Babylon in one night: Even so Rome's holy tribute being intercepted and derived otherwhere, there will be an easy way made for faithful kings and teachers to pass as through dry Fords, 
Rev: 18.8  that new Babylon may fall in one day and be destroyed.  
If thou ask, who shall make the ditches, and turn these Tributes of Rome another way: See the History of Cyrus: his army wrought day and night, till at length the work being finished, Cyrus himself opened the Sluices and drew the waters from the City: so the continual labours and endeavours of God's ministers shall prepare the ditches: and Cyrus the Lords anointed Isay 54.1. that is, faithful kings and princes shall themselves open the more thus prepared, draw bacl the Rivers of Babylon, and convert her Tributes to better uses, as in Chap. 17. ver. 16. is plainly taught unto us.  
Thus we have heard the meaning of the sixth Vial, which without doubt is proper and true, for Babylon shall receive no plague more grievous than this, before the total destruction thereof.  
Neither is this interpretation new, or lately thought of by us: but even my Anonymus hath expressed the same 260. years ago, in these words: He dried up] that is, The preaching of the Gospel doth and shall cause men to take away all temporal things, that is, Possessions and earthly Dominion from the Clergy, and they shall no more be given unto them.  
Neither are the waters of Euphrates only begun to be dried up a little: but almost a hundred years the way hath been a preparing for the kings of the East, to invade Babylon: Thus Bohemia in a great measure is fallen off from Antichrist, and long ago hath denied to increase Babylon's waters: The like we see in England, Scotland, Denmark, Swethland, with a great part of Germany, France, Poland and Hungary: And what would ye think, if at last the waters of Italy and Spain should be dried up also?  
But let us see the industry of the Beast in keeping off this plague. While Cyrus of old prepared the motes and built Turrets before the walls of Babylon, they scorned him, and therefore it was no wonder they perished on a sudden because of their security. But the Romish Babylon will more carefully stand on her watch, and make the siege of the Eastern kings tedious and difficult, as it followeth.  
13. And I saw come out of the mouth of the Dragon] The internal effect of the sixth Vial we have heard spoken of: The drying up of Euphrates, being the sixth plague of the Beast. The external effect now followeth, viz. the Beasts Ambassage unto the Kings of the earth to make War, for to keep off the plague. The Connexion is to be considered. By six Plagues the beast is almost wasted.  
I. By the venomous ulcer on such as had the mark of the beast.  
II. By the death of every living soul in the corrupted Sea.  
III. By the blood of the Rivers and Fountains.  
FOUR By scorching of men by the heat of the Sun.  
V By the darkness of the Beasts kingdom.  
VI By the drying up of the River of Euphrates.  
Now because the Beasts kingdom shall seem by all these plagues to be brought to a most desperate condition: he on the contrary will leave nothing unattempted for to uphold the same: And as the Poet speaketh: Flectere cum nequeat superos, Acharonta movebit.  
And therefore to advance his throne again, and bring bacl the waters of Euphrates into the Channels of Babylon, he will not fear to lift up his hand against Heaven: but by an unheard of fury will move war against God, and by his Legates solicit, and draw the kings of the earth into the Confederacy of this war. But with what event? Here indeed it is not mentioned, but shall be declared in the following Vision Chap. 19 Namely that this his last rage shall expose the Beast, his kingdom, and the kings his Associates, unto utter destruction. This is the sum.  
But because this last tumult shall be raised by the Beasts Legates, john here expoundeth in order, from whom they are sent, and to whom, who, and what manner of Messengers they are, wherefore they are sent, together with the success of their Message: all which things we will briefly consider.  
The Authors of the Ambassage are, 
The authors of this war & ambassage.  the Dragon, Beast, and False Prophet. Of the Dragon and Beast we spoke in Chapter 13. The false Prophet is here first mentioned. Now there we shown that he is the same Land-beast, who by great signs caused the Sea-beast to be worshipped, and this will more clearly appear in Chap. 19.20. where the same effects are attributed to the False Prophet, which before were spoken of the beast rising out of the earth. Moreover we there made it appear that both Beasts do represent one and the same Antichrist under a divers shape. The former, as a King: The latter, as a deceiver: Out of the mouth therefore of these three go forth these three Messengers, that is, they are sent by their invention, counsel, commandment and authority, for this is meant by the Type of going forth out of the mouth: 
How the three Legates proceed out of the mouth of these three.  seeing Satan properly hath no mouth. Neither is the sense, as if one should proceed out of the mouth of the Dragon, another out of the mouth of the Beast, and the third out of the mouth of the False Prophet: for thus their original and authority would seem not to be equal: But that they all three go forth as it were out of one mouth, by the common conspiracy of the three aforesaid parties, for to perform their interprize, viz, with lies, in behalf of the Dragon, who is the father of all lies, and by tyranny in the behalf of the Sea-beast, who represents Antichrist as he is a secular Monarch, and withal deceit of unrighteousness in behalf of the Land-beast, that is, Antichrist as he is a spiritual Impostor. Now let us consider the Messengers themselves.  
Three impure Spirits] Ribera understands them to be Three Devils, whom they call familiar spirits, such as Magicians send forth at their pleasure. But they shall be men properly, because they go, speak, and have to do with Kings in a civil way, all which little suits with Devils.  
Notwithstanding they are said to be spirits, because by profession they shallbe Spiritual Fathers: And Three, because there shall be many of them, sufficient for to perform what they shall undertake: for a threefold number denotes perfection: as before in Chap. 11. the two witnesses were indefinitely put for a few, yet sufficient for the Testimony of the truth. Yet here it seems they are said to be three rather than seven (which number the Scripture more frequently useth) because they shall be the choicest and subtlest out of the flocks of Locusts, who ordinarily are not very many. Notwithstanding they shall be of the true kind of the Locusts: however they differ in form and office.  
Impure Spirits] Not only being of an impure original, but nature and manners also, labouring to stain both divine and humane things, even as the Locusts who came out of the filthy bottomless pit, did defile all things with their venomous mouths and tails.  
Like to Frogs] They shall not be Frogs, nor in the form of Frogs (for so they should be unfit messengers to be sent to Kings) but like to Frogs, in filthiness, impudency, and loquacity, because like as Frogs with their continual croaking (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are most irksome to our ears: 
Aristoph. in Ranis:  so these Emissaries of Antichrist living a most impure life within their Covents, and being taught much to babble, do fill the ears of Kings with their cries, until they induce them unto their holy War: Neither are they much unlike to the Locusts: for Locusts skip like Frogs: besides they resemble the four square heads of Frogs by their geometrical hoods.  
14. For they are the Spirits of Devils] He further describes them by their nature and craft: they are instructed in the School (not of the holy Ghost, but) of the evil one: and therefore they shall have the nature and disposition of their master: yet will some of them make a fairer show, and thereby prove more hurtful, and are the more carefully to be avoided.  
Working miracles] They shall gain credit to their Ambassage, not so much by words, as by signs and miracles, and thereby allure and deceive the Kings of the earth. But by what signs, and whose? by lies and the efficacy of Satan, from whom they originally proceed: for the wonders they work are delusions of Satan, which are spoken of in 2. Thessa. 2.9, & Rev. 13.14. & 19.20.  
Which go forth unto the Kings of the earth] Thirdly, he declares their office: they shall leave the function of teaching unto others of their order, and shall be employed in Warlike Messages.  
Here Ribera erreth, in thinking that these Kings are the same unto whom the way was prepared by the drying up of Euphrates: for they were Kings of the East, spoiling the beast: But these are the Kings of the earth and of the whole world: The former were against, These shall be for Antichrist.  
The Kings of the earth] Thus he calleth (as before) the sworn Vassals of the Beast, and therefore they are said to be of the earth, however by profession they would seem to be Christians.  
And of the whole world] That is, all Foreign Kings whatsoever: for at last the beast will labour to have the friendship and assistance of them all. For in regard he shall see that they of his own profession are more remiss and negligent than he would have them, therefore by Ambassages he will stir up Foreign Princes, and by all means labour to draw them on his side.  
Now if thou demand who these Legates are, I answer: 
Who these three spirits are that are sent forth.  (howsoever undoubtedly they shall manifest themselves so much the more, by how much Antichrists fight against God shall appear, and the nearer we come to the day of judgement: yet) it seems not to be obscure in the least, both by history and experience. For it is plain that the chief of these Messengers, are the Legates a latere: who are sent with full power unto the Kings of the earth to negociate for Babylon: next to them are the Bishops who order and direct the affairs of the Court: In the next place are the Monks and jesuites who insinuate themselves into the closerts of women, dive into counsels, and are Architects of dissension; These (as their own Epistles witness) are daily sent as Legates to the kings of India, America and Africa, to bring them into the fellowship of this war that is a preparing. And now of late (if I be not deceived) they have made the king of Persia bounden to the Sea of Rome. And indeed without the religious interposition of these men, scarce any counsels of peace or war can be handled in Court, as experience teacheth.  
Moreover this Type doth very fitly agree to Frogs. They are Spirits, viz. spiritual fathers: but unclean like Frogs] Because (saith my Anonymus) they remain in the mire of riches prating and tattling against the truth of the Gospel. Spirits of devils] because (saith the same Author) they are inspired by the Devil only so to do. Working miracles] or doing signs, that is, making show of outward holiness, though in truth they be the greatest hypocrites, having their affections set on the earth and worldly Pomp, and therefore howsoever they be the truest Proctors of Antichrist, yet being outwardly cloaked with so many signs of Sanctity, they captivate as it were all men, so that they are esteemed of them more holy than the rest of men. These things Anonymus: but we are further to consider, that by prodigious and false miracles they shall gain credit to their Ambassage. viz. such by which the beast himself is said to seduce the Inhabitants of the earth Chap. 13.14. Now it is notorious, that there are none at this day in the world, who arrogate to themselves the glory of working signs and miracles, but the Pope's Emissaries. Thus we see, who the Legates are, and to whom they go forth.  
To gather them to the Battle] They will not profess to make war against God: for than they should never induce any but mad men unto it: but pretend that it is a war undertaken for God's glory, and against heretics, for the safety of the Catholic Church: although in very deed it shall be against the God of Heaven: they shall, I say, prepare a great Diet, to cut off at last all the heririckes in one battle, and at once restore the affairs of the Romish Sea. But O great folly! for it shall not be the day of Heretics but of God: Namely, Of God Almighty] Whereby the faithful should be stirred up to consider the wonderful judgements of God. The Frogs indeed shall gather the Kings of the earth to War, thereby to root out the Gospel of Almighty God. But by that war God will root them both out together. It is called a great Day, because the judgement of that day shall be great and wonderful by the slaughter of all adversaries: of which in Chap. 19  
15. Behold I come as a thief] By a prophetical Parenthesis, he exhorts us unto watchfulness. And it is inserted by the occasion of that great Day in which the enemies shall come to fight against Christ. Christ then on the contrary shall come to cut off the adversaries. Now this his coming shall be sudden and unexpected like a thief in the night as Mat. 24.43. Luke 12.39. 1. Thessa. 5.2. Reve. 3.3. We must watch therefore, least being brought asleep by the cares of the World, we be on a sudden oppressed by that great day of the Lord.  
And keep his garments] That they be not polluted with the defilements of the flesh, and of this World: or rather, that they be not secretly stolen away: for if their garments be taken from them, they shall be forced to go naked, having nothing wherewithal to cover their shame. 
2 Cor. 92  This exhortation agrees with the doctrine of the Apostle: We desire to be clothed upon with our house, which is from Heaven: if so be that being clothed we be not found naked. And with that of Christ, unto the Bishop of Laodicea Chap. 3.18. I counsel thee to buy white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear. See the exposition on that place: And indeed Beza supposeth that this Parenthesis is for some reason from thence here inserted: but there is no cause of such suspicion, seeing the occasion of the Parenthesis is manifest: and that the metaphor taken from garments is familiar to this Book.  
16. And gathered them] The old Version: And he shall gather them, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in his latter Edition: he gathered them, (according also as it is in our English Translation) to wit Christ, or God, referring it to the foregoing Verse: But in his former more rightly: And they gathered them: viz. the three unclean Spirits: for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do cohere: as if he had said, The spirits went forth to gather the Kings of the world and they gathered them: the 14. verse, as we have showed, being inserted by a parenthesis: It is true, the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular number, may carry both senses: notwithstanding it plainly appears from the end of the Spirits going forth, that in the Text by an Atticisme (usual to the Greeks') the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits being plural is joined with a verb of the singular number. Now the end of the Ambassage of the unclean Spirits was to gather the Kings: lest therefore it should seem they had been slack in their office: their endeavour is added: And they gathered them, viz. to the Battle, for by their importunity, subtlety, and juggling, they persuaded the kings to take up this war. The Kings therefore of the earth, and of the whole world are in readiness with their armies for to defend the Beast against God Almighty. O detestable madness! The whole world will be up in arms: no corner shall be in quiet, or free from the war of these frogs. And indeed it seemeth that towards the end of the world it shall come to pass, that not only Popish kings (who then shall be but few) but also foreign and barbarous nations, as of India, Asia, & Africa, being induced by the craft and deceit of the frogs, shall join their forces against the professors of the Gospel, for to restore the authority of the Pope. What a confusion shall there then be in all places? And how great shall the fear and trembling of the godly be?  
Now what shall be the event of this unhappy expedition? This is reserved to the following Vision: only the place where the battle shall be fought, is set forth by the Hebrew word Armageddon: 
Of Armageddon the place of the battle.  concerning which if I should allege the several guesses of Interpreters (seeing it seems not to be manifested either by Scripture or Histories) time would fail me.  
In the writing of the word copies do differ, generally it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harmageddon with two dd: some have it Harmagedon with one d: some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermagedon with E: divers significations are also alleged.  
Jerome expounds it The mountain of thiefs: Others A cursed Troup, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Others, The army of malediction or destruction: Others, The deceit of destruction: Others, The ruin of the River or stream: Others, The mountain of the Gospel: Others, The mountain of apples or fruit.  
Two of these opinions I like best. First theirs who render it, The deceit or guile of destruction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which signifies cutting off or ruinating: that the very place of the battle itself might discover the imposture of the Frogs, who having put the Kings in hope of a great prey, should deceitfully bring them into the place of their destruction, where they shall be slain in a horrible manner, not by the sword of men, but by the sword of Almighty God: for while they tumultously rage, and fiercely fight against the Gospel, in a moment they shall all be oppressed by the last judgement, and be cast into the Lake of brimstone with the Beast, false Prophet, and the Frogs, as it is in Chapter 19 verse 19  
The other opinion of Beza I rather approve, that Armageddon is that place where Josias unhappily fight with Necho king of Egypt, was slain, as we read 2. Chron. 35.22. & Zechar. 12.11. where it called the field or valley of Megiddon: here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain Megiddon: for at the foot of the mountain was a valley or large field for Combat, but Megiddo was not the name of the mountain or field, but of a city, after which the field and the mountain called Gilboe near unto the same, took their denomination.  
Neither doth it hinder that the field Megiddo was tragical, not unto the adversaries, but to good josias: for it may be answered, that two things are here aimed at: The opportunity of the place, as being most fit for battle: and the mourning which there was of old for the death of josias: the which at last shallbe here, in regard of the destruction of the adversaries.  
The sum is this: This cursed army here treated of, shall be gathered into the place of its destruction, which is not meant of one certain place, but wherever it be that these unblessed Troops shall then gather themselves and rage against God, there the day of judgement shall come upon them.   

The pouring out of the seventh Vial into the Air.  

17 And the seventh Angel poured out his Vial into the air, and there came a great voice out of the Temple of Heaven, from the Throne, saying, It is done.  
18 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.  
19 And the great City was divided into three parts: and the Cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.  
20 And every Island fled away, and the mountains were not found.  
21 And there fell upon men a great hail out of Heaven, every stone about the weight of a talon, and men blasphemed God, because of the Plague of the hail: for the Plague thereof was exceeding great.    

THE COMMENTARY.  
ANd the seventh Angel poured out] Now the Battle is expected: but yet it is intercepted by the seventh Angel pouring out the seventh Vial, and last plague, the which respecteth the last judgement, and the casting the Fight Adversaries into eternal punishment.  
It is so apparent that this is a true description of the last judgement, that almost all Interpreters acknowledge the same. Yet none of them give a sufficient reason why it is here again repeated, seeing it hath so often before been described, save only they say it is done by way of anticipation. But what cause is there that this Anticipation should be so often iterated? certainly none at all, except it be because this is the last Act of the fift Vision: Now every of the Visions, as hitherto we have seen, do end with the last Judgement.  
So that this part of the Vision is to be compared with the former Analogies of Chap. 
The latter Act of Vision 5.  7. towards the end of the second Vision: and Chap. 11. towards the end of the third Vision: and Chap. 14. towards the end of the fourth Vision. Now in this they differ, that in Chap. 7. the last judgement is only described by the deliverance of the godly: On the contrary in Chap. 11. & 14. and here also, it is only figured out by the destruction of the Antichristians.  
This also is to be observed: That the seventh Vial doth answer to the seventh Trumpet in Chap. 11. but not to the seventh Seal in Chap. 8. the opening whereof did not shut up the foregoing Vision, but made way for the following. Now to the words.  
The last Vial is poured out into the Air, which is the common receptacle of all living creatures. The air therefore being smitten with the fury of God's wrath, and infected with pestilence, what should follow but the common destruction of the creatures and end of other things: of which that we might not doubt, there came a great voice, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is done. It is a great voice, because with marvellous earnestness it proclaimeth the judgement of the last Day. It came out of the Temple of heaven from the Throne] that we might understand it was the voice of God, or Christ the judge sitting on the Throne. The voice, It is done, is as it were abrupt or suddenly broken off: because in a moment it shall put an end to the fatal battle of the wicked against God. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded It hath been, or, It is done: in both which senses is proclaimed the end of the world: Beza limits it, It hath been, to wit, Babylon: as it is in the Poet: Troja fuit, fuimus Troes. But it is better to take it absolutely, It is done, that is, now is the end of all worldly matters: for it is a dramatical clause: As when the Comedy is ended, one cryeth out, in dissmissing the Spectators: Acta est fabula: Plaudite: So than the fashion of this world shall pass away and come to an end, when it shall be proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done: as Christ dying on the Cross cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished, signifying that the mystery of our redemption was now accomplished by his death, that we might not seek or expect any thing otherwhere as necessary to salvation. In a word, by this voice we are sent bacl to what was before spoken by the Angel sounding the seventh Trumpet Chap. 10.7. That the mystery of God should be finished. As before therefore at the sounding of the Trumpet, so now at the pouring out of the seventh Vial, the Angel cryeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done, or It is finished.  
18 And there were voices, and lightnings, and thunders] These horrible effects of the last Vial do figuratively signify the coming of Christ the judge, the end of the world, and the destruction of the ungodly, as Chap. 11.19. Now the effects are Four. 1. Respects the Air. 2. The Earth. 3. The Sea. 4. Men.  
First, there are voices, and lightnings and thunders in the Air: 
1. Signs in the air.  These are not such lightnings as came forth from the throne Chap. 4.5. Neither such as happened at the casting of the censer upon the earth Chap. 8.5. (for they were effects of the preaching of the word) but such as concluded the third Vision Chap. 11.19. Being Signs I say, of Christ's coming to judgement, and taking vengeance in flaming fire on them that know not God, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power: to wit, 
1 Thess. 1.8  those shake of the powers of Heaven, the melting of the elements and horrible tempests spoken of by Christ and Peter, 
Mat. 2429 & Pet 3.10  with these things the Lord will at last come to judgement, and take away the furious weapons out of the hands of all such as fight against God.  
Secondly, In the earth, is an earthquake such as was not since men were upon the earth] And not wonder: for this shall be no natural earthquake, 
Signs in the earth.  but the earth being smitten with lightning from Heaven, shall be shaken and rend into a thousand pieces, and be burnt with fire, with all the works that are therein.  
Now the Antichristian earthquake, before mentioned in Chap. 6.12. and 8.5. differs from it. 
2. Pet 3.10.   
19 And the great City was divided] Or rather broken etc. Now he expoundeth what (in this common destruction) happened in particular to Antichrists Seat, and Cities of other adversaries, that is, their kingdoms, Forts, Armies, and Palaces.  
The great City was broken] that it, rend asunder by the earthquake into three parts, that is, It fell being broken to pieces: for here three parts denote the destruction: and the threefold number, the perfect, full, and utter ruin thereof: for a City being divided by an earthquake into divers parts cannot remain entire, but must of necessity perish. Thus I understand this rapture, not of a light sha'-, king, or rend, but of a total subversion of the great City: The which sense the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fell doth necessarily import: for the Great City shall suffer no less overthrow than other cities of the nations.  
But what Great City is here intended? Undoubtedly, 
The great City broken into parts: see chap 11 8. & 14 8 & 17.18.  the same in whose streets the bodies of the two witnesses did lie unburied, Chap. 11.8. that is, the City, Dominion and Church of Rome, which is the Kingdom of Antichrist, being as it were one Great City, because it is governed by one head, the Pope.  
Brightman includes the Turkish kingdom or Empire, because here is treated of the total destruction of all the ungodly. But the Mahumetane tyranny is more rightly comprehended under the Cities of the Nations: that so we might take notice that Rome is set forth by the Great City, both formerly, here, and in the following Chapter also.  
The Allegory of some seems to me not to be proper: namely that the great City, that is, the universality of men shall be divided into three parts, that is, in the last time there shall be found three sorts of men in the Church, Christians, Papists, and Neutrals: for these three sorts shall not then take their beginning, seeing they have already been a long while in the world.  
Ribera following Andreas, makes Jerusalem to be this great city, understanding the division of it into three parts, to be three sorts of people living in the same, Christians, jews, and Saracenes. But the following Chapter doth evidently show that not jerusalem but Rome is this city, as standing on seven Mountains, and in john's time having dominion and power over the Kings of the earth, and therefore Alcazar doth justly reject this opinion, although himself doth wholly err from the scope.  
Neither is it material that Ribera supposeth that Rome must be overthrown before these things do happen, unto which also Brightman seems to assent in his exposition on the fif● vial: for of this we shall see more in the following Chapter: however the jesuite erreth, feigning that Rome shall be destroyed before Antichrists rising, seeing john in Chapter 11. and again Chap. 17. doth not obscurely make the great City standing on seven hills to be the Seat of Antichrist. But how long before the end Rome shall be cut off, the Lord knoweth: If some time before, it makes nothing against the sense by us alleged. For by the great City we are not only to understand the walls and streets of Rome, but all places wherever the Romish Antichrist hath any jurisdiction: which as the jesuite confesseth may stand (although Rome be destroyed before) even unto this last Earthquake.  
And the Cities of the Nations fell] We have heard of the ruin of Rome, Antichrist, and his kingdom. Now is added what happened to the other Adversary kingdoms: They also fell by the foresaid Earthquake: for the Cities of the Nations I take to be the kingdoms, Provinces, Forts, and power of the Barbarians, not belonging to Antichrists kingdom, as jews, Turks, Saracens and the like, dispersed throughout the whole world, which shall all at the same time be ruinated: And thus it must necessarily be understood: for if here we should understand the Nations figuratively, viz. of the Antichristian Papists, who worship God after the manner of the heathens, as it is before taken in Chapter 11.1. it would seem to be a tautology not to be approved of.  
And great Babylon came into remembrance before God] That which before he called the Great City: here he calls it great Babylon, and so much we may plainly gather from the voice of the second Angel, Babylon is fallen, is fallen, that great City, Chapter 15.8. & 18.10. Wherefore I see no reason why we should here seek for another Babylon, to wit, a new Rome, that is, Constantinople as Brightman supposeth: for seeing Constantinople to this day, and so without doubt shall continue in Mahumetism and idolatry, the same shall fall with the Cities of the Nations. But to imagine that the Western Christians after Popery shall be abo●shed, and also drive the Turk out of the East, and recover, or overthrow Constantinople, the Metropolis of the Turkish Empire, this, I say, seems to me to be a thing rather to be wished then expected, in regard that our own sins shall fight for the Turk, even against ourselves: until such time that the great City Babylon, and all the Cities of the nations shall be utterly overthrown by the universal Earthquake.  
Wherefore then doth he repeat the name of the great City? I answer: he doth it by an Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reversion, that we may not think the division, which before he spoke of, to be small, or to happen by chance, but understand the just and horrible judgement of God in the destruction thereof: for then the Lord will give unto her the cup of the fury of his wrath: by which phrase is signified the most fearful judgement of God executed on her, in regard of her idolatry and tyranny, according to the threatening of the third Angel Chap. 14.10. as if he had said: The great City is broken, Babylon, I say, the great is come into remembrance before God, that forasmuch as she hath made drunk the world with the wine of her fornication, she herself also shall have her fill of the cup of the fury of God's wrath, that is, God will punish her in a horrible manner. She is said to come into remembrance before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men. For God did seem for a thousand years and more, to connive and forget her as it were, in not punishing her wicked Idolatry and tyranny, but at last by his horrible judgements he will make it known, that she was never out of his remembrance, and that he never approved of her flagitious works.  
Now in what sense, and how many ways both in the good and evil part, God is said to forget and to remember, and wherefore the Scripture speaketh thus of God, we have fully expounded in our Commentary on Genesis, touching these words, And God remembered Noah. Chap. 8.1.  
20. And every Island fled away] The third kind of wonders are in the Sea, 
Signs in the Sea.  intimating how they that live (though never so remote) in the Islands, shall also be overwhelmed by this fatal Earthquake: for every Island shall flee away, that is, shall vanish away and perish, either by water or fire. Now by Islands the Hebrews understand all places seated near the Sea: The Mountains also which are either in the Islands or other mediterranean places, shall not be able to shelter the adversaries, because there shall none be found, but all be swallowed up by the violence of the Earthquake. In the days of Noah when the flood came, men ran to the Mountains for safety: and at the destruction of jerusalem, Christ counselled his disciples to flee unto the Mountains. But here now the wicked cannot flee to the Islands or Mountains: because than they shall not be: by a like manner of Speech the end of the world is set forth afterward in Chap. 20.11. Before in the Antichristian Earthquake Chap. 6.14. the mountains and Islands too, are said to be removed out of their places in an allegorical sense, but not to have fled and vanished away, as in this place. Now after what manner Antichrist removeth the Mountains and Islands both civilly and ecclesiastically, we have there declared.  
21. And there fell great hail of a talon weight] The fourth kind of signs are on men, hail of a talon weight falling on the heads of the ungodly, 
In men:  It is an allusion unto the seventh plague of Egypt: where hail mingled with fire very grievous, such as there was none like it in all the land of Egypt since it became a Nation, 
Ex. 9 24.  smote all that was in the field both man and beast, and broke every herb and tree of the field: We read also of another grieyous kind of hail, when great stones from Heaven fell on the Canaanites, and slew more of them, than did the sword of the Israelites. joshua 10.11. But the foresaid was nothing in respect of this, which shall be of a talon weight, that is, he will cast down hail like to huge Bullets of an hundred pound, such as a strong man is hardly able to move, much less escape without being hurt or killed if they fall on his head. Thus I rather take the talon for our hundred pound weight, then for the money talon of 60. or 80. Minas, as Luther hath rendered it: the Greeks' indeed call any thing that is great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talentary.  
This hail fell on men, yet not on all men, but only upon blasphemers, as the effect showeth: for their punishments are here alone described: whereas the godly shall be as free from this hail, as were the Israelites of old: so that it notes the dreadful destruction of the ungodly, which shall be as terrible as if hail of an hundred pound weight fell on them, and crushed them to pieces: And who knows, but that this very thing shall be literally accomplished: for touching the signs of the last day, nothing must be thought incredible.  
And men blasphemed God] A horrible effect of the plague. The wicked being crushed by the hail (after the example of the Egyptians and Canarnites) will cry, as before, to the Mountains fall us, and to the hills cover us, etc. wishing that they might perish and be consumed by the same, but they shall only be smitten therewith, their plague not being ended in one day, but shall be tormented for ever and ever, as we heard before in Chap. 14.11. Therefore being turned into furious rage, they shall blaspheme and accuse the LORD as it were of cruelty, as having lost all hope of being ever freed from the torment of the hail. Therefore he saith: They blasphemed God because of the plague of the hail: for the plague thereof was very great. The which is a brief description of the eternal torments of the Reprobates, who will never repent of their wickedness.  
Because of these blasphemies Brightman supposeth that the end is not here spoken of, for then, saith he, the wicked shall themselves subscribe to the sentence of the Law, and say Amen unto the same: But we are to mind, that howsoever they shall inwardly indeed subscribe as being convinced in their consciences that they suffer justly: yet outwardly with their tongues, they will never cease to pour out blasphemies against God's administrations, for if they feared not to break forth this way against him while they lay under temporal plagues: what wonder is it then, if they do the like, or more when they shall be tormented with the last plugue of the hail, that is, in hell for ever. Thus we see that the fife Vision endeth with the end of the world.      

The PREFACE to the sixth VISION, Touching the judgement of the great Whore, contained in CHAP. XVII. XVIII. XIX.  
THe sixth Vision comprehended in Chap, 17.18.19. is a supply, and gives light to the foregoing Visions, especially to the third, fourth, and fift, as far as concerns the two latter Acts which treated of Antichrist: of these, I say, it is as it were a plain Commentary: so that we may no longer doubt, but Rome is certainly the seat of Antichrist, and that the Pope of Rome is the very Antichrist figured out, and revealed in this prophecy.  
In the third and fourth Vision john saw a monstruous beast rising out of the bottomless pit and the Sea, 
Chap 11: 7 Chap 13: 1  having seven heads and ten horns, which killed the two witnesses, made war with the Saints, etc. now there it was somewhat obscure what should be signified by this monster: But here the whole mystery of the beast is explained, viz. who he is, who his heads are, & his horns.  
In the fourth Vision also he saw a woman ready to be delivered, 
Chap 12: 8 9: 10.11: 12: 16  whom the Dragon immediately persecuted and caused to fly into the wilderness out of the sight of men: here now he rehearseth, how in stead of the woman formerly hanished: he saw another, viz. a whorish woman clothed in scarlet and sitting on a beast, and that this woman is the great city on seven hills, the Queen of cities, and Empress of the world, that is, Rome.  
In the said Visions, 
chap 11: 7 chap 14: 8  he made mention of the great city Babylon, whose destruction was proclaimed by the second Angel, here he prophetically fares heweth that that great Babylon is Rome, and that it shall at last be burnt with fire, even by the horns themselves of the beast, that is, by such Kings who before gave their authority unto her.  
In the fift Vision he saw the great city divided into three parts, 
chap 16: 19 cap 18 29  and overthrown by a great earthquake. Here by a prophetical demonstration he more plainly describeth the fatal ruin thereof.  
In the foresaid Vision (the sixth vial being poured out) he saw the kings of the earth, and of the whole world gathered together by three unclean spirits, 
chap 16 14 chap 19.11  to war against God Almighty in defence of the Beasts kingdom. Here excellently he describeth the battle itself, and the dreadful issue thereof, the victory of Christ, and the casting of the beast and all his confederates into the Lake of fire.  
By all which it is manifest in the first place, that this vision, as I said, doth give a most clear light to the things before, yea to the whole Revelation.  
Secondly that the scope and use indeed of this vision in general, is to terrify the adversaries, that they might not be lifted up, 
The use of this Vision,  because of their prosperity, and presume against the church in hope always to escape unpunished: as also to comfort the godly, least being offended with the present outward lustre and power of Antichrist, and overcome by their manifold calamities, they should faint under the same, but in hope of a happy issue persevere constantly under the cross, fight the good fight of Faith against the hest, and holding Faith and a good conscience unto the end.  
But the special use thereof is clearly and manifestly to set forth to the world Antichrist and his seat: For in regard the son of perdition shall sit in the Temple of God, and by a pretended divine show and lying signs bewitch the world, so as he shall be thought not to be Antichrist, but rather christs Vicar, and his kingdom the Catholic Church: Therefore the spirit of God would once for all unmask him, and by his own finger as it were show, that Rome is his seat, to the end that we might not suffer ourselves any longer to be deluded by impostors, as if we were to seek for Antichrist at jerusalem, Babylon, or elsewhere.  
Thirdly, It is not obscure unto what times this vision belongeth: The angel distinguisheth the age of the Beast by four periods of time: in which he was or had been, in which he was not, in which he shall ascend out of the bottomless pit, and lastly in which he shall go into destruction.  
The first denotes the time in which the Beast was before john's time, 
To what times this vision belong:  so fare as concerned the Monarchical power, although he were not as yet the Antichrist.  
The second denotes john's time, and forward along till the Emperor Phocas, even so long as the Beast as yet was not that which afterward he came to be.  
The third is the time from Antichrists rising under the foresaid Phocas, so long as the Papacy stood in its vigour and strength, until the declining thereof through Luther: for then the beast was ascended out of the bottomless pit.  
The fourth is from the declining until the future destruction: for from that time forward the Papacy began, and still by little and little doth go into perdition: of which Bellarmine himself complaineth: from that time, 
Lib. ● de P R: ●p: 21 col: 9●7: c:  saith he, that you began to make the Pope Antichrist, his dominion hath been so far from increasing, as that it hath more and more decreased: The which he truly said in a prophetical way: because in that year the Pope's Legate was sent unto Paris to disturb the kingdom of France: notwithstanding the first part of his Speech is not true; for the Pope long before our time was reputed & known to be antichrist, as before we have proved.  
Hence fourthly, it appeareth that this beast is the same with that in Chap. 11.7. & Chap. 13.1. yet not absolutely: for so far as this here was before his rising out of the bottomless pit, and the Sea, in that respect indeed, and so far forth he is not that Antichrist there, but denotes the monarchical power of the Roman Empire, and so his original extends itself unto the first beginnings of the Roman monarchy. But again so far as he afterward ascended, and came under the yoke of the woman, he came to be Antichrist: and so his original doth belong unto the times of the Emperor Phocas, which Wretch did no other good but only this, that he was the first that discovered Antichrist unto the world, but of this more largely on ver. 3.  
Fiftly, We are also to consider, seeing the beast is Antichrist, what then should he meant by the woman sitting on the Beast? Is she not the Antichrist? yea verily, for as a rider with the Beast makes one horseman: so here, the woman with the beast makes one Antichrist: we are therefore to remember, that like as in vision fourth, C. 13. Antich. was figured out not by one, but by a double beast, in a divers respect: so in this sixth Vision he is represented not under one but a twofold figure, viz. of a beast and woman, yea a woman having the beast under bit and bridle. 
How Antichrist is the woman and the beast.  And indeed Antichrist is a whorish woman, because the Church of Rome (as the Angel showeth) is an adulterous church: he is also a beast, not at liberty as of old, but under the yoke of the woman, who doth not lead the beast but rides on him, and constrains him as with a sharp bit to go whither she pleaseth: for the Pope hath two bodies holding the bridle of the Empire: And thus Boniface VIII. as a filthy beast did publicly show himself in the first jubilee at Rome: appearing indeed in the first day of the solemnity in his pontificalibus, and imparting his apostolical benediction unto the people: but the day following in a soldier's habit, with the Emperor's arms and a naked sword before him, crying aloud from his throne, 
Lib: 8 saxon cap 36,  Behold here are two swords: The which Cranzius recording: Thou seest, saith he, O Peter, thy successor: and Thou O Saviour Christ behold thy Vicar. Behold to what pride the servant of thy servants come? And in the margin: The Pope, saith he, acteth a twofold pe●●● in the theatre of the Jubilee. My Anonymus calls the beast Antichrist the wife, spouse & church of Antich: which comes to one thing. Lastly, 
The four Acts of the sixth vision:  I serve, that this sixth Vision is not universal touching the whole course and time of the church, as were the second, third and fourth: but more particular touching the history of Antichrist only, yet much more clearer than all the other. For it most plainly represents the rising of Antichrist from his first Parentage, as it were, together with his seat, Kingdom, vassals, success and tragical destruction. Now however it be particular, as is the fift, notwithstanding it is not like that, distinguished by two Acts only, but manifestly by four.  
In the first Act Antichrist is exhibited to the view of all men under the Image of a Whore riding on a Beast: and the whole mystery thereof is opened Chapter 17.  
The second Act by a prophetical description represents the burning of Babylon or Rome, together with the sorrow and mourning of Antichristians for the same, Chap. 18.  
In the third Act the heavenly companies do after each other declare the just judgements of God, and the marriage of the Lamb. Chap. 19 to verse 11.  
Lastly the fourth Act, is a full manifestation of the Vision, declaring the last battle of the beast, and the kings of the earth in Harmageddon against Christ, and the issue thereof, the beast with all his assistants, is thrown into the lake burning with fire and brimstone, from the eleventh verse unto the end of the Chapter. And thus much of the Preface.  

CHAPTER XVII. The Argument, Parts, and Analysis.  
A whorish woman is showed unto john, sitting on a Beast, at which he wondering, the mystery thereof is unfolded, first, who the beast is: secondly, who are the seven heads and ten horns thereof: And their unhappy fight against the Lamb: who afterward fight more prosperously against the whore herself. Lastly it is declared who the woman is.  

The Parts of the Chapter are three.  
I. THere is a general Preface showing the occasion and Argument of the whole Vision, ver. 1.2.  
II. The Vision itself ver. 3.4.5.  
III. The interpretation of the Vision, in the rest of the Chapter.   
In the first john is invited by the Angel to contemplate a new Vision, ver. 1. The Argument thereof being the judgement or condemnation of the great whore, ibid. Whose person is described generally by two adjuncts. 1. Of her seat or throne upon many waters. 2. Of her abominable fornication, as the cause of her condemnation, v. 2. with whom the kings have committed fornication, etc.  
In the second is noted. 

1. The place of the Vision, in the wilderness.  
2. The Vision itself: A woman sitting on a beast, ibid.  
3. The monstrous shape of the beast, ibid.  
4. The attire of the whorish woman, ver. 4. The name on her forehead, ver. 5. and her cruelty, ver. 6.    
In the third is showed a twofold occasion of the interpretation. john's great admiration, ver. 6. and the readiness of the Angel to interpret, ver. 7. The interpretation followeth, 1. Of the Beast, ver. 8.9.10.11.12.13.14. 2. Of the woman, ver. 15. unto the end. The beast is unfolded: first in the whole, secondly, according to his parts. Of the whole Beast is showed 1. The fourfold state: also his authority among the inhabitants of the earth, ver, 8. to which is annexed an exclamation, stirring up to attention, ver. 9 The parts of the beast are unfolded, 1. The seven heads: that they are so many mountain's, and so many kings, ver. 9.10.11. 2. The ten horns, that they also are so many kings, ver. 12. 3. The conspiracy of the kings with the Beast against the Lamb, ver, 13. 4. The fight of the kings with the Lamb, ver. 14.  
To 〈◊〉 the woman here is showed, 1. her seat on many waters, ver. 15.2, her 〈◊〉 desertion and burning, ver. 16. The secondary causes whereof shall be the horns of the beast, ibid. The first and chief, the divine motion, ver. 17. 3. The surname of the woman: the great city reigning over the kings of the earth, etc. that is, Rome, ver. 18.  

CHAPTER XVII. The first Part of the Chapter.  
The Preface of the VISION.  
1 And there came one of the seven Angels which had the seven vials, and talked with me, saying, Come hither, I will show unto ●ee the judgement of the great whore, that sitteth upon many waters.  
2 With whom the kings of the earth have committed fornication, and the inhabiters of the earth have been made drunk with the wine of her Fornication.  

THE COMMENTARY.  
AND there came one of the seven Angels] The occasion of the Vision is the invitation of the Angel unto a new Vision. Now whether this Angel were the first of the seven by an hebraism, it matters not. Brightman takes him to be the fift, who poured out the Vial on the throne of the Beast. But it may be as well any one of the other: for every of them did pour out the last plagues on the beasts kingdom. Notwithstanding it seems to be the seventh or last, who with his Vial raised an earthquake whereby Babylon was destroyed: for this shallbe the judgement of the great whore, to which john is now invited to behold the same, he had heard indeed by the preaching of the second Angel in Vision fift, 
chap 14 8  the fall of Babylon, and even now in the earthquake he saw the division or rent thereof: 
chap 16.19  but the Type was something obscure: here therefore in a more evident vision the tragical judgement of Babylon is manifested to him.  
Come hither, I will show unto thee] The sense is not: I will reveal or expound unto thee in words: but I will bring thee to the very beholding of the thing itself, as if he should say, I will no longer describe Antichrist in words, but will now set him forth plainly before thy eyes. Now as this was a Vision, so it was a mental transportation, as appears verse 3. The scope or drift was, that john should wrire these tragical apparitions to the terror of Babylon and comfort of the godly.  
The friendly manner of speaking, Come hither, and the whole matter teacheth us what the Apostle speaketh Heb. 1.14. that the Angels as ministering Spirits, are with alacrity employed about these things which serve for our consolation and salvation: not to the end that we should worship them (for thus john is prohibited to do) but that we might rejoice and give thanks to God, 
chap 19: 10 & 22.9  who so careth for us, as for our sakes to send forth the Angels as ministering spirits.  
The judgement of the whore] In one word he shows the Argument of the Vision: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the whore, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Condemnation: which is not meant of a temporal spoiling and burning which the whore shall suffer by her lovers: but to be cast for ever into the lake of fire and brimstone, the which Christ the judge shall himself execute at the last day.  
Of the great ●hore] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double Article, 
Regula articulorum non semper perpetua.  as if he spoke of a whore before known, whereas indeed there was nothing formerly mentioned of her. And therefore the rule will not always hold, that articles are never put but before things that are known. Unless perhaps he denotes this Whore by a double article, because she was known to the Angel, as if he should say, I will show unto thee that famous Harlot, or Strumpet, well known to all the heavenly inhabitants, and what her end shall be, seeing as yet thou knowest it not.  
She is not that woman Jezabell, which seduced some of the Church of Thiatyra by her fornication, Chap. 2.20. For the description shows that here a far more famous whore is noted: For this Strumpet sits not in Thiatyra, but upon many waters: and upon the beast: the meaning whereof shallbe opened on ver. 3. & ver. 15.  
By calling her a whore, and a great one, that is, insatiable, and far exceeding other Strumpets in lust and filthiness, he teacheth us, that the guilt and cause of her horrible judgement shall be her fornication, and not simply fornication (the punishment whereof might happily not have been so capital) but joined with detestable perfidiousness, namely her loathsome adultery: as when a Bride forsaking her Bridegroom, or a wife her husband, shamefully prostitute themselves unto strangers, which sin both by humane and divine laws is punished by death.  
This may not be taken of corporal fornication: for this harlot is afterward called a City, and fornication could not be committed with the walls or houses thereof. Therefore it is rather to be understood of spiritual fornication, viz. apostasy from God, perfidiousness and Idolatry: Now wherefore the scripture doth so often compare this to Fornication, I have showed in my Commentary on Hosea, Chapter 1. and Chapter 2.  
Betwixt Christ and the Church is a spiritual marriage: 
Eph. 5: 32 Hose: 2: 18  He as the Bridegroom hath espoused the Church as his own Bride in faithfulness, righteousness, and judgement, and will shortly consummate the marriage at his last coming, as we shall hear Chap. 19.7. in the mean while enjoining her to remain pure and chaste unto him. And thus the Apostle laboured to present the Churches of Rome, Corinth, etc. as chaste Virgins to Christ, that is, free from the leaven of Superstition, idolatry and humane traditions: such a Church I say, was at Rome in the Apostles days and some while after, and here is represented in her apostasy by this woman the same Church as shall appear by that which follows. 
Isa: 1.21:   
But how is she now become a harlot? Because as of old jerusalem that holy City casting off the worship of God, and polluting herself with traditions, superstitions and idolatry, is therefore called an Harlot. So the Christian Church (as Egesippus witnesseth in Eusebius) remained not long after the Apostles death a chaste Virgin. But touching the declining condition of the Church, and especially that of Rome enough hath been spoken in the foregoing Visions, and more shall be said hereafter. 
The fornication of kings with the Romish whore.   
2. With whom the Kings committed fornication] The cause of her judgement is more expressly signified: viz. her Fornication with the Kings of the Earth; for this is a noble Strumpet, enticing Monarches and Kings of the Earth to lie with her. But how? by persuading the kings her lovers under the Title of the Catholic Faith, to receive her Superstitions, Idol-worship, Decrees, and decretals, and so bewitching all of them by her fair show of holiness: that as Samson was enslaved to Dalilah, and Hercules to Omphala: so these willingly serve, dedicate, and give themselves, and their kingdoms as Tributaries to the Apostolical Sea, Christ's Vicar, and Peter's Successor, that avaricious Strumpet. Now who these Kings of the Earth are, we shall see in the opening of the horns.  
To the Kings are joined the Inhavitants of the Earth, that is, Earthly men, Idolaters, and sworn enemies of the Gospel: for with these also she playeth the Harlot, as despising no sorts of people, but with an unsatiable lust doth promiscuously prostitute herself unto all both rich and poor, bond and free, Imprinting the Character of her Idolatry on them all, 
Recogn: lib. 9:  and giving them power to buy and sell her spiritual wares: herein imitating those women of Susia, who anointing themselves (as Clemens writeth) with costly ointments, and adorned with Ornaments and precious Stones (like unto this Whore verse 4.) used to go abroad with great Pomp, accompanied with handmaids, indifferently alluring whosoever would, whither strangers or servants to commit folly with them: This being permitted them by their own Husbands.  
By the wine of her Fornication he understands the glorious Superstitions and Magnificence of the Apostolical Sea, and Vizard of the Catholic Church, 
The wine of fornication:  the which earthly men have as greedily embraced, as thirsty lovers drink the wine offered them by their beloved ones. Therefore they are said to be made drunk, because being bewitched with a blind love of Superstitions, they stand for their Idols beyond all sense and reason, furiously hating and persecuting the Gospel of CHRIST. If thou kill a man, it's a fin with them to be bought off with a little money. 
Rome's idolatry:  But if thou uncover not thy head to the Idol Image of Marie, or turn thy back upon it, it's a wickedness to be punished by death, as having committed Crimen lesae Majestatis against her. Behold the mad drunkenness of Idolaters, occasioned by this wine of Fornication.   

The second Part of the CHAPTER. The Vision of the Whore upon the Beast.  

3 So he carried me away in the Spirit into the wilderness: And I saw a woman sit upon a scarlet coloured Beast, full of names of blasphemy; having seven heads and ten horns.  
4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones, and pearls, having a golden cup in her hand, full of abominations and filthiness of her fornication.  
5 And upon her forehead was a Name written, Mystery, Babylon the Great, The Mother of Harlots, And abominations of the Earth.  
6 And I saw the woman drunken with the blood of the Saints, and with the blood of the Martyrs of jesus: and when I saw her, I wondered with great admiration.    

THE COMMENTARY.  
AND he led me in the Spirit] Thus much of the Preface: Now follows the first Act of the Vision: Where first we are to observe the motion unto the same, and the place. In that john doth again say he was led by the spirit, as Chapter 1.10. and Chapter 4.2. it shows that he was not in a continual Ecstasy of Visions.  
The motion unto the Vision was not of the body but the mind: for bodily he remained in Patmos, beholding there the wilderness and the sights with the eyes of his mind: like as Ezechiell bodily remaining in Chaldea, was in spirit in the Temple of jerusalem.  
The place where he saw this, was the wilderness. But what? Is the Woman, the Beast, Rome, and Antichrist in the Wilderness? Do they not inhabit the largest possessions and most sumptuous palaces?  
I do not dislike, that some understand by wilderness, Gentlilisme, which Antichrist under the name of Christ hath brought into the Church: hence in Chapter 11.1. the Antichristian Clergy is signified by the name of Gentiles. And indeed the Antichristians imitating the Pagans, do fall down before Idols of wood and stone made with hands: And as Pagans, so Antichristians make God beholding to them by the merit of works: save only that these abuse the holy Name of Christ as a pretence for their Idolatry: which the other know not of.  
Notwithstanding in my opinion there is an higher mystery in it. Before Chap. 12. the chaste Woman, Mother, or Church, being persecuted by the Dragon, fled into the wilderness: when as after Constantine's time being shaken with the floods of Heresies and Superstitions, she withdrew herself by degrees out of the sight of men. Now here john showeth what he saw in the wilderness in stead of that woman. He saw indeed a Woman also, or Church, but a whorish woman, or adulterous Church, riding on a beast, that is, being Antichristian. There, I say, where before he saw the Woman clothed with the Sun, the chaste spouse of Christ, viz. at Rome, he now finds a whorish woman.  
This forsooth is that continual succession of the Romish Popes: This is the venerable antiquity of the Popish Church: 
The succession of the Romish Chur.  to wit, like as in the wilderness the whorish woman succeeded the chaste woman and banished matron: so at Rome the whorish Apostatical succeeded the true Apostolical Church, and in place of Bishops, holy Martyrs, and Confessors excelling in faith and godliness, are come in the great high Priests of Rome, terming themselves universal Monarches, being indeed proud and wicked Idolaters: who (as Genebrard confesseth) are altogether fallen away from the virtue of their Ancestors, and are rather. Apostatical then Apostolical. Rome therefore and Popery is a wilderness, not properly (for the former is a policy, 
Lib. 4. chronol. ●. 553.  and the latter contains many Commonwealths) but spiritually, the true Church being vanished thence (like as a wilderness is remote from men's eyes) and in which the adulterous Church hath succeeded the true: of this see Chap. 12.14. see also Hieron. ad Algasiam. Quest. 11.  
I saw a women in sitting on a Beast] A monstrons vision. A woman being of the weaker Sex, and trembling as it were at the sight of a mouse, how she should not then be afraid of so cruel a Beast? But she mounts on the beast, guides and sets him forward. The holy Ghost hereby intimating that this woman being stirred up by the infernal spirits, did with more than humane audacity climb upon, and bring this beast under the yoke. Now let us briefly consider who this woman is, who the beast, and what the sitting on the beast doth signify.  
That this woman is Rome is so clearly declared by the Angel, 
The woman is Rome.  that the jesuites dare no more deny the same: For Ribera howsoever on this place he seeks to shift off the matter, and altogether passeth by verse 18. 
In Apoc. c. 17. se. 5. & cap. 14.33 et seq.  yet he denies not but that as before under the name of a Cay, so here under the name of a woman Babylon is spoken of. Now that Babylon denotes Popish Rome, we have before clearly proved.  
Bellarmine howsoever he jestingly contendeth that jerusalem shall be the Seat of Antichrist: yet at length he granteth that Rome, 
Lib. 3. de p: R: c. 13  yea Popish Rome is the scarlet coloured whore to be burnt by the Kings: but he miserably entangles himself: for if Popish Rome be the purpled whore, and the same whore is that great Babylon, which certainly is the Seat and habitation of Antichrist, then Popish Rome must needs be Antichrists seat, which notwithstanding both the jesuites deny.  
Neither doth that fiction help them, viz. that Popish Rome shall be burnt by the ten Kings before the coming of Antichrist, and therefore cannot possible be Antichrists Seat: for this Fiction is not only contradictory to itself, but is greatly reproachful to the Pope also.  
First it is inconsistent, 
Inconsistent  because thus the whore should have been burnt before she had committed fornication with the Kings and inhabiters of the earth, and before she road on the beast Antichrist, that is, she should be punished before she had sinned: whereas the cause of her burning and punishment must necessarily go before her punishment. Now the only cause of Babylon's judgement shallbe her Antichristian whoredom, and riding on Antichrist, that is, her Antichristianisme: Rome therefore shall commit Antichristian fornication, and be the Seat of Antichrist before it be burnt.  
Secondly, 
And opprobrious to the Pope and cardinals:  Nothing can be imagined more contumelious against the Pope than this Fiction: for if Popish Rome is to be burnt for her Antichristian sornication, then of necessity the Jesuits must confess one of these two things: Either that the Pope doth, or shall give to drink the wine of Antichristian fornication to the Kings of the earth (for this cannot be understood of any other whoredom) and so the Pope now is, or shall be the Antichrist: Or that the Pope with his Cardinals shall some time or other be taken with such a Lethargy of profaneness, and be so careless in their office, as to suffer the wine of the Babylonish fornication to increase in their City and Church, and then to be given unto the Kings of the earth: Now could this cursed wine grow in Rome, except the Pope and Cardinals were the Authors and furtherers thereof? And by whom, if not by themselves should it from Rome be proffered unto the kings of the earth? Let them therefore take which of these two they will, and it must necessarily follow, that Rome is Antichrists seat, and the Pope Antichrist. Thus much touching the woman.  
The sum of the mystery is this: The woman, as she is a woman, is the Church, see Chapter. 11.1. as she is whorish, the false and adulterous Church: as she to scarlet coloured, making the Kings and inhabitants of the earth to drink of the wine, etc. she is the universal Church, giving the law to all: as she rides on the Beast, 
The sum of the mystery of the Ra●●ish wh●re  the Antichristian Church armed with both swords: as she sits on seven mountains, she denotes the adulterous, Catholic, Antichristian Roman Church.  
Touching the beast the adversaries do wonderfully contradict themselves in their writings.  
Ribera makes the beast to be the devil reigning, or the kingdom of the devil: but it's a false gloss, and were it true, it would no way salve the Pope and Rome.  
First, 
This beast as not the devil reigning.  this beast was not yet in john's time, but was to ascend out of the pit: but the kingdom of the devil was in his time most cruelly exercised by the Roman tyrants against the godly. Christ indeed destroyed Satan's kingdom so far as concerned spiritual violence, but not as yet in respect of civil tyranny. This beast therefore is not the kingdom of the devil, or the devil reigning.  
Secondly the Dragon and the beast are not the same: for the Dragon gives his throne to the beast: And the beast receives his authority from the Dragon. In their punishment also they are distinguished, as is manifest by comparing Chap. 19.20. with Chap. 20.10. Now the dragon is the devil that old serpent: The beast therefore is not the devil.  
Thirdly this beast so far as he comes up out of the pit, is the same mentioned in Chapter 11.7. who is there said to ascend out of the bottomless pit, and Chap. 13.1. out of the Sea. Therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou sawest, to wit, before Chap. 11. & 13. but that beast was Antichrist: And therefore this also.  
The major Ribera labours to disprove by a grammatical reason: because the beast in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article: that we might understand saith he, that here the woman and beast are brought in, which were not before: but this reason is vain and of no validity: for by that which went before it is plain, why the article is not put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman, viz. because in the first verse he had with a double article called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great whore. Therefore it was not needful here again to repeat the article. And in that he calls the beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not argue him to be a divers beast from the former: for though the article be ommitted, yet in stead thereof is the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou sawest, to wit, not now only, but twice before also.  
Besides the rule of articles on which the adversary grounds his denial, is altogether sandy and weak, as not being strictly observed, neither by humane or divine Writers: especially in this prophecy, as many examples might be alleged for it both ways: as Chap. 13.11. & 14.1. where the Lamb and Dragon which had been before spoken of are in the Greek written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And on the contrary the whore not spoken of before, with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as before we noted ver. 1. Therefore the jesuites exception is childish.  
But that this and the former is all one beast appeareth, 
See the Preface.  first, by the same ascending out of the bottomless pit: secondly, the heads and horns of both are the same. Thirdly, by their blasphemies, wherewith they are both full, Fourthly, their worship is the same. Fiftly, both have all one kind of worshippers. to wit, the reprobate, inhabiters of the earth, not written in the book of life. Lastly, Ribera himself confesseth, that the beast in C. 19.20. and 20.10. which shall be cast into the lake of fire with the false prophet, is Antichrist, and not the devil, because there the devil is expressly distinguished from the beast. Now nothing can be more clear than this, viz. that that beast and this is one: and therefore there is no show at all to imagine that this beast should be the devil.  
Notwithstanding if Ribera will needs have it to be so understood, what will be gain by it? namely this, that Rome and the Pope shall ride on the devils back, for who is this horseman that sits on the devil, but Antichrist? And what also the woman's riding on the beast is, I have showed in the Preface. Now let us see the colour and blasphemous names of the beast, the habit also of the woman, her forehead and belly.  
Sitting upon a scarlet coloured beast] He describes the form of the beast that carried the woman, to the end his nature might be the more easily and better known.  
First he is scarlet coloured, or rose-coloured, because, as Pliny saith, its like to the clear and precious red coloured rose, most pleasant to the eyes. For coccum or cocc●●, (the word here used) is a grain to die withal, growing of a red herb, serving to die purple or scarlet: of which colour were the armour-coates of Kings. This Kingly colour therefore of the beast, denotes his royal magnificence, as also his deep hypocrisy: for Antichrist makes a very fair show to the world, blinding the eyes of men, and deceiving their minds with Vizards and Impostures: It may also signify his bloody disposition: for scarlet is of the colour of blood: now in verse 〈◊〉 john sees the woman drunk with the blood of the Saints. And it is well known that the Romish Court for some ages hath used this colour, that so it might set forth the proper Livery of the Romish Court: whose purpled fathers (in whom resides the power to create Popes) are clothed in scarlet.  
Secondly the beast is full of blasphemous names] Which may be understood either because in stead of trappings or barbes which horses have, he wears the names of blasphemies on his head: or because he vomits them out with full mouth: Both which agree to the former description Chap. 13. ver. 1. & 5. where the beast bad names of blasphemies on his head: and afterward opened his mouth blaspheming God, his tabernacle and the inhabitants of Heaven, at which thing a godly mind cannot but tremble very much. This shall be the Theology of the Beast: such his kingdom; full with names of blasphemy.  
The Names are either persons, as before Chap. 3.4. Or blasphemous doctrines: For the beast as we have formerly showed shall be wholly defiled with blasphemies, insomuch as not a hair shall appear without it: Now what these blasphemies are, it hath been opened in Chap. 13. I. He blasphemeth God, in boasting himself with his Tripple-crowne, to be Lord of Heaven, Earth, and Hell. II. The Tabernacle of God, in transforming the Spouse of Christ into a loathsome and filthy Strumpet, the Temple of the Lord into an impure Brothelhouse. III. The Inhabiters of Heaven, in making them, whether willing or not willing, to be their gods and faviours, and for more sake gives divine honour unto them.  
Thirdly the Beast (like to the monster Hydra) hath seven heads and ten horns, fully resembling the beast before mentioned, save only that the horns here have no Diadems: the which thing was not indeed needful to be added, because afterward in verse 12. the horns are said to be the kings, on whom he set the Crowns. Touching the form of the rest of his body, as his belly, mouth, and feet, it is not here expressed: because we had it in Chap. 13. notwithstanding if we consider his chief parts wherein lies his whole power, the rest of his body may be easily known, as a Lion by his Claw. Thus much of the beast.  
4. And she was arrayed in purple] Now follows the description of the woman: first by her glorious, luxurious and whorish attire, as if she were another Cleopatra or Rhodopa. Purple and Scarlet is Queen's clothing, such as afterward the woman boasteth herself for to be: being according to the Proverb, like lips like lettuce. The colour of the Beast and the woman agrees: viz. 
The colour of the beast & woman is the same.  being royal, hypocritical, and tyrannical, arguing the proud, wicked, and cruel mind of both. The rest of her attire betrays her whorish luxuriousness, viz. Gold, Pearls, and most precious Stones, with which her hair, head, ears, neck and fingers are made glorious and transplendent in the eyes of the world. This is the Persian religion and Sybaritican luxury of Popes, 
The whorish luxuriousness of the Popes.  and the whole Romish whorish worship, which is to be seen in the Palaces, Steeples, Corners of streets, high Arches, Images, Baths, Temples, Roofs, Crosses, Altars, Idols, Robes, Mitres, and other Babylonish Monuments, all of them glistering with gold, purple, scarlet, and precious stones, whereby the whore bewitchingly allures the inhabitants of the earth, like as Daniel foretold that Antichrist should adore his god of Forces with gold, silver, precious and  stones.  
Now howbeit the blind world is delighted with these fancies: 
lib: 2 offic. c: 28  yet the worship of God doth not stand in need of these toys: for as Ambrose saith, The sacraments, want not gold, neither are such things which are not bought with gold, pleasing to gold.  
If thou ask, whence hath the woman all these great treasures? I answer, by her fornication with Kings, Merchants, and Mariners, the riches of the whole world have flowed to Rome, as into an unsatiable gulf, as we shall see in the following Chapter.  
The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observable, it properly signifies gilded. Now Instruments are commonly gilded thereby to deceive, outwardly appearing to be gold when as inwardly they are scarce Copper. It notes the hypocrisy of this whore, showing that with vain and idle shadows she shall deceive the world.  
Here Ribera sends us bacl unto the Ancient Romans, Conquerors of all Nations, who brought the riches of the world into their City. Notwithstanding he acknowledgeth that these things are also to be referred to future times: Indeed be had said more rightly, if to the time some while past and present: for as yet the woman hath not put off her whorish habit.  
Secondly, the Instrument in her hand is a golden Cup: which she presented to the Kings and Inhabitants of the earth: The whorish inticemants of Antichrist are noted: much like the description in Proverbs 7. for cups serve to stir up lust. This golden cup, are the golden titles of the Pope, by which hitherto he hath persuaded the world to drink the wine of his fornication: namely that he is Pope, the Father of Fathers, the Pastor of Pastors, the most holy father, Holiness, Christ's Vicar, Peter's Successor, the head of the Church, Spouse, & Foundation: Prince of priests, Apostolical Bishop, 
lib: 2 the P R cap 13.  Universal, Ruler of the City and world, etc. from all which Bellarmine labouring to demonstrate that the Pope is an Ecclesiastical Monarch of the whole world, what doth he but hence uncover the whore's nakedness? But now what was within her, Full of abominations and filthiness of her fornication] Outwardly she is gold, inwardly poison: he understands the filthy blasphemous doctrines, and detestable Romish abominations and wickednesses, with which the whore hath made drunk the Christian world.  
The Prophets call the worshipping and trusting in Idols and creatures, which God abhorreth, Abomination: because it is the foulest fornication, drawing with it all kind of impurity and wickedness. And indeed the Romish Strumpet hath poured these deadly poisons out of her bewitching cup.  
Ribera doth again send us bacl to heathenish Rome, who induced the nations under them to serve their Idols. 
Euseb, lib: 2 histor cap 2 Tertull. in Apol ca: 5  But the contrary is true: for the Romans were so far from forcing the Nations they conquered to forsake the worshipping of their own Gods, and embrace theirs, as that they would have all strange gods erected & set up at Rome, lest any of them should not be there worshipped, Christ only excepted, whose worship the Senate rejected at the persuasion of Tiberius, because he had not first approved of the same. Popish Rome therefore it must needs be which to this day holdeth this Circean cup in her hand.  
5 And upon her forehead a name written] The third note openly setting forth the filthiness of the woman is her name: which she carries written upon her forehead, that by the very sight thereof she may allure every one she meets with, to commit folly with her. It showeth, that this public Strumpet is most impudent as showing her name openly to the world: MYSTERY, BABYLON THE GREAT. THE MOTHER OF FORNICATION, etc.  
It is a question whither or no the word MYSTERY be spoken of the name. If it be, it betrays the profession of the whorish kingdom, which chief is employed about Mysteries, Sacraments, Ceremonies, Pompes: it shall be, I say, an ecclesiastical Monarchy, having both swords.  
Notwithstanding Andrea's joins Mystery with the name written, as it were appositively, A name written, Mystery, that is, having a mystery in it, or being mystical: for Rome is Babylon the great, not properly but mystically, as before it was called Sodom, Egypt, Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a spiritual Allegory, because of likeness in idolatry, blasphemies, abominable filthiness and tyranny against the Saints. Thus Anonymus 260. years ago: Babylon the great the city Rome, or the Papal Court.  
This woman is called a Mother in imitation of the former, but very unlike in respect of issue: for the first was mother of the manchild caught up unto God, or of blessed Confessors and Martyrs: This is the mother of fornication and abomination of the earth: for all the abominations that have reigned these thousand years in the Christian world, have by this mother been sowed, and brought forth and propagated.  
And therefore Rome doth to this day glory in the name of Mother of Churches: neither is it to be admired, that her daughters, as heirs of their mother's abominations and fornications, should be followers of her steps. But as for the reformed Churches in Germany, France, Britain, Poland, and Hungary, who in these latter ages worship God and Christ the only Saviour without Idols: they are so fare from acknowledging this whore for their mother, as that they detest her abominations with all their hearts, and flee from them.  
6 And I saw the woman drunken] We have seen the habit and forehead of the woman: Now he shows us her belly also, swollen, not with wine, but with blood: which again is very monstrous: for as it was unnatural for a woman to ride on the back of a cruel beast: so it is no less horrid to consider the cruel mind of this woman, & her belly full of blood: by which nothing undoubtedly is signified but her unsatiable cruelty and bloodthirstiness.  
Of this drunkenness, thus my Anonymus: because, saith he, Antichrists Church, being finally condemned for her wasting and abusing the goods of the Church, shall suffer so great vengeance, as through pain she shall be past feeling, like a drunken man. Therefore he thinks that she is said to be drunk, because of her astonishment, being like a drunken man without sense or feeling of her punishment. But because she is expressly said to be drunken with blood, it is certainly to be understood of her cruelty against the Saints and Professors of the Gospel: Which Anonymus adding in the following words: Of the blood, saith he, of them, who fear not to profess the doctrine of the Gospel in spite of the whole College of Antichrist.  
Therefore she is said to be drunk, that is, full of blood, 
The belly of the woman filled with blood.  by a metaphor usual to the scriptures taken from men drunken and enraged with strong wine. But with whose blood?  
Of the Saints and Martyrs of jesus] Against whom the Beast made war Chap. 13. and whom he slew Chap. 11.  
Ribera acknowledgeth that this agrees to no City so well as to Rome, yet he labours again to send us to Nero, Domitian, Diocletian and other Persecutors of Christians, but absurdly: for how should the Emperors be the woman: Or how should this woman drunken with blood, whose judgement is next joined with the judgement of the Beast, and shall be accomplished at the end of the world, be Ancient Rome which hath not for thirteen hundred years shed any blood of the Saints, but hath ceased to be? What Mystery also should be applied to old Rome? certainly this mystical name is as absurdly written by the Papists on the foreheads of Roman Tyrants, as if they made Alexander the Great Priest of Cybele.  
The cruelty therefore of Papal Rome horribly exercised above six hundred years, hath made the whore drunk.  
But here they will demand: which of the Saints the Popes have killed with their own hands? or with whose blood they have been made drunk?  
As if forsooth the woman be not therefore drunk with blood, because she herself hath not with her own hands made the gallows, swords, fires, and other deadly weapons, wherewith the Saints have been taken away. Histories do witness by what cunning endeavours the Romish Antichrist hath stirred up Christian Kings and Princes to rage even against their own bowels, and those chief whom under the name of Waldenses, Albigenses, Leonists, Wiclevists, Hussites, Lutherans, and Hugonots, they condemned as Heretics, because they refused to take in the vemone of her whorish cup. Read the books of Martyrs of the French, Germans, and English, and principally the Acts of the Spanish Inquisition: and not to be tedious, See Abbat demonstra. Antichri. Chap. 7. where Bellarmine's subtleties touching the future persecution of the Church under Antichrist are refuted. Read, I say, these, and thou shalt sufficiently understand the bloody surfeit of this whore, which to this day, wherever she hath any footing, doth vomit and breath out cruelties and still thirsteth after more blood, and so will until the heavenly judge put an end to her fury.  
And I wondered with great admiration] Hitherto the Vision: the interpretation follows, occasioned by john's admiration. He wondered with great admiration: that is, very much. But at what was it? at the monstrous beast? nay this he had seen before: At what then? Is it at the woman riding on the beast? yes verily, as at that, so also at all other wondrous things in the woman, viz. her attire, whorish luxury, the title on her forehead, and bloody drunkenness.  
john wonders not with an admiration of worship, as did the inhabitants of the earth, Chap. 13.3. but it was an humane astonishment at so horrid a sight, and desire to know the mystery: for as yet he knew not what was meant by the woman, neither by her riding on the beast.   

The third Part of the CHAPTER. The VISION Interpreted.  

7 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.  
8 The Beast that thou sawest, was, and is not, and shall ascend out of the bottomless pit, and go into perdition, and they that dwell on the earth shall wonder, (whose names are not written in the book of life from the foundation of the world) when they beheld the beast that was, and is not, and yet is.  
9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.  
10 And there are seven kings, five are fallen, and one is, and the other is not yet come, and when he cometh, he must continue a short space.  
11 And the beast that was, and is not, even he is the eight, and is of the seven, and goeth into perdition.  
12 And the ten horns which thou sawest, are ten Kings, which have received no Kingdom as yet: but receive power as Kings, one hour with the beast.  
13 These have one mind, and shall give their power and strength unto the Beast.  
14 These shall make war with the Lamb, and the Lamb shall overcome them: For he is the Lord of lords, and King of kings, and they that are with him, are called, and chosen, and faithful.  
15 And he saith unto me, the waters which thou sawest, where the whore sitteth, are peoples, multitudes, and nations, and tongues.  
16 And the ten 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.  
17 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 fulfiled.  
18 And the woman which thou sawest, is that great City, which reigneth over the Kings of the earth.    

THE COMMENTARY.  
AND the Angel said to me] Here we have fulfiled the promise: he that seeketh findeth: To him that desireth wisdom, it shall be given. Of old, admiration begat Philosophy, here it begets prophesy. The Angel observing john's desire by his countenance, doth of himself open the mystery to him.  
Why didst thou marvel?] He blames him not: 
Mat: 7 8: james 2.5  but shows his desire to reveal the secret: as if he should say: I see thou art astonished at the wondrous sight: but go to, I will open the whole mystery now unto thee.  
The mystery of the woman] The old Version, The sacrament, which Ribera approveth: because both words signify somewhat that is secret and lies hid in another thing: And the Church, saith he, hath seven such Sacraments. But why then do they not also reckon the purple and cup of the whore among their sacraments? And why did they not render also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery in ver. 5. by the word Sacrament, that so Babylon herself might become a sacrament unto them?  
8. The Beast which thou sawest, was, and is not] The Interpretation of the Beast followeth: first of the whole: secondly of the parts, that is, of the seven heads and ten horns: lastly of the woman, but enigmatically, touching which perhaps thou mayst say as Aristotle said of riddles or deep sentences, 
Gel: lib 20 cap. 4  that they are so published, as if they were not at all published: so this Vision is so expounded as if it were not in the least expounded. And so it is: neither did it otherwise beseem the Prophecy. 
Why the explication of the beast is dark.  It was enough that the spirit did declare the future events by such signs as might not provoke the wicked: And by which the godly through continual searching might attain some knowledge of the Mystery. Unto the wicked the matter ought certainly to remain obscure, least foreknowing the events, they might furiously presume to hinder the same, and their rage be the more increased: But as for the godly, the holy Ghost would stir them up by an enigmatical interpretation, to the end they should the more carefully attend to the events and histories of their times: Notwithstanding all things are not ininvolved with such dark sentences, but that he doth bewray with Characters evident enough to such as do not willingly shut their eyes, both the beast, that his seven heads are the seven hills of the City Rome: and the woman that she is the Roman City and Church. These Characters therefore are as it were the Touchstone of our interpretation: because they will point out unto us as with the finger, the beast and the woman.  
To the Beast he ascribes four conditions or states according to the times: He was, and is not, and shall ascend out of the bottomless pit, and shall go into perdition. The three former, seeing they so cohere together, do argue that the beast is not simple or single, but to be considered in a divers respect and form.  
Ribera takes this beast to be the devil reigning, 
Riberas' opinion of the beast false.  as in Chap. 3. but it is absurd, for the devil never ceaseth to reign in the children of unbelief, and even in john's time the Apostle Peter wrote, that the devil is always going about like a roaring Lion seeking whom he may devour, and therefore the Angel could not say to john, The devil reigning IS NOT. Neither is it of weight what he pretends of Christ's Victory. Satan indeed is overcome according to his spiritual power, that he cannot exercise the same over the elect: but not according to his civil violence, by which in john's time he mightily raged in the Roman Tyrants against the godly. And what need was there I pray that Satan (of whose continual rage the holy Ghost had so often advertised us without any figure) should now be represented unto john under an obscure type, as if it were an unknown Mystery. This colour is too slender to hid the truth; The beast therefore is not the devil.  
The common opinion of our Interpreters is, 
The commonopinion of our expositors touching the beast:  That the beast is the old Roman Empire, as before Chap. 13.  
That WASPE] viz. most powerful and largely extended while it was heathenish.  
AND IS NOT] to remain so, because it shall be destroyed by the Vandals, Goths, and Hunni, which happened under Theodosius, when Rome in a short space being four times taken destroyed and burnt, the Empire of the West seemed wholly as it were overthrown.  
And ascended out of the bottomless pit] The new Papal Empire which the Pope of Rome by an hellish ambition erected in the West, seditiously thrusting the lawful Emperors of the East out of Italy: Not as if the Empire of the West were from the Devil (as some do wickedly calumninate us) for all Empires are of God: but when Empires are corrupted, which the Pope caused in the West, than those corruptions do not descend from Heaven, but ascend out of the bottomless pit.  
And shall go into perdition] For by Christ coming he shall be cast into the pit of eternal damnation.  
Touching this opinion thus fare it may seem to be imperfect, viz. that it distinguisheth not sufficiently the Roman Empire from Antichrist: as also that it draweth the second term, IS NOT, unto the future destruction of the Empire: whereas the Angel denyeth that the Beast was in his time: lastly that the third term HE SHALL ASCEND OUT OF THE BOTTO MLESSE PIT is most properly to be interpreted of Antichrists rising.  
Brightman somewhat varies from the common opinion. 
Brightmen opinion.   
The Beast is Antichrist.  
He was] to wit, after public persecutions were taken away by Constantine.  
And is not] to wit, when the pontificacy was so weakened by the incursions of the Barbarians in Italy, that men might truly say, that the Beast was no more.  
And is to ascend out of the bottomless pit] to wit, when by justinian and Phocas the pope of Rome was restored, and as it were recalled out of Hell, that thence forward with the Empire he might be Chief Dictator and Universal Bishop.  
And shall go into perdition] to wit, when the renewed dignity and power of the Pope began to be weakened by the Gospel, and by little & little consumed away.  
This exposition in the fourth term is true: 
How fare true or not true:  but in the three former he confounds the times, which the Angel hath accurately distinguished, not by saying, The beast shallbe, and shall not be, and shall again ascend out of the bottomless pit: But by distinguishing expressly the time past, present, & to come: He was, in the preterperfect tense: is not, in the present: And shall ascend, in the future: which differences of time can no more be here confounded, then in v. 10. Five are fallen, and one is, and the other is not yet come, and when he cometh, etc. where the said differences are necessarily to be observed.  
Notwithstanding he seems to hold that the beast soon after Constantine did ascend out of the Pit, which agrees not to the Visions, and Histories: For although the Church, as soon as Christ left off riding on the red horse under Constantine, began to be black with heresies, and with divers diseases grew miserable pale even unto death, nevertheless the Dragon had not as yet with his tail cast down that great Star from Heaven unto the Earth, neither had the smoke out of the bottomless pit wholly filled the Church with Antichristian Clouds. That was the time of the secret conception & generation of Antichrist, in the womb of the Roman Church, being about 296. years, 
In Vita Sylv:  namely from Sylvester on whose head Constantine (if Platina lie not) set a Crown of gold beset with most precious Gems, until Gregory I. who as a most cleer-seeing Prophet, showing as with the finger Antichrists Birthday then at hand, said, 
Lib: 4. Eph: 30.  I confidently affirm that whosoever calleth himself universal Priest, or desireth to be so called: he in his loftiness is the Forerunner of Antichrist, because by pride he sets himself before others: 
Lib: 4 Eph. 38.  And again: The King of pride is near, and that which is unlawful to be uttered, an Army of Priests is prepared for him.  
But Antichrist came forth fully ten years after, when Sabian caused the writings of Gregory publicly to be burned, pretending that he affecting popular praise, by his munificence and profuse gifts, had wasted the Patrimony of the Church: but it was indeed out of hatred, because he had declared the Universal Priest to be Antichrist. After him at length Boniface III having obtained the title of Universal Bishop from Phocas, manifested the Beast unto the world.  
I will therefore lay down what the Lord hath suggested unto me, 
The Author's judgement touching the Beast.  touching this dark matter, not new, neither much contrary to the foresaid opinions, but yet coming nearer to the scope.  
I shown before that the Beast is Antichrist, not absolutely but in respect of the three latter states: neither is he simple or single, but having two bodies: neither naked, but clothed with the skin of the Roman Empire, armed both with the ecclesiastical and imperial sword, as some ages have seen in the Romish Popes.  
According therefore unto the prodigious and different state of Antichrist, So he is said prodigiously to have been, and not to be, and to come afterward.  
The Beast was] or hath been, viz. formerly, according to the monarchical and secular power, which before john's time was in Kings, Consuls, Decemviri, Dictator's, Tribunes, Caesars, as in verse 10. for although that power was not then as yet the power of Antichrist, yet it began afterwards to be his, when he by force took the same unto himself. And therefore he is said to have been then, because than something of him was: and he was then according to that power, although in another respect he were not as yet.  
And is not] To wit, in this time of the Revelation, when the Roman Bishops had not yet so much as dreamt of a Monarchical Spiritual or Secular power, but all of them for the space of 300. years, until Melchiades suffered Martyrdom for the Name of Christ: Although Bellarmine foolishly boasteth, that Clemens received the Ecclesiastical Monarchy from Peter.  
And is to ascend out of the bottomless pit] To wit, 510. years after the Revelation of this Prophecy, when Sabian attempted to invade the ecclesiastical Monarchy, Boniface III. really invaded it, and so transmitted the same unto the Popes his Successors. And about 649 years from this Prophecy, Steeven II. also laid hold on the secular power, who first thrusting the Greek Emperors out of Italy possessed the chief government. He was the first that deprived the French King Hildericke of his kingdom: He was the first that admitted Pipine (upon whom by his Antichristian power he bestowed not his own, but the kingdom of France) to kiss his feet 〈◊〉 he first would be pontificallie carried with great triumph in the midst of the people on men's shoulders, as it were another Alexander or julius, unto the Lateran Palace, which thing hath ever since been very religiously observed of his Successors, namely being men, as Balaeus recordeth, not worthy that the Earth should bear. Not long after also the beast in Gregory VII. and Boniface VIII. ascended to the highest step of Monarchy, when the Pope said: I AM CAESAR: for he ascended not in a moment, but by divers degrees, of which see Chap. 13.  
He shall ascend out of the bottomless pit] As Chap. 11.7. or out of the Sea, as Chap. 
2: Thes: 2: 9:  13.1. the sense being one: understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either properly of the pit of hell, to denote the procreating cause, of which the Apostle speaketh, that his coming should be after the working of Satan with all deceivableness of unrighteousness, and signs and lying wonders: or metaphorically of the deep of the Sea, that is, the sink of Bishops in Papal Councils, by which under pretext of establishing the faith, and routing out of heresies, the privileges of Emperors and kings were overthrown, the monarchy of the Pope established, the power of the Clergy augmented and confirmed: the which Julian the Cardinal alleging thereby to allure Pope Eugenius unto the Council of Basil: It is a wonderful thing saith he: I find that the power of the Church, and Ecclesiastical Liberty hath always been strengthened, defended, and augmented by Councils, and now do we fear it should be taken away?  
And shall go into perdition] Here I assent to Brightman for the clearness thereof: for this going of the beast into perdition, foretold by the Angel, is by the wonderful judgement of God begun in our age: and now the beast goes on in the way of destruction, so that he is not now far from his end: And this Bellarmine himself confesseth; who thus writeth, From that time you made the Pope to be Antichrist, his Empire is not only not increased, but more and more decreased. The time therefore is near at hand, in which the Church of Christ shall sing with the rest of the Heavenly Companies HALLELUJAH, Salvation, and Honour, and Glory and Power be to the Lord our God, because his judgements are true and righteous. Revelat. 19.1.  
And they that dwell on the earth shall wonder] Thus much of the fourfold state of the beast: his authority follows, which hath largely before been expounded in Chap 13. here it is briefly touched.  
Shall wonder] Not at the monstrous sight, as john did verse 6. but shall adore and worship the woman Queen that rides on the beast as a Goddess: so Chap. 13. verse 3.4. And the world wondered after the Beast and worshipped him, saying, Who is like unto the beast? who is able to make war with him? And verse 8, And power was given him over all kindreds and tongues and Nations, and all the Inhabitants of the earth shall worship him.  
But what then? shall none remain with Christ? I answer. Lest we should think so, in both places the inhabiters of the earth are only comprehended in this number: Whose Names are not written in the Book of life from the foundation of the World: by which limitation is intimated, first, the chief cause of this great madness of men, to worship so monstrous and execrable a thing: it is because they shall be children of the earth and not of God: Reprobates, not Elect: secondly, the Elect are freed from the Impostures of the beast, for it is impossible they should be seduced. Mat. 24.24.  
Whose Names are not written] See Chap. 13.8.  
Beholding the beast that was and is not] He reckons up some titles of the beast, and not in vain: for it shall be one cause of the world's wonderment, that the beast having divers shapes (like unto another Proteus) WAS, AND IS NOT, AND YET IS: Whence the Admirers of him shall conceive in their minds something divine touching him. Now these things are evident by what we said before.  
Was] viz. before john's time, so far as concerned the monarchical secular power.  
Is not] viz. in john's time, because the Roman Bishops had not assumed this, no nor as yet the Ecclesiastical monarchy  
And yet is] viz. in john's time, in respect of the Imperial power, which then the Caesars had, and afterwards should be usurped by the Popes. Thus we must reconcile these seeming contradictions: Is not, and yet is: according to the different state of the beast, lest we might imagine a repugnancy to be in the words, which to avoid, the old Version hath wholly ommitted the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet is.  
But Andreas and Arethas whom Montanus follows, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is at hand, or is to come, which agrees with the third term, shall ascend out of the bothomlesse pit, for he saith that he shall come, that is, in his time ascend out of the bottomless pit. The fourth term is not here mentioned, because that served not for admiration, but belongs to the future wailing, of which in Chapter 18.  
9 Here is the mind having wisdom] This is added that none might complain and say, Why are all these dark expressions? what may be the meaning of the heads and horns of the beast? he cries out as before, Chap. 13.9. at the rising of the first beast. If any one hath ears let him hear. And after the second, verse 18. Here is wisdom, let him that hath understanding count, etc. so now Here is understanding, to wit, hid above man's reach. Here, may be understood of the divers states of the beast even now mentioned: but I rather refer it to the following matter: Here, for, in these things which yet remain to be expounded touching the heads and horns, greater wisdom is contained.  
Now the words of the Angel consists either of one comma, here is the mind which hath understanding, to wit, hid: for, herein is a mystieall sense that cannot be searched out by the mind of man: Or of two commaes, or clauses, One being, Here is wisdom: the other, he that hath wisdom, that is, let him understand. And this latter seems to be according to the mind of the Angel, because of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath: though the sense be all one: viz. that the mystery of the beast is above man's wisdom, except it be revealed: And therefore the Angel offers himself to declare the same: And he stirs up our desire by an exclamation, lest we should be slothful in taking notice, and shunning of the beast.  
The seven heads are seven Mountains] Now he opens the wisdom which he promised by expounding the mystery of the beast according to his several parts.  
Where first we may observe, the metonymical Phrase of the sign for the thing signified, being ordinarily used in Sacraments, and therefore are called Sacramental kind of speeches. The seven heads are seven Mountains: 
Gen: 4: 28 & 17.10  by a Metonymia of the sign and the thing signified, for, the seven heads signify seven Mountains: so also, The seven kine are seven years, that is signify seven years: 
Ex: 12: 11 1 cor 10: 4 joh. 1: 32 Ma. 26: 26  Circumcision is the Covenant: for the sign of the Covenant, as God himself interpreteth it. The Lamb is the Passeover, that is, signifies the Passeover. The Rock was Christ: for it signified Christ. The Dove was the holy Ghost, for it was a sign of the Holy Ghost. And so: The bread is the body of Christ broken for us: for: 
Aug: didst. 2 de consec: c: hoc est: contra Adem cap: 12 Luk: 22: 20  it signifies that the body of Christ was broken for us, and is given unto us for food: so Austin saith: The bread is the body of Christ not in verity of the thing, but by a significant mystery: And again: The Lord doubted not to say: This is my body, when he gave the sign of his body: So: The Cup is the Now Testament: for it is a holy sign of the New Testament, etc.  
Now this I do the rather speak of, because some inconsiderately do contend, that neither in Scriptures nor good Authors any examples are to be found, that the sign is put for the thing signified, with the copulative Is betwixt. But here they may see it: The seven heads are seven Mountains: and a little after, They are seven Kings. Again: The ten horns are ten Kings: The waters are Peoples: the woman is the Great City: what will they have more?  
Secondly, that we might not seek these Mountains in the Moon (as they say) he addeth. The seven heads are seven Mountains on which the woman sitteth. But the woman verse 18. is the great City that had dominion over the Kings of the earth in john's time, that is, Rome: so than the sense is, upon which Mountain the woman fitteth; that is, upon which Mountains Rome is built that rules the world: hence Rome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven haled, see Chap. 14.8.  
These Hills are called Capitolinus, Palatinus, Caelius, Aventinus, Aesquilinus, Vnninalis, Quirinalis, in honour whereof was yearly kept on the third of the Ideses of December, the festivity of the seven hills in memory of Romulus the builder: or rather for the three Mountains that were added by Servius Tullius, that the City might stand upon seven: for that which Romulus before built comprehended but four Mountains within the walls. This ●●ngell therefore doth plainly mark out Rome situated on seven h●●ls as the seat of Antichrist.  
Neither can the jesuites any longer deay the same, 
The jesuits wrangling.  but only by cavilling they would persuade us that Ancient or heathenness Rome is here meant, such as it was in john's time. But themselves know it is a mere evasion, for this Prophecy respecteth Rome that shall be in Antichrists time. At last therefore they confess it is meant of Popish Rome: but here they seek out another starting-hole: viz. that this Rome shall not be the seat of Antichrist, because it is to be burnt before Antichrist come. But they well know that this is also false: For why shall Rome be burnt? Is it not because of her fornication with the Kings of the Earth, and for being the seat of Antichrist.  
They say that Rome shall apostate from the Christian faith unto Heathenism: 
See before chap: 14: 8  But what then shall the Pope do in the mean time, will he look no better to his cure? but a liar had need have a good memory.  
They say that Rome shall commit fornication with the ten Kings, and for the same be burnt: And yet they say, that those ten Kings, or at least seven of them shall follow Antichrists Camp: How then can it be burnt before Antichrist come?  
It is also observable, how diversely the seat of the woman is noted. In verse 1. 
How the woman sits upon the waters, upon the beast & upon the mountains:  she sits upon many waters: afterward verse 3. upon the beast, and here upon the mountains, the which are the heads of the beast. All which things do well agree. ROME sits upon many waters: as she bears rule over the Kings and Inhabitants of the Earth. Rome sits upon the beast: as she is born up of the beast: and ruled by Antichrist. Or if the beast be the Roman Empire, Rome sits upon the beast, as she swayeth the beast or Empire: for by sitting, dominion is noted. Lastly, Rome sits upon the heads of the beast, which are the seven Mountains, as sitting on them herself, and giving them for a dwelling place to Antichrist.  
Observe also the admirable union and mixture between the beast and woman, and the mutual metaneorphosis of the one (as it were) into the other, so as the one is the other, or a part, and of the essence thereof, yea both are one, even the same Antichrist.  
The seven Mountains are the heads and strength of the beast: and the seven Mountains are the seat of the woman, what doth hence follow, but that the heads of the beast are the strength and seat of the woman, that is, of Antichrist. Now the Mountains of the woman are the mountains of Rome. And if the mountains of Rome are the heads of Antichrist, and the woman sit on the mountains of Rome: The woman than sits and reigns upon the heads of Antichrist: Furthermore, he that reigneth upon the heads of the Beast and the Mountains of the woman is Antichrist. The Pope of Rome reigneth on the heads of the beast, and the mountains of the woman, therefore the Pope of Rome is Antichrist.  
But Ribera contendeth, that the beast is the devil not Antichrist: yet he grants that the mountains of the beast are the mountains of Rome. Now what will he gather hence, but that the mountains of Rome, and Rome itself are a part of the devil? yea his strength and dwelling place: which is worse than the former: See verse 3.  
10. And they are seven Kings] Now that we might not stick in the bare Mountains of Rome: He addeth another mystery, viz. that the seven heads are also seven Kings: thus of one type he makes two antitypes. But what Kings?  
Ribera, that we should not seek them at Rome, and so perhaps find the Pope amongst them, saith that they are the Kings of the whole earth, This is wonderful: before he said that the beast was the devil: therefore either the whole world is the devil: or else these are not the Kings of the whole earth: unless perhaps he would rather say, that the devil reigneth on his heads the mountains of Rome, and that Rome rides upon the devil: out for shame with so vile and wicked a fiction. For whose the mountains are, the same are the Kings also: but the mountains are of the woman Rome: therefore the Kings also are of the woman Rome. Let this once for all be minded as a sure position.  
But who are these kings? Wonderful Riddles are propounded by the Angel: Five are fallen, One is, the other is not yet come, and when he cometh he must continue a short space] This is a Gordian knot, and not to be untied, had we not the benefit of histories: Now passing by the opinion of many, I will record three of the principal: the comparing of which will somewhat ease us.  
First that of Victorinus, whom our Bullinger and junius follow: 
1: The opinion of Victorinus about the seven Kings:  that these are the seven Kings, which reigned at Rome after Nero. Five are fallen] viz. Vitellius, Otto, Galba, Vespasianus, Titus. ONE WASPE] viz. Domitian who in john's time reigned at Rome. The other was not yet come] Namely Nerva his Successor, who, being come, was to remain a short time, because he reigned not full two years, Which opinion, howsoever backed with the authority of these great men, I cannot follow. 
Why it is rejected:   
First because before john not only five Caesars were fallen at Rome, but six others besides: Fulius, Augustus, Tiberius, Caius, Claudius, and Nero: neither can any reason be given why these should be excluded.  
Secondly, because these seven Kings are not singular persons, otherwise those seven being dead, all the heads of the beast should have perished: and the Beast either should have remained without heads, or new heads must have grown upon him (as Apollidorus fabulously writes of Hydra) or else being without heads he should have been extinct, All which things are contrary to the prophecy, for the beast yet lives, and is reserved unto the last judgement.  
This Ribera saw, and doubted not to affirm, that all Expositors, 
In chap. 17 S. 25  except Victorinus, understood that in every of these seven, many were comprehended: although he joins a foolish fable that not the Kings of Rome are meant, but of the whole world, which Fiction we erewhile refuted: Notwithstanding as if he forgot himself he affirmeth, and strongly proveth that it is not unusual to the Scriptures, that in one king, many like (as it were of the same body) are signified: which, saith he, is carefully to be observed: alleging for example the Ram and Goat in Daniel: of which two the first denotes the Kings of the Medes and Persians: the other all the kings of the Macedonians.  
But (good Sir) this; say I, is carefully to be observed against yourself: for by this reason of yours, is manifestly refuted or wholly weakened your Fiction that Antichrist shall be only one singular person, and that because he is said in the singular number to be the man of sin, the son of perdition, the Beast, False Prophet, etc. for behold what follows. If Antichrist be one of these Kings, then verily he shall not be one singular man, but a king having others succeeding him in his kingdom: as had the Kings of Medes, Persians and Macedonians, in their kingdoms. But thou thyself makest the seventh of these kings to be Antichrist: The other, sayest thou, is not yet come, that is, Antichrist, who shall come in the seventh age.  
Now to come to the second opinion, which is Riberas out of Gagnaeus, viz. 
2: Riberas opinion about the beast:  that the seven kings are the seven ages of the world, or seven kingdom's adversary to the Church.  
The first age from Kain to Noah. The second from Noah to Abraham. The third from Abraham to David. The fourth from David unto the transportation into Babylon. The fift from the transportation unto Christ. The sixth from Christ unto Antichrist. The seventh from Antichrist unto the end.  
Of these, saith he, five are fallen] because five ages were passed before Christ's birth.  
One was] because the sixth age of Christ did then run on.  
One is not yet come] because the seventh age of Antichrist was not as yet.  
When he is come he shall remain a short space] because Antichrist shall only reign three years and an half.  
A wonderful Metamorphosis of kings into ages. But what reference have the ancient ages unto the heads of the beast, that is, unto the mountains and kings of the City Rome? for it cannot be denied but that the Angel precisely speaketh of these: These kings therefore are not to be sought any where, but there even where the mountaives are: because the heads are mountains and kings: Now the mountains are at Rome: and therefore the kings are there also.  
But truly the jesuite doth subtly send us to Kain, Nimrod, Nabuchadnezzar, etc. 
The subtlety of the jesuite.  lest we should find Antichrist at Rome. Nay but the kings are to be sought in Rome's mountains, for here they sat, reigned, and at length have also born up the woman. I pass by that there is no proportion of the seventh age with the six former. For what are three years and an half to the former ages which all of them dured many hundred years. By which very thing the fiction of Antichrists three years reigning is refuted. 
III: Opinion touching the seven kings:   
Now I come unto the third opinion, viz. of Aretius, Napier, Brightman, and others, to whom the seven kings are not seven Emperors, nor seven ages: but they will have them to be seven kinds of government of the Roman Monarchy, six whereof Tacitus mentioneth in his first book: Kings saith he, at the beginning governed Rome: Liberty and Consulship was set up by Brutus: The Dictatorship was only taken up for a time: Neither did the power of the Decemviri last above two years: Neither did the Consulary authority of the Tribunes of Soldiers remain long. The power of Cinna and Silvius was but short. Pompey and Crassus soon gave place to Caesar: And Lepid us and Antony to Augustus, who received the Empire (all things being confused through civil discords) under the name of a Prince.  
He reckons up, 
Castig: Brightman pag: 110.  I say, six sorts of government: viz. Kings, Consuls, Dictator's, Decemviri, Tribunes, and Princes or Emperors, neither is there any more, as Eudaemon the jesuite cavils against Brightman: for between the power of Tribunes and Princes, Tacitus puts no ordinary government, save only civil discords. The seventh he saw not, because it came after him.  
Now of these in john's time Five were fallen] to wit, Kings, Consuls, Dictator's, Decemviri, Tribunes: because these forms of government were put down at Rome before john's time, for the Consuls which then were, wanted Monarchical power, and their power was limited within the City.  
ONE IS] The sixth government of Princes or Emperors which then was. Now in this Expositors . 
Difference about the sixth & sevent kind of government.   
Some make the sixth kind of government, which Domitian held in john's time, to be of such Caesars as descended of julius, that is, home-born Princes, but the seventh of Foreign Caesars, which, say they, the Angel intendeth in the words, One is not yet come] to wit, Vlpius Traianus the Spaniard, after whom thenceforward Foreign Emperors governed Rome. That which follows.  
And the Beast is the eight, and is of the seven] They understand of the French and German Emperors at length created by the Pope.  
Which opinion unto me seems to have little ground, first, in that they divide domestic and foreign Emperors into two orders or ranks, seeing both held the same Empire at Rome. Secondly, that they pass by Nerva before Traiane. Lastly, that they observe not, how the eight is the whole Beast, or Antichrist, Verse 10.  
Brightman herein consenteth touching the five that were fallen: but the sixth he understands of the Emperors, who in john's time, and thencefore held the Empire: The other not yet come, that is, the seventh, he makes to be the Pope, for howbeit there was a Bishop at Rome while john lived: Nevertheless he did not Lord it, nor take any Papal jurisdiction on him. The Epithet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other, he understands not of the number but quality of the kingdom, because the seventh should have a kingdom far divers from the former, who all had been political Kings: but this should be of a mixed kind, viz. Ecclesiastical and Political. The following words: When he cometh he must remain a short space: He thus expoundeth: After that the Popish kingdom takes its beginning under Constantine, the pontifical authority shall remain in safety but a little while, viz. about an hundred years: for then Rome by the incursions of Barbarians shall be taken, and so wasted and ruinated, as that it shall appear to be wholly destroyed: The which thing was done by the Goths, Vandals and Hunni.  
That which followeth: The beast was and is not, even he is the eight, he thus expoundeth: The beast, that is, the Pope, which was the seventh king already manifested or come (and yet is said, not to be, by reason of the discomfiture the Barbarians brought upon him) shall be the Eight, that is, again recover himself after his overthrow, and attain his former strength, which, saith he, happened in Gregory II. and his next Successors by the help of their two horns Pippine and Charles.  
And is of the seventh] that is, the Pope the Eight being again restored, will be of the same disposition, manners and regiment as he was before his overthrow, while he was the seventh: so that he makes the seventh and Eight to be all one, viz. the Romish Pope, with this difference, that the seventh signifies the Pope before he was discomfited by the Barbarians, seeming then to have been wholly extinguished: But the Eight to signify the Pope again restored to his ancient dignity by Pippin and Charles: This (as I take it) is the sum of his words.  
The which things I confess are wittily and probably written according to histories. But yet this hath no small difficulty in it, how the same Pope can be both the seventh and Eight, seeing john doth distinguish them as the part and whole: for he names the seventh, one of the Beasts heads: but the Eight the whole beast himself. The Beast, (saith he) which was and is not, he also is the eight. Neither can the two states of the beast repeated verse 11. (which was and is not) be drawn unto the rising and overthrow of the seventh head, seeing john in verse 8. makes them to be the states not of one head, but of the whole beast. 
The Author's opinion:   
To untie this knot: I understand (as before I proved) that the beast is Antichrist: whence it followeth that the seventh head is not Antichrist, because the seventh head is not the beast, but a part thereof. Now a part of the beast, and the beast are not the same.  
Furthermore, the heads are the strength of the Beast. Therefore the seven kings are the strength, that is, the Monarchical power of the beast, which before was in the seven kings or regiments, but at last shall be in the beast himself, as it were in the eight king or Antichrist: so than the seventh king is not the same with the eight: because the former is but one head of the beast: The other is the beast itself or Antichrist. But what then? 
Five Regiments.   
Five (kings) are fallen] That is, the five Regiments of kings, Consuls, Dictator's, Decemviri, and Tribunes were already in John's time put down from the mountains of the woman, that is, in Rome.  
One is] The sixth order of pagan Emperors: which in john's time and thenceforward unto Constantine, did in Domitian and his successors sway the Sceptre on the mountains of the beast and woman, that is, at Rome.  
The other is not yet come] The seventh order of Christian Emperors, which was not yet in john's time, being to come after in Constantine the great.  
But it may be said, that these held the same Empire with the former, 
The sixth, viz: of pagan emperor's:  and had no new Regiment. These therefore are not distinguished from the sixth. I answer, The face of the Empire began to be altogether new, and fit for the conception of Antichrist. For this seventh head reigned not as did the former on the mountains of the beast and woman, 
Constantine the great is the seventh.  that is, at Rome, but out, or from the same, viz. in the East: when Constantine, either because he was hated of the Gentry and Commons of Rome for his Christian Religion, as Baronius feigneth, (for what needed he to fear the Citizens, who had blotted out the names of so many Tyrants) or to increase the greatness of his name, 
Why the Empire of Constant. is distingu● shed from his predecessors.  leaving Rome, removed to Byzantium, and would have it to be called after his own Name, Constantinople, An. 19 of his Empire, and of his conversion 12, and of Christ 324.  
Now this is that which the Angel saith, When he is come, he must remain a short space] that is, he shall not reign long at Rome in the mountains of the beast and woman, but only nineteen years, not that the seventh head was then presenly to perish (for then the beast also having lost all his heads must have perished) but that he was not to remain in the mountains of the beast and woman, that is, Rome, where the other heads of the beast had remained with the Empire 1078. years. This exposition is illustrated by the following verse.  
11 And the beast that was and is not, the same is also the Eight] First here I propose that this beast is the same with the former, verse 3.8. of which there is no Question, seeing the Angel repeats the three states of the beast in the same words: One, that is, Emphatically declares the third, that it may be made manifest. Whence I conclude that this Beast is Antichrist (because the other was Antichrist) but the seventh head was not Antichrist.  
Furthermore let it be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, the first word of the verse is not simply copulative, but a note of order and opportunity, as Beza renders it almost in all the Chapters: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then I saw, than he came, etc. so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Beast, Let the opportunity (I say) be noted, by which the Beast came to be the Eight King, that is, usurped the mountains of Rome, 
The beast the eight king is Antichrist:  and took the Monarchical power of the seven heads unto himself, as his own: for after the seventh king Constantine (with his Successors) leaving Room, had taken up his Seat abroad, The Pope remaining at home upon the mountains of the Beast, that is, at Rome, thought it now a fit time to take this occasion, 
How the Pope came to be the eight king.  under the pretext that he was Bishop of old Rome, the Imperial Seat. And first indeed by reason of the superfluous devotion of Emperors, they being allo wearied through the continual invasions of Barbarians, he by wonderful cunning and rapine drew from them great gifts especially from Constantine; who because of his unreasonable prodigality to Bishops, was commonly called Nepos and Pupillus, as Egnatius witnesseth: by little and little also he begged Kingly privileges. And not contented to be called Bishop of the chief Seat: a while after he made himself Greatest, or chief Priest, which dignity till then was proper to the Roman Emperors.  
For after Augustus all the Roman Princes, 
Lib: 5: Faster.  who governed the Roman affairs under the name of Emperors, either took on them (as Onuphrius writeth) the chief pontificacy, or else suffered themselves to be called Greatest Priests, as Constantinus, Constantius, Valentinianus, Valens, and Gratianus: Who although they detested the Function of Chief Priesthood, being addicted to the Christians: Nevertheless they despised not, nor rejected the title thereof: Gratianus the Emperor being the first (as Zosimus teacheth) who forbade by proclamation that the title of GREATEST PRIEST should be given unto him: and so that dignity of the Priesthood first failed in the Emperors. Thus he.  
Now these Augustall titles despised and condemned by the Emperors, 
The Pope assumeth the Augustall title.  because of the impiety thereof, the Pope assumed unto himself as being the first Character of the Empire, and so by this profane title and function made himself the greatest Priest, and soon after Ecumenical, Catholic and Universal Bishop, being styled Prince of Priests, head of Churches, from whom all the Bishops of the world were to receive laws, that is, he was acknowledged Ecclesiastical Monarch: Thus was borne the Eight King though not in full growth.  
Wherefore not long after the Pope finding an occasion (when the Lombard's grievously disturbed Italy) as if he had been deserted by the Greek Emperors: (whom he notwithstanding by his Antichristian Anathema thrust out of Rome and whole Italy, seditiously stirring up the Romans to thrust their Governor out of the City, and put out his eyes, and them of Ravenna to kill their Prince or Viceroy) he sent for Pippin with an Army out of France, by whose help he suppressed the Lombard's, and thrust the Greek Magistrates out of Ravenna, and all Italy, usurping the principality of Ravenna (which at that time did represent the seventh head or imperial power in the West) by the gift of Pipine the Conqueror, unto whom in recompense thereof (a thing never heard of before) he gave the Kingdom of France, thrusting Childericke the lawful King into a Monastery or C●vent.  
Notwithstanding as yet the Pope sat not in the mountains of the Beast and woman with full power, 
Anno 773:  wherefore a few years after Charles the son and heir of Pipine, coming with an Army out of France suppressed the Lombard's (who again had raised great tumults) confirming and augmenting the Donation of Pippine to Pope Hadrian I. And afterwards the Romans making insurrection against Leo III. because of his detestable pride, the said Charles coming again with his Army into Italy, and taking knowledge of the cause, absolved the Pope: Hereupon the Pope, not to be ungrateful (out of the fullness of his power) gave unto Charles the Title of the Roman Empire (the which belonged unto the Greeks', and therefore was not his to dispose of) crowning him Emperor of the West: On the other hand, Charles the new Emperor to gratify the Pope, forced the Citizens of Rome to swear fidelity unto Leo, and appointed him Lord of Rome, the which donation Ludowicke son of Charles afterwards confirmed and increased. Then was the Beast at length fully ascended out of the earth, and came to be the Eight King: Then Anno 800. the Pope of Rome together with the Ecclesiastical Monarchy which he got from Phocas, obtained also the secular power of the seven heads of the Beast with the mountains of the great City: for always from that time the Pope usurped the power of translating Kingdoms, and casting down Kings, and creating Emperors; hereby declaring to the world that he was the true Beast, the Eight King or Antichrist.  
These things thus observed, we may easily understand, what in verse 11. is spoken of the Beast.  
And] or Then, when Constantine the seventh King with his successors shall place the seat of the Empire, not in Rome but otherwhere.  
The Beast which was] that is, before john the Monarchical power had been in Five Kings which were fallen.  
And is not] that is, In John's time neither the secular nor the Ecclesiastical Monarchy was as yet in the Pope, for the Bishops of Rome that then were meddled not with either of them.  
Even he is the Eight] The relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He, according to the sense is referred to the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beast: but according to the construction to the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight: hence the Old Version hath it: 
The beast himself is the eight king.  Bestia est ipsa octava: for, octavus Rex, for in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 KING.  
IS] for, is made, or began to be, or shall be, as in the following words: Is of the seventh] for, shall be: Goeth into perdition, for, shall go, by an enallage of the Tense usual to john: for he speaketh of the rising and future destruction of the Beast the Eight King.  
The Eighth King] that is, the eighth Regiment, consisting of an Ecclesiastical and Political Monarchy.  
Thus the sense is plain: Then the Beast shall be the Eighth King, that is, the vl Regiment, or Roman pontificacy, being Ecclesiastical and Political much differing herein from the seven heads: because they only had a political Monarchy, which the Pope shall join with the Ecclesiastical, having in his bands the Empire and pontificacy together: armed with both swords, and saying: Behold here are two swords: EGO SUM PONTIFEX: EGO SUM CAESAR: I am the High Priest: I am Caesar. Therefore he is much unlike to the other Kings: for they all of them were political only: but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual and secular, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and having a twofold original out of the Earth and Sea, exerc●●ng under pretence of Ecclesiastical power his secular Monarchy, by translating Kingdoms, setting up and casting down Kings and Emperors at his pleasure, rightly therefore he shall be named the Eight.  
That which is added: And is of the seven (for, shall be,) is not to be taken as if the Beast were also the head, or one of the heads: (which hath deceived some Expositors) for there is a difference between the whole and a part, the Beast and the head: but it implies that the Beast shall himself exercise the Monarchical power; which before had been in the seven heads: yet in another form, and under another title: to wit, by his horns, touching which it followeth:  
And goeth into perdition] for, shall go. In the former member the Angel intimated the three states of the Beast before expounded in verse 8. First, in which he had been. The second in which he was not. The third in which he came to be the Eight King. Here he adds the fourth, in which he shall go into perdition: Now as he ascended not all at once out of the bottomless pit, but by degrees, and was almost five hundred years ere he came to his full height of both Monarchies, so he shall go into perdition not on a sudden, but by little and little. Therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goeth, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runneth, but step by step, and as it were, by the same degrees that he ascended out of the pit, so shall he descend into the same.  
The Beast began to go into perdition in the age of our predecessors, when the Gospel being again restored, 
The beast gins to go into perdition.  his fraud was manifested, and his impostures laid open to the view of the world, viz. his lies, as that he is Christ's Vicar, Peter's Successor, Monarch, Head, Spouse of the Church, and the rest of his proud and foolish Titles: when as also the waters of Euphrates began to be dried up, and the Tributes and Revenues of the Romish spiritual wares were forbidden in Germany, France, England, Scotland, Denmarcke, Sweethland, and Bohemia. And he daily goes forward, the divine judgement pressing him more and more unto destruction, by revealing the light of the Gospel to divers kingdoms, Provinces, and Cities, who shall detest the Beast, until he come to his last period (the time whereof the LORD knoweth) and so set his last foot into destruction.  
12 And the ten horns] We have seen the heads of the Beast: Now let us view his horns: Touching which, first the false opinion is to be refuted: and in the next place the true sense to be sought out.  
Ribera, 
In Apoc. Chap. 10.11. Lib. 30 de. p. R. Cap 16.  and Bellarmine feign, that towards the end of the world, ten Kings shall divide the Roman Empire between them (Woe therefore to our Emperor) and reign throughout the whole earth one hour, that is, a very short time before. Antichrists coming: but that Antichrist when he is come shall kill three of these Kings, viz. of Egypt, Lybia, and Aethiopia, making the other seven to yield unto him. And lest this fiction should not be believed, they labour to prove the same by the oracle of Daniel, Chapter 7.24. And the ten bornes out of this kingdom are ten Kings that shall arise: and another shall rise after them, and he shall be greater than the first, and shall subdue three Kings. And Chapter 11.43. He shall have power over the treasures of gold and silver, and over all the precious things of Egypt, and the Lybians and Aethiopians shall be at his steps. That these things are spoken of Antichrist, they prove by the authority of Jerom, who in his Commentary on that place, saith, that all Ecclesiastical Writers affirm that near the end of the world, when the Kingdom of the Romans shall be destroyed, ten Kings shall arise and divide the Roman World among them: and that an Eleventh a l●tl● out shall stand up (Antichrist) who is to overcome three of th●●● 〈◊〉 King●● viz. of Egypt, Lybia, Aethiopia, Who being overcome the ot●●● also s●all submit unto the Conqueror.  
But surely it is not the property of a good Interpreter to expound one dark thing by another, and that as dark as the other: for this is, as the saying is, 
daniel's Oracle most divers from this:  to beg the Question. The type in Dan●el is no less obscure than this of john: what will they then prove by that? Besides, the Type there is unlike to this in every particular, so that we cannot but wonder considering the present light of doctrine, and help of histories at the impudency of these Interpreters.  
The Fathers whom they pretend, are to be excused though they delivered some things amiss of matters so remote, seeing they had not the means which we have now.  
The dissimilitude I spoke of, appeareth. 
The dissimilitude.  There the ten horns are of the fou●●h Beast, which according to the received opinion was the Roman Empire: according to others, the Asian kingdom of the Seleucians' erected by Sel●●cus Nicanor, one of Alexander's four Princes. Here the ten horns are of the Beast, who according to Ribera is the devil: Now are the horns of the Roman Empire the horns of the devil? There between the ●●n horns did arise a little hor●e. Here nothing is spoken of that little horn. There the little horn plucked up three horns: Here the plucking up of the three ●●ornes is not mentioned. There the Angel expoundeth that the little horn is a king arising from a mean estate, who was to suppress the other three Kings. Nothing of this in the whole Revelation. But the spirit of God would not certainly have passed all this by, if any such thing should have happened in the end of the world. There the little horn was Artiochus Epiphanes who expelled Ptolomaeus Philopator, Seleucus and Demetrius, these three Kings out of their kingdoms. Here is treated of such Kings as shall receive their power from the Beast Antichrist. Their proof therefore is nothing to the purpose.  
Neither doth Jerome help the matter in applying the Oracle of Daniel to Antichrist. 
jerom helps not the jesuits fiction.   
For first Jerome acknowledgeth that the same was in some measure fulfiled in Antiochus. Now however we will not contend whither or no Antiochus were a Type of Antichrist, but willingly grant it: because of their likeness in Tyranny: Notwithstanding it is not necessary to apply all things strictly to the antitype which are spoken of the type, for if so, there would be no difference betwixt the one and the other: Neither is it of necessity that similitudes agree in all particulars: Certainly what there is recorded of the three horns that were plucked up, can with no show of reason be applied unto Antichrist: because the Angel is silent of it, which he would not have omitted, if the same should have come to pass: For why should Christ conceal that from john, which before was revealed to Daniel.  
Besides we may not give credit to Jerome in this without the Testimony of Scripture, 
Lib. 1. contra jovin. Rom. 8.  no more then to his argument by which he condemned his own parents in their marriage estate: They that are in the flesh cannot please God: My parents being married are in the flesh: Therefore they cannot please God. Or to his inconsiderate depriving of such as are twice married from the Grace of Christ, where he saith The first Adam was once married, The second Adam was unmarried: Let such therefore as are twice married, show a third whom they should follow: what more unworthy so great a man?  
But he appeals unto the tradition of all Ecclesiastical writers: 
In cap. 23. Mat.  the which we have not: and although we had the same, yet ought we as the said Jerome otherwhere speaketh, hold to this certain truth, That whatsoever hath not authority in the Scripture, may as ●asily be rejected as approved. The which is most true touchching this Fiction: for a is not taken out of the Seriptures, but first delivered by one Papia● a man of small parts, (as Enschius writeth) and afterward with many other uncertain things taken up and divulged by other Fathers as if they were certain. 
Lib. 3. histor. cap. 39   
In special that Fiction is very unsavoury, touching the Kings of Egypt, Lybia, and Ethiopia to be slain by Antichrist, for nothing here of is spoken by Daniel, but he saith that the little horn shall subdue three Kings. not that he shall kill them: neither doth he say that they shall be the Kings of Egypt, Lybia, and Ethiopia, But thus: be shall rule over the treasures of gold and silver of Misraim: and the Lybians and Ethiopiand shall be in his steps: as Pagninus renders it: but Tremellius, the Lybians, and Ethiopians shall follow his steps: which was accomplished in Antiochus: for when he had vanquished Egypt, than the Lybians and Ethiopians (neighbouring Nations to Egypt) who before served B●olomaeus Philometor, fell to Antiochus and warred under his banners.  
This Fiction being now sufficiently refuted (which Alcazar also likes not) we come to his opinion no less false than the other. 
Aleasars' fable.  The ten horns, saith he, denote the Senators and chief men of the Roman Empire, figured out in the Beast himself, namely ten being put for a great multitude, These, as he feigneth, were to fight with the Lamb until Constantine's Empire: and then being converted unto the faith they should hate whorish Rome, burn her with fire, and root out the heathenness idolatry thereof. 
Onuphr. Com: in Lib 1 Faster:  This is a new gloss, false and repugnant to the Text: for who taught him to make of the Ten kings two hundred Senators (for so many by Romulus were appointed to be chosen out of Romans and Sabines?) besides if the Senators be the Kings, how then could it be said, that they had not yet in john's time received their kingdom? Lastly the lamentation made in the following Chapter, will most clearly refute the absurdity of this Fiction: viz. that the burning of the whore cannot be understood of her Conversion to the Faith.  
Letting pass therefore both these Fables: we will now labour to find out the true meaning: And here again, I propound two undoubted truths. One that the horns of the beast are not the heads of the beast. The other, that the horns are something growing out of the heads.  
The first appeareth: 
The ten kings are to be distinguished from the seven former.  because the heads and horns differ in form and number, hence it follows: that these ten Kings are not Christian Emperors, viz. Constantine the Great, with nine of his Successors, as some do think, for these Emperors do necessarily belong to the sixth or to the seventh head: because they reigned before the beast came to be the Eight King or Antichrist, and they were true Emperors of the East and West, neither received they their power with the beast: But these Ten shall receive their power in one hour with the Beast: neither shall they be such Kings as the heads formerly were, but shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were Kings, neither of so great, nor of so absolute power: and therefore these ten Kings denoted by the horns, may not be mingled with the seven Capital Kings.  
As for the second supposition, (that the horns as they are not the heads, so they are something, or some part of the heads) we know that the horn is an excremental matter of the creatures skull, 
The horns sprang out of the seventh head:  growing hard into a crooked horn: hence with Priscian, Cornu a horn, is quasi curuor crookedness. These horns therefore did grow out of the heads: yet not out of all, but in my opinion out of the seventh: as springing from the Christian Caesars, in place of whom succeeded the Emperors and Kings of the West: for after that the Beast had devoured the seventh head belonging unto the Christian Emperors, and came to be the Eight King: he reserved the Prerogative of Monarchical power unto himself, yet not under the title of a Roman Emperor (for this, as Bellarmine confesseth, Antichrist was not to do so, 
Lib. 3. de P. R. ●: 15  lest hereby he should seem not to be Christ's Vicar) but under the Title of Saint Peter's Successor, Universal Bishop, Head of the Catholic Church, he createth Emperors and Kings, who must as his creatures and Vassals compose themselves to his pleasure, making them the Actors and Ministers of his Monarchical power: The first Parents of which generation (as Histories manifest) were Steven II. and Leo III.  
Ten horns] I do not think that we are here precisely tied to the number Ten, seeing as Bellarmine confesseth either 10. 100 1000 
Gen. 31. Num. 14.22.  or any perfect number in Scripture, may be taken indefinitely. Therefore by Ten is meant some certain number of Kings arising out of the Ancient Roman Empire only: as in these expressions: He changed my wages ten times: This people hath tempted me ten times: for, many times or often. Now this could not be said of the seven former heads, because the Angel did distinctly number them.  
Thus it cannot be obscure who these Ten Kings are. Undoubtedly they are all such as hitherto have held the Christian world at the appointment and command of the Romish Pope. Of which read Angustinus Steuchus touching Constantine's donation against Valla, Sect. 94.97.103. where he maintains that all kingdoms in christendom, as Hungary, Spain, France, England, etc. are subject and tributary to the Pope.  
Which have received no kingdom as yet] We have showed who the Ten Kings are: now of their original, when, and with what success they should reign. At the time of the Revelation they had not as yet received the kingdom: for hitherto the sixth head reigned in the Roman tyrants: The seventh head also was to reign a short space on the mountains of the woman in Rome: and afterward, some while out of these mountains at Constantinople in the Christian Emperors: before this also the beast having swallowed up the seventh head, was to be made the Eight king. The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as yet, notes the time from the revealing of this Prophecy, which was Anno 14. of Domitian, and of Christ 96. until the Empire of the West taken from the Greeks by Pope Leo and given to Charles anno 800. being, I say 704 years.  
But receive power] For, shall receive, by an ennallage usual to john: which the Particle not yet showeth: for if they had not then as yet received the same, it shows that they should receive kingly power afterward. But when?  
In one hour with the beast] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One hour, and so rendered, it signifies the little time their kingdom should continue. But the Angel showeth not how long their power should continue, but when they should receive the same. For what kind of kingdom would that be to continue but one hour? Therefore the old Version and Beza do more rightly render it, In one hour, as in Chap. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hour I will come, that is, in, or at what hour. And john 4.52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday at the seventh hour. Now here an hour is not astronomically taken for the twelfth part of the day, 
1. joh. 2.18  but metaphorically for an indefinite article of time, as john in his Epistle: little children it is the last hour, that is, the last time: so here in one hour, is to be understood at one and the same time they shall receive their power with the beast, namely when the beast shall come to be the Eight king, usurping the Empire of the West, and armed with both Monarchical swords. Thus undoubtedly the holy Ghost points as with the finger unto the history of Leo III. that when he began to create Emperors and Kings, than also he began to be the Beast and the Eight King.  
With the Beast] The old Version: After the Beast, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast: Neither do I find it otherwise in any Copy, though Alcazar saith he hath, but allegeth no Author. The sense comes much to one: for whither they shall receive power one hour after the Beast, or at the same hour with the beast, yet shall they reign together: but we are rather to keep to the Greek reading, and sense, They receive power in one hour, that is, at one and the same time with the Beast.  
They receive] From whom? from the Beast? who out of the fullness of his power shall give kingdoms unto them? not so, for the Angel says not from the beast, but with the beast: for how soever they shall receive it through the wicked means of the beast, yet they receive it from God: to whom only it appertains to give and transfer kingdoms, and from whom is all power: But the holy Ghost thus speaketh, that they are to receive their power with the beast, for two causes.  
First, 
The kings received power from God.  because although the translation of the Empire (under which the welfare of other kingdoms is contained) was brought to pass by the rashness and boldness of the Beast: Notwithstanding God himself intending to punish the intestine dissensions and other sins of the Eastern nations, did by means of a necessary and lawful war of Charles against the Lombard's (the destroyers of Italy and the Empire) justly translate the Imperial state from the Greeks unto the French: seeing it is God that ruleth in the kingdoms of men, 
Dan. 4.25.  and giveth them to whomsoever he will: And therefore the kings here, received their power not from the Beast but from God, although the perfidiousness of the Beast came in between; like as in the Schism of the ten tribes, notwithstanding the sedition of jeroboam, yet that alteration of the kingdom is ascribed to God: Return ye every man unto his house, because this thing is of jehovah. 
1. kings 12: 2.  Therefore by this circumstance, the spirit again points unto the history of Leo, that when he began to create Emperors and kings, Then also he began to be the Beast, and Eight king.  
Whence it is manifest that when the Roman Pope, boasteth of the translation of the Empire from the Greeks unto the French and Germans, he glorieth in nothing but in his own wickedness and seditious perfidiousness.  
Secondly, because the kings were so to receive power, as to have the same with the Beast, that is, to reign with his favour, they should have it, I say for his advantage not without the Beast, but with him, that so the Beast might reign with them and by them. For the Pope will not be accounted an Emperor or king: but will have with and under him other Emperors and kings of his own inauguration and making, as his vassals. Therefore are they said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were kings] which indeed shall bear the title and ensigns of kings: yet shall they not be absolute kings, as the seven heads were: and therefore Ribera saith most truly: They shall have indeed the name of kings: But in truth Antichrist himself shall reignt, and they obey him. For they shall only be entrusted by the Pope, and hold their kingdoms from him, euther directly as Fee-Farmes or Coppyholds: or indirectly as sworn to the Church of Rome. Thus I rather take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As, because of the following matter which confirms this sense, then of the obscurity of these kings, who in comparison of the former Movarchy shall be but the shadows of kings as it were: although this sense be also true, and agrees with the former.  
Notwithstanding that which is spoken of (one hour) is not so to be taken as if all these kings received their power together, but with some difference of time: for if the last hour with john in his Epistle includes divers ages? why then may not one hour here include certain years? As therefore those kingdoms which were taken from the Roman Empire by the Barbarians, received not the Christian faith together: so they received not their power all together with the Beast, but some before, others after (as it followeth) and so gave the same unto the Beast. viz: Italy, France, Germany and Britain sooner: Spain, Poland and the Northern kingdoms, later.  
Lastly it is to be observed, as before I noted, that the old version (in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one hour with the beast) hath it in one hour after the beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the sense should be, That these kings should reign a little while after the Beast, which is contrary to Riberas' fiction that they should reign a little before. Neither will his wrested Gloss help him. They shall receive power after the beast, that is, into the obedience of the Beast, because they shall obey Antichrist, as Chap. 13.4. The whole world wondered after the Beast. For there it is not Meta to Therion, but Opiso to Therion. Besides if they shall obey Antichrist (the which thing he confesseth) because they shall receive power after the Beast, how doth this agree with his former fiction, that the Beast here is the devil, and not Antichrist.  
13 These have one mind] We have heard who the Kings are, when, and by whose favour and help they received the kingdom: Now we shall hear their counsels and intentions: These, to wit, Kings have one mind. The old Version and Beza, one Counsel. The consent and great conspiracy of the kings among themselves and with the Beast, is hereby noted, which is recorded not as a thing praise worthy in them, but as wonderful: For they shall be Kings very different in manners, nature, tongues and people, who ordinarily by mutual discord and hatred make great wars each with other: but yet for all this when the Beasts matter is on foot, laying aside their hatred, they shall have one mind and counsel, as it followeth.  
And shall give their strength and power to the Beast] that is, 
vide council: windeck: in progn: pag. 12. hinc petitum.  shall conspire together in defence of the Pope: they shall all I say, joining their arms and forces together, mightily labour to uphold the Idolatry and power of the Romish Sea: And indeed he must be very ignorant in Histories, who knows not that this hath fully, for divers ages, been accomplished: for although some Emperors and Kings being provoked by the arrogancy of the Beast, have sometimes taken up arms against him: The Pope notwithstanding by the help of other Princes, and by his Capitoline fulminations hath evermore easily suppressed them: Neither indeed did such oppose the Idolatry of the Beast, but the flagitiousnesse of his person, or else the perfidious counsels of his Cardinals, and still reverenced the Monarchical pontificacy.  
Moreover this place plainly shows, 
what kingdoms are signified by the horns.  that the Ten horns do not promiscuously denote all and every of the Kings and kingdoms, which of old belonged to the Roman Empire: but those only which shall remain in these latter times, in the Western Christian World. And therefore as for other kingdoms of Africa, Asia, Thracia, Mysia, Greece, Albania and Servia (which long ago have been wasted by the Barbarians, being now under the oppression of Perfians, Turks, and Saracens) are not to be numbered amongst these, the names of any of them being scarce left to Christians. And this is evident, because these ten Kings have one mind, employing their power and strength in defence of the Beast: whereas the Turks and Barbarians now lords of those kingdoms, have not one mind with these Kings, but in a hostile manner oppugn both them and the Pope also.  
14. These shall make war with the Lamb] It follows, for what end they will give their power and strength to the Beast: viz. to oppose the Lamb, or make war with him: The Lamb is Christ, as formerly we heard. The Beast therefore shall be the head and Captain of the war: The Kings his Auxiliaries and Entrusted one's. But here it may be demanded whither this war be the same with that before spoken of in Chap. 16.16. and shall follow afterward in Chapter 19.9. or another? And whither these be other KINGS, than the kings of the earth there?  
A hard Question which can scarcely be here resolved: If it be the same war, then how are they said to be here overcome by the Lamb? being to begin their war afterward in Chap. 19 and then to be vanquished by Christ? But if it be another, than the question will be what war this is, What that: Again, if they be the same Kings, how then is it said v. 16. of this Chap. that they persecute the woman, and Chap. 18.9. that they shall bewail Babylon, and mourn over her, whom themselves have burnt with fire? And shall again war against Christ, Chap. 19 And why are they here called Kings only, but there Kings of the Earth? If they be divers: Who are these, and who the other? I will answer to both in a few words here: but more fully hereafter.  
In respect of the parts and cause, 
Whether the war here be the same with that in chap 19.18.  the war is the same: for the Beast with the Kings his Tenants both here and there, doth fight, and shall fight against Christ in defence of his throne: Nevertheless it is divers, in time and manner. This fight of the Kings against the Lamb, began presently after they had received their power and strength, and given the same unto the Beast, that is, they have defended the Monarchical Power, Idolatry, and decrees of the Romish Pope above 600. years against Christ. But the other Battle, unto which were gathered the Armies of the Kings in Hermageddon (and so shall be fought afterward) was at length begun to be managed after the drying up of the Waters of Euphrates, that is, after the Kings of the East had diverted the holy Taxes and Treasures of the Romish Jupiter, and this war shall be prosecuted with the greatest fury against Christ until the end: yet not altogether by the same Kings: for many of those ten Kings who of old fought against the Lamb (despairing of the Victory) shall repent (at least most of them) and turn their sword against the whore and burn her with fire, 
These kings here & the kings of the earth are not the same.  as is said ver. 16. But such other Kings as remain with the Beast, being stirred up by the unclean spirits, shall at last take up arms and with greater fury fight that Fatal Battle, the issue whereof shall be the Beasts and their utter destruction: so that the latter properly with their Associates (not these) are named Kings of the Earth. Now we return again to the war here treated of.  
Where first it may be demanded, how these Kings should be guilty of so great madness? 
The Fight of the kings with the Lamb.  Shall the Pope and the Kings his Creatures fight with the Lamb? The Angel saith yea: But do they not stoutly war for the glory of Christ? I answer, It is true, so much indeed they pretend, and are persuaded of, but they are willingly blinded, and while they shed Christian blood for to establish the Pope's authority, they in very deed make war against the Lamb: For the Pope doth lie in saying he is Christ's Vicar. Now to defend a false Vicar of Christ, is to oppose Christ. 
The victory of the lamb over the kings.  But let us hear the success.  
The Lamb shall overcome them] This is not as yet that last Victory: but that wherein the kings shall before the end submit to Christ: and it is both spiritual and civil also. The Lamb's spiritual Victory was of old in his faithful members, 
Spiritual victory.  whose constancy could not be overcome by any cruelty of Kings, nor abated by the Pope's Excommunications, nor shaken by the fraud of Sophisters. It is also in overcoming the Kings themselves, who being in their consciences at last convinced of the truth of the Reformed Religion according to the word of God, shall forsake the whore, lay down their arms, and join to Christ, by setting up his Throne in their Territories. Thus the Kings have been, and further shall be overcome to their own good. There is besides an external Victory: 
Outward Victory.  for howsoever the Antichristian armies have many times (especially in this our age) shed abundance of Christian blood in Germany, Spain, England, and the Low-Countries, unto the end they might suppress the Lamb, and his Gospel: yet have gained nothing, but rather by this means (though unwittingly) spread and propagated even that which they accuse to be heresy far and near among divers Nations: wasted and destroyed their own Provinces, bringing them under the power of strangers, and been forced to give liberty to the Gospel: neither have they much oftener obtained bloody victories over the Godly, than they themselves have miserably perished by the sword of Christ.  
For he is Lord of lords] The reason of the Victory is added, taken from the Majesty and Power of the Lamb, in comparison whereof all the forces of the Beast and kings are but vanity: for the Lamb's power and majesty is divine and eternal. 
1. Tim: 6: 15  That this is signified by these Titles, the Apostle teacheth, in ascribing the same otherwhere unto God alone, blessed and only Potentate king of Kings and Lord of Lords, etc. This again Chap. 19.10. is attributed to Christ under the person of the word of God, coming forth on a white horse to battle against the Kings of the Earth.  
Now as this doth clearly prove the eternal deity of the Lamb Christ, 
XXXV. Arguments of Chr. deity]  so also that he is God-Man in one person. For none but One and the eternal God is King of kings and Lord of lords: If Christ therefore be King of kings and Lord of lords, then verily he is that One and eternal God with the Father. Furthermore being called a Lamb, is signified the Manhood and Mediatorship of Christ: 
Rev. 13.8 1. Tim. 2.6  for he is said to be slain, because the Man-mediator gave himself a ransom for all men. If therefore the Lamb be King of kings, etc. then verily the Man-Christ in unity of person is the same King of kings, Lord of lords, Eternal God. 
Explicat: locor. p. 439   
Eniedinus the Samosatenian Heretic excepteth: If this Title should make him Eternal God, than also Artaxerxes and Nabuchadnezzar should be eternal Gods: the one indeed being styled King of kings, Ezr. 7.11. The other Dan. 2.37. and Ezech. 26.7.  
But this is an ungodly and vain Sophistry: first touching Artaxerxes calling himself King of kings in his Epistle, seeing he was ignorant of the true God, it may be said, that it was only of fact, but not of right: yet will we not deny the right to Artaxerxes the Persian Monarch, which Daniel attributed to Nebuchadnezzer, the Monarch of Babylon, each of them being a King of kings, 
The lamb is King of kings absolutely.  because to both of them many earthly Kings (yet not all) were tributaries. But the Lamb is not called the King of kings in this sense, for he hath no Kings tributaries here on earth, as they. But is King of kings absolutely: both in respect of his deity, being true God blessed for ever, as he is the word, and son of God, and so more powerful than all Monarches and Kings: as also in respect of his office received from God, not as Cyrus received the Persian kingdom from God, as the heretic intimates: but as mediator betwixt God and man, and as being God-man the Saviour of mankind, thus he is exalted unto the right hand of God above all principality, and every name that is named in heaven or earth.  
In vain also the heretic seeks a grammatical shift: God, saith he, in the Greek is called King of kings, with an article: but the Lamb and Word of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) without an article. For the Greeks do not tie themselves to articles, but sometimes prefix them before indefinite words, as Mat, 12.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE good man out of the good treasure of his heart, etc. Luke 4.4. Man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall not live by bread only, etc. Sometimes also omit them, even in an excellent and certain thing: as in this prophecy Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article, C. 5.6. & 13.11. & 14. 1. The devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dragon without an article Ch. 12. Antichrist and Rome his Seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles, Chap. 13.1. and 14.8. and 17.3. etc. It is enough therefore that the proper attribute of God alone be ascribed unto the Lamb, whether the article be added or not: Otherwise the heretic might as well say, that neither the father, nor Christ the son is truly blessed for ever, because as the father Rom. 1.35. so the son Rom. 9.5. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without article.  
And they that are with him are called, elect and faithful] They also shall overcome them, which is greatly to comfort the godly in their fight with Antichrist: For as they are the Lambs Partners in fight, so shall they also participate with the Lamb in victory: And therefore they shall neither fight alone, nor without victory: for the Lamb overcoming, they overcome also.  
That are with him] to wit, in the fight, are called elect and faithful] By three Epithets he closely implies three causes of their victory. I. Because they are elect in Christ before the foundation of the World. II. 
1: Io: 5: 4  Because they are called by the Gospel of salvation. III. Because they are faithful: For this is the Victory that overcommeth the world, even our faith. Here also observe that election is put after vocation by a gradation from the effect to the cause, as 2. Pet. 1.10.  
15 And he said to me] Hitherto of the Beast, his heads and horns: Now follows the interpretation of the whore. I. He declares her Empire. II. Her destruction, and the cause. III. Her name or surname.  
And he said] for, Then, or moreover he said, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And, belongs to the order as also in ver. 11. and throwout hitherto.  
Where the woman sitteth] Least john should scruple how here the woman sits on the waters, 
How the where si●●t● 〈◊〉 waters upon the beast and peoples.  which he saw before sitting on the Beast, the Angel interprets the many waters to be many People's: by which he might easily reconcile the matter: for to sit upon Peoples, is a known Phrase, signifying rule or dominion over many People. The sitting notes the largeness of her Territory. To sit upon the Beast, is to hold the Monarchical Power of the Empire in subjection, or to rule the Empire by the Title of the woman, that is, of the Church, which thing Antichrist doth.  
The Waters are Peoples] By a metonymical Phrase, that is, they represent Peoples. The reason of the Metonymia is grounded on the similitude, because peoples are like to waters in rage and unconstancy: for as many waters by their forceable running carry down all things before them lying in the way, So populous kingdoms and great armies waste and subdue all things: And as waters filling still the stream with a perpetual motion are unburdened into the Sea, so peoples by continual succession of each other are swallowed up one after another by the gulf of death. 
jer. 47.2  So saith God touching the army of the Chaldeans: Behold waters rise out of the North. and shallbe as an overflowing flood, and shall overflow the Land, etc.  
Now by many People's we understand both the mighty Armis and Legions of the Romans, by which of old they obtained the Empire of the world for themselves: As also the People themselves brought under their subjection. These the Angel distinguisheth into multitudes, nations, and tongues, because of the variety, being of Europe, Asia, and Africa, very different in Nation, Tongue, Nature and Manners.  
Ribera well observeth that not only those People's are signified which then obeyed the Romans, but such also as shall afterward obey Antichrist. These People's therefore are principally such as are spiritually subject unto the Pope either directly or indirectly, viz. all the Laity of what nation soever, and Clergy (who for number are thought not to be less than a third part of the Laity) on whom he hath imprinted the Character of his name.  
16 And the ten horns which thou sawest on the Beast] Now he gins to declare the destruction of the whore, which he promised to show, ver. 1. The argument or scope whereof he will further show in the following Chap. Now he expoundeth by whom it shallbe inflicted, how, and the Author thereof.  
The ten horns which thou sawest] that is, the ten kings (which thou heardest to be signified by the ten horns ver. 12.) shall destroy the whore. In the reading it is to be noted, that Montanus in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Beast, hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Beast: as if the Beast also should hate Rome: the which Bellarmin makes great use of, denying that Rome shall be the Seat of Antichrist, for if Antichrist shall hate Rome and make it desolate: how then, saith he, shall Rome be the Seat of Antichrist? will Antichrist make his own Seat desolate? but he knows the reading is false though he thus dallies: for not the Beast, but the horns or Kings shall hate Rome: as all Copies both Greek and Latin have it, yea the Old Version also, unto which the jesuite is tied, and this reading the Relative These (to wit Kings) doth require.  
And so Ribera holds against Bellarmine, 
Ribera against Bellar.  that the Ten Kings shall overthrow Rome: although he addeth, that they shall do it before the coming of Antichrist, which we erewhile proved to be false. In the mean while out of Bellarmine's reasoning against Ribera, we gather that the Beast is Antichrist, according as we truly expounded it, but Ribera applying it to the devil, doth grossly err.  
The Kings therefore shall labour to destroy the Whore: yet not accomplish it in a moment, but by five degrees.  
They shall hate her] And therefore they shall then cease to commit Whoredom with her: 
The king's hatred of the whored.  But shall hate her which is the beginning of repentance: For to hate sin is to avoid the same, which is the first degree of repentance. Thus in regard of the following matter, I expound this Hatred. The occasion went before verse, 14. viz. the Victory of the Lamb, against whom these Kings had formerly unhappily taken up arms: for they were, and shall be overcome: yet so as with a different effect, for some shall remain still in their hostility: being the KINGS of the Earth, who will again encounter with Christ, and shall feel his sharp sword, Chapter 19.15. Others being overcome and convicted in Conscience, shall give glory to God, open their eyes unto the light of the Gospel, and oppose the Tyranny of the Beast, the Cup of the whore, and Idolatry of the Pope. Thus these Kings being converted to the Faith of the Gospel, shall hate the Whore, and bid Rome farewell. But others shall remain Kings of the Earth. Notwithstanding the Ten are said to do that, which the most of them shall do, by a Synecdoche familiar in Scripture.  
And shall make her desolate] The second degree and effect of repentance: 
By deserting:  Leaving Rome, they shall with their Kingdoms, Provinces, and Territories turn to Christ and restore the true worship of God, according to the Gospel.  
And naked] This they shall do both by public confessions and writings, 
By making her naked.  in declaring and demonstrating the filthiness of Rome's Idolatry, to make her detestable, like as an harlot having her whorish attire pulled off, is odious to the view of all honest people: As also by taking bacl the gold, pearls, and precious stones, Purple, Scarlet, Manors, Possessions, Territories, Taxes, and Riches, which the Whore had drawn from former Kings their Ancestors, through seeming piety, and with which (like Aesop's Crow) she proudly adorned herself, as with the feathers of another.  
Now this they shall do not without, but within their own Territories, doing herein injury to none, nor violently take that which is another's, but with all right keep that which is committed to their Faith, Custody, and Government, taking care that the same may be employed for the maintenance of Churches, Schools, and Hospitals. Out therefore with Sycophants, who calumniate the making naked of the whore, as if it were Sedition and Rebellion against Emperors, Kings, and Princes who are still addicted to the Romish Religion. Nay verily from this Prophecy it is to be hoped, that as these kings have begun already to make the whore naked, so they shall also in due time most certainly perfect the same.  
And shall eat her flesh] Not in love, as some have thought, but in hatred. 
By eating her flesh.  Now this cannot also be understood according to the letter: for the kings which shall do this work are no Cannibals or men-eaters of Brasilia. Therefore most expound the flesh of the whore, not corporally but mystically of the whore's kitchen, fat revenues, anuities, vacancies, commendums, tithes, and holy rents hitherto brought to Rome from all parts of Christendom, with which the whore being fatted, grew to such fleshiness and great strength.  
This flesh the kings shall eat, by denying these revenues to the whore, & appropriating the same to their own provinces, kingdoms, churches, schools, hospitals, and almshouses. So Bullin. Illyr. Chyt. Artop. Napier and others. This sense agrees with the uncovering of the whore: or certainly it notes the last degree of the same.  
However it be, this phrase of Scripture doth also in other places signify great hatred, persecution, wounding and killing, 
job 19.22 Psal. 27: 2  being taken from Beasts tearing the flesh of their prey, as in job, Why are ye not satisfied with my flesh? When the wicked came upon me to eat my flesh, they stumbled and fell: on which place Augustine thus, They eat our flesh, saith he, that persecute us.  
Shall burn her with fire] Rome I say, that whorish seat and nest they shall take, 
By burning  destroy and burn. This prophecy is so open and clear touching the overthrow of Popish Rome, as the jesuites dare no more deny the same. And therefore we here see that Papal Rome shall be made desolate, not by the Turks, but by Christian KINGS, the definite or certain time thereof we know not: yet by what goes before it may be gathered without obscurity that the time is near: for some Kings have already begun to hate and forsake the whore, making her naked, and eating her flesh: some of the Ten yet remain with her: into whose hearts, what the LORD will put for them to do, himself knoweth: Perhaps more shall forsake the whore. And though some Kings of the Earth may remain to make war still against Christ: Nevertheless these also will not spare her flesh no more than others, as the present times do witness: for do they not equally gape after the holy Revenues? Neither will they any more fight gratis for the Whore, but sell their protection of her for filthy lucre, emptying her Purse as much as they can.  
Here by the way to gratify the Reader, I think good to set down a prophecy taken out of an Ancient Munuscript found in the House of Salezianus, and lately sent to me: which every one may credit, so far as it likes him. Certainly so much of it as concerns the destruction of Rome doth not aberre from the present Prophecy of his Book. Now the words are these.  
There shall arise a King out of the Nation of the most Illustrious Lily, having a long Forehead, high Brows, great Eyes, and an eagle's Nose: He shall gather a great Army, and destroy all the Tyrants of his kingdom: and slay all that fly and hid themselves in Mountains and Caves from his face. For righteousness shall be joined unto him, as the Bridegroom to the Bride: with them he shall wage war even unto the fourtieth year, bringing into subjection the Islanders, Spaniards, and Italians: Rome and Florence he shall destroy and burn with fire, so as Salt may be sowed on that Land. The greatest Clergymen who have invaded Peter's Seat, he shall put to death: and in the same year obtain a double Crown. At last going over Sea with a great army, he shall enter Greece, and be named King of the Greeks'. The Turks and Barbarians he shall subdue, making an Edict: that every one shall die the death that worshippeth not the Crucified one. And none shall be found able to resist him: because an holy arm from the Lord shall always be with him. And he shall possess the Dominion of the Earth. These things being done, he shall be called the rest of holy Christians, etc. Thus far the Prophecy.  
Now to return to the Kings, 
Whether these kings be ten in succession  Brightman. understands by the horns, Ten Kings: not reigning all at one time in so many kingdoms, but so many Emperors succeeding each other in the Roman Empire: and thinks that Charles V was the first of those, who taking Rome by force Anno 1527. did not a little shake it: Four followed, none of which received their Crown from the Whore after the manner of their Ancestors, or came to Rome to kiss his Holiness feet: yea all of them according to their clemency and prudency gave freedom to publish the Gospel in the Roman Empire: and by their example invited neighbouring Kings to the like clemency. God is to be entreated, that he will further put into their hearts to do what his pleasure is.  
As for the succession, the Angel made the same most plain in the seven heads: but of the seven horns not so: for these Kings shall receive power together in one hour with the Beast, and shall have one mind together: first in defending, afterward in opposing the Whore. Therefore they shall be together, some space of time only excepted.  
Nevertheless Riberas' fiction (which before I touched) hath no place of Ten Kings, 
Riberas' fiction is inconsistent.  who suppressing the Roman Emperor shall reign throughout the whole world towards Antichrists coming, and destroy Rome before Antichrist begin to reign.  
For first in this he agrees not with himself: 
in Apocal. 17. Sect. 18: 19  When, saith he, Antichrist is risen, They indeed shall have the names of kings, but in truth Antichrist shall reign, and they shall obey him. Here he will have that the Ten kings shall obey Antichrist. And afterward: The devil, saith he, and Antichrist his chiefest limb assisted with the help and power of these kings, will be able to do all the things, which are foretold by God: Now it cannot be questioned but that the things he speaks of are the same which the Angel foretold ver. 16. viz. of consuming the whore's flesh, and her burning by the kings. How therefore should Rome be burnt by the Ten kings before Antichrists coming, if the Devil and Antichrist shall do this very thing by the help and power of the Ten kings? and how doth the fable confist, that three of them shall be wholly extinguished by him, if all ten shall give their faithful assistance unto him?  
Secondly, it is an assertion altogether unprobable, that these ten shall then rule the whole universe: nay rather it is refuted by evident reason: For when Antichrist (whom they expect doth come) certainly there shall be some Christian Kings to burn the whore. There shall also be some kings of the Earth, who shall lament her, and gathering themselves into Harmageddon, shall fight an unhappy Battle against Christ. But the former and latter shall not be the same in the least, as Ribera is forced to feign Chap. 18. Sect. 21. and Chap. 19 Sect. 34 because both these and the other shall never have one and the same mind: therefore there shall others rule in the world beside them.  
Thirdly, that false Fiction hath often been refuted, viz. of Rome's burning before Antichrists coming: for Babylon shall not be burnt before Antichrist come: But Papal Rome is Antichrist. Therefore Papal Rome shall not be burnt before Antichrists coming. The assumption is before proved, neither can it be any longer denied. The most certain proof of the major is this, viz. 
Rome is to be burnt not before but after Antichrists coming.  Babylon shall be burnt because of her Antichristian fornication: but Babylon shall not commit fornication before, but after Antichrists coming: because the Beast, which is Antichrist, & whose horns are the kings committing fornication with the whore, carries her on his back, yea on his seven heads, being the Mountains on which the woman sitteth: The which carriage or bearing doth signify the monstrous commixture of both. Therefore Babylon shall be burnt not before, but after Antichrists coming.  
Lastly add hereunto, that the whore shall not be burnt before she shall sit upon the Beast. But the Beast is Antichrist, and so Ribera, whether willing or not willing, is forced to confess, Chap. 19.19. Sect. 31. and Chap. 20.10. Sect. 73. The Beast, saith he, that is, Antichrist. Therefore the Where Rome shall not be burnt before Antichrists coming.  
There is yet one scruple, 
Whether Rome being burnt, Antichrist shall be abolished  whether these Kings by burning the whore are to abolish Antichrist.  
I answer, they shall not: for it should be contrary to that of the Apostle: The LORD shall consume that wicked one with the spirit of his mouth, and shall destroy him with the brightness of his coming: not therefore by the arm of flesh. Besides it should be contrary to this Prophecy, the which Chap. 19 affirmeth, 
2. Thes. 2  that the Beast with the False Prophet, and the kings of the Earth shall be cast into the lake burning with fire and brimstone, after that the Beast with the false Prophet, and kings of the Earth have fought their last battle against Christ. So that the burning of the whore shall indeed be very great, yet not the last or utter overthrow of Antichrist. Antichrists Nest shall be burnt: The shop of abominations, fullminations, tyranny, Popish Idolatry, and conclave of Cardinals shall be destroyed. The Pope himself and false Prophet shall flee out of Italy unto such kings which yet shall adhere unto him, suppose the Spaniard, 
Ribera confesseth the Pope shall be thrust out of Rome.  or some other by whom he may find shelter.  
Neither doth Ribera deny this, but often confesseth that after the destruction of Rome, the Pope notwithstanding shall be the Roman Bishop, although he sits not at Rome: like as the Emperor of the Germans is called Roman, howbeit he have not Rome, and as the Popes during the seventy years' schism were called Romans, though they sat at Avinion, and not at Rome. Thus we see the guilty confesseth the Fact. 
Ribera Apocal 14 sect: 48.   
Only herein he staggers, as not knowing where to turn himself, for sometimes he feigneth that these kings themselves, other while that Antichrist by their assistance shall destroy Rome.  
But his Fiction is frivolous: for the Kings that are to destroy Rome, shall not be Antichrists friends, but his enemies: because they shall hate the whore, who as she is the Whore riding on the Beast, is one with Antichrist, yea Antichrist himself, as before we shown. Therefore Antichrist shall then be: nevertheless he shall not destroy Rome by their help.  
The Pope therefore or Antichrist shall remain some while after Rome is burnt, yet his strength shall be mightily weakened. Now what he will further enterprise, we shall hear Chap. 19 viz. that last battle unto which he shall gather by the three unclean spirits, the Armies of the Kings of the Earth in Harmageddon: the which being unhappily fought, he shall be cast into the Lake of fire.  
17 For God hath put in their hearts] We have heard, by whom, and what the overthrow is that shall befall the Romish whore: Now thirdly he adds, who is the author inflicting the same: and here the Angel by a certain Anticipation, bids us to ascend higher even unto God: For it might be thought a wonderful thing, how the Kings, having been so long obsequious unto the whore, should so suddenly change their mind, and turn their love into hatred, and ceasing to oppose Christ, bend their sword against the whore. Now this saith the Angel, happened not at a venture, but by the direction of God, for God gave, or put it into their hearts, that is, moved and bend their wills and counsels so to do: For the king's heart is in the hand of the Lord as the Rivers of waters: 
Pro: 21: 1  he turneth it whethersoever he will.  
But what did he put into their hearts? he joineth three acts of the Kings before mentioned, as singular benefits of God.  
To do, or full fill his will] to wit of God, as the Old Version rightly hath it, to do that which is pleasing unto him. And so Beza in his former Edition: but in his latter: to execute his sentence or mind. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His, is rather rendered relatively then reciprocally, least in regard of the ambiguity thereof it might be applied to the will, not of God, but of the Kings. The sense is: that they might execute on the whore the judgement decreed by God, that is, the hatred, desertion, making naked, eating and burning of the whore, described in verse 16. God therefore shall overthrow Rome: and the Kings shall be his Ministers.  
To do one mind] namely their own, that is, to agree together with the Beast for to defend the woman, as before ver. 13.  
And to give their kingdom unto the Beast] that is, to lend all their power unto the Roman Antichrist, fight with all their might for his hierarchical Empire, as in verse 13.14.  
Until the words of God shall be fulfilled] This limitation is not of the final consummation, which is to happen at the sound of the seventh and last trumpet, Cham 10.9. for after the burning of Antichrists Seat, and the alteration of the counsel of the Kings, he shall notwithstanding remain and rage's some while, but with very broken and weak attempts. Now the term prefixed by God is showed, that is, how long this holy League of the Kings, and Conspiracy of the Beast, and so consequently their opposing of the Lamb shall endure: which being finished, God put into the hearts of the Kings, that (their love of the whore being turned into hatred) they should execute his judgement upon her.  
The sense therefore is, The Kings have thus long conspired with the Beast, and committed fornication with the whore: Until the words of God] that is, his decree touching the rising of Antichrist, revealed in the words of the Prophets and Apostles be fulfilled: After the fullfilling whereof, God put into their hearts to hate the Romish Strumpet, that is, detest Popish Idolatry, embrace the Gospel of Christ, forsake, yea and oppose the Whore.  
Why therefore should we wonder, that so many great Emperors, so many religious Kings, of Germany, France, Spain, England, etc. have with such zeal defended Popish Idolatry, the Romish Church, and Antichrist the Pope, almost these 800. years, in defence of whose magnificence and glory, they have made so great wars, and shed so much Christian blood? We hear that God did put it into their hearts, that they should do so, and not otherwise, so that the Angel wills us to rise from the events and secondary means unto the secret, yet just judgement of God.  
Here again we have cause greatly to admire, that after so long fornication, some of the Kings, as of England, Scotland, Denmark, Sweethland: Many powerful Princes also of Germany, Bohemia, France, Poland, and Hungary, having laid down their arms against the Lamb, and embraced the heavenly Doctrine of salvation, brought to light by the Two Witnesses in the ages of our predecessors, do at this day hate the Romish Adultress, and make her naked: We have cause, I say, to admire the Fact, and extol God's judgement to Heaven. Certainly the Kings did not repent either rashly, or by their own understanding, God put it into their hearts that they should repent of their whoredom, hate the whore and make her desolate. The LORD is to be entreated that he will put the same into the hearts of the rest of the KINGS, that is, to take knowledge, eat, and hate the Whore, and to give their power no longer unto the Beast, but unto the Lamb.  
Some textual scruples do here offer themselves, which I shall explain, after I have opened what yet remains in the Text.  
18 The woman which thou sawest is the City] The Angel openeth the whole mystery of the whore: 
This woman is popish Rome: see chap. 11.8. & 14.8. & 16.19  that we might not think the woman sitting upon the waters to be an Asian or Utopian Nymph.  
It is, saith he, that great City] before he often calls it Babylon: Now he sets it forth by a more remarkable note.  
Having dominion over the Kings of the Earth] Now what is this? Is it the whole multitude of ungodly men in the world, as some of the fathers (wanting the experience which we have now) have thought?  
Nay it is Rome, yea Popish Rome: For the Writers, saith Ribera, 
In cha.. 17 sec. 20.22  who have otherwise interpreted it, are forced by the truth itself to yield unto us, that Rome is that whorish City, to be destroyed and overthrown: Again: The foregoing words: God put it into their hearts, belong to the desolation and burning of Rome, for they show the cause of so great desolation effected by them, who rather were thought should have proved friends: With this sense which is certainly true, etc. Thus we have the interpretation of one sworn jesuite.  
Let us hear another: 
Lib. de P. R. cap. 2  Babylon saith BELLARMIN that great City standing on Seven Mountains, and having dominion over the Kings of the Earth, is ROME. Neither was there any other City which in John's time had dominion over the Kings of the Earth then ROME, and it is most notorious, that ROME is built upon seven Mountains.  
Let us hear a third: 
Vest: pag. 817  This Verse saith ALCAZAR causeth no small difficulty to them, who expound it otherwise then of ANGIENT ROME: But in our exposition nothing is more clear. What can we desire more? The great City is Rome, both because the same is built upon seven Mountains: As also, because it only in john's time had dominion over the Kings of the Earth. But now perhaps it hath not? yea but it hath: For whatsoever it possesseth not by force, 
Quicquid non possidet armis. Relligione tenet:  it holds by Religion.  
Wherefore the two latter jesuites do in vain seek an evasion, that not Popish but Heathenish Rome is this City: for they are confuted by Ribera their own companion, ingeniously confessing, that Heathenish Rome long ago burnt to ashes, by the Goths and Vandals, hath no place here: but that it is Popish Rome that now is: yet notwithstanding he saith, that it is to be burnt before Antichrists coming: which latter refutes the former. It remains therefore that the whore sitting on the Beast is Papast Rome.  
O Rome hearken to Clemanges, 
De corrup. Eccle: statu Cap.: 26  What, saith he, dost thou think of thy Prophecy, to wit. of John in the Revelation? Dost thou not believe that it belongs at least in some measure unto thee? Thou hast not so lost shame and sense to deny these things. Wherefore look on it, and read the damnation of the great whore, sitting upon many Waters, and there contemplate thy worthy actions, and what shall befall thee.  
Again therefore we gather this argument: Babylon that Great City, standing on seven Mountains is the Seat of Antichrist. Popish Rome is Babylon that Great City standing on seven hills: Therefore Popish Rome is the Seat of Antichrist. Furthermore.  
He which ruleth in the Seat of Antichrist, is Antichrist. The Pope of Rome ruleth in Antichrists Seat, Therefore the Pope of Rome is ANTICHRIST.  
There remains three scruples to be discussed from ver. 17.  
I.  
How God puts into the hearts of Kings, that is, worketh in the hearts of men, without impeachment of their liberty.  
II.  
Seeing God is said to put three things into the hearts of the Kings: One in its own nature good, viz. The hatred of the Whore. Two things in themselves evil, viz. Their agreement with the Beast, and fight with the Lamb: Wither he puts this after the same manner into their hearts: and whither it will not hence follow that he is the Author of sin?  
III.  
In granting (which thing some maintain) that these Kings were not converted, how then are they said in spoiling of the whore to do the will of God, seeing they were ignorant of it: Neither spoilt they her so much out of affection to piety, as of desire to the prey.  
Now first, how God works in the hearts of men, the liberty of their will remaining.  
Of this Question both in the Hypothesis, and in the Thesis the explication is the same, being not a little difficult: For if God works in the hearts of men, he seemeth to determinate or limit their wills to one thing: Now if God limit the will, than man seems not to act freely: seeing that is said to be free which is unlimited in respect of a thing: Furthermore God seems to move and bend the wills of men according to his own will or pleasure. But that which is moved and bend by another's will, seems not to act freely.  
Now the Scripture on the contrary saith: The King's heart is in the hand of the Lord, he inclineth it to whatsoever he will: So the Holy Ghost in this place: God put into the hearts of the Kings that they should do these, and not other things,  
I ANSWER: Sophisters do much labour and sweat to untie this knot touching the concurring of God's providence, 
Lib: 5. de C. D. ca 9  and man's free will, but after long toil, they put (as the saying is) the Cart before the Horse, that is, they subject the operation of God to the will of man, the Creator to the creature: and that befalls them (which Austin wrote of Cicero) that by making men free, 
Lib. 4. de Grat. & lib. Arbit: cap: 14  they make them sacrilegious. BELLARMIN doth diversely torment himself throughout his six books of Grace and Freewill. And after all he falls with both hands into the same mire of blasphemy. And allegeth divers opinions touching this Concurring. 
Caiet. in 1. qu. Art. 4   
The first is of Caietan: That the concurring or accord of the divine providence and free will is inexplicable, and not to be understood in this life. Bellarmine confesseth it to be dark, but not inexplicable.  
The second he ascribes to Durand: 
Duran in 2. dist. 37 qu. 1.  That there is required no concurring of the divine operation unto actions of secondary causes, but that is enough, if God preserve the natures and virtues of the same. This Bellarmine rejects as false, for it is repugnant to Scripture. But whither it be Durands, let himself look to it. I have sought for it, but find it not. It is absurd. For how doth God not concur unto actions, if he concur unto their virtues: seeing there is no influence of the action, save from the influence of the virtue thereof.  
The third is of others whom he is afraid to name: That God indeed by his concurrence doth determinaters or limit the will of man, and that in regard of it, Man's will cannot but act, and yet remains free: either because the concurring of God is not of the things requisite unto the action of free will: or because the divine determination hinder not the judgement of our reason about choosing or rejecting of objects, which is the root of the liberty in the will.  
Against this opinion (which is true) he largely disputes. First by the saying of Siracides, Chapter 15.14. That man is left in the hand of his own Counsel: which is nothing to the matter, because he speaketh there of man as he was first created, or before his fall. Secondly, by the authority of the Fathers, which make nothing against it. At length by reason, viz. That this determination should make God Author of sin, The wicked excusable, both being false, 
Scot in 2. de 37  as shall appear in the following Question. At last he allegeth two opinions, as he saith better, but indeed they are worse. The former is of Scotus, That the divine cooperation is not of the part of the cause, but only of the part of the effect, that is, that God's concurrence doth not determinate the will, or imprint any thing in the same, but flows immediately into the effect, and produceth the same in the very moment in which it is produced from our will. As when two Porters carry a great burden, which one alone could not do: here neither of them adds strength to the other: but only both bear the weight.  
This opinion pleaseth him, yet not altogether: for he sees it is repugnant to the Scripture, which saith not, that the divine influence is in the actions, but in the hearts of men. As here God put into their heats: he saith not, into their actions: Again, The King's heart is in the hand of the Lord, he inclines it to whatsoever he will: he inclines, I say, the heart, and not only the effects of the heart, or of the King. It is repugnant also to the prayers and practice of the Saints, who fervently desire of God, to have not only their actions and ways directed, but likewise to have their minds enlightened and bearts guided by God.  
The other opinion is of Thomas, which saith he, 
C. 1: q. 105 art. 5. & Lib. 3. con. Gent. ca 7 Et qu. 3. de potentia artic. 7.  perhaps is more probable (so ignorant is he of that truth, which he undertakes to expound) viz. that the divine cooperation so concurres with the will of men, as it gives not only strength unto, and preserves the same, but also moves and applies it to the work.  
The which opinion being candidly taken, differs nothing from the third, and is true. But because the truth pleaseth not Bellarmine, he subtly pretends that this opinion also hath its difficulties, and again by cavilling seeks to deceive: For you would think him to be some juggler: for being a Thomist he dares not refute his master: therefore he shuffles by subtlety, and at length against Thomas he comes to this: that Gods concurring to the will of man, brings nothing save a negative determination, that is, none at all: and that the motion of God remains subject to our will, and is in our power. Thus God and his grace should be subject unto us: and so again the Cart draws the horse.  
Thus I say, the Sophister to make men free, makes them sacrilegious. What therefore?  
The opinion of Caietane is most true, that this concurring of God remains inexplicable to us in this life: for the divine providence hath a thousand inexplicable ways to insinuate itself unto us, inwardly to incline, turn, bend, draw, and create our hearts a new, that we by doing what we will freely, yet do nothing but according to the divine determination and appointment.  
But if any thing can be expounded touching this concurring, than the third and fift opinion must be true: neither is our liberty endangered thereby: for to incline, move, bow, draw, and determinate the heart, is not to force men as if they were brutish or against their will: because this inclination, motion, determination is not without the proper judgement of reason, and free election of the will. Now nothing but coaction, is repugnant to the liberty of the will. 
Whether the divine determination be repugnant to the will.   
Yea, saith he, also determination is repugnant. This was the first argument: That which acteth determinately to one thing, acts not freely, etc. This is true if determination be put without the judgement and proper choice: otherwise it is false: for God himself out of perfection of nature, wills that which is good, and hates the evil determinately, yet doth both most freely.  
Bell armine cannot deny this, But excepteth, that God is determinated from himself, 
Bellar. lib: 3. cap. 7 & lib. cap: 7.  and not by any other. What of what? The question is not whether liberty stands with this or that determination: but whether with any. If it may stand with some: he hath beaten the air by a long disputation. But also man determinates himself in the act of election, through the last judgement of practical reason: for without such a determination the will and choice of man should be nothing at all. Now howsoever this judgement of practical reason (which the Sophisters confess is the root of liberty) be sometimes also determinated out of itself, 
Act: 14.16  that is, by God (I say sometimes, not always: for God doth not determinate all acts of the will, but oftentimes leaves men to their own ways, and suffers them to run headlong into destruction.) Notwithstanding this determination is not done without the voluntary judgement of our reason and choice of the will, without any coaction, yet in a manner to us indeed inexplicable, but known to God: Who worketh all things after the counsel of his own will. 
Ephe. 1.11   
To the second Argument: That which is governed by the divine providence, acts not freely, etc. I ANSWER, it is false, unless it be understood with the same distinction: to wit, if it be governed by a providence without our own deliberation and choice. For that which God governeth, showing the object to the understanding and efficaciously moving the will to choose the same: that notwithstanding man doth freely choose, although he be inclined by the will of God to whatsoever he pleaseth. 
What it is to act freely  For the creatures freedom in acting, is not to act without the government of any, but with deliberation, and by a voluntary motion of its own will: although this motion be raised and ruled by another.  
And that I may return unto the determination of the will: It is not repugnant even to moral Philosophy: For Aristotle lib. 3. Ethic. Cap. 5. saith, That man is the original of his own actions, as of his children: and denies not but that in some occurrences the will is determinated to one thing, the liberty thereof remaining: suppose in vicious men, drunkards, and incontinent persons, who after they have brought a vicious habit upon themselves, do indeed commit their vices freely, yet also necessarily and determinately, because their will, by a vicious habit (which they are not able to shake off) is determined to vice.  
To conclude it is plain from these things in the Hypothesis, that God put into the hearts of the Kings, the liberty of their will remaining, to do, what they did, determinately: and in the Thesis, that the concurrence of God governing and determinating the will of man, as he pleaseth, doth not at all take away the liberty of the same.  
II. Whether God after the same manner put good and evil into the hearts of the Kings: and whether hence it will follow that he is the Author of sin.  
Touching the good there is no question about it, for this all that are godly do willingly grant, viz. that God, as the Scripture saith, works both the will and the deed, without overthrowing the liberty of our will, as before we shown.  
Notwithstanding Pelagius did not grant the same: and a Philosopher will no more grant the determination of the will in virtue, then in vice. But the Philosopher is answered by the doctrine of heathens themselves, as erewhile we heard out of Aristotle.  
Pelagius, and such as follow him, object the Theological knot in evil things touching the cause of sin. For if God also determine the evil of man (as for examples the hearts of the Kings) as touching things evil in their own nature, as suppose, to conspire together with Antichrist, and to fight against the Lamb: hereby God seems to be the Author, as it were of their evils, and the King's excusable. This indeed Pelagius of old objected to Austin, as at this day the Pelagian Relics, in pretence to maintain the righteousness of God, as if it could not be otherwise maintained, but in the sense of bare permission, viz. that God is said to do that, because he permits it to be done.  
But first the gloss of bare permission is a manifest abusing of sundry places of Scripture, in which it is plainly affirmed, that God did, and that indeed most holily, which men have done most wickedly.  
Joseph (touching the parricide of his brethren) saith Gen. 45.8. It was not you that sent me hither: but God sent me hither before you.  
Touching the hatred of the Egyptians against the Israelites, Psal. 105. verse 25. God turned their hearts to hate his people, to deal subtly with his servants.  
Touching Shimeis cursing, 2. Samuel 16.10. The Lord hath said unto him: Curse David.  
Of Absoloms' incest, 2. Sam. 12.12. Thou didst it secretly: But I will do this (viz. give thy wives unto thy neighbour) before all Israel, and before the sun.  
Of the Rebellion of Jeroboam, and the ten Tribes, 1. Kin. 12.24. This thing is from me. And in the same place touching Rehoboams tyrannical answer, ver. 15. Wherefore the King harkened not unto the people: for the cause was from the Lord.  
Touching the spoiling of the Babylonians, Isa. 10. ver. 6. I will give him a charge to take the spoil, and to take the prey.  
Touching the seduction of the false Prophets, Ezech. 14.9. I the Lord have deceived that Prophet. So of the seducement of Ahab by the false Prophets and Satan. 1. Kin. 22.20. Who shall persuade Ahab, etc. and the Lord said, Thou shalt persuade them, and prevail also: Go forth and do so.  
Of the Rapine of the Arabians, job, 1.21. The LORD gave, and the Lord hath taken away.  
Touching Christ's crucifying, Act. 4.27. Herod and Pontius Pilate have done those things which thy hand and counsel determined before to be done.  
By these and the like places both the evil works of men, and Satan are ascribed unto God, not absolutely, but in some respect, viz. so far as God by the same accomplisheth his secret judgements: not as the author of man's wicked deeds (God forbidden) but as a most righteous performer of his judgements in, and by them: for to imagine that God executeth not his judgements, but barely permits them, agrees not with faith and godliness.  
Secondly, the gloss of bare permission in many places would be blasphemous: take for example the place in hand: Wilt thou say, that God put it into the hearts of the Kings, that is, permitted it to be put? Who then put it into their hearts? Thou wilt say, the devil: and hereby thou makest the devil to put that into the heart, which the Scripture expressly saith, that God did: wilt thou make the devil to be God? Besides the devil will never persuade the kings to oppose the whore. Consider therefore whither this thy gloss doth not by an open blasphemy attribute satins work to God, and on the contrary the work of God to the devil.  
Thirdly, the gloss of bare permission imports heresy: for under it lies hid the Pelagian denial of the divine grace and providence: and the establishing of humane strength against grace. For this gloss hath flowed if not primitively, yet chief from the School of Pelagius, as may be seen in Austin, 
Lib. 5. Cont. julian cap: 3:  against whom Julian the Pelagian disputes after this manner. As God is to be considered about the will in evil, so also in good, but in the evil will he only works permissively, by suffering the same to rush on by its own motion and desire, but not by moving the same: Otherwise he should be the Author of sin. Therefore also he works good in the will only permissively suffering the same to act by its own strength, but not by moving the same: otherwise the liberty thereof should be taken away. This was Pelagius Logic, the which very thing now a days, the Patrons of bare permission, and Preposterous Defenders of God's righteousness, do unwittingly maintain.  
But Austin shows both the premises of the Pelagian subtlety to be false.  
The Proposition is false, because God works one way in the good will, another way in the evil. The former he makes good of evil, whereas by nature he finds all to be evil, none good: but being made good by himself, he moves them effectually: yet so as their liberty remaineth, as hath been expounded. The latter he makes not evil, but finds them so.  
The assumption is also false: for he not only forsakes and suffers the wicked will (which he findeth) to rush on whether it pleaseth, but also delivers the same over to Satan and their own desires, yea moving and inclining the same how he will, that by doing the evil it wills, it becomes subject unto his judgement, secret indeed, but never unrighteous, in a manner whither explicable unto us, or inexplicable, as Austin speaketh: and as in the fore-alledged examples we have seen.  
Notwithstanding he is not the cause of sin, 
Lib: 5: Cont. julican cap. 3  for he useth the wicked will to execute his judgements most holily: neither is he any more the cause of the sin which evil men commit, by executing his judgements by them: then the ungodly are the cause of the good which he worketh through them.  
Luther against Erasmus doth perspicuously declare the matter by similes: A Rider rideth well though he use a lame or halting horse: 
De ser. arb. cap. 148:  The Artificer forms of putrefied wood an artificious image: Notwithstanding there is halting in the riding, not by fault of the Rider, but by the defect of the horse. In the image is putrefaction, not through fault of the Artificer, but by defect of the wood. So by the selling of joseph, the betraying of judas, God brought to pass unspeakable good: yet in both wickedness was committed: not indeed on God's part, but by the perfidiousness of the brethren, and of judas.  
But thou wilt say, the same sins are attributed, as to the wicked, so to God: True, if thou consider the words only, and not the meaning of the Scripture. Now this is done with great difference. They are ascribed unto Satan and wicked men in regard of themselves, and as they are wicked actions committed by them against the Law. But to God, so far as by accident they serve unto his secret judgements, which he useth to execute most righteously, even by wicked men doing most wickedly.  
The reason of the diversity comes partly from the divers end, partly from the form of actions: 
The rule of final causes  for a different end makes different actions, according to the rule: Final and impulsive causes make the differences of actions. Hence too doing the same thing, yet do not the same: though both do somewhat, which is either good or indifferent, when as they have divers ends differing in moral quality.  
God's end is always good: wicked men's evil: in the selling of joseph his brethren fulfilled their hatred, against the Law; Thou shalt not kill. In the oppression of the jews, the Babylonians enlarged their Tyranny to the injuring of their neighbours, against the Law: Thou shalt not steal. And therefore both these and the other did sin. But God to whom both these are attributed, Gen. 45.8. & Isa 10.7.19. had a most holy end in both, viz. josephs' exalting Gen. 50.20. and his people's chastisement according to the Law, Isa 10.6. Therefore he sinned not. Read the tenth Chapter of Isaiah touching this diversity of ends in the same work, and thou shalt learn, that what the Chaldeans did most evilly, God by them did the same most righteously.  
In the form of actions the distinction is more evident: for three things distinctly to be considered, concur in those actions of wicked men, which God is said to do. 1. The Motion. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the viciousness of the motion, and 3. the secret judgement of God. Motion is a natural good thing: And therefore it is from God, in whom also the wicked live, move, and have their being. The secret judgements of God, are morally good, even works of justice and mercy: And therefore are of right attributed to God. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pravity of the motion prohibited by the Law, makes the motion vicious and sinful. This therefore is not of God: but remotely flows from the devil, and more nearly from the froward will and malice of men: whensoever therefore the works of evil men are in Scripture attributed unto God, as affirming that God doth them, or that they are from God. This is not to be understood simply, but with limitation, that is, not in respect of the disorder and pravity, but first in respect of the motions, so fare as they are natural motions: secondly and chief in regard of the secret judgements, which God executes in, and by the same.  
But here thou wilt happily demand whether it may not rightly be said, that God doth permit sins? yea verily: yet with a twofold limitation.  
First, that to permit and to grant is not the same thing, as if God did permit men to sin without punishing the same, like as some Magistrates permit Brothel-houses, where fornication is committed without punishment. Now God doth not so: for his permitting of sin is not to hinder, but suffer that they should be committed through the viciousness of men, and concur with his judgements.  
Secondly, we must not understand such a bare permission as is a cessation altogether of the divine providence in the works of evil men (which thing only is in question betwixt us and the Pelagians) but restrained unto the viciousness of their works, being repugnant to the nature and Law of God. For herein God himself doth something, something he doth not, but permits it to be done by men. He permits sins to be done, as they are sins, not hindering the doing of the same, nor correcting sinners, that they should not sin, whereas he could do both. But he doth two things. I. The motions and natural actions themselves of evil men, by a general influence (as the Schools speak) sometimes also by a special. II. His judgements or events, agreeing to his goodness and justice, the which if he did not respect, he would never permit sins to be committed, and this he doth by moderating and effectually directing as the sins, so other means also coming in between, to make them serve to his judgements and ends, which he intends most holily: not only by a general influence, but always by a special. Hence the wise man: she also reacheth from one end unto another, 
Wisd. 8.1  mightily and comely doth she order all things. These things no man will deny unless an Atheist, who makes God the governor of the world, no other then to be a slothful or brutish Idol of Fortune. See Luther touching the slavish will, Chap. 143.  
III. How these Kings in eating the flesh of the whore and burning her, did that which was pleasing to God.  
This Question in regard of our interpretation, is of no weight, for we have proved, that the Kings who before had given their power unto the Beast, and all their assistance to the whore, did afterward by a certain divine metamorphosis or change, repent of the same. As therefore they hated the whore, according to the revealed will of God: so they shall rightly and in obedience to God, forsake, make naked, eat her flesh, and burn her with fire: according to the commandment of the heavenly voice: Go out of her my people: Render unto her double: thou shalt overthrow their Idols: burn their Images with fire.  
But put case they did not repent, and so were not without sin in spoiling & burning the whore, yet herein they did the good pleasure of God, not as it was their act but accidentally: for in committing the manifest wickedness which they intended: they together executed the secret judgement of God, which they intended not: Like as the Jews, Herod, Pontius Pilate in condemning Christ, did together, 
Act. 4.8.  howbeit wickedly that which the hand and counsel of God had well decreed should be done by them. But the former opinion is the better.  
And thus much touching the Questions propounded. Now let us return to the Prophecy.     


CHAPTER. XVIII. The Preface touching the Coherence.  
WE now take in hand to expound the second Act of the sixth Vision, touching the lamentable destruction of Babylon, the royal Seat of Antichrist, that is, of Rome; The which (God is my witness) I speak not of humane or evil affection against the Pope of Rome, or as being lead by a dark conjecture, but induced by this divine Prophecy, and the clear Demonstration of the foregoing Chapter.  
The Angel did show unto john in the wilderness in stead of the woman, the chaste Mother of the Manchild, that is, the true Church of Christ, a Scarlet-coloured woman, a whore drunken with the blood of the Saints, sitting on the Beast, that is, the adulterous Antichristian Church.  
For Ribera (though he deny it on Chapter XVII.) is forced Chap. XIX. and XX. (where the casting of the Beast into the Lake of fire is described) to confess that this Beast denotes Antichrist. Now the Angel had plainly said before, that the woman was the great City, which in john's time had dominion over the Kings of the Earth, the which could not be any other City but Rome. Of the same it was said, that the Ten Kings sworn-unto the Beast, who before had employed their power in defence of his kingdom (at length his abominations being discovered, and hating his fornication, God so governing their hearts) should detest the whore, forsake, uncover, eat her flesh and burn her with fire. All which considered, these things do evidently follow.  
First, that Rome is the Seat of Antichrist.  
Secondly, that the Pope of Rome is Antichrist.  
Thirdly, that Papal Rome before the last judgement, shall be miserably burnt, and utterly overthrown.  
The First thus: Where the purpled woman sits, there is Antichrists Seat, because she sits on the Beast, which is Antichrist. The purple-coloured woman sits at Rome, because she sits on the Seven heads of the Beast, which are the Seven Mountains of Rome. Rome therefore is the Seat of Antichrist This deduction the adversaries can no longer deny: Only they dally, as if Rome were not yet, but should hereafter be the Seat of Antichrist, viz. when Antichrist shall come, who thrusting out the Pope shall possess Rome. Which fiction hath often before been refuted, and overthrows itself: neither do the fictions consist: That Rome should be the seat of Antichrist, and that Rome before Antichrists coming should be burnt by the Ten Kings: and that Antichrist is to have his Seat in the Temple at jerusalem.  
The Second thus: He which in the last times possesseth Rome, the Seat of Antichrist, he is Antichrist: The Romish Pope doth now possess Rome Antichrists Seat. Therefore he is Antichrist.  
The third thus: Babylon the great City shall be destroyed before the last judgement, because after its desolation, there shall be godly and ungodly, rejoicing and lamenting at the destruction thereof. Popish Rome is Babylon the great City. Therefore Popish Rome shall be destroyed before the last judgement. The jesuites seeing they cannot deny the assumption: would shift it off by their fiction; that Rome as ye is not, but shall be Babylon hereafter: but in vain, as hath appeared. The Proposition the XVIII. Chapter will illustrate. Thus much of the Coherence.  
Now after our wont manner, we will first lay down the Argument, Parts, and Analysis of the Chapter, as the Basis or ground of our following Interpretation.   

The Argument, Parts, and Analysis.  
THis Chapter is an exposition of verse 1. and 16. of the foregoing Chapter, touching the judgement and burning of the great whore, viz. of the great Seven-hild City, Antichrists royal Seat or Rome: For the fatal judgement and lamentable ruin hereof, is solemnly published from heaven, and tragically figured out by an Angel: And the godly are commanded speedily to departed from her. Afterward the lamentation and mourning of Kings. Merchants, and Mariners of the Earth, because of the loss of their traffic by the ruin of the city, is represented by a prophetical Hypotyposis or illustration; The Saints on the contrary are commanded to rejoice because of the divine vengeance. Lastly the judgement is confirmed by the Symbol of a millstone cast into the Sea. These things are done in order by three Angels. Therefore the parts of the Chapter are three.  
The first is the voice of the first Angel touching the ruin of Babylon, ver. 3. The second voice is of the departure of the Godly out of Babylon, the mourning of the wicked, and joy of the Saints unto ver. 21. The third voice is of the third Angel casting a millstone into the Sea, unto the end.  
In the first voice, is first the description of the crying Angel, set forth by three adjuncts. 

1. From of his original, he descends from heaven.  
2. From of his power, which is said to be great.  
3. From of his form, the earth was lightened with his glory, ver. 1.   Secondly, the thing published by the Angel, both whose crying is noted; as also the twofold Argument of the cry. 1. A sentence touching the destruction of Babylon: It is fallen etc. which is amplified by three horrible consequences: that it is become the habitation of devils: the hold of unclean spirits, and Cage of unclean birds: ver. 2. 2. Two causes of the destruction: One fornication, by which she hath defiled all nations and Kings of the Earth: The second, luxuriousness and most filthy trading with the Merchants of the Earth, verse 3.  
In the second voice are three things. 

I. An exhortation unto the Godly under Antichrists kingdom, ver. 4.5.6.7.8.  
II. The lamentation of the Kings, Merchants, and Mariners of the Earth. This shall be the former effect in the ungodly, from verse 19 unto verse 20.  
III. A turning to the heavenly inhabitants: Rejoice, etc. This shall be the other effect in the Saints, ver. 20.    

I. The exhortation unto the Godly living under Popery is twofold: 

First to go out of Babylon: Come out of her my people: with three reasons. 

1. Lest they might be defiled with conversing with the wicked.  
2. Lest they be partakers of their plagues and ruin, ver. 4.  
3. Because the inevitable time of vengeance is at hand, ver. 5.    
Secondly that they might render double unto her: which I. he amplifies by Phrases four times changed, and prophetically set forth ver. 6. 7. II. He persuades by a reason from the equality: because she proudly lifts up herself: I sit a Queen, ver. 7. III. He expounds the kind of punishment, ver. 8. she shall be burnt with fire, and the first cause hereof: God's power and righteousness, ver. 8.    
II. The lamentation is distributed into three sorts of men. 

The first are the Kings of the Earth: of whom it is said, 1. What they did before: They committed fornication and lived deliciously with the whore ver. 9 2. What they should do beholding the smoke and fire. 1. They shall see it burning a fare off, trembling and mourning, saying, Alas, Alas. 2. Acknowledge the judgement of God, ver. 10.  
The second, are Merchants of the Earth: whose wailing is described, first generally: They shall weep and mou●●● and it is Illustrated, both by the procreating cause, Their gain ceasing in regard of the contempt of their wares, verse 11. As also, by a Register of their divers merchandise, among which also are the souls of men, ver. 12. 13. Lastly by the effect on Babylon itself, which shall be deprived of all her delights, verse 14. Secondly specially: what th●● did before: They bade gathered riches: and what then they will do: Treme●● and mourn to behold her burning afar off. v. 15. 2. Cry, Alas, Alas, and the cause of their wauling is showed, viz. by comparing the present condition of the whore with her former, ver. 16.  
The third, are the Shipmasters and Sailors, of whom likewise is noted. 1. What they did before, They reaped gain, to wit, by Babylon. 2. What then they will do. 1. Behold her destruction a fare off, ibid. 2. Cry out, What City is like? etc. ver. 18. 3. Testify their grief, both by signs, as casting dust on their heads, ver. 19 As also by weeping and crying Alas, Alas. adding the procreating cause of their sorrow, ibid.    
III. The turning of the second voice unto the heavenly inhabitants to close up the lamentation with joyfulness: The Proposition is, Rejoice. The reason is taken from the remote impelling cause, because Babylon is punished for her Tyranny exercised against the Saints, ver. 20.   
In the third voice is the final and irrecoverable destruction of Babylon. 

I. Figured out by a Symbol: which is, both acted by an Angel: A mighty Angel took a stone like, etc. As also expounded: Thus with violence shall that great City be thrown down, ver. 21.  
II. It is amplified by the effects. 1. She is deprived of music. 2. Of trade. 3. Of all manner of corn. 4. Of light. 5. Of Mariage-feasting, ver. 22. 23.  
III. This is approved by three enforcing causes. 1. The luxuriousness of Popish Traders. 2. Their witchcraft, and seducing of the Christian world, ver. 23. 3. Their cruelty against the Saints. verse 24.    
The first Part of the CHAPTER, Publishing the Ruin of BABYLON.  
1 And after these things, I saw another Angel come down from heaven, having great power, and the earth was lightened with his glory.  
2 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 unclean spirit, and a Cage of every unclean and hateful bird.  
3 For all Nations have drunk of the wine of the wrath of her fornication, and the Kings of the Earth have committed fornication with her, and the Merchants of the Earth are waxen rich with the abundance of her delicacies.  

THE COMMENTARY.  
ANd after these things I saw another Angel] What Origen writeth touching the song of Songs, that the History thereof is after the manner of an Interlude, acted by four persons: appears more clearly to have been observed in this Prophecy, as hitherto we have still observed. For as in Comedies divers persons come and go on the Theatre: so we see done here.  
In this sixth Vision the first person was the Angel having seven Vials, leading John into the wilderness, and showing unto him the Babylonish Strumpet on the Beast, and expounding the mystery of both, which things being done, another Angel came forth on the Scene to declare the judgement of the whore under the Type of Babylon.  
Therefore john saith that he saw another Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things viz. which were acted and spoken by the former Angel: Of whom is expounded in three Verses, whence he came, what for an Angel he was, what he did, and spoke.  
Descending from Heaven] The place from whence he cometh gives divine authority to his Message. For he comes from Heaven, as God's Herald: and therefore publisheth the judgement of Babylon in the Name of God: that so we might not question, but all shall certainly come to pass, 
Who this Angel is.  which is foretold by this heavenly Messenger. Who he was, it is not needful to inquire. The following description showeth, that he was one of the chief Emissary Angels of God: Neither is it of necessity, to understand it of Christ, seeing the action of this Vision is distributed between many Angels.  
This might be demanded, whether these three Angels proclaiming the ruin of Babylon, be the same with the three mentioned, Chap. 14. The first of whom proclaimed the eternal Gospel. The second the destruction of Babylon in the same words, in which this also proclaimed it: The third deterred men with threaten from worshipping of the Beast, and committing fornication with the woman.  
I suppose they are not the same: Because the time and argument of the Act differs. The former came forth long before these, viz. when God in compassion to his people was about to restore the Gospel, suppressed by Antichrist, and purge the Church from the dregs of Popery, which as we shown, was first done by Wickleffe, Husse, Jerom of Prague, afterward by Luther, Melanchthon, Zwinglius, Calvin, and the following Preachers of the Gospel: for these restored both the doctrine of Grace, and first denounced the ruin of Babylon. Therefore those Angels were preachers of the Gospel. But these here come down from heaven long after, viz. when now the destruction of Babylon was at hand: and they declare only prophecies revealed unto them in special by God; touching particular future events. Therefore they signify not ordinary Preachers, who now know not, nor foretell things to come, but are real Angels, publishing new Oracles in the Name of God: Yea the middlemost seems to have been either God himself, or Christ, ver. 4.  
Having great power] What he was is showed by two Epithets, by which generally the Angels in Scripture are commended, viz. strength and glory. The Angels indeed are not omnipotent Spirits, yet they have great power, insomuch as One was able in one night to destroy an Hundred and Eighty Thousand of the Assyrian Army. Hence they are called strong, mighty, Psal. 103.20. Bless the Lord ye his Angels, mighty in strength, etc. The third also of these Angels is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty, ver. 21. as before Chap. 5. ver. 2. and Chap. 10.1. which we there interpreted of Christ because of the circumstances, which are not here. Great power therefore is attributed to this Angel for the comfort of the Godly, that they might not think, that the power and glory of Babylon should be invincible. The power of one Angel shall suffice to overthrow the same. Notwithstanding in the Greek, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great power, by which the greatness of the business committed by God to this Angel seems to be noted. And indeed the overthrowing of Babylon shall be a work more than ordinary.  
And the Earth was lightened with his glory] This Majesty shows that he was a heavenly Ambassador of God, to terrify the Adversaries, and strengthen the Godly. The Angels have not always appeared with such glory, but only when there was occasion: as at the publishing of the Birth of Christ: The Angel of the Lord came on the shepherds, 
Luk. 2.9. Act. 12.7.  and the glory of the Lord shone round about them. At Peter's deliverance the glory of the Angel that delivered him filled the prison. So here With the glory of this Angel the Earth was lightened, that men should the more carefully receive his Message.  
I like well what Ribera addeth, that hereby is noted, that the judgement of Rome's desolation should not be secret, but manifest to all. He confesseth therefore that here is treated of Rome's destruction.  
2. And he cried with a great voice] Now follows what he did: He cried mightily. Most Greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cried in a strong great voice: The Old Version: Cried in strongth. The sense is the same: The voice of this heavenly Herald was vehement and most strong, so as he might be heard of all, that none, through ignorance of the judgement at hand, should remain in Babylon. The stupidity also and deep security of Babylon is noted, which shall so lie drowned in pleasure, that while her judgement shall sound thorough the whole world, she alone shall not be able, nor willing to hear the same.  
Babylon is fallen, is fallen] He proclaims the ruin of Babylon, as did the second Angel, Chap. 14.8. Now it is an Enallage and prophetical Anadiplosis, for, it shall fall, it shall certainly, shortly, utterly perish: the Proclamation of the former hath been, and still is daily published: for the Preachers of the Gospel have above an hundred years denounced ruin to Babylon: And not altogether without effect: for Babylon is fallen in many Provinces of Europe, Popery being overthrown and dissipated by the preaching of the Gospel: But the words here, Babylon is fallen, is fallen, are not yet fulfilled; because she is not as yet wholly brought to nothing: And therefore the time of this Angel is not yet come, but shall be a little before the desolation of Rome. Now the form of the Exclamation (as before we said on Chap. 14. ver. 8.) is taken out of Isai. 21.9. & jerem. 51.8. speaking of the Typical ruin of Babylon. In the like form Isaiah foretold the destruction of old Assyrian Babylon, which had oppressed Gods ancient people about an hundred years before it happened: After the same manner perhaps an Angel now may foretell an hundred years before it come to pass, the ruin of the new Italian Babylon, which hath suppressed the Church of Christ.  
Now who this Babylon is, there is no question about it: for before on Chap. 14.8. we have showed it to be Rome. And Chap. 17. the Angel makes the seven Mountains of Rome to be Antichrists Seat: Lastly the adversaries themselves confess it. And therefore the desolation of the Roman City is here proclaimed, and it is indeed to happen before the last judgement: as the whole following matter showeth.  
And is become the habitation of devils] From the horrible consequences, he aggravates the desolation of new Babylon, by such as of old the Prophets described the overthrow of ancient Babylon. They are also taken out of Isai. 13.21. & 14. & 21. & jer. 50.51. Ezechiel also Chap. 26.27. describeth the desolation of Tyrus almost by the same threaten. Now three things are threatened.  
It is made, or become] For, it shall be the habitation of devils. 
Isa 34.14:  Isaias names these devils SEGNIRIM, that is, rough and rugged, as hairy Goats, because in such shapes they sometime appeared, likes the Satyrs of which the Poets speak: The Germans call them FELD-TEUFEL, Field Devils, unto whom the Heathens of old sacrificed, and is forbidden by God, Levit. 17.7. They shall not offer their sacrifices any more to, SEGNIRIM, rough, or hairy devils.  
And the hold of every foul Spirit] Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custody, that is, receptacle. Before he noted a special kind of devils haunting the deserts, called Fairies, or Satyrs: unto whom he now joineth other devils: or by every foul Spirit he means diabolical apparitions, Night-spirits, and the like terrors: such as often appeared unto Antony the Hermit in the deserts of Egypt: 
Hieron. in vitae Antoniuses.  and yet to this day are wont to appear in desert places.  
And Gage of every unclean and hateful bird] Not only such as by the Law were unclean, and might not be eaten, Leu. 11. But dreadful to the sight of men, or which in nature are hateful and hurtful to men, as Scrich-Owels, Kites, Praetors, Gripes, Ravens, etc. All these denote horrible desolation: for experience teacheth, that old Castles, Towns, and habited places, are for the most part the abode of Devils, Ghosts, Beasts, Harpies, and hateful birds: for such kind of creatures delight in deserts, and desolate places, remote from the company of men: so that the Angel proclaimeth a horrible change of the Babylonish state. For where before stood the stately walls, Royal places, high towers, and Chapels of Romish Saints, there shall lie broken walls, rubbish, and ashes: where before the most holy Father the Pope, with his Purple Cardinals, Anointed Fathers, Coped Bishops, Silken Prelates, fat Monks, Glittering Clergy, and multitudes of people did abound in all manner of riot, and luxuriousness: there shall Devils, Ghosts, Scrich-Owls, and all manner of hateful birds inhabit. This horrible judgement, if the Pope, Cardinals, and Clergy did read, it were wonderful if they could contain from tears, and not think of repentance and flight from Babylon. But to be enraged against me, against the Prophet, and against God, what is it but to kick against the pricks?  
Ribera demands, wherefore evil spirits rather love and inhabit desert places, then to frequent the company of men? Before Christ they did so, to the end, appearing to travellers, they might by terror induce them to Idolatry. After Christ he feigneth another cause, viz. to deter Hermits and Monks from abiding in the wilderness. But as the Question is foolish, so the answer is as ridiculous. The Lord jesus, Mat: 12.43. saith, that the devils being cast out of man, do wander through dry places, seek for rest, but find none: So that it rather seems they are banished into desert places, as it were into a large prison, that they might not disturb the society of men: And so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (signifying properly an hold or prison) seems to import: Not that they never return unto men, but this they cannot do, unless God permit them: Indeed their proper domicile or abode is Hell, into which Satan is thrust with his Angels: yet in the mean while by God's sufferance they often go forth, some raging in the air, others wand'ring through the deserts. Now what do the wicked differ from deserts? And therefore they more familiarly insinuate themselves, and delight to be with them. Hence it is that in the Papacy many are troubled with apparitions, and evil spirits (whether truly or feignedly others know) that so Exorcists may have matter and occasion for their impostures. Now this kind of Devils is wholly vanished from us by the shining light of the Gospel of God.  
3. For they have drunk of the wine] The causes of so horrible desolation are divers times declared in this Chapter, 
The causes of Babylon's destruction.  that we might understand the righteousness of God's judgement. Neither would the justice of God inflict so horrible punishments, but for grievous wickedness: Now their be two, or three, if we divide the former.  
The first cause is: In regard all Nations had drunk of the wine of her fornication, that is, because Babylon hath filled the Christian world with abominations and Idolatrous worship. The Prophetical Phrase is before expounded on Chap. 14.8. where in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have drunk (here used) it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to drink: And so the King's Edition reads here also, the sense being one, only if we read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Chapter. 14. the guilt of the whore is more expressed thereby.  
The second cause is fornication with the Kings of the Earth. Not corporal, for that could not be committed with a City: therefore we must understand it of spiritual fornication, that is, the Idolatry which Rome hath obtruded on the whole Christian world, and which she hath maintained by the approbation, defence, and zeal of the Kings her Vassals. Now what was that?  
Ribera sends us bacl to the Idolatry of old Rome, the which we have before refuted. First it is contradictory to histories, which show, that the Romans did not obtrude their Idols on other nations, but made the Idols of all peoples their own, lest any of the gods should not be worshipped at Rome, Christ only excepted. Secondly, God hath not till now differred the punishment of Old Rome's Idolatry and wickedness: 
This fornication is nothing but Popish Idolatry.  but most grievously punished the same long ago, through the Vandals, Goths, Hunni, who three or four times spoiled and ruinated the Roman City. Lastly, here is treated of Rome in the last times, which can be applied to no other than Popish Rome: now she shall not be punished for another's, but for her own whoredom: And therefore this fornication can be nothing else save Popish Idolatry, which the whole Christian world hath drawn from the breasts of Rome their Mother.  
And the Merchants of the Earth are waxed rich] Here is a third cause, which hitherto hath not been mentioned: The lasciviousness and riot of her Merchants. Through riot Magnesia and Colophon were lost, according to the Proverb: It was also the overthrow of Sibaris, and shallbe the ruin not of old Rome, which now is not, but of new Popish Rome, of whose riot, lasciviousness, Sodomy, simony I need not say any thing, it being notorious to the world. Read if you please the selected Epistles of Franciscus Petrarcha, 
The riot of Popish Rome.  who above two hundred years ago most eagerly upbraided the Papal Court for its most excessive luxuriousness and Pomp. What would he have done, had he lived till now?  
But thou wilt say, the Angel seems not to note the riot, but the richness of these Merchants. Now should this be the cause of so great a judgement? Is wealth or merchandise in itself vicious? not in the least: but because these Merchants, being as it were masters of new delights and pleasures, were not enriched by honest trading, but as it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power, (or abundance) of her lasciviousness, that is, because to their own excessive gain, they have most earnestly furnished the Romish whore with all manner of riot and delicacies. But who are these Merchants?  
Ribera here also sends us to the riot, and merchandise of Old Rome. I confess old Rome did much abound in these things: but she hath ceased to be for a long time, and so it makes nothing to the thing here in hand: Neither did Old Rome obtain her power and wealth by merchandise, but force of arms, not by Mercury, but Mars. Besides these Merchants are called Great men, and Princes of the Earth, ver. 23. Therefore they are not common Merchants, who bring in, and carry out ordinary wares, profitable and necessary for man's use. But that singular kind of merchandise, spoken of ver. 13. showeth that a special rank of merchants is noted: for they shall buy and sell the souls of men. What more palpable than that these Merchants are no other save Prelates and Princes, whom they call Ecclesiastical, and all the sacrificing traders in spiritual wares, Friars, Monks, etc. And that this merchandise is that whole Court of conscience, reserved and unreserved Cases, Indulgences, Annuities, Vacancies, Commendums, Dispensations, Tithes, and sale of Ecclesiastical riches, through which Channels the wealth and treasures of the Christian world have flowed to Rome, and the whole Popish Clergy hath every where gathered so much riches, as that Kings, Princes, Earls, Cities, Communities, have scarcely wherewith all to maintain their Politic State honestly. Pope Alexander the sixth was a mighty Merchant in these things: Of whom it is commonly said: 
Vendit Alexander cruces, Altaria Christum:  
Vendere jure potest, emerat ipse prius.  
Allexander sells Crucifixes, Christ, and Altars high,  
And reason good he should do so, for first he did them buy.  Of such kind of Merchandizing MANTUAN: 
— Venalia nobis  
Templa, Sacerdotes, altaria, sacra, coronae,  
Ignis, thura, preces; Coelum est Venale, Deusque  
Temples, Priests, Altars, Sacred things, and Crowns renowned too:  
Fire, Frankincense, Prayers, Heaven, and God here sell we do.   
Who now will wonder that this merchandise shall hasten Rome's destruction? Hitherto the first Angel: The second comes forth.   

The second Part of the Chapter. An Exhortation to the Godly to go out of BABYLON: The lamentation of Kings, Merchants, Shipmasters: and the rejoicing of the Heavenly Inhabitants.  

4 And I heard another voice from Heaven, saying, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  
5 For her sins have reached unto Heaven, and God hath remembered her iniquities.  
6 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.  
7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a Queen, and am no Widow, and shall see no sorrow.  
8 Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord God, who judgeth her.  
9 And 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.  
10 Standing afar off for fear of her torment, saying, Alas, alas, that great City Babylon, that mighty City, for in one hour it thy judgement come.  
11 And the Merchants of the earth shall weep and mourn over her: for no man buyeth their merchandise any more.  
12 The Merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thin wood, and all manner vessels of Ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble.  
13 And Cinnamon, and Odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.  
14 And the fruits that thy soul lusted after, are departed from thee, all things which were dainty, and goodly, are departed from thee, and thou shalt find them no more at all.  
15 The Merchants of these things which were made rich by her, shall stand afar off, for the fear of her torment, weeping and wailing.  
16 And saying, Alas, alas, that great City, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls;  
17 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:  
18 And cried when they saw the smoke of her burning, saying, What City is like unto this great City?  
19 And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had Ships in the Sea, by reason of her costliness, for in one hour is she made desolate.  
20 Rejoice over her, thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her.    

THE COMMENTARY.  
ANd I heard another voice from Heaven] This Angel is only heard, but appears not on the Theatre. Therefore Brightman calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nameless. Now wherefore he is not named, nor comes forth, we need not inquire after it; perhaps it might be, because he treats of things displeasing: but the former also was no less odious to the Romans. Therefore we leave this to the wisdom of God. We know that in Interludes sometime a voice and words are uttered by persons that are hid, that the Assembly may be the more astonished. Let therefore this unknown voice stir up our attention: unless perhaps it were the voice of God or Christ, because he calleth the people His.  
Now the First part (as we shown in the Analysis) is an exhortation to the Godly: Afterward the lamentation of Kings, and Romish Chapmen: Lastly, the joy of the heavenly inhabitants.  
In the Exhortation the people of God are commanded, First, to go out of ROME, lest they partake of her sins and plagues: Secondly, to render unto her double.  
Come out of her my people] This in jeremy 51.45. was the voice of God unto the Israelitish people: Go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of Jehovah. Therefore here also it seems to be God's voice, because (as I said) he calls the people His.  
The words do a little differ (yet the sense is the same) and are directed unto all the Godly whomsoever, that either have been, are, or shall be at Rome, not only within her walls, but the limits of the Romish jurisdiction. We see therefore that as there was in Babylon of old, the very stock of abominations, a people of God, but captive: so in the new Babylon, although it be the Seat of Antichrist, yet there always hath been, is, and shall be, some Godly and Elect, 
God hath some of his in Babylon.  but Captives. For by this people Rupertus well understands the Elect only according to the counsel of God.  
Therefore as often as the Papists demand, If the Papacy were not the Church, where then was it before Luther's time? Let us also ask them, if Babylon were not, where then was the Church in the time of the Babylonish Captivity? 
The church before Luther was in Babylon.  wherefore as the Old Church was in Babylon, but oppressed thorough captivity: So the Christian was under the Papacy, captivated and oppressed.  
Go out of her] The Israelites were commanded to go out of Babylon, first in heart: by shunning her Idols and abominations: After Seventy years bodily also, by returning into judea under Cyrus. Both go out of the new Babylon are commanded unto us, viz. with our hearts to flee and detest her Idols and abominations, and corporally also, as much as may be, to departed from Rome, and shake off the yoke of Babylonish Tyranny by virtue of the commandment; Go out of her.  
By which first we may readily justify our separating from Popery: They indeed accuse us to be Schismatics, Heretics, who are fallen off from the Church: But we have not left the Church of Christ, but the Babylon of Antichrist, God so commanding us.  
Secondly the stupidity, or madness of some is here reproved, who by an unhappy desire to see Rome, the Pope, Cardinals, and Romish Idolatry, run to Italy to the great danger of their health, Life, Estates, Conscience, Salvation. Such also who enjoying the profits, and delights of Babylon, had rather remain in her and perish, then obey the commandment of God. Yea such also who being ensnared by her baits, fall from Christ to Antichrist, returning with the dog unto their former Vomit: Like to the Israelites who loathing the Heavenly Manna in the Wilderness, desired to return to the onions and fleshpots in Egypt: but remembered not their former miserable bondage, Taskmasters, Scourges, Brick-ovens, etc. So these indeed greedily embrace the fat Kitchen of the Papacy, but think not upon the miserable slavery of the Conscience and Tyranny of Antichrist. But as they lusting after their fleshpots and onions, at last miserably perished in the wilderness, and entered not into the promised Land: So let these look to it, how in regard of their Apostasy they will satisfy their wounded consciences at the hour of death, and what answer they will give Christ the judge at the last day.  
Lest ye be partakers] Some weighty causes of the Commandment are added. The first is, lest they be defiled with her sins: for he which dwells near a cripple learns to halt: and he that rubs a scabby person, may easily be infected. Our admirers of Rome, plead indeed that they can without wounding of the conscience be conversant there, and behold the Mass, Idols, and Pomp of Babylon: But their pretence is false, because God forbids the same, and experience proves the contrary: for they are forced (at the least) to uncover the head, bow the knee to the Mass, Idols, Pope, and by outward shows to give approbation to Babylon's Idolatry, except they would endanger themselves: But that this is to participate in their sins, cannot be denied by any sound reason: for to shun sin is to avoid the occasion thereof. Let such therefore call to mind that true saying: Esto procul Roma, qui cupis esse pius.  
And of her Plagues] Another cause, 
Lib. 8. cap. 28.  least being overthrown by the fall of Babylon, we suffer justly for our rashness and backwardness. Mice (as Pliny writeth) depart out of the house when it is ready to fall: and the Spiders first fall down with their webs. A little before the Siege of Jerusalem by Titus, there was heard a voice in the air: Let us departed hence, whereby the Christians were induced to go over jordan to Pella. Having therefore these examples, why should not the Godly depart from Rome, being near to destruction, that they be not partakers of her plagues: for when a house falls, all that are under the roof must of necessity perish.  
5. For her sins have reached] A third reason is taken from the revenging justice of God, which although it sometimes defer, yet at length it requires the punishment of wicked deeds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath a revenging eye.  
This reason is amplified two ways: First in respect of the sins which are said to have reached unto Heaven: Generally all greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They followed each other, one begetting another, so that like chains fastened together with many rings, 
What is meant by sins to reach to Heaven.  they reached as it were up to Heaven. Andreas and Montanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued together, or as it were with lime or mortar raised up to so great an heap, as it reached even to Heaven. This signifies the abominable heaping up, and filthiness of sins, which is said to reach up to Heaven, that is, by excessive guilt to draw down vengeance from God: By a like metaphor God makes Kains' parricide detestable, Gen. 4: 10. The voice of thy brother's blood cryeth to me from the earth: And the filthiness of Sodom, Gen. 18: 20.21. The cry of Sodom and Gomorrah is great: the cry of their sin is very grievous which is come unto me.  
RIBERA on this place saith well, That there is no sin, though never so little, but it comes even to Heaven, that is, unto the knowledge of God, although the scripture useth so to speak only of greatest sins, ripe for punishment. Now hence is refuted the distinction of venial and mortal sins: for to reach to heaven, is not only to come unto the knowledge of God, seeing he takes knowledge even of the least that are committed, but so to take knowledge of them, as being a sinful violation of the Law, and therefore deserving the punishment prescribed in the Law. If therefore all (even the least of sins) do reach, and come unto the knowledge of God, it followeth that all deserve the punishment of the Law, namely death eternal: and that none in their kind are venial, that is, do deserve pardon, not punishment: yet indeed by accident they become venial to the faithful through the mercy of God.  
Secondly the grievousness of her sins are aggravated on God's behalf: who is said to have remembered them: by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or humane affection often in Scripture applied to God, by which is signified not any forgetfulness, but God's goodness and lenity: he is said to forget sinners, when he differs their punishment, and affords time of repentance, and wholly forgiveth them that repent: And he is said to remember, when the time of punishment is at hand: Thus in Chap. 16. ver. 19 Babylon is said to come in remembrance before God, to give unto her the cup of the fury of his wrath: which is repeated in this place.  
Hence three things are briefly to be noted, the consideration whereof ought to recall us from sin, and stir us up to repentance.  
First, that all our sins, even the least are taken notice of by God, and deserve to be fearfully punished, especially if they be heaped up without repentance. Let no man therefore think to escape unpunished, as if his evils were forgotten, or hid from the eyes of the Lord: for all the actions of men, as well evil as good, are open and bare unto him with whom we have to do.  
Secondly, If we have a long time gone on in sin without punishment, it is to be ascribed to the patience of God, by which he leads us to repentance: Let us therefore take heed that we abuse not his long suffering and forbearance unto security, Rom. 2.3.  
Lastly, that at last sins being heaped up, God doth call them to remembrance, and will certainly punish them the more grievously, by how much he hath forborn the same; Let us therefore not persevere in sin, in hope to go always unpunished, but while God calls not our sins as yet to remembrance, let us forsake them.  
Now it may be demanded, what is that chain of sin reaching to Heaven?  
Ribera here is silent, being conscious to himself, that they are the abominations of Papal Rome, for either they are of Old Rome, or else of Popish Rome. Of jerusalem they cannot be, forasmuch as this Babylon by the jesuits own confession is Rome; not Jerusalem, though before he falsely and against his knowledge so seined in Chap. 16.19. Neither can they be sins of Old Rome: seeing the chain of them was broken long ago by the rooting out of Paganism: Add to this that the guilt thereof was long since expiated by the worship of Christian Religion, as also by the punishments inflicted through the Goths, Vandals, Hunni, before Antichrists rising at Rome. Besides God would not impute to Christian Rome the wickedness of others: for the soul that sinneth, it shall die. 
Ezec. 18.4.  It remains therefore that this chain or heap of sins, is of Papal Rome.  
Furthermore these sins shall be either of Popish Rome, or else of Rome invaded by Antichrist, who (as they seine) is to reign three years and an half. Of this feigned Antichrist they cannot be: both because Ribera gloseth, Chap. 16.11.14: that Rome before the coming of Antichrist should utterly be destroyed by the Ten Kings: As also because in the space of three years the sins of their feigned Antichrist cannot in any probability increase to so great an height, if we seriously consider what is here spoken of his whoredoms, wares, merchandise, and great wealth: so that whithersoever the jesuites turn themselves, this heap of abominations reaching to heaven, is meant of none save Popish Rome, now extant. Thus the Papists themselves, except they be altogether brutish, may understand what is to be determined of the worship, superstitions, Idols, and universal polity of the Romish Church.  
6. REWARD (Gr. tender) HER EVEN AS SHE REWARDED (rendered) YOU] The second Part of the Exhortation, that the godly should repay double to Babylon: Which God inculcates by divers figurative words. 1. That they should render, for, reward her, to wit, judgement. 2. Double unto her double according to her works, for, afflict her twice as much as she hath afflicted the Saints. 3. Fill to her double the cup of wrath, the sense being one with the former. 4. That by how much through pride and luxuriousness, she had lift up herself above all Churches, Bishops, Kings, Princes: by so much they should not only bring down, but also afflict her with torment and sorrow: In the latter of which he alludes unto that in Daniel, 
Dan. 11.36 Thess. 2.4.  And he shall exalt himself: And to that of Paul: And exalteth himself above all that is called God. By this diversity of Phrases her sins are so much aggravated, as no punishment, or torment seems to be great enough for them: Withal the godly are stirred up in taking vengeance on her, to exercise all manner of severity and punishment, not out of their own affection, but by the commandment of God.  
But here two doubts are to be cleared.  
First how this stirring up of the godly to revengement stands with charity, piety, and the commandment of Christ, Render not evil for evil: For the godly are rather to be dehorted from cruelty, then to be edged on thereto.  
The second, how it agrees with equity and justice to render double, that is, to inflict a heavier punishment than the nature of the fault seems to require.  
Unto which two a Third may be added, seeing he commands us to render to Antichrist according to his works, which were wicked and abominable sins: whither then we are commanded to reward wickedness with wickedness, theft with theft, murder with murder, perjury with perjury? Thus God should command that which is abominable: Now that which God commands is right and just: and so it should be no sin to steal, commit adultery, forswear, kill, 
Christianus Gottlieb.  etc. Which thing of late a Masked Sycophant did hence labour to maintain.  
But to the first it is answered, that the godly are not commanded to take vengeance, but to rejoice because of the same, that is, they themselves are not bid to burn Babylon, but to rejoice that God by the Kings had brought so heavy a judgement on her: as if they should say, take vengeance on her with God, and gladly subscribe unto his righteous judgement: by how much she hath rejoiced in doing injury unto you: by so much rejoice ye over her just punishments. In this sense it is said that the Saints shall judge the world and Angels, 1. Cor. 6: 2.3. and the Twelve Tribes of Israel, Mat. 19.28. to wit, as approving of the judgement to be executed by Christ the judge.  
This opinion many of ours follow: Ribera also holds the same: If we take it thus, than it is not contradictory to Christ's commandment touching shunning of revenge. Neither are the Saints bid to rejoice over evil, or the torments of Babylon, but the righteous judgements of God.  
But thou wilt say, they are not only commanded to rejoice over her judgement, but to take vengeance on her themselves: for as by the words: Go out: they themselves are commanded to go out: so by the words, Render unto her: they themselves are commanded to do it: which seems to contradict the commandment of Christ in the Gospel.  
I Answer: This must be understood by a Synecdoche, part being put for the whole. Therefore my Anonymus refers the command unto Preachers: RENDER UNTO HER, that is, Preach ye that so much be done unto her. Thus there is no difficulty: Neither is there any, though it be referred to the whole Company of the Godly, which consists not only of private men, (unto whom indeed private revenge is prohibited by Christ's Commandment:) But of godly Princes and Kings also: 
Anonymus a true prophet:  for some of them, saith the said ANONYMUS, speaking of the ten horns or Kings, who now hold with Antichrist, shall at the preaching of the Gospel be turned against him: the which thing we have before spoken of. So that here is commanded no private revenge to private men, but public to godly Kings and Princes, into whose hearts the Lord will put this, using them as instruments for the overthrow of Babylon. Unto them therefore and their military forces, this part of the Exhortation doth principally belong: and the manner is declared how God put that into their hearts, namely, because by an express commandment he stirred them up to this revengement.  
Unto the second the Answer is more easy: he commands not to render double punishment for a single sin, or to afflict Babylon more grievously than she deserved: the which should be contrary to justice: but commands them to inflict the double of those afflictions, with which she had tormented the Saints: and so much her sins did require: for he saith expressly: Double unto her double, according to her works: as if he should say, because her sins deserve double punishment. For no punishment can be double in respect of sin in the judgement of God, that is, more grievous than the fault: forasmuch as all sin deserves eternal punishment: Or we may understand double not Arethmetically, but Geometrically, that is, of a most fearful punishment agreeable unto her deserts. And the word Double is thus taken in the Prophets: Isa. 40.2. God promiseth to the people deliverance out of their Captivity, for, saith he, she hath received of the Lords hand double for all her sins: that is, she hath grievously and sufficiently been punished. And Zach 9.12. he promiseth to the new Church double happiness, or double benefits in respect of the old Church, Even to day do I declare that I will render double unto thee. So here: Double unto her double: for, punish her sufficiently according to her deserts: In which sense also Christ saith Luk. 6.38. Good measure, pressed down and shaken together, and running over, shall men give into your bosom. Wherefore he wills not that the punishment should exceed measure.  
Unto the third: It is a malicious cavil from the aequivocation or double meaning of the Phrase: for to render double unto Antichrist according to his works, is not to recompense his wickedness with twice as much wickedness (for the heavenly voice cannot command sin) but to inflict double punishment on him. For the works of Antichrist, wherewith he afflicts the godly, in respect indeed of himself are most vile sins: but in respect of the godly afflicted by him, they are but sorrows and torments, which only they are commanded to double to Antichrist: for thus God himself interpreteth it, ver. 7. how much she hath glorified herself, and lived deliciously: so much sorrow and TORMENT give her.  
7. Because she saith in her heart] The Pomp and riot of Rome is so plainly set forth, as the chief cause of its destruction, as that it cannot be denied, but he speaketh of Popish Rome: who in the foregoing words is commanded to be brought low by sorrow and torment, by how much she had glorified (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) herself by pride and deliciousness: Now what Nation or City, in pomp, glory, deliciousness, is equal to Rome. She alone these thousand years hath gloried to be Head of all Churches in Christendom. The Pope hath made himself Universal Bishop, from whom the whole world is to receive Rights, and coactive Laws: Which arrogancy Gregory I. expressly attributes to Antichrist, saying, I confidently say, that whosoever calleth himself, or desireth to be called UNIVERSAL PRIEST, in his exaltation is afore-runner of Antichrist, because by pride he sets himself before all. The pride therefore and arrogancy of Rome is nothing save the Antichristian Monarchy of the Pope of Rome. He indeed boasteth to have received the same of CHRIST: But here the Holy Ghost makes him a liar.  
For Babylon hath glorified herself] That is, hath usurped and taken the same unto her by wicked devices, with all deceitfulness of unrighteousness: And therefore the Lord who is an enemy to pride, will justly cast her down by how much she hath exalted herself: according to that saying, 
Luk 14.11 1. Pet: 5: 6.  Whosoever exalteth himself shall be abased. And that of Peter: God resisteth the proud.  
This pride of the Romish Sea doth most manifestly appear by her shameful boasting, and Thrasonical lifting up: I sit a Queen, and am no Widow, and shall see no sorrow] It is an allusion unto the boasting of Ancient Babylon, with which the Lords upbraids her, Isa. 47.8. Thou sayest, saith he, in thine heart, I am, and none else besides me: I shall not sit a Widow, neither know the loss of children. Thus Babylon gloried because of the Monarchy, as having none equal or superior in strength and power, but like an Empress had all Provinces and Kingdoms under her: neither could be endamaged or overthrown by any. The vanity of this arrogancy God doth there reproove, and the event confirmed it: for not long after she was overthrown by Cyrus and the Persians. The pride of the Romish Sea is no less: Not only saying in her heart, but publicly boasting so much. Now the words here are a proper Mimesis or imitation of the words, by which the Popes of Rome, and their flatterers have hitherto been accustomed to glorify themselves.  
I sit] A word proper to the Pope, for he boasteth, that he sits, that is, reigneth, and Commands in the Chair of Peter, the Apostolical Seat: Namely, to manifest that he is the Son of perdition, who, as the Apostle saith, 
2: Thes. 2.4  SITS in the Temple of God: thus this Angel showeth him sitting on the Beast, that is; like Antichrist swaying the Roman Empire.  
I sit a Queen] And this is proper to Rome: for she boasteth, that she is Lady, 
Staplet: Relact: Princip. Edit Anno. 1596.  or Queen of all Churches and Kingdoms. In sign whereof they paint the Church of Rome, sitting as a Queen on a Throne, Crowned with a royal Diadem, holding in her right hand the Book of decretals, with a Papal Cope on it, in her left hand two Keys, crosewise: treading under her feet the Heretics, Luther and Calvin with their Bibles. Is not this to sit a Queen?  
My Anonymus thus: I sit as a Queen] to wit, ruling all, and exceeding all in the riches and glory of the World: and therefore I am a Queen as well in secular honour, as in spiritual dignity.  
And am no widow] This also is Rome's language, who boasteth that as she is Mother of Churches, so the Spouse of Christ, whom Christ will never forsake, who can never err, be defiled, or slip, to wit, having the Holy Ghost as friend to the Bridegroom, always to preserve her Chastity.  
Anonymus as though he had been living in our times, Thus: I am no Widow, (Although the greater part is turned to Christianity, and gone from me) because as yet a great part of Christendom holds with me, and I have singular consolation in the Subsidies of Simonists.  
And shall see no sorrow] Either by loss of children or any other calamity. This boasting also is proper to Rome, whose Parasites would persuade all men: That Rome is the Church built on the rock, against which the gates of hell shall not prevail, that she is Peter's Boat, which may be tossed, hurled, shaken with the winds, but cannot be sunk by the waves. Hence Bellarmine gives two notes of the Catholic Roman Church. The prosperity of the defenders, and unhappiness of Rome's adversaries. Anonymus: And shall see no sorrow] which my adversaries threaten shall befall me in Hell. The sum is: That this Cathedral Queen is the Romish Seat, the Lady of all Churches, Kingdoms, Bishops and Kings. Now how truly she boasteth, that she shall always be free from widowhood, loss of children and sorrow, let us hear further.  
8. Therefore shall her Plagues come in one day] The pride and security of Rome is here reproved by a deadly sentence pronounced by God, after the manner of a judge, as it were on the Tribunal. And 1. he shows the equity thereof. 2. Swiftness. 3. The grievousness. 4. The necessity.  
The judgement shall be just; for it shall be inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore, that is, because of the pride, riot, and sins even now reckoned up and confessed.  
He will most swiftly fall upon her in her security, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one day (which is taken out of Isai. 47.9.) yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one hour (as it is in ver. 10.) shall her plagues come: she shall not be besieged by the Kings a long time, or many years, but be suddenly taken, because of her security (like as in one night Cyrus suddenly took careless Babylon) being forsaken of her friends, and driven to despair, having no power to defend herself.  
The grievousness of the punishment is aggravated by enumeration of four Plagues, Death, Mourning, Famine, Fire: every one of which shall answer to her sins: she promised herself perpetual happiness: but Death shall cut her off: she delighted in all kind of pleasures, therefore sorrow shall overthrow her. She continually gave herself to gluttony, riot, etc. Therefore Famine shall kill her: she burned the godly Martyrs as Heretics: therefore with Fire shall she be utterly consumed, by the Kings (sometimes her lovers) who shall fall from her, and turn their swords (which they formerly employed for her against the Godly) into her own bowels. See Chap. 17. ver. 17.  
For strong is the Lord] He proves that her lot and portion shall be irrecoverable, from the omnipotency of the judge: the which he opposeth to the Roman power, that we might not think the thing foretold impossible, the which imagination hath beguilded many even to this day. Stapleton hath writ a Book of the admirable greatness of the Roman Church: which he saith shall so remain for ever. Lipsius also had no other end then to flatter Rome in his Book (which he published about the same time) touching the admirable greatness of the Roman City. 
johan. Paul. Windek.  About this time also a certain Parasite of the Romish Seat, spread abroad a Prognostication about the future state of the Church, wherein he affirmed, that the Evangelicall Doctrine, and Christian Churches, should shortly perish: The Roman Seat remain stable and constant: so is this opinion settled in the minds of Papists, that it is impossible the Roman Power should be overcome through any Plots or devices, or the Romish Hierarchy linked and fastened together with iron bonds as it were, should ever be overthrown by any: But:  
2. Strong is the Lord which judgeth her] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judging, in the present tense: Andreas and Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hath judged: because in his unchangeable decree he hath devoted her to condemnation: some think because this shall happen in one day, and suddenly, that (like Sodom) she shall be burnt with fire from Heaven: but because it was said before, that the Kings should burn her, it seems rather to be meant of fire suddenly thrown into the City by the Victorious army. Hitherto the Exhortation, the Lamentation follows.  
9 And the Kings of the Earth shall bewail her] The wicked lament the wretched condition of Rome: First Kings, than Merchants: Lastly Shipmasters. Now what, and how great their mourning shall be, and the cause thereof common to them all, is showed to be the loss of their former riot and gain: And therefore there is the less difficulty and reason to insist upon it. This generally is to be noted from the lamentation, that a temporal judgement on Rome is here described, not the last judgement in the end of the World: for wicked Kings, Merchants, and Shipmasters, shall see, and bewail the same.  
In the first place the Kings of the Earth are brought in mourning, as being more worthy and powerful: who were chief in committing filthiness with the Romish Strumpet.  
They shall bewail and lament for her] That is, because of her sudden and miserable destruction: who these are, is noted by two Epithets: they are Kings of the Earth, committing fornication, and living deliciously with her. By both we may understand that they shall be enemies of the Gospel: Vassals, Sons, Spiritual Lovers of the Romish Seat. For the first Epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Earth, is always in this Prophecy taken in an evil sense, for Kings, Nations, and worldly men given to earthly worship. By the latter Epithet, the cause also of their mourning is showed, they shall lament excessively because they are deprived of their sweet converse with the whore, by means of her unexcepted destruction. What that converse was, we have opened on verse 3. and divers times before.  
It may be demanded who these Kings of the Earth shall be?  
Ribera feigneth, that they shall be the same Ten Kings who burned her with fire, 
who these Kings of the Earth are.  repenting and bewailing the destruction of the most renowned City, like as Titus is said to have mourned for the burning of jerusalem and the Temple. But it is a vain Fiction: for those Kings shall be converted unto the faith: These shall be Kings of the Earth, Enemies of the Gospel. 
joseph, lib: 7: the bell. jud. c. 24.  The cause also of the mourning is different: These shall lament because they can no longer commit fornication and riot with her. But the former Kings after they had once by the divine mercy of God repent of their sin, refused any longer to commit fornication with her: for it is said, They shall hate the Whore, and make her desolate. Therefore we affirm that these Kings of the Earth shall be such of the Ten, as still remain with the Pope.  
10. Standing a fare off for fear] The gesture and voice of these Mourners is noted: standing a fare off and crying: Alas, alas. In which he prevents an objection: Why shall they not rather take up Arms, and secure the distressed City? Fear and trembling shall hinder them: signifying, that the Lord will so astonish them, as that they shall not so much as think upon arms, or succour, for the fear of the divine judgement will make them to seek shelter for themselves.  
For in one hour] Before, In one day, Her judgement shall be so sudden, that before the report of her Siege be far spread, the City shall lie in ashes. Thus high things are on a sudden brought to nothing: Trees of great height are long in growing, but rooted up in one hour. They call it judgement, to wit, of God, the just judge, whose vengeance shall be so manifest, that the very enemies shall be forced to confess that so great a City was thus suddenly overthrown not by humane force, but by the judgement of God being angry.  
11. And the Merchants of the Earth shall weep] Merchants succeed the Kings in mourning, the Merchants, I say, of the Earth, whom we have showed to be spiritual Traders, Treasurers of the Popish Court, Paenitentiaries, and Granters of Pardons, etc. The which plainly appears by the adjunct cause of their sorrow, and kind of Merchandise.  
Because no man buyeth her merchandise any more] But gold, silver and precious stones, shall not be out of esteem, because of the destruction of one City. For by the overthrow of one Mart-Towne, trading is not taken away from other places: but the fall of one is rather the rising of another: as not long ago in the low Countries, Antwerp sometime a noble Mart-Towne decaying, was the flourishing of Amsterdam. Therefore it is manifest, that here properly merchandable wares are not noted, but the gainful hunting of the Romanists, their Bulls of indulgence, and spiritual tributes, by which they have emptied the treasuries of the Kingdoms, Provinces, and Cities of Christendom.  
Buyeth them no more] For these things shall be discovered to be but bastardly wares, mere impostures, which the Pope, falsely claiming to be Successor of Peter and Paul, had obtruded on the world, to be believed as necessary to salvation. ANONYMUS: Their wares] By which they merchandized with the goods of the Church: No man shall buy them any more. Because all simony and covetousness shall then eternally cease from the Church: And by these Merchants are meant hypocrites also, who sell great holiness for a temporal reward.  
12 The merchandise of gold and silver] This whole Catalogue of wates, is taken by a certain allusion from Ezechiel 27. where the destruction of Tyrus, than a most noble Mart-Towne, is likewise described, for like riot and pride. There the neighbouring Nations and Peoples are reckoned up, who all of them brought both their own and foreign merchandise unto Tyrus: The Edomites, brought Cedars and Fir trees from Lebanon: The Macedonians Ivory: The Egyptians fine linen and broidered work: They of the Isles of Elishah silk and purple: They of Tarshis silver, iron, tin, lead: Tubal and Meshech, slaves, horses, mules, etc.  
So here the Holy Ghost would have us to understand the diversity of peoples, who have brought those wares to Rome, that is, enriched the Roman Sea with treasures and rich tributes: 
In vita sylvestri.  Unto this royal Court (saith Platina) flows the increase of Tarshis in Cilicia: from the possession of Tyrus comes Oil, Spices, Cassia: Balm also from the places where it grows, with Saffron, Salt, Pepper, Cinnamon, etc. Here the conjecture of most learned Brightman is very propable: The merchandise of gold, silver, pearls, the Spaniards by their Navigations bring to Rome: Italy furnisheth her with Cinnamon, Frankincense, Ointment, Wine: Sicilia, Sardinia, Corsica, with fine flower and wheat: Germany with beasts: England with sheep: France with horses and chariots: Helvetia with men: And all of them together with souls of men: all of them being forced to believe, that it is of necessity to salvation to be subject to the Pope: all alike are affrighted with fear of Purgatory, from whence they cannot be redeemed but by means of gold and silver: To be short, through covetousness and feigned speeches, the Roman False-Prophet makes merchandise of the souls of all men.  
Now to dispute of the quality of each sort of this merchandise, I think it needless: some are known and in use amongst us: Others being outlandish are anknowne to these parts, the descriptions whereof may be sought in Pliny, Dioscorides, and other Writers of natural things.  
Fine linen] called Byssus, a most excellent sort of linen.  
Of Purple and Scarlet, See Chap. 17. ver. 4.  
Silk] Or silken cloth spun of the finest silken thread, being of a great price.  
Fine flower] being made of the flower of wheat.  
And all thyine would] Or odoriferous wood, as the Cypress, Juniper, Cedar, the word comes from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THUOO, to send forth a smell. And of horses] viz. the merchandise of horses.  
And slaves Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Bodies] from Ezechiel 27.13. Meshech and Tubal traded with the souls (or persons as most translate it) of men, and vessels of brass, etc. the which all do expound of selling slaves: But here the Holy Ghost doth distinctly put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodies and souls of men. The Old Version: Of slaves and the souls of men. Therefore this merchandise of souls is different from that of slaves, neither can we otherwise understand it, then of that spiritual trade which is exercised about the redemption of souls out of Purgatory: For hence comes up their Courts, Temples, Altars, Masses, Monasteries, Cloisters, Legacies, Pilgrimages, Annuities, Waxe-candles, and all other gainful works in Popery: All I say was done to redeem souls.  
Therefore RIBERA on this place doth vainly feign two sorts of slaves, of whom some were sold to serve: Others to be slain, that is, to fight with beasts in the Circle. The which although it be true: yet no reason can be given, why these latter should be called souls. The soul, saith he, signifies the life: with the Hebrews indeed, but not so with the Greeks: and it is against him: For thus souls should signify slaves appointed not to death, but life.  
14. And the fruits that thy soul lusted after] Gr. The harvest of thy lust is gone from thee: The Old Version, Apples of thy desire: because the Autumn is Apple-time: It is an Hebraisme, for, the desirable fruits of thy palate shall fail thee: namely, their delicious Banquets, delicate junkets, with which though the Roman Clergy glut themselves twice or thrice in a day, yet they fast.  
And all dainty and goodly things] He understands the variety of dainty dishes, with which the riotous Father's use to fill their tables: now all this shall cease. The fire will put an end wholly to these delights.  
The change of the construction is here observable: For whereas before the Heavenly voice declared the mourning of Merchants, and their several wares: here he suddenly directs an Apostrophe to Rome itself: and so it is again in the third voice, ver. 22.23. Therefore BEZA conjectures that this verse is here inserted from the Apostrophe there. Which opinion is the more probable, because it is certain that this Book of old was greatly neglected, and the authority questioned by the special subtlety of Satan, lest these mysteries should in time be manifested: yet he leaves the verse in his place, because of the consent of Copies. Now we know that such an Enallage or change of persons, is not unusual to the Prophets, and to John in this Prophecy, as we had it in the beginning of Chap. 1. verse 7.8.  
Are departed from thee] Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are perished from thee: Andreas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sense being all one.  
15. The Merchante of these things] He returns to the mourning of the Merchants, and describes the cause thereof, with the manner.  
Which were enriched] The cause of their mourning shallbe, in regard of the loss of their gainful wares, by which they gathered abundance of wealth, insomuch as one Canonship was worth by the year ten or twenty thousand florines: One Bishopric or Cardinalship, an hundred, yea three hundred thousand. At so high a rate hath the Pope sold these Places. Now by the destruction of Rome, all the hope of gathering wealth this way shall be cut off: yea the riches which they have gathered shall expose them to danger, because the Annuities, Legacies, Tithes, etc. shall be ceased on. This therefore is no small cause of sorrow.  
They shall stand a far off] Namely, for fear lest they be hurt by the flames thereof: And indeed how should her Merchants any way help her, seeing her Kings stand a far off, trembling for fear.  
16. Alas, alas, that great City] The Merchants shall imitate the howling of the Kings: but speak of their merchandise of fine linen, purple, scarlet, gold, pearls, and precious stones, the which they be wail, not only as being now consumed in this fire, but also because they should never traffic any more with such like wares.  
17. And every Ship-master] After the Kings and Merchants of the earth, Seamen also shall mourn: who are divided into four ranks: first Masters, or Governors of Ships, signifying Cardinals, Patriarches, Archbishops of the greater Nations. 2. Pilots, or Master's mates, being in company and fellowship with the former: as the familiars and domestickes of Cardinals have partners in profit and loss. 3. Sailors, Bishops of inferior note, and Abbates, Guardians, Priors,, Rowers in Peter's boat. 4. As many as trade or gain by Sea: the whole Clergy, as Canonists, Regulars, Monks, Jesuits, Capuzines, who help forward, and live upon the profits of the Romish Court.  
Shall stand afar off Not daring to approach for fear, like the Kings and Merchants: Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cried: by a prophetical certainty he rehearseth the thing as if it were done: Now they shall testify their fear and astonishment: First in words by crying. What City is like to this City, from Ezech. 27.32. Till now they boasted that the gates of hell should not prevail against Rome. But they shall grievously be astonished by her unexpected destruction. Experience therefore shall be the Mistress of these fools: Secondly they testify their fear by gesture, of which it followeth.  
19 And they cast dust on their heads] Like unto sad Mourners, as Joshua 7. the Israelites mourning for the sacrilege of Achan threw dust upon their heads, so did the messenger that brought tidings of the Israelites overthrow, 1. Sam. 4. And jobs friends Chap. 1. But the mourning of these shall be more grievous than the other, because the destruction of Babylon will more grievously touch their Kitchings. Therefore lamenting they shall sing the same Funerall-Song with the Kings and Merchants, bewailing not the sins and abominations of Rome, neither their own offences against God, but the loss of their riches, all occasion of increasing their treasures being taken away, and because they shall no longer furnish the Clergy with their merchandise, but be feign to feed on brown bread, (as the saying is.) This is a Judas-like repentance: for they mourn not because they have sinned, but because they may sin no longer. The Songs of the righteous sound otherwise: Just art thou O Lord, and righteous are thy judgements.  
Is made desolate] This desolation is again and again inculcated, that Rome may not question, but that it shall certainly come to pass, though she now securely mocks at the same. In one hour] Suddenly, and in a moment, so said the Kings, ver. 10. and in one day, ver. 8.  
20. Rejoice over her thou Heaven] We have heard the wickeds lamentation on earth: Now follows the Saints rejoicing in Heaven: unto which the second heavenly voice exhorts them: It is an Apostrophe unto the Heaven, the holy Apostles and Prophets, to Rejoice over her, that is, over her destruction. Some by Heaven understand the Church: By the Apostles and Prophets, the Publishers of the Gospel that then shall be. But it appears to be a Prophetical Prosopopoeia: as Isa. 1: 2. Hear O Heavens: to testify the greatness of their joy. Before Heaven mourned because of Babylon's sins heaped up to Heaven, ver. 5. Now it is bid to rejoice, because so great filthiness is taken away. Or it is a Synecdoche: Rejoice O Heaven, for, Ye Angels, and other heavenly inhabitants. Thus I rather take it, because of that which follows, Chap. 19 ver. 1.  
By the name of Apostles and Prophets are meant the souls of the holy Martyrs slain by the Roman Tyrants, and Antichrist for professing the doctrine of the Apostles and Prophets: which we may gather from ver. 24. In her is found the blood of the Prophets: and yet we read not that any of the old Prophets were slain at Rome: which I mention because of Riberas' starting-hole on Chap. 14. verse 8. where he denies that Papal Rome is Babylon, because not Popish but Heathenish Rome killed the Apostles Peter and Paul, but in vain saith he, should the Apostles and Prophets be commanded to rejoice over the vengeance of Popish Rome, by whom they were not killed: but it is false: for Heaven and the Prophets also are bid to rejoice over her, although neither Heaven nor the Prophets were slain by her.  
The souls therefore of the ancient and latter Martyrs to whom (requiring God to avenge them before the time, were given White robes, that they might in the mean while rest content with their felicity) are now at length bid to rejoice, because the time of vengeance is at hand. yea, because God had now avenged their blood, and abundantly answered their desire.  
This cause of joy is added: For God hath avenged you on her] In the Greek the Hebraisme is very Emphatical: Because God hath judged your judgement on her: For both the cause of their Martyrdom is approved: that it was a judgement, that is, righteous and pleasing to God: as also the punishment of Babylon is wholly attributed to God the judge, and the avengement of the innocent blood of the Saints is made the most righteous cause thereof.  
But he seems to command rejoicing over evil; not in the least: But bids them to rejoice, because the riot and tyranny of Babylon is repressed, and the Church freed from the same: as also because God's glory is vindicated from the blasphemies of the ungodly. Now the deliverance of the Church, the suppressing of the wicked, the vindicating of God's glory, and Declaration of God's righteousness in punishing the ungodly, are not evil things, but excellent and the most just judgements of the Lord. So that the Heavenly Inhabitants are bid to rejoice not over evil but good things. And this is the meaning, 
Psal. 58.10.  whensoever in Scripture the Saints are commanded to rejoice over the enemies: The righteous shall rejoice when he seethe the vengeance: he shall wash his feet in the blood of the wicked: where straightway a reason is added: A man shall say, Verily, there is a reward for the righteous: Doubtless there is a God that judgeth in the Earth.  
Whence it appeareth, that this rejoicing of the Godly is opposed to two weighty Tentations: I. Lest it might be thought Godliness should want its fruit. II. Lest the Godly might seem to be quite forsaken of God under the Cross.  
If therefore thou object. To rejoice over another's harm is prohibited otherwhere: but here the Saints are bid to rejoice over other men's harms: Therefore they are commanded to do that which is forbidden in other places: The Assumption is false: Or there are four terms: for to rejoice over evils, as they are evils and torments, not as they are a righteous avengement, and an illustration of God's glory, is forbidden in Scripture.   

The Third Part of the Chapter. The Voice of the third Angel, figuring the destruction of Babylon, under the Similitude of a Millstone cast into the SEA.  

21 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 be found no more at all.  
22 And the voice of harpers and musicians, and of Pipers, and Trumpeters, shallbe 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.  
23 And the light of a candle shall shine no more at all in thee: and the voice of the Bridegroom and of the Bride shall be heard no more at all in thee: for thy Merchants were the great men of the Earth, for by thy sorceries were all Nations deceived.  
24 And in her was found the blood of Prophets, and of Saints, and of all that were slain upon the Earth.    

THE COMMENTARY.  
AND a mighty Angel] The second voice leaves speaking: And another Angel comes forth on the Scene: Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Angel indefinitely, that is, One of the company of the ANGELS, who was to seal up the whole action of Babylon's judgement by an external Symbol.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong] He is said to be mighty because of the Symbol, which did require more than humane strength. For he takes up (as if it were but a straw) a stone, like a great Millstone (which ten strong men can hardly move) and casteth it with force into the Sea. Therefore in Scripture the Angels are worthily commended for their strength, to comfort the Godly, and terrify the wicked.  
But what is meant by this throwing? It would have seemed frivolous, had not the signification thereof been added, 
Tract. 81. in johan.  for signs without the word are dead Ceremonies: Therefore our Sacramental signs which we call Sacraments, have the word annexed touching the things signified, according to that of AUSTIN, Let the word be joined to the Element, and it becomes a Sacrament. The word therefore is the soul of the Sacrament, 
The soul of signs is the word.  because it expoundeth what the sign in every Sacrament doth signify. Whence it is certain, that signs testify the same thing to the eye, that words sound to the ear, and that Sacraments signify the same benefits of Christ, which are taught in the Word or Gospel, hence also Austin often calls them Visible words: 
De cattle. Chap. 3. Cantr. faust. Cap. 16. Tract. 18. in johan.  because, as I said, they represent the same thing to the eye, which the word sounds to the ear: But to the matter.  
Thus with violence shall the great City Babylon be cast down, and shall be found no more at all.] Hence it appears, that signs represent the same thing, that the word doth, but much more effectually, because they work upon two Senses together, & stir up to faith, viz. The eyes by the Symbol: The ears by the word. For the same judgement which hitherto we have received or heard by the voice of the Angels, and the jamentation of the wicked: we now also as it were behold with our eyes under the Type of a Millstone thrown into the Sea. So that the thing which before was certain to the ear, is now made far more certain, the Sense of the Eyes confirming the same. The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so denotes the force and analogy of the Type. 
The Analogy between a millstone, and Babylon.  For as a great Millstone cannot be easily moved: so the great City Babylon, is hardly to be conquered. As a Millstone is thrown down, so Babylon shall be cut off. As a stone is thrown with force: So Rome shall suddenly, and with force be overwhelmed. As a stone is swallowed up by the Sea: So fire (a contrary Element) shall devour Babylon. As a Millstone thrown into the Sea, remains covered in the bottom thereof, and can no more be drawn out: So Rome being once burnt with fire, shall not be found or repaired any more, but remain in ashes. This is the analogy of the type and antitype.  
We are to know, 
jer. 51.63.  that the same Type was of old used about the destruction of Ancient Babylon: for jeremy is commanded to bind the Book of his Prophecy, not indeed to a Millstone, but another stone, and cast it in the midst of Euphrates: saying, So shall Babylon sink, and shall not rise from the evil that I will bring upon her, and they shall be weary. Thus Old and New Babylon go borh one way in God's judgement.  
The Great City BABYLON] This is so often reiterated in this Prophecy, as it confounds with shame the boasting of Papists touching the greatness of the Romish City and Church.  
22. And the Voice of Harpers] The Angel aggravates the most sad desolation, which shall there appear, where now lofty Rome doth pride it, by prophetical phrases, threatening the privation of such good things, which are requisite for the pleasure and necessity of a flourishing Commonwealth.  
To the pleasure of a City belong musical Instruments, Harps, Flutes, Trumpets, and Artists that have skill to use them. By Harps, men are occasioned to rejoice at Feasts: At the sound of the Fluite, they use to dance: By Trumpets, the people are called to holy and civil meetings, and Soldiers stirred up to war, whither for exercise, or in earnest. Nothing, saith he, of these things shall be heard in thee any more. Therefore there shall be nothing but mere desolation and sadness.  
To the necessity of a City are required all kind of Artists, 
Arist. in Eth:  and Handicrafts men: For a City consists not of a Physician alone, but of a Physician and the husbandman. But no Craftsm●● shall be found in thee any more: so that in stead of the deliciousness and abundance of these precious wares, shallbe misery and desolation:  
To the upholding of man's life Corn also and Millers are requisite: by whom the seed is grinded, and the meal prepared for bread and necessary food. The voice saith he of a Millstone shallbe heard no more in thee] In stead of abundance of fine flower and delicacies, shall be poverty and want.  
Also burning lights are requisite for the night season, without which we should beforced to pass the half of our Life in darkness. These also, saith he, shall shine no more in thee] Therefore there shall be datknesse and desolation.  
Lastly to the preservation of Cities, there must of necessity be procreation of children in lawful Matrimony, for without Weddings and Marriage a City must needs perish, (either by death of her Citizens) or be full of Bastards. Also there shall be no more Weddings in thee] For the voice of the Bride and of the Bridegroom shall be no more heard in thee. Thus thy delosation shall be consummated.  
Behold in what a horrible manner the destruction of Rome is aggravared. Now these things because of the similitude are here applied out of the Ancient Prophets: See Isa. 24.8. and Jerem. 7.34. and Ezech. 26.13. In the former, the desolation of judea, in the latter, that of Tyrus is set forth under the like Figures.  
Because thy Merchants are the great men of the Earth] He concludes with repeating the causes of this horrible judgement: that the Romanists might not complain of overmuch rigour. In the Analysis we shown the causes to be three. 1. Riot. 2. Witchcraft. 3. Slaughter of the Saints. Their riot is noted in one most evident sign only, because her Merchants are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great men of the Earth, as if he should say, not minding their condition, and original, they carry themselves as Princes, usurping authority over all men. Who now will say, that these are ordinary Traders? what if one or two Merchants come to be Princes, what is that to all these? As therefore their wares were allegorical: So these are Allegoricall-Merchants, Spirituall-Prelates, Ecclesiasticall-Princes, Cardinals, Palriarches, Archbishops, Bishops, etc. as before we showed. At first the seven Deacons of Rome were Cardinals, severally placed through the City to preach, and administer holy things: But now there are sixty eight purpled Fathers, being as they say, the chief Senate of the whole world, who according to their instruction may not stand up though a Prince or a King salute them, or give them the way, and chief seat at Banquets. What therefore can be more arrogant than the pride of these Merchants?  
For by thy sorceries] This cause hath been often declared: He calls the Idolatry, false doctrines, ungodly and superstitious traditions (by which Antichrist hath seduced the Christian world) Witchcraft, both in regard of like efficacy: because as with Charming-cups they infatuate worldly men, and draw the sauce to destruction: because also Magic is always joined with Idolatry, as we find in special among the Idolatrous Papists.  
24. And in her was found the blood of the Prophets] The cruelty of both old and new Rome against the Godly is here noted: but chief of the new, who under pretence of the Catholic Religion, hath for these thousand years shed as much Christian blood, if not more, than the old Pyrants in the first three hundred years.  
Is found in thee] Because the greater part of Martyrs are slain at Rome.  
And of all that were slain upon the Earth] Because also the Martyrs that suffered in other Kingdoms and Provinces, were slain by the authority of the Romish Strumpet: And therefore all that blood shall be justly avenged on her: The same was before said Chap. 16. ver. 6. For they have shed the blood of Saints, and thou hast given them blood to drink. Of which see more on the place.     

The Coherence, Argument, Parts, and Analysis of CHAPTER. XIX.  
THe third and last part of the sixth Vision touching the judgement of the great Whore and the Beast, that is, of Rome and Antichrist, remaineth to be treated of. The destruction and burning of the City (to be executed by the Ten Kings, once the Vassals of the Roman Antichrist, but afterward converted to Christ) the Angel had revealed to John in Cap. XVII. and described the same by a Prophetical Hypotyposis in Chapter XVIII.  
But seeing the whole Papacy shall not utterly perish at the sacking and burning of Rome (Antichrists Seat in Italy) but that the Pope shall find entertainment, either in Spain or otherwhere, and shall persevere to oppose Christ, and persecute the Gospel unto the end: therefore in this XIX. Chapter is revealed the destruction also of the Pope himself, and of the whole Papacy. The Chapter is full of manifold doctrines, and consists of a most artificious structure. Therefore the Reader may conceive the Argument, Parts, and I ogicall resolution to be thus.  
The company of Saints rejoice over the judgement of Babylon, their deliverance from his Tyranny, and the Wedding of the Lamb at hand. By and by is described a type of Christ's coming to judgement, and casting of the Beast and all his followers into the Lake of fire.  
The parts therefore seem to be two. The Saints rejoicing, and Antichrists judgement: john's error about worshipping the Angel being brought in by a Parenthesis. But we may more fitly cast the same into three Heads or Branches.  
1. WHat john heard, in the first nine Verses: Aften these things I heard. II. What he did ver. 10. And I fell down, etc. III. What at length he saw, from verse 11. And I saw, unto the end.  
Touching the first: He heard a twofold voice of gladney and praisings: The first celebrate the righteous judgements of God, in the five first Verses. The other triumph, because of the wedding of the Lamb: in the four following Verses.  
In the former rejoicing is noted.  
1. Who they were: A twofold Chore or Company: first, a great multitude leading or beginning the Triumph-Song in three Verses. The second, viz. the twenty four Elders, and four Beasts Isinging after them, verse 4.  
A 1 Where they were: In Heaven, verse 1. Both Companies therefore denote the Church Triumphant.  
The Hyinne of the first Chore consisteth of three Parts. 1. A Proposition, God is to be praised: hallelujah, saivation, etc. ver. 1.2. The Confirmation, from the justness: First in the Thesis: because God's judgements are true and righteous: Secondly in a double Hypothesis or application: because in righteousness he hath judged the whore: and avenged their blood, ver. 2.3. The conclusion iterating the praises of God, ver. 3.  
Touching the other Company is noted. 1. Their gesture, And they fell down. 2. Their Religion: and worshipped. 3. Their assent, or concluding the Song with AMEN, ver. 4. etc.  
In the Latter rejoicing is noted: First the provoking cause, and of this: 1. What it was: A voice proceeding out of the Throne: 2. What it commanded, viz. to praise the Lord, 3. Who are commanded, All the servants of God in general verse 5.  
Secondly, the effect of the cause is annexed: viz. The rejoicing itself, in which is noted:  
1. Who the rejoicers were: A great multitude: whose voice is aggravated by the similitude of the noise of waters, and thunders, ver. 6. This multitude are the Servants and Fea●ers of God, that is, the Universal Church of Saints in Heaven and Earth.  
2. A gratulatory Hyinne, consisting of two Parts. In the first they bless God with praises of Hallelujah: adding a reason: For the Lord God omnipotent reigneth: that is, hath vindicated his Kingdom from the blasphemies of Antichrist, verse 6.  
Secondly, they stir up themselves to joyfulness and to praise the Lord: Let us rejoice: with a reason from the joyful circumstance of time: for the marriage of the Lamb is come.  
The which they commend. 1. from the presence of the Bride or wife: she hath made herself ready, etc. ver. 7. 2. From her ornament and pure attire, ver. 8. And to her was granted. 3. From the saving effect, or blessedness of the wedding guests, ver. 9 Blessed are they that are called, etc. The certainty whereof is ratined 1. by the Angels command to write it, Writ, Blessed are, etc. 2. By asserting the truth of the say of God, Ibid.  
In the second what both john and the Angel did.  
john doth two things, 1. he falls down. 2. with intention to worship the Angel, verse 10.  
The Angel forbids it: See thou do it not: with a twofold reason, 1. From the person, to whom worship is not dew, I am thy fellow servant. 2. From God's peculiar property: Worship God, Ibid.  
In the third: What he saw: 1. CHRIST coming with his Elect to judgement. 2. The casting of Antichrist and his followers into hell, under the Type of two warlike Armies: Of which Type there are two parts. 1. A description of each Army, from ver. 11. unto 20. 2. The event of the Battle, ver. 20. 21.  
Touching the former army is noted, 1. The original place whence it came: from heaven being opened, ver. 11. 2. Christ the Captain of these Forces: and the Forces themselves.  
The description of the Captain is magnifical and divine. 

I. By the placing of his body: Sitting on a white horse.  
II. His nature or disposition: True and faithful.  
III. Office: He judgeth and makes war in righteousness, ver. 11.  
FOUR His fiery eyes seeing all things His eyes week as a flame of fire, v. 11.  
V The Royal Ornaments of his head: Many Crowns, ver. 12.  
VI The Majesty of his Name, ver. 12. 13. 16.  
VII. His bloody Vesture, verse 13.  
VIII His armour: A two-edged sword proceeds out of his mouth, ver. 14.  
IX A reason both of his Vesture and Armour: by changing the order. The latter; because he rules the Nations with an iron red: the former: because he treadeth the Winepress of the fierceness and wrath of Almighty God, Of which Chapter 14.20.    
His Armies are noted to be two. 

First. His Attendants of honour, who follow the Captain on white horses, not to fight, but for office sake: Therefore they are not armed, but clothed in fine linen. verse 14.  
Secondly, His ministering servants; whom God will send against the adversaries. Of these is noted. 

1. By whom they are to be enroled and called, ver. 17. I saw an Angel.  
2. Who they are, All the fowls flying in the midst of Heaven, Ibid.  
3. Their assembling: Come and gather yourselves together, etc. Ibid.  
4. To what: first figuratively: Unto the Supper of the great God, ver. 17. secondly properly: That ye may eat the flesh of Kings, as if he should say, not to beat down the adversaries (for that Christ will do by the word of his omnipotency) but to eat up the slain: Of whom he reckons up divers orders, verse 18. Hitherto of the former Army.      
Of the hostile army is noted 

1. the Captain, the Beast-Antichrist.  
2. His auxiliary Vassals, the Kings of the Earth, with their forces.  
3. Their Counsel to suppress Christ and his Army, ver. 19  
Lastly the Event of the Battle, the adversaries are overthrown, which is aggravated by certain degrees. 

1. By apprehending or taking of the Beast, the False-prophet, and them that were sealed with his Character, and all his worshippers.  
2. The casting of them all into the lake of fire, that is, into hell, ver. 20,  
3. Slaying the rest, viz. all that fought for Antichrist. The Author of this slaughter is Christ, mounted on a white horse: The Instrument, his sword. The Ministers, the Fowls, filled with the flesh of the Adversaries, Verse 21.      

The first part of the Chapter. The Gratulation of the heavenly Inhabitants for the righteous Judgements of GOD, and the marriage of the LAMB drawing near.  
1. And after these things, I heard a great voice of much people in heaven, saying, Alleluia, salvation, and glory, and honour and power, unto the Lord our God.  
2. For true and righteous are his judgements, for he hath judged the great whore; which did corrupt the Earth with her fornication, and hath avenged the blood of his servants at her hand.  
3. And again they said, Alleluia: and her smoke risen up for ever & ever.  
4. And the four and twenty Elders, and the four Beasts fell down, and worshipped God, that sat on the throne, saying, Amen, Alleluia.  
5. And a voice came out of the throne, saying, praise our God, all ye his servants, and ye that fear him, both small and great.  
6. And I heard 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 our God omnipotent reigneth.  
7. Let us be glad and rejoice, and gi●● bo●●ur to him▪ for the marriage of the Lamb is come, and his wife hath made herself ready.  
8. And to her was granted, that she should be arrayed in sine linen, clean and white, for the fine linen is the righteousness of Saints.  
9 And he saith unto me, Writ, Blessed are they that are called unto the Marriage Supper of the Lamb. And he saith unto me, These are the true say of God.  

THE COMMENTARY.  
1. ANd after these things I heard a great voice] Now comes forth the joyful Company, which celebrate the righteous judgements of God: and as other things, so in special such plagues as before were mentioned to be inflicted on the Romish Babylon. In the words is no difficulty: therefore we pass them over, and come to the Coherence. 
The use of this rejoicing in the thesis and hypothesis.   
They who say in the Hypothesis, that the ruin of Babylon shall afford unto the Saints a most delightful argument of rejoicing and praising God: and in the Thesis, that the Saints, however they be many times offended in regard of the prosperity of the wicked in this life, and complain as if God dealt hardly with them; yet at length they shall perfectly know, and openly confess, that the judgements of God are true and righteous in the whole government of the world: They draw indeed a true and profitable doctrine from this place, which is worthy of observation. Notwithstanding in my opinion they do not sufficiently touch the occasion and cause of the renewing of the Vision by this Chore or Company.  
The occasion indeed Gagnaeus and Brightman do rightly observe in their notes, 
The occasion of the rejoicing  from ver. 20. Chap. 18. where the Angel exhorted the Saints to rejoice over the judgement of Babylon: Rejoice over her thou Heaven, and ye holy Apostles, etc. whereupon Heaven and all the Saints do now rejoice, and joyfully applaud the judgement of God.  
But what is the reason that not here only, but formerly also the Company of Rejoycers are so often brought in? For the Company of the four and twenty Elders and four Beasts singing to God sitting on the Throne, and to the Lamb, made entrance to the second Vision touching the Book sealed with seven Seals, Chap. 4. & 5. The said Company of Elders closed up the third Vision with praising God and his Kingdom, Chap. 11. In the fourth Vision after the Antichristian persecution the Company of 144000. sealed ones sang a new song before the Throne, Chap. 14. Again the Company of Harpers began the fift Vision with the Song of Moses and of the Lamb, Chap. 15. Now here the Company of Rejoycers conclude the sixth Vision with rejoicing and triumphing because of the judgements of God, and the Marriage of the Lamb.  
The cause, I say, of this often iteration of thanksgiving and praisings, 
The cause of the often iteration of God's praises.  to me such seem not to touch, who observe not that the Revelation is a Prophetical and dramatical representation distinguished into certain visions, and subdivided into certain visional Acts, which ever and anon (as we have often observed) are renewed with Chores of singers both for a dramatical decency, as also for a sacred pleasantness and delectation.  
In the first Act of this vision, john saw the beast and the woman sitting on her, the Angel showing the mystery thereof, and her distraction, Chap. 17.  
In the second Act, Three Angels proclaimed the burning of Rome, commanding the saints to go out of her, & heaven to rejoice. There was heard also mourning & wailing by kings, merchants, shipmasters and sailors for Rome's desolation by fire.  
Now in the Third Act appears on the scene, the company of Saints rejoicing in heaven, who first being divided sing artificially, by course one after the other, Haleluiah, 
The third Act of the second vision.  Praising the judgement of God: Afterward all together with one consent celebrate the marriage of the Lamb.  
The fourth Act will at length represent unto us the last battle of the beast, & kings of the earth gathered in Harmageddon, against Christ (the which in Chap. 16. v. 26. was broken off) and the event of that battle. These things for the help of the reader I have briefly repeated, by which the matter of this whole vision may be the more clearly understood. Now let us hear the Companies singing.  
After these things] that is after the burning of Babylon, and the mourning of the merchants.  
Of much people] instead whereof The old version corruptly hath it of many trumpets, both here, and v. 6. This company is no other, save that innumerable multitude, 
Chap. 7.9.  which were clothed in robes with Palms in their hands, standing before the throne, and singing, salvation to our God. viz. The company of saints triumphing with Christ in heaven. Therefore he heard a voice in heaven. Neither do I here seek an allegory, as some, understanding by heaven the Church. For john heard the multitude visionally, singing not on earth, but in heaven:  
Haleluiah] The sum of the Hymn, we shown in the analysis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haleluiah with the Hebrews is, Praise ye the Lord, with an aspiration from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel and hithpael is, to praise (in Kal and Poel tobe mad) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the ten proper names of God taken off from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah. With this David gins many of his psalms. And therefore it is a word by which not only the jews, but Greeks' and Latins also, yea the Germans and many other nations stir up themselves to praise and celebrate God: so that the mystery which some say lies hid under this word, in my understanding is of little Validity.  
jerom to Marcelia ask why john writing in Greek useth Hebrew words, 
Epist. 137.  answereth, because the first Church was gathered of jews, the Apostles would not for fear of offending the believers innovate any thing, but so deliver things as they had received them from the Cradle: afterward the word being to be spread among all nations, they could not alter what once they had taken up.  
But this doth not touch the cause why these heavenly inhabitants praise God in the Hebrew tongue. Perhaps it may be to signify the conjunction of the new Church with the old: for which cause also certain other Hebrew terms as Hosanna, Amen, Abba, etc. Seem to have been commonly used among Christians.  
Brightmen reason (If true) were plausible, viz. that hereby after the overthrow of Rome, the Church of the Gentiles shall provoke the Jews unto the faith. The said Author before on Chap. 16. touching the sixth vial poured out on Euphrates, affirmeth, that by the Kings of the East who should pass Euphrates, being dried up, are meant the Jews who then in great number shall be converted to Christ, according to the prophecy of the Apostle Rom, 11. which conjecture is indeed pious, but of little certainty, as we there showed.  
Salvation and honour] All Greek copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God: The king's copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our God. Understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or be: the sense almost being the same. But in stead of the four atributes, salvation and glory and honour and power to the Lord our God, the old version hath only three, Praise and Glory and Power to our God, Omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord. Observe O Papists the manifest defects of your version.  
These same attributes the heavenly inhabitants sang to God, Chap. 5. v. 13. & 7. v. 12. Where we expounded every of them. Here only we observe two things.  
First, that this is no wish by which the glorified Saints and Angels pray that God might obtain these good things, as if he had them not: for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of sufficiency, possessing all salvation, glory, honour, and power in himself, and abundantly pouring the same forth on his creatures: But it is a confession of praise, in which the saints of heaven celebrate and profess that God hath all these good things, and that all creatures ought to ascribe the same to God.  
The second, that this rejoicing over Babylon's destruction, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoicing in evil. For they rejoice not over the affliction and torments of the whore, which were contrary to charity: but that the glory of God is vindicated from her blasphemies, the which is very good.  
We therefore, after the example of this multitude, aught to ascribe our salvation, & all honour, glory and power to the Lord our God, that is, with all our hearts and souls to bless the Lord for his incomprehensible mercies unto us in Christ jesus.  
2. Because true and righteous are his judgements,] This cause of the saints rejoicing shows more clearly what I erewhile said, that they insult not over the torments of the wicked out of an evil affection, but are wholly bend in celebrating the righteousness and glory of God. The first cause, that the judgements are true and righteous, is general and before expounded on Chap. 16. v. 7. and Chap. 15. v. 4. The wicked under their punishments like dogs bark against God, as if he were a tyrant. The saints on the contrary silence their blasphemous mouths by confessing that the Lord in punishing of them is not tyrannical in the least, but a most righteous judge. For it is just to give every one his own: but in order of justice punishment for wickedness is due to the ungodly. When therefore God punisheth them, his judgements are righteous.  
And true] that is, certainly to be accomplished: for though God doth a long while delay the punishments threatened against the wicked, yet at length he truly executes the same. So Psal. 9 v. 9 Jehovah judgeth the world in righteousness, he ministers judgement to the people in uprightness.  
For he hath judged the great whore] Specially they celebrate two examples of God's righteousness, as it were the nearest matter of their joy: the condemnation of the great whore, and the vindicating of the servants of God. Both being manifestly worthy to be celebrated. For that Great whore hath corrupted the earth by her fornication. Now what is more agreeable to justice, then that such a pest which hath defiled the inhabitants of the earth with her most filthy whoredom, should be adjudged unto eternal damnation. Moreover with her hand, that is tyranically, with fire and sword she hath oppressed, & killed the servants of God. Now it is a righteous thing to avenge the innocent blood, and such as are unjustly oppressed. But God hath avenged the blood of his servants on the whore, by rendering unto her such like punishments, as she had before exercised. For the destruction of the adversaries is the vindicating of the Saints. Furthermore who this great whore is, what her whoredoms, what earth, and how she hath corrupted the same: need not on this place to be repeated.  
Let us learn to acknowledge and celebrate Gods righteous judgements in destroying the adversaries: And continually labour to walk with fear and trembling, entreating the Lord that the like judgements fall not upon us.  
3. And again they said] They conclude the thanksgiving by repeating the exhortation of Halleluiah, to testify the greatness of their joy. They add further.  
And her smoke] AND, hath here an adversative sense: as if he had said: Ye praise God: But the whore shall burn for ever and Ever. Ribera interpreteth the smoke more coldly of the remembrance of the burning, which saith he, is always to remain, and shall never be forgotten. But they amplify God's judgement on the whore, because the smoke of her burning and torment shall have no end but remain for ever, from Chap. 14. v. 11. And the smoke of their torment shall ascend up for ever and Ever, signifying the everlasting torments that attend Antichrist and his followers in hell fire: If perhaps the miserable Romanists by fear thereof might be deterred from their Idolatry.  
Risen up for ever] The present flame of her burning which they shall see with their eyes, yields matter of joy. Now the smoke ascendeth up. Therefore Babylon's condition is altogether deplorable.  
4 And the four and twenty Elders] The former Chore desisting, another comes in, singing, that so God might be praised with a most sacred Symphony of all the heavenly dwellers. This was the company of Elders and Beasts often before mentioned Chap. 4.14. and Chap. 5.8. and Chap. 7. 11. and 11. 16. Here they serve as it were for a heavenly senate (reverend in gravity and majesty) unto the former promiscuous multitude of the heavenly inhabitants, whose joy, and celebration of God's judgements they approve of by their most grave acclamation, closing up, and as it were sealing the same in two words, Amen, Halleluiah: as if they should say, It is so, as ye have before sung: salvation and glory is truly due to our God: His judgements are truly righteous: Just indeed is the condemnation of the whore, and the vindicating of the innocent blood of the saints: for Amen with the Hebrews is a particle confirming the truth, and signifies, Truly, certainly. God therefore is to be truly celebrated with praises.  
Now who these Elders and Beasts are, hath been largely declared on Chap. 4. and Chap. 5. The Elders represented the Company or Chore of Patriarches and Prophets: The Beasts the Apostles: although (as hath been before showed) these may also be understood of the stationary Angels before the throne of God. Whoever they be, certain it is, they are a more honourable company of the Church triumphant. 
what the adoration of the heavenly inhabitants is.  For the Elders wear golden crowns on their heads, and are clothed in white raiment, holding harps and golden vials in their hands, etc. And they sit upon four and twenty thrones, being as it were honourable administrators of the judgements and counsels of God: But for reverence sake in this solemn assembly they fall down from their thrones on their faces, before the feet of the divine Majesty, casting off undoubtedly their crowns also (as before Chap. 4.10.) and religiously worship and adore God, together with the Beasts. This adoration was an admiration of the powers of God, a celebration of his judgements and works, a ready publishing of his mercies, and lastly a testimony of their religious subjection. In which they afford us an example of religious worship and thanksgiving. For if the Saints in heaven who are come to their journeys end praise God incessantly: how much more ought we poor traveillers to worship the Lord without intermission. Neither do they adore one another, but God sitting on the throne. And therefore such as direct their worship unto others, shall never come to this Chore: of which thing the Angel will by and by instruct us.  
5 And a voice came out of the throne] Both companies had finished their Halleluiah: notwithstanding the song of praises was not as yet ended. Therefore another Chore is invited unto a new gratulation, by another voice.  
A new voice out of the throne] not of God sitting on the throne, as before Chap. 14.13. A voice from heaven: and Chap. 16.17. A voice out of the Temple. The author of this voice is not showed, being uncertain: yet we may easily gather, that it was divine, because it proceeds out of the throne: yet not of God sitting, but of the Lamb standing on the throne: because he saith: Praise our God. Now Christ acknowledged God to be his and ours: because he is the Lamb and Mediator, as if he should say, The praises of God, touching his righteous judgements, are not yet ended: There remain other works and benefits fare exceeding these judgements to be celebrated. What these are, the following Hymn shall teach us. Now whom doth he invite?  
All ye his servants] The servants of God are all that are and shall be saved: both Angels & men: For also the good Angels are preserved by grace in their integrity, & hence throughout the Scriptures they are named the servants of God, as being spirits most ready to execute the ministries of God. But as for men, they are Gods servants, both such who continually serve him with praises in heaven, viz the saints triumphing with Christ: as also who yet are here on earth serving him with sear in faith and true piety viz. all the Elect and faithful of the Church militant here below. Whereas therefore the heavenly Herald doth stir up in general all the servants of God to praise him, and in special all his fearers, he showeth, that not only God is to be celebrated by the companies of the heavenly inhabitants apart, but with joint wishes and voices of all God's servants together, as well of Angels, as men, as well of the Saints triumphant in heaven, as of the militant on earth, that is, by the universal consent or accord of the whole Catholic Church: This exposition is not obscurely confirmed by the Universal particle All ye his servants, No one therefore of God's servants is to be silent. The distribution also proves the same small and great] Therefore both children and old men, men and Angels are invited to this duty of praise.  
Hence now may easily be understood, what is meant by that great multitude, whose loud and terrible sound john did erewhile hear. Moreover we see this voice belongs to us also. For if God be our God, we must wholly employ ourselves in his service, we must not be the servants of men, and slaves of sin: but if we be God's servants, him we must fear above all things and only worship. If we fear God then let us join ourselves to this Chore, and gladly celebrate the Lord with all his servants.  
6 And I heard as it were a voice] Behold the essicacie of the heavenly voice, the willing obedience of God's servants: being commanded to praise the Lord, they all readily lift up their voice to his praise.  
Of a great multitude] The old version corruptly renders it a great Trumpet. This great multitude, is the Universal Church of God's servants in heaven and earth: as we see by the voice coming out of the throne. Therefore this voice & accord is great, divers, and weighty, as it were of many waters, running swiftly through uneven places (so as a man cannot hear himself speak) or of many thunders with whose echo heaven and earth is filled.  
Thus the holy Ghost aggravates this voice, not that it was terrible (save to the ungodly) but so vehement and weighty, that the Beast and Dragon with all his fornicators might, yea were forced to hear the same. By such like metaphors the voice of the 144000 sealed ones is amplified Chap. 14. 2. See the exposition on that place. And they are taken out of jerem. 51.55. 
This song of praises belongs to the last times.   
Now it will appear from the following Hymn, that this whole praising song belongs to the last times, not long before Christ's coming to judgement: in which undoubtedly we now live: and therefore we are bound to join our voice with the same: the Church triumphant sings in heaven: & the church militant hath with joint desires almost these hundred years (since which the Church began to be purged from the dregs of Antichrist) sung, & praised the Lord, because he hath set up among us the kingdom of his Son, and freed us from the tyranny of Popery, entreating him at length to deliver that great whore to condemnation, and avenge the blood of his servants on her.  
Halleluiah for the Lord reigneth] They begin the hymn as before, with Halleluiah: But the arguments of their joy are more magnificent than before: And they are two. One properly concerns the glory of God: the other of the Church. Of the former they say: Because the Lord God omnipotent hath reignea] that is, hath now at length declared that he is truly king omnipotent.  
God indeed always reigneth, 
How God now reigneth and is to reign afterward.  and did never cease governing the world and Church. But now his kingdom is obscure because of Antichrist and wicked men's cruelty: who hitherto have as it were without punishment tumultuously raged in his kingdom. But at length God shall reign alone and manifestly, having subdued all adversaries and abolished all powers in this life. Then he shall be said truly to reign, when he shall appear so to reign, as that in regard of his following glory, he seemed not to have reigned before. For many things are then said to be, when they begin to be manifested. Therefore he is said then to reign, not according to the essence, but form of his kingdom, in which respect also Paul saith 1. Cor. 15. That then Christ is to deliver up the Kingdom to God his Father.  
7. Let us be glad and rejoice] By another more effectual argument, they stir up to gladness and praising of God, from the circumstance of time. At joyful times we are to rejoice: But weddings are times of gladness, than the bridegroom, and the bride with great applause of kindred and friends go to embrace each other.  
But lest they might seem to rejoice for their own good only, they add, And let us give honour to God] Not by conferring on him that which he hath not, but by acknowledging, and celebrating his infinite justice and power in punishing the wicked, his goodness and mercy in vindicating his servants, the which he hath from, and by himself.  
So that they show unto us the fountain and manner of true rejoicing in God: For than we truly rejoice, when we give honour to God, when we acknowledge and confess with a willing mind, that God is the author of that good we enjoy: so saith the Apostle, I rejoiced greatly in the Lord, Philip. 4.10. and bids us to rejoice in the Lord our God, that is, to attribute the glory of all good to God. Hitherto the exhortation. Now let us consider the reason.  
Because the marriage of the Lamb is come] The Lamb is Christ, as before we shown: His wedding or marriage, is the solemn and most joyful copulation of the bride and bridegroom. Christ is the bridegroom, so he calleth himself Marc. 2. 19.20. 
1. Tim. 2.6. Ephe 5.27.26.  and so the Baptist calls him, john 3.29. But who is the bride? The holy Catholic Church 2. Cor. 11.2. Ephes. 5.26. whom Christ hath espoused by giving himself a ransom for her, sanctifying and cleansing her with the washing of water, by the word, to present her to himself a glorious Church, not having spot, or wrinkle, or any such thing, & c? According to the promise: I will betrothe thee unto me for ever in righteousness, 
Hosea 2.19.  and in judgement, and in loving kindness, and in mercies: I will even betrothe thee unto me in faithfulness, and thou shalt know the Lord.  
Now although this betrothing between Christ and the Church be in this life, so that we are Christ's, and Christ ours, and dwells by faith in our hearts: nevertheless the marriage is not yet. Now is the espousal time, the marriage being differred to the end of the world. For the bridegroom is yet as it were in a fare country, viz. in the heavens: neither is the bride as yet prepared: because all the Elect that are to be gathered, are not yet gathered: Therefore the time of joy is not yet come: But the marriage shallbe in the end of the world: for then the Bridegroom shall return, and the Bride shallbe prepared in her perfect beauty, for the embracing of her bridegroom: and then shallbe the time of perfect joy. Then all God's servants and all his fearers, both small and great shall sing together, Let us be glad, and rejoice, and give honourto him, for the marriage of the Lamb is come, and his wife hath made herself ready. This marriage in one word denotes the full and final redemption and glorification of the Churchof the Elect with Christ in heaven.  
The marriage is come] For, is near or at hand. Therefore this voice belongs to the Church of the last times, in which we are, and therefore we are stirred up to gladness, that with joyfulness we may meet our bridegroom, who is coming unto us.  
They add: And his wife hath made herself ready] This is spoken after the manner of men: For the marriage day being come, the bride prepareth and adorneth herself with nuptial ornaments, that in her full beauty she may be brought to the embracing of her bridegroom. They call her, wife, for bride, because of the nearness of marriage: For now indeed so long as she remains in the world, she is but hetrothed: 
How the espoused and wife differs.  but then she shall be the wife, when she is brought unto the heavenly house of her bridegroom. For the betrothed bride is one not yet delivered over to the bridegroom, but remaining at her own house: but the wife is delivered and goeth into the house of the bridegroom. Or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name of the Sex: signifying a woman, whether it be meant of an unmarried maiden, or married wife, as mat. 1.20. & Chap. 19 v. 3.5.8.9. & 22. v. 24.25. and Luk. 14.20. The which I note because of the place, 1. Corin. 9.5. have we not power to lead about a sister (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a wife: where some also of the fathers urge that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any woman, nor a wife, that so they might maintain the impure Coelibate of the clergy: but it is without authority of scripture, or history.  
Hath prepared herself] This favours not the Palagian strength & preparation of freewill. For it presently followeth, And it was given or granted her, that she should be arrayed in fine linen, etc. Therefore the ornament of the spouse is freely given by the bridegroom: so that she hath it not of herself: Neither doth the Text speak of preparation to grace, but to glory: Now she prepares herself by grace, prepared, or granted her of Christ her bridegroom. For the bride receiveth her ornament from the bridegroom, as it is said: He sanctified her with the washing of water, by the word, that he might present her to himself, etc. And, 
Eph. 26. Ephe. 2.10.  we are created unto good works, which God hath before prepared (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that we should walk in them. Notwithstanding we also make ourselves ready, because by faith we put on the ornament of the bridegroom, and in holiness of life declare our faith. The multitude therefore thus speak, to teach the duty of the bride, what she ought to do, and doth all the time of her espousal: To wit, she must & doth make herself ready for her marriage at hand. Like as the Apostle saith, If a man purge himself from these, he shall be a vessel unto honour. And: Let us cleanse ourselves from all filthiness of the flesh and Spirit. 
2. Tim. 2.21. 2 Cor. 1.   
Before we go forward, Alcasars' impudent fiction is to be refuted, who would obtrude to us the Babylonish strumpet instead of Christ's spouse, eagerly contending, that this wife of the Lamb, can be no other, save the Roman Church. And why?  
First, this place alludes, saith he, unto the history of Hester, who alone, among many Virgins became wife to Ahasuerus.  
Secondly, she is the wife of the Lamb, 
Alcazar Pag. 849.  to whose manchild was given an iron rod to rule the nations. But this rod is given to the Church of Rome alone above other Churches.  
Thirdly, Only the Queen, saith he, married to Solomon, Ps. 45. and Cant. 6.7. (unto which places is clearly alluded in this marriage) is wife of the Lamb. But only the Romish Church is that Queen. Therefore the Church of Rome only is wife of the Lamb.  
Who can withhold laughter at such childish fopperies?  
The first allusion is feigned, and were it granted, yet the assumption is false, viz. that the Roman Church is that, which Hester was.  
In the second, he goes altogether from the matter. For to rule the nations with a rod of iron, is promised to every one that overcommeth, Rev. 2.27. But the iron rod with which the Pope smiteth, not the nations, but all Churches, he hath received from the dragon who gave his power and throne to the beast, Rev. 13.2.  
In the third, he again feigneth an allusion, which is not: and if it were, yet could it not bear such a sense, which this flatterer would hence draw by feigned allusions.  
Wherefore to his fopperies we oppose a true and solid demonstration, which he hath framed against himself, not being able to take away the difficulty thereof. viz. 
The demonstration against Alcasars' dream.   
She is the wife and bride of the Lamb, whom the Lamb hath redeemed to himself, washed and sanctified in his own blood, Ephe. 5.16. Rev. 1.5. and to whom he gives life eternal, john. 10.28. But this only is the whole Catholic Church of the first borne, Act. 20.28. Hebr. 12.23. Therefore she only is the wife & bride of the Lamb. Morover the bride & wise of the Lamb is no harlot, but the Romish Church, that now is, is the great whore, sitting on the beast (as before we heard) who daily commits whoredom with her idols and graven images. Therefore she is not the Lamb's bride and wise, but is grossly deceived by this Sycophant. Now we go forward.  
8 And to her was given that she should be arrayed in fine linen] Now he showeth how the bride hath made herself ready: First, by putting on nuptial ornaments. The old version renders the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she should be clothed, actively, that she might cover herself: the sense indeed being the same: yet not so much the active as passive clothing of the bride is intimated: although the active be not excluded. For the metaphor is borrowed from an earthly bride, who both is arrayed by others, and puts on ornaments herself also.  
Secondly: whence she hath her ornaments. Not of herself. For so she is destitute, naked and uncovered, Ezech. 16.7. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is given her] too wit, by her bridegroom. He persists in the metaphor of a bride, unto whom, if poor, her rich bridegroom of his own cost giveth wedding garments, that she may become beautiful, and adorned for marriage estate, whence we are put in mind of our natural want and poverty: 
Rom. 3.23.  for we all come short of the glory of God, being naked and destitute: Also of God's beneficence, unto whose liberal hand we own all the good we enjoy, that so none of us with mercenary hypocrites should boast of our own merits.  
Thirdly he shows what this ornament, & what the wedding garment of the bride is: First, figuratively: Fine linen, clean and white] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of most tender, precious and white linen, as we shown Chap. 18.12. touching the merchandise of the whore, being like our purest silk. Now if any man might think, seeing the merchants of the whore do likewise sell fine linen, whether the garment of the bride and whore be the same? I Answer: There is a twofold fine linen. The one true: the other adulterate. The true is given to the bride by Christ: The adulterate, viz the Saints merits instead of Christ's, is sold by the Pope's spiritual agents. Secondly: they declare the wedding garment properly, yet by a figurative phrase. For the fine linen is the righteousness of the Saints. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesses or justifications: The causal, for, contains a reason, why he called the fine linen, clean and white: for, that is, because it is righteousness, which is clean and pure, because it is conform to the Law and to God: without which nothing can be clean and white, because the Law is holy, and God most pure. It is a metonymical phrase, fine linen are the righteousnesses, For, it signifies the righteousness of the saints: As, The seven kine are seven years, For, they signify seven years: and so the like of other sacramental phrases.  
Now it is demanded, what these righteousnesses are? Ribera interpreteth it of merits, The Justfications, saith he, that is, works of righteousness and holily done. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given, contradicts him. For this righteousness is freely given by the bridegroom. But good works are not freely granted, but performed by us. Yea, saith he, they are also given, because we do them of grace, and they are the gifts of God. It is true indeed: But good works cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesses: First: because they are not pure and clean, 
Isa. 64.6. Isa. 3 2. Eccles. 7.20. Mat. 22.12.  but defiled with blemishes: for all our righteousnesses are as a menstruous cloth. In many things we offend all. There is not a just man upon earth, that doth good and sinneth not. The Guest in the Gospel had good works: in that he obeyed the call and sat down with others at the banquet: and yet was not clothed in fine linen pure and white, But wanted the wedding garment. Lastly the good works of the Saints what ever they be, cannot be merits, seeing they are due debts: Now nothing how good soever being a debt, can be rightly considered as meritorious.  
Therefore this fine linen or wedding garment is Christ himself with his righteousness, 
This garment of fine linen is Christ, jerem. 23.6. 1. Cor: 1.30.  with which we being clothed are acceptable to God: For jehovah is our righteousness, that is, he is made righteousness unto us: in consideration whereof the saints are said Rev. 7.15. to be clothed in white robes, not because they had adorned themselves with merits of good works, but because they had washed and made white their robes in the blood of the Lamb. Now we put on this garment outwardly indeed through the word & Sacraments, hence it is said: As many as have been Baptised into Christ, have put on Christ: INWARDLY through faith & the holy Ghost.  
Therefore are they called the righteousnesses or justifications of the saints, because they are imputed to the Saints by Christ the bridegroom.  
But why in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesses? Is it because Christ hath many righteousnesses? I answer, he hath indeed many, the Divine, humane, active, passive, etc. but the multitude respects not this, but use the plural because of the plurality of saints: of whom every one shall have his righteousness from Christ: nevertheless they all put on one Christ, and shall wholly possess him. Thus there shall be many righteousnesses.  
Ribera demandeth whether this marriage be the same with that in Mat. 22.1. Undoubtedly it is: save only that there is mention made of the calling to the wedding, here of the solemnity and marriage itself.  
9 And he saith unto me, writ] To wit the Angel, who hitherto had familiarly spoken unto john, and before also Chap. 17.1. had said, I will show thee the judgement of the great whore. For he commands him in special to write (besides those things which he had hitherto seen, heard, and written) the joyful sentence of the Lamb's marriage: Blessed are they that are called unto the marriage Supper of the Lamb: For this is a new matter of joy: that the wedding guests should be blessed. But why? I. Because the guests themselves shall be the spouse and wife of the Lamb: now the bride is blessed. II. Because the feast is not earthly and vanishing, but Eternal life and glory in heaven.  
Unto the Supper] Why not unto the dinner? Is it because they were wont to keep weddings towards evening, or Supper time? But in Mat. 22.4. the king saith: I have prepared my dinner. Therefore I rather think it is called a supper, because the marriage shall be at the Evening, or end of the world. 
Mat: 20.16.   
But how shall all that are called unto the Supper be blessed, seeing our Saviour saith, Many are called, few chosen? I Answer: Some are only called externally: and of such Christ there others inwardly also in faith and newness of life: and of these the Angel speaks in this place. For these called, are all predestinated, 
Rom. 8.30.  as the Apostle teacheth, whom he did predestinate, them he also called, justified, and glorified. Neither doth Ribera deny, but confesseth this.  
These are the true say of God] Wherefore is this Clause added: The more to confirm the hope of blessedness unto us. These words, saith he, are not mine, but Gods, and therefore are most true, and must certainly be believed. Indeed all God's words are true in themselves, because God is truth, and cannot lie: But in special we ought to be most fully persuaded of this promise of blessedness, viz. That if we obey the heavenly call on earth, than we shall enjoy the blessedness of the Lamb's marriage in heaven. But the doctrine of Sophisters denies the truth hereof. For they will have the wedding guests always to doubt of their blessedness, & fear as being deceived, that is, not to believe, but he that believeth not God, 
1 john 5.10.  makes God a liar. Therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or certainty of the salvation of the Godly is here established.   

The Second part of the CHAPTER. JOHN is forbidden to adore the Angel.  

10. And I fell at his feet to worship him: and he said to me, See thou do it not: I am thy fellow-servant, and of thy brethren, that have the testimony of jesus, Worship God: for the testimony of jesus is the spirit of Prophecy.    

THE COMMENTARY.  
10 AND I fell] Thus fare of the things which john heard: Now follows, what was done, both by himself, and the Angel. 
Antichrists kingdom must be forsaken  He fell at the feet of the Angel to worship him: The Angel forbids it, because it is an abominable thing that a servant should be worshipped by his fellow servant, God alone must be worshipped.  
A remarkable place of the Saints infirmities, and the proneness of man's nature to idolatry: of the office of Angels, and of religious adoration, which is due to God alone: refuting most clearly both the blasphemous madness of the Roman Antichrist, 
why john would worship the Angel.  who not only suffereth, but commandeth and forceth Emperors and Princes, to fall down and kiss his feet, and worship him as a God on earth: as also the horrible idolatry of Papists, who not only worship and adore Angels, but dead men (being by the Pope mustered among his Saints) and their bruit images also: which one thing sufficiently showeth that the Papacy is Antichrists kingdom, and must be wholly left by the Saints.  
Touching this fact of the Apostle, it may be demanded: Why now he would worship the Angel, and not before? with what kind of worship? and whether rightly?  
Some say, it was because he knew him to be greater than himself: but this is no satisfactory answer: For not every one excelling others, is to be worshipped: john knew that the Elders, & divers Angels before spoken of, were greater than himself, and yet he fell not down to worship them. Perhaps the most sweet prophecy of the certain blessedness of the wedding guests of the Lamb so delighted him, as for joy he fell at his feet, & would have worshipped him in way of thanksgiving. Perhaps he thought the Angel to be Christ, and therefore would reverence him with religious worship: But all what is spoken on this place touching john's intention is uncertain. Therefore I pass it by.  
It was no civil kind of adoration (as we read that Abraham and Lot civilly worshipped Angels, 
It was no civil adovation.  taking them for travellers) but religious, as evidently appears by the Angel's refusal: neither do the Papists deny it: but say there is a twofold religious worship: One due to God alone, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreia: the other due to Angels and saints called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Douleia. But they are at variance, which of these two john ascribed to the Angel. 
Lib. 1. de Beat. sanct. Cap. 1.   
Bellarmin holds it was the worship of Latreia; for he saith, john was reproved not for the error of worship, but for the error of the person, because he thought him to be God to whom Latreia is only due, 
In Apoc. 19 sect. 16.  and not an Angel, to whom Douleia doth appertain.  
Ribera on the contrary denies that it was the worship of Latreia, or that john erred in the kind of worship, or in the person: but that he would have worshipped him as an Angel and with a worship due to Angels. Behold how well these worshippers of Angels do agree, whom the Apostle most plainly condemneth Collos. 
The difference about this adoration.  2.18. Besides if Ribera speak truly, Why then would not the Angel admit thereof? he would not, saith he, be worshipped by john, in honour of Christ, as showing how highly he esteemed of Christ, seeing he so much honoured his faithful friends.  
ALCAZAR to reconcile his companions, and flatter the Pope, 
Vestig. Pag. 856.  saith it is in vain to be troubled about rendering a reason, why the Angel refused to be worshipped, because he was not an Angel, but the Apostle PETER, before whom as chief Priest and Christ's Vicar john prostrated himself to kiss his feet.  
But passing by this foppery, FIRST the distinction of religious worship into Latreia and Douleia is denied, because there is no such thing. For both are one and the same worship due to God alone, neither do the words Latreia and Douleia more differ among Grecians, than the words GLADIUS and ENSIS with the Latins, 
Latreia & Douleia signify one thing:  which all know who understand the Greek, or have read the Greek Bible.  
SECONDLY it is false that the religious worship of Douleia is suitable to creatures: and so much (to let pass other things) the Angel here refusing it, and Riberas' confession do sufficiently evince. They allege Austin as author of the distinction, but they deprave his mind and words. 
Lib. 10. de C. D. cap. 1  It is true indeed he saith that the worship due to God alone is to be called Latreia: although there be little weight in it: Forasmuch as Latreia also is rendered to men: It is true also that he so distinguisheth Latreia from Douleia, as he makes the former due to God only, the latter to creatures also: although this likewise is not very sound: 
Augustine's opinion vindicated.  for in scripture Doulevein and Latrevein, signify to serve, whether God or creatures. But it is false that Austin makes Douleia to be a religious worship due to Angels or Saints: But saith, that Douleia is only a civil worship, by which we honour men of worth they being alive, but denies, that a religious Douleia is to be rendered to saints departed: Let us not, saith he, maintain the worship of dead men: 
De vera relig. Cap. 55.  because if they have lived godly: we may not judge of them, that they seek such honours: but they would have that GOD he worshipped by us, etc. They are therefore to be honoured for imitation, Not worshipped for religion sake: And afterwards: Wherefore we honour them in Charity, not with (DULEIA) service: neither do we build temples unto them: For thus they will not be honoured of us: because they know that we ourselves, if we be upright, are the temples of the most High God. This very thing also doth the said Author affirm De civitat. Dei. Lib. 8. Cap. 27. and Lib. 22. Contra Faustum. Cap. 21. But the Papists do build temples to saints departed, and worship them with religious Douleia both which Austin denies to be lawful, but granteth that the dead are to be honoured only in charity and imitation. Thus Austin, whom they would make their Patron, openly refutes them.  
Thirdly, Riberas' fiction is false, that john would have worshipped the Angel, with the worship of Douleia only: For so from their Hypothosis he ought not to have been reproved: Besides this foolish gloss is contradicted by the commandment of the Angel: Worship God: For the worship john would have rendered to him, he commandeth to ascribe the same to God, But he commandeth to render to God the worship of Latreia: Therefore john would have rendered that to the Angel.  
But granting the thing which Ribera would have, yet the worship of Angels is thereby overthrown. For they themselves deny that Latreia is to be rendered to Angels, Now Duleia the Angel refuseth by his own supposition. Therefore neither the worship of Latreia, nor of Duleia is due to Angels. Moreover the cause Ribera feigneth of the Angel's refusal, is false and frivolous. False: because the Angel makes his own person, not the reverence of Christ, the reason thereof, I am thy fellow servant. It is also frivolous: For so the Angel ought to have worshipped john, that he might honour Christ in his Minister or servant. But the Angll was not ignorant, that he also was Christ's Minister, and indeed greater than john, as shall appear Chap. 22. Therefore he ought not to have refused this worship, that in him Christ might have been honoured. Behold what shifts idolaters are put too, and how they are ensnared by themselves.  
Now whether john did well or not, 
Whether john did well in worshipping the Angel.  is no great question: Rightly (saith Ribera) he adoreth the messenger of the most High God, declaring most joyful things unto him: But this is false: because not God's nessenger, but God himself must be adored: otherwise all the jesuites, who call themselves messengers of the most High God, and companions of jesus, ought religiously to be worshipped by us, and so much perhaps they desire. But the Angel forbids the thing: Therefore john did err, either through humane frailty, or by mistaking the person. Otherwise the Angel should have reproved him unjustly: For that which is rightly done, is unjustly reproved: And therefore Bellarmin contradicts himself, in affirming so boldly: 
Lib, 1. Adorson. Cap. 14.  That Angels in respect of themselves are to be worshipped, and yet they do well in refusing to be worshipped, This Italian supposeth that they may sport with Angels in religious worship, as they use to do in their compliments, where one servilely bowing himself, is ambitiously restrained by the other: And thus also Alcazar the spaniard toyeth.  
See thou do it no:] He simply forbiddeth all manner of religious worship, not this or that kind, as Idolaters feign. In the Greek the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See to, Lest: breaking of his speech as it were for haste, the sooner to lay hold on john, and hinder him from worshipping of him, 
To worship the creature, an abom enable wickedness.  to signify how great an abomination it is, religiously to worship an Angel or any creature. Therefore the Angel refuseth the honour of worship simply, whether we respect the kind of honour, or john's intention. For the honour was unlawful: because no religious worship is due to the creature, but only to God: john's intention also was erroneous: for he erred either in the fact or in the person, intending to worship him, whom he might not, or thinking him to be, who he was not. But undoubtedly his error was not in the person, but in the Fact.  
I am thy fellow servant] The reasons why the Angel refuseth this strange honour, are two. The first is taken from his person, I am thy fellow servant, and of thy brethren: as if he had said: It is no way lawful to worship fellow servants: because hereby we should make ourselves servants of servants. But the Angels are our fellow servants. Therefore it is not lawful to worship Angels.  
This argument of the Angel cannot by any distinction of worship be shifted of in the least. For the Sophisters themselves confess that the worship of Latreia is not to be rendered to Angels: neither doth the worship of Duleia, by the Angels reasoning belong to them: because they are our fellow servants: the which Peresius a Popish writer (De tradit. Part. 3. Consid. 7,) hath well observed. Now they are our fellow servants, because they serve with us, the same Lord, who is God and Christ.  
And of thy brethren] The rest of the Apostles and ministers of Christ.  
That have the testimony of jesus] For, who preach the Gospel revealed by jesus Christ. The phrase shows, that the Evangelist john was the writer of this prophecy, who familiarly calls the Gospel, the testimony of jesus, as we have observed before.  
Worship God] The second reason is taken from that which is proper to God. The proper worship of God, is not agreeable to Angels, but God alone. But all religious adoration (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is God's proper worship. Therefore it belongs not to me, but to God alone. Let Popish sophisters study what they can, they shall never avoid the Angel's argument, unless they say: Either that the Angels are more ambitious now adays, than this Angel was: Or they must obtrude on them against their wills strange worship, and make them sacrilegious supplanters. For the Angel saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship God with Latreia: nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him with Donleia: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adore him, referring the whole kind of religious adoration to God alone.  
The testimony of Jesus] A reason, why he calls himself john's fellow servant, and of his brethren: because the same testimony of jesus committed to john and the rest of the Apostles, was committed to him also: to wit, the spirit of revealing the prophecy to john: It is a synecdoche: The reason is thus: Unto whom the same testimony of jesus is committed, they are fellow servants: To me and to you is committed the same testimony of jesus: The reason: because the testimony of jesus is the Spirit of prophecy: But it is committed to me to reveal this prophecy to thee: Therefore, etc.   

The third part of the CHAPTER. Christ prepares himself to the judgement of the Beast, and kings of the earth, with the casting of these into the Lake of fire.  

11 And I saw 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.  
12 His eyes were as a flame of fire, and on his head were many crowns, and he had a name written, that no man knew but he himself.  
13 And he was clothed with a vesture diptin blood, and his name is called, The Word of God.  
14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.  
15 And out of his mouth goeth a charp 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.  
16 And he hath on his vesture, and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.  
17 And I saw an Angel standing in the Sun, and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come, and gather yourselves together unto the Supper of the great God:  
18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free, and bond, both small, and great.  
19 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.  
20 And the Beast was taken, and with him 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.  
21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the souls were filled with their flesh.    

THE COMMENTARY  
ANd I saw heaven opened] Thus fare of what john heard and did, Now what he saw, remains to be treated of, being the fourth Act of the Last vision save one: In which is represented Christ the judge, under the type of a glorious captain coming with a great army from heaven, 
Here is proved that the last judge ement is described in this place 2 Thes. 2.8.  against the forces of the Beast, and the kings of the earth gathered together in Harmageddon, before spoken of in Chap. 16.16. And I see no reason why any should doubt that the last judgement is here described: For it is certain by the testimony of the Apostle, that Antichrist shall not be consumed but by the brightness of Christ's coming in the end of the world. But here the glorious coming of Christ, and the destruction of Antichrist is evidently prefigured. Add to this, that the present vision is closed up in this type, as it were, by the last Act. For the following vision is new & altogether divers from this. But all the former visions (the first excepted, which was special) had this common, that they ended in the last judgement, as we clearly shown in every one of them: Therefore we may not doubt but the same thing is here represented also.  
Neither doth Ribera deny this, if his words be well weighed. Notwithstanding he feigneth, that here is described I know not what for an invisible descension of Christ from heaven before the last judgement, to secure the saints wrestling and striving with Antichrist and his ministers. But what is his reason? Because, saith he, Antichrist shall not then be in the last judgement: But this is false and against that of the Apostle even now alleged. For Antichrist shall be destroyed by the last coming of Christ: 
2. Thes. 2.8.  Therefore he shall remain till then. Now Riberas' fiction depends upon another, viz that Antichrist shall be killed forty five days before the day of judgement, which we have before refuted, besides it is manifestly repugnant to the saying of Christ, But of that day and hour no man knoweth, no not the Angels: The which Ribera acknowledgeth in the following Chapter, v, 8. and thereby not unwittingly rejects the fiction of 45 days.  
The said Ribera doth here also not obscurely confirm our opinion, namely, that this coming of Christ proves that which before the heavenly chore had said: For the marriage of the Lamb is come: Now the marriage shall not be till the end of the world, and full accomplishment of the punishments of the wicked. But here he cometh to be avenged on the adversaries: Therefore this shall be Christ's last coming, in which both his enemies shall be abolished, and the marriage of the Lamb celebrated. For the adversaries destruction and the Saints glorification shall be both together.  
To this Last Act therefore of the sixth vision, doth answer (in way of Parallel) the Last Act of the third vision in the end of Chap. 11. and the Last Act of the fourth vision in the end of Chap. 14. touching the harvest and vintage: and lastly, the last Vial of the fift vision in the end of Chap. 16. For this Act doth cohere with the history of the sixth Vial, touching the kings of the earth gathered together in Hermageddon to the battle of that Great day of God Almighty: the which battle was there broken off by the last voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is done: and is here at length represented,  
Whence we have a fourth argument for our opinion: for that great day of God Almighty, shall be no other but the day of judgement, Whatever Ribera feigneth to the contrary in Chap. 16. Num. 11. For the seventh plague shall not be poured forth before the day of judgement (as he pretendeth) but in the very day of judgement and consummation of all things: But this battle shall be in that great day of God Almighty. Therefore this battle shall be in the last day of judgement.  
Which things thus laid down, the history of this type is not obscure. For what we shall here see touching Christ's coming from heaven with an army of horsemen to fight against the Beast and kings of the earth, to take and cast all of them into the lake of fire and brimstone, is indeed the very thing which Christ saith in the Gospels. 
Matth. 2●. 30 and 25.30.  Then shall ye sie the Son of man coming in the clouds of hearen with power and great, glory, etc. Again, When the Son of man, shall come in his glory and all his holy Angels with him: then shall be sit upon the throne of his glory; and all nations shall be gathered before him etc. And what jude speaketh from the prophecy of Enoch: Behold the Lord cometh with thousands of his saints, 
jude v. 14.  to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him: And that of Paul: 
1. Thes. 4.16. 2. Thes. 1.17.  The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, with the trump of God: And the dead in Christ shall rise first: AND: The Lord jesus shall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord jesus Christ. Who shall be punished with overlasting destruction from the presence of the Lord, and from the glory of his power. Lastly the best and briefest interpreter of all this warlike preparation is the same Apostle, where he saith: 
2. Thes. 2.8.  And then shall that wicked one be revealed whom the Lord will consume with the brightness of his coming. This, I say, shallbe that bright day of Christ's coming: when this glorious Emperor shall come from heaven with innumerable companies: This shall be the destruction of that wicked one, when the Beast (Antichrist) and his followers shall be taken and cast into the Lake of fire. Now let us consider both armies going forth to battle, with the event thereof.  
I saw heaven opened] In this there is no allegory: But john doth historically set down what he law viz, heaven opened and Christ Coming thence with his holy Angels, under the likeness of a Captain and troops of horsemen: as horsemen use to rush forceably through the gates of a city, being opened.  
And behold a white horse] To wit, Went worth. The Majestical description of the Captain figureth the glorious coming of Christ from heaven, to judge Antichrist and the ungodly. Therefore we are not to imagine that it is meant of corporal horses, or horsemen, or swords, or any such thing. But under the allegory of military forces, that brightness of Christ's coming (spoken of 2. Thes. 2.8) is here represented. For Generals use not to go on foot, but to be mounted on brave horses, that with facility and swiftness, they may be here & there in the army to put forward the battle the more hotly. So Christ sits on a white-horse, by which is signified the divine majesty, power and glory of the judge: For the white colour here denotes excellency. Before at the opening of the first seal came forth a white horse with his rider etc. The rider indeed is the same both there and here, namely CHRIST: but the white horse is divers. For the former signified the Apostolical Church, pure and white: on which Christ riding obtained the first victory over Paganism. Here he comes forth on a white horse of majesty and heavenly glory, to obtain the last victory over Antichrist: And that the world might know him to be that Great Pontife of Rome: he himself causeth his God as often as he takes on a journey to be carried on a white horse with a silver bell, and to be sent a day before him with his servants and scullions.  
Was called faithful and true] The General for our consolation is set forth by divers titles illustrating his divine Majesty and power: Other Generals indeed use to go forth with great warlike furniture: but are ignorant of the event. For it is not in their hands to dispose of the doubtful success of battles, but instead of conquering they are often overcome, or slain. But the titles of this General do all tend to certify us that he shall undoubtedly and certainly obtain the victory, be the power of the adverse party never so great.  
Faithful] In authorising and maintaining his forces. TRUE, in rendering wages and rewards to such as have fought stoutly: This sentence is enough for the allegory. For faithfulness in preserving, and truth in rewarding soldiers doth much commend a General.  
And in righteousness he doth judge and make war] This Captain comes not only as a warrior, but also as a judge: both offices he administereth in righteousness, that is, righteously: He will execute Judgement righteously: because to the upright he will render the promised reward of life and glory, to the wicked the wages of death eternal, according to the declaration of the Gospel, Rom. 2. v. 6.16. And ●●o he shall fight the battle altogether in military equity. No man shallbe injuriously spoiled or hurt by his forces, which otherwise is customary in war. The adversaries only shall suffer by this conflict, being either slain or taken. Which again is no obscure argument to prove that here is intended that righteous judgement spoken of, Rom. 2.5.  
12. And his eyes as a flame of fire] Like to the eyes of the Son of man walking in the mids of the Candlesticks, Chap. 1.14. Flame gives light. Fire burneth. It signifies mighty quickness, in sight and fervency of this General: The which vigilancy of Christ for his Church was before also set forth. But here it denotes his quickness in perceiving all things: For he shall judge even the secrets of the heart: It signify also the providence and valour of this warrior, who not only looks to the necessities of his army, but knows also the hidden plots and counsels of the adversaries, bringing the same to nothing, like as fire consumes the stubble.  
And on his head were many crowns] Our General wears a royal diadem on his head: The Beast also had ten crowns on his heads, or three upon one. But Our Captain hath many more. And therefore is not less in Dignity, but in Power fare exceeds Antichrist, his pretended Vicar.  
A name written that no man knew] This name john himself doth by and by express. The word of God, The King of kings, And Lord of lords. This is the name of the Son of God: 
Ephes. 1.21. Philip. 2.10.  The which name the Father hath given him, fare above every name: That in the name of jesus every knee should bow, of things in heaven, In earth, and under the earth. But how is it that none knows it but himself, seeing john wrote and revealed the same unto us? I answer: he saith truly, No man knows it, because no man knows the Son but the Father, and to whom the Son will reveal him. Now this name he revealed to john, 
How no man knows the name of this General.  and by him to us. Therefore all are excluded from the knowledge thereof except it be by Revelation and faith. We know him, because he hath revealed himself unto us: and because we have believed on the Son of God. The wicked know him not: Either because it is not revealed unto them: Or because being revealed, they believe not the same. Before, to him that overcame, was promised a white stone, and in the stone a new name written, which no man knoweth, 
Chap. 2.17.  saving he that receiveth it: This is the name of the children of God, which none know, but such as apprehend their adoption in Christ: like as no man knoweth the sweetness of honey, but he that tasteth it. Therefore the Papists are profane and wicked in requiring us to prove our adoption by arguments: and because they apprehend not the same in themselves, therefore they make a mock of it: tormenting themselves and others with doubting and despare of salvation.  
13. And he was clothed with a vesture dipped in blood] His bloody vesture showeth that he was to return victoriously from the slaughter of his adversaries. For he is sprinkled with blood, as if he had already fought the battle, to signify the certainty of the victory. The reason will more clearly appear in v. 15. Now that which some do here bring in touching Christ's body appearing bloody, and his wounds yet remaining, is not to the purpose in hand.  
And his name is called, The Word of God.] This name john in his Gospel and Epistles gives to the Son of God: Whereby we know that this Captain, is Christ the Son of God. As also it gives us a mark, to note, of the writer of the book. For it is the peculiar Phrase of the Apostle and Evangelist john, to call the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of God, either in respect of his person: Because he is the wisdom of his Father: 
joh. 1.18.  Or of his office, because he is the spokesman of the Father, through whom he revealeth unto us his wisdom and counsel.  
14. And the armies which were in heaven] These armies accompany Christ the Captain, not so much for help, as for honour sake. For he alone, as God omnipotent, shall slay the adversaries with the sword of his mouth, v. 21. Therefore he comes accompanied with an army for decency sake: because without followers he should seem to be no Captain. Yet in that his armies are not harnesed but clothed in white linen, it appears he led them forth not to fight, but to triumph: being apparelled as if they went to a marriage feast. Neither is there any other allegory in this linen, but to signify the purity and splendour of his army, the which thing is also denoted by the white horses, on which they sat. And therefore both the Captain and his armies ride on white horses, because the purity, splendour & majesty both of the head & members shall be exceeding great. Undoubtedly, in this also the Decorum of the Metaphor is kept. For Generals and Princes love to have their followers alike in colour, both in horses, liveries etc. Furthermore it is not obscure, who these heavenly armies are: For by them the Scripture usually understands troops of Angels. This army therefore represents those thousands of Angels, with whom Christ will come to judgement, Math. 24. and 25.  
15 And out of his mouth goeth a sharp sword] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The king's Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp two edged sword, taking it perhaps from Chap. 1.16. and Chap. 2.16. The sense is one. And it is evident, that both this Captain, and that Son of man, represents under a divers person the same Christ, there appearing as a Precedent and Bishop: Here as an avenger of the Church. He comes not unarmed: Nor yet burdened with any weighty kind of arms, as other Generals are used to do with helmets, breast plates, and coats of male, that their bodies lie not open to the strokes of their adversaries, holding in their hands swords, spears, javilins, arrows, etc. therewithal to strike the enemy: This Captain hath only a sword (very sharp indeed) not in his hand, but in his mouth, which shows that it is no material sword, which is guided not with the mouth, but the hand. Therefore this spiritual sword, proceeding out of the mouth of the Captain, If we respect the time next going before the Last judgement, what is it, save the word of God, of which the Apostle Ephe: 6.17. Take the sword of the Spirit, which is the word of God: And Hebr. 4.12: The word of God is quick, and powerful, and sharper than any two edged sword. With this sword he both strikes the adversaries himself: as also commands us therewith to fight against all spiritual powers, and in special against Antichrist. But if we respect Christ's last coming, of which is here treated, than this sharp sword proceeding out of his mouth, is the spirit of his mouth, with which (according to the prophecy of the Apostles) the Lord will destroy that wicked one, to wit, his Divine power, by which at his pleasure Antichrist and all adversaries shall be consumed.  
That with it he should smite the nations] He adds the use of the sword: viz: not therewith to defend himself or his armies (for they are subject to no dangers) but to smite the adversaries: Whom he calleth Gentiles, or the nations, because Antichrist under the name of Christianity imitates the heathens in Religion, life and tyranny: In this sense Chap. 11.2. the inward Court was said to be given to the Gentiles, that is, to Antichrist and his clergy: And at the sounding of the seventh Angel, the GENTILES WERE ANGRY, that is, Antichrist and his followers did fret against Christ!: But wrath without power is vain: Neither shall the holy City be always trood under foot, because our Captain will slay the nations with the sword.  
And he shall rule them with a rod of iron] He illustrates by testimony of Scripture, what he had said before, touching the armour & clothing of the Captain, the former from Psa. 2. the latter from Isa. 63. For his armour he needs no more than a sword, for he is that king whom God hath anointed and set upon Zion his holy mountain, unto whom he hath subjected the heathen, that he might break them with a rod of iron: The word break, or bruise, the SEPTVAGJNT render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed or rule, whom john followeth. Now what is a sword, but a rod of iron?  
And he treadeth the winepress of the fierceness and wrath of God Almighty] Now he renders a reason why in v. 13. he said that his vesture was dipped in blood, taking it from Isa. 63.5. where the Lord being about to take vengeance on the Edumeans, adversaries of the Church, by a Metaphor of a victorious Captain returning from the slaughter of the enemy, having his garment dipped in blood, also of a grape gatherer treading in the wine-fat, and besprinkling his garments with the blood of the grapes, Why (saith the text) art thou red in thine apparel, etc. The Lord answereth, I have trodden the winepress alone, and of the people there was none with me: For I will tread them in my anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment. It is a prophecy of Christ, who alone, assuming the clothing of our flesh, did tread the winepress of God's wrath, by suffering a cruel and bloody death on the Cross for our sakes: For when he appeared bloody on the Cross, he triumphed over his and our enemies. Hence it is that many interpret this garment sprinkled with blood, of his humanity, according to which he shed his blood. But here is intended, not the passion, death and blood of Christ, but the destruction of the adversaries which he will execute on them at his Last coming. The blood therefore, with which he is here said to be sprinkled, is not his own, but the adversaries, not indeed as yet, but soon after to be slain, yet he is now figured out as if he were already sprinkled, because of the certainty of the victory. Notwithstanding chief he continues in the Metaphor of the winepress, into which the adversaries or clusters being cast, shall be trodden by him, so as his garment shall appear stained with their blood: yea, their blood came out of the winepress, even unto the horses bridles, by the space of a thousand and six hundred furlongs: see, Chap. 14.20.  
This title serves I. to terrify the wicked. 2. to comfort the godly. 3. For the glory of the Captain, who alone is a perfect redeemer: because he alone treadeth the winepress of the wrath of God: he is the invincible conqueror of the adversaries, 
The xxxvij. argument of Christ's Deity.  because he shall tread the wicked in the winepress, being that one God omnipotent with the Father: For it is the winepress of his wrath and fury, in which the adversaries shallbe trodden: Now this in Isai. 63. is applied to God jehovah, which again plainly proveth the Divinity of Christ our Lord.  
16. And he hath on his vesture, and on his thigh] That he may once for all fully set forth the invineible power and immense Majesty of this judge, he calls him King of kings, and Lord of lords: The which title many Monarches have indeed arrogated to themselves, as Nabuchadnezzar, Xerxes, Alexander: but falsely: It being proper to this Captain, who alone is the Monarch of Heaven and earth: for to him alone is given all power in Heaven and earth. Given, I say, not only in time according to the dispensation of the flesh, through his exaltation at the right hand of God: but also from all eternity, according to the nature of the Deity by eternal generation of the Father: As the Father hath life in himself (viz. from eternity) So he hath given to the Son to have life in himself. (viz. from eternity): that as all men honour the Father, so they should honour the Son also. Therefore he hath this title, King of kings, and Lord of lords, common with the Father, as being one God with the Father, 
The xxxviii. argument of Christ's Deity.  whom the Apostle sets forth by this his proper title: which again is an evident argument of Christ's Deity. Now how the Samosatenian heretics labour to shift this off: with the vindicating of the same, hath before been expounded on Chap. 17.14. This name he hath written on his garment, to signify, that the Divine Power and Majesty of this Captain, shall then be apparent to all creatures, that he may be openly acknowledged & worshipped by all. It is written also on his thigh, to denote the eternity of his power and Monarchy. For by the thigh the scripture usually understands the generative force, and propagation of posterity: as often we have it in Genesis and Exodus. Therefore he carries the name on his thigh, because his kingdom shall be propagated & endure to all posterities, that is, unto eternity.  
17. And I saw an Angel standing] Thus much touching the honourable armies, the troops of Angels: Now other administering forces are called forth, which in some manner are to be employed in executing vengeance, viz. all the ravenous birds of heaven: Notwithstanding they are not called to the fight, but are invited to the banquet  
Who this Angel standing in the Sun should be, needs not curiously to be enquired after. He was an he rauld proclaiming the Captains coming, being an Angel either really, or in appearance. For john records what he saw: Neither is it necessary to seek for mysteries in every circumstance of the visions.  
He calls him indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Angel, for, A CERTAIN ANGEL: because he stood before the other without the Camp, going before like an Herald of arms.  
Standing in the Sun] That is, in the midst of heaven, in a clear and high place, that he might be seen and heard of all the fowls: which serves to the decency of the Action. For Heralds, when they publish the Edicts of Princes, Usually stand in some Eminent place, that they may be the better seen of all men. And here I seek no other mystery.  
And cried with a great voice] Like as Heralds use to do, that they may be heard afar off, also the efficacy of the voice is here noted: for this cry shall not be in vain: but at the very instant the fowls are in readiness. Now perhaps we may say, that this Angel is the Archangel, & this voice, that great trumpet of God: with which Christ shall descend on the clouds 1, Thessa. 4.16.  
Come and gather yourselves together unto the supper] This whole Prophetical allegory is taken out of 39 of Ezech. v. 17. For the Revelation hath many things common with the visions of Ezekiel and Zacharie. There the Prophet thus prophesieth against Gog and Magog (understood by many to be the two Antichrists, viz. the Turk & the Pope, touching which we shall Treat in the following Chap. v. 8.) Assemble yourselves & come, gather yourselves on every side to my sacrifice (Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter) that I do slay for you, 
The comparing of the present place with Ez. 39.17.  even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the Princes of the earth, of Rams, of Lambs, and of goats, etc. All things are alike: save that the Prophet is there commanded to proclaim: Here the Angel proclaimeth: There both the fowls and beasts also are called: here the fowls only. There they are called to the sacrifice: Here to the Supper of the great God. There to eat flesh and drink blood: here only to eat flesh: There to eat the flesh of the Mighty and the Princes of the earth: here to eat the flesh of Kings, Captains, mighty men, of horses, and of them that ride on them, of freemen and bondmen, of small and great, etc. The sense of both Allegories is the same.  
This indeed shall not literally be accomplished at the last judgement for the birds of the air, and beasts of the field, with all the elements shall be consumed with fire. But under this similitude is set forth the horror of the last judgement. For as after some bloody combat, the Ravenous birds, (as Crows, Ravens, Kites and such like Harpies) fly to the prey (as it were to some great Feast) and feed upon the dead carkeises: so after the like manner the enemies being overthrown by a great slaughter, and torn as it were by vultures, shall be cast into the everlasting fire of hell. This supper therefore is the judgement of God itself, by which the wicked shall be consumed.  
He calls it, the Supper of the great God] Because it shall be prepared by him. 
The xxxix argument of Chr. deity.  Now This great God is the same who even now was called the King of kings, and Lord of lords, viz. Christ the judge: which again is an evident argument of his Divinity.  
18 That ye may eat the flesh of kings] To wit, of the earth, whom the three unclean spirits gathered in Harmageddon, to fight against the Lamb in defence of the Beast, Chap. 16.14.  
It seems to be doubtful, whither these kings be those ten, who were (as in Chap. 17.) to give all their power to the Beast, to fight with the Lamb, and be overcome by him. The reason of the doubt ariseth hence, that those ten kings, should hate the whore, and burn her with fire, that is, destroy Rome, the seat of Antichrist. But it is not probable that they should defend the Beast, who shall destroy the whore and seat of the Beast. The thing therefore shall be thus. If not all, yet certainly many of those Ten Kings, forsaking the Papacy, shall turn to Christ and destroy Rome: And that which many shall do, all are said to do; yet some shall still adhere to Popery, who, after the burning of Rome shall prepare themselves to this battle in defence of the Pope. These shall draw all the other Kings of the Earth (the adversaries of the Gospel in Asia, Africa, America) into the society of this war, and so with joint forces shall go to oppress the Gospel of Christ. But while they thus plot, God will be present, and prepare this supper for the birds of heaven, that is, Christ shall come from heaven to judgement, and cast Antichrist with his raging kings and associates into hell fire.  
Now he promiseth divers sorts of flesh (as it were variety of dainties) unto the fowls, not only of kings, but also of Captains, Mighty men, them that sit on horses; to intimate the greatness and sumptuousness of the Supper. For variety of messes delighteth. Now it is an Allusion unto the divers orders, of which great Armies usually consist, and are led, all whose flesh being given to the birds to be devoured of them, sheweth that all of them shall utterly perish, and not one escape the hand of the judge.  
19 And I saw the Beast] Hitherto of the Heavenly Armies and CHRIST their Captain: Now he briefly toucheth the opposite Army, with their Leader Antichrist, and describeth the event of the Battle. The Jesuit at length confesseth this Beast to be Antichrist. 
Rib, Apoc. 19 S. 31.  Now this Beast is the same which john saw before Chap. 13. and Chap. 17. (as Alcazar acknowledgeth Page 864.) Therefore he calleth him emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Beast: whence it appeareth that Ribera without any show of truth did idly feign this Beast (in Chapter 17.) 
The beast is Antichrist.  to be the devil.  
Furthermore he saw not the Beast alone, but with the Kings of the Earth and their Armies. These Kings shall be all the Vassals and friends of the POPE, which shall seek to defend him after the destruction of Rome. They shall not be the Ten, because some of those ten shall hate Rome, and lay her waist.  
To make war] He showeth the madness and fury of Antichrist and the Kings, who will presume to join battle with the King of kings, and Lord of lords, with Christ, I say, the Heavenly judge, and against the Angels, his Armies, the least of whom is able in a moment to destroy millions of adversaries. This therefore shall be more than the furious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Giants. But let us see the event.  
20. And the Beast was taken] The event of the battle is unfortunate to the Beast and Kings. In the first conflict their Armies are scattered and put to flight: so some (as it happeneth after the routing of Armies) are taken, and all the rest of them slain. The victory remains on Christ's side and his Army.  
Now he distinctly expoundeth what befell the Beast, and what the rest. Great Armies do many times fight a long while with doubtful success. Here. at the first brunt the hostile Army is routed, the Beast taken, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound or fettered. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is familiarly used in john's Gospel, and properly signifies to take, or apprehend, as you may see John 7.30.32.44. Chap. 8.20. and Chap. 10.39. & Chap. 11.57. & 21.3.10. etc. Here the Beast, though he be monstrous, sevenheaded, full of horns, and guarded with a strong band of Kings and Confederates, notwithstanding is without difficulty apprehended and taken, to wit, by Christ the Captain. Now the Leader being taken, what can the rest of the Army do? Here now the fight is ended, now they cast away their arms, and they would willingly fly, but cannot, every one of them is slain: yet first he showeth the miserable lot or condition of the Beast and his Companion. With the Beast also is taken the False-prophet, the individual Achates and Orator of the Beast. Of this False-prophetal so mention is made before Chapter 16.13. but is not there set forth with any marks: Here with two, That he wrought miracles before the Beast, 
The false Prophet is the same with the Beast with two horns.  and that he deceived the stigmatised worshippers of the Beasts Image. Whence it plainly appeareth that this False-prophet is that other Beast with two horns, Chap. 13.11. for he is there said to do these things. Now howsoever he shown before, that both Beasts in a divers respect figured out one Antichrist: Notwithstanding as before the Spirit represented him by two Beasts, also by a Beast with a woman sitting thereon: so now he speaketh of the Beast and of the False-prophet, as it were of two distinct persons: because before with the Pope Antichrist or Head, he joined the Senate of Cardinals, and the whole Clergy, Architects, and ministers of deceits and wickedness. These therefore shall go forth with the Beast to war against Christ, as it were ALATERE on the side of the General. But they shall justly suffer for their madness, for the Beast and they shall be taken together. Furthermore touching the signs of the False-prophet, of the Character of the Beast, and of his Image. I will here repeat nothing as being before treated of Chap. 13. Now we come to the punishment of the Beast, and the False-prophet.  
Both were cast alive into a Lake of fire burning with brimstone] IN STAGNUM IGNIS ARDEN'S, so is the natural reading in all Greek Copies, and also in the Old Latin. Notwithstanding Ribera contendeth that the truest reading is, IN STAGNUM IGNIS ARDEN'S SULPHUR, and that it is so in the Greek. But it seems the jesuite looked not upon the Text, for all Copies have it constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The King's Edition of Montanus without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chap. 14.10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be rendered arden's but arden's, because it cohereth not with the genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire, but with the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lake: though the sense be the same in both readings: for both the fire, and the lake by the fire, burns with brimstone. This must be the miserable end and destruction of the Roman Beast and his sacred Clergy: to wit, 
Num. 16.33.  like to that of Corah, Dathar, and Abiram, who of old seditiously rising up against Moses, were swallowed up alive of the Earth, and so cast into Hell. For this is no obscure allusion unto that History, as it were unto the type of that horrible punishment. Not that the Earth shall literally open her mouth and swallow them up (neither doth the Letter say so) but because Christ the judge will thrust them alive (that is, not like other men taken away before by ordinary death) into the most exquisite flames of the burning lake, (as a horrible example to others) before the rest. For the devil also, whom the Earth cannot swallow up, shall be cast into the same lake of fire and brimstone, Chap. 20.10. wherefore it signifies a terrible kind of destruction, into which the Beast and the False-prophet, shall be cast before their other associates. For the rest being slain by the sword, shall be cast for a banquet to the infernal Vultures to be devoured by them. But these shall be cast alive into the Lake of brimstone. Every of the words serve to amplify the grievousness of the punishment.  
Were cast] This showeth that it shallbe a horrible ruin and fall from the height of power and riot, with which they are now puffed up.  
Alive] Death therefore shall not put an end to their punishment, but they shall be tormented alive for ever. It is more tolerable once to die, and then to be burnt being dead. But these always living, shall never be altogether consumed by the fire, but burn in the flames of hell.  
Into a lake of fire burning with brimstone] A Periphrasis of hell, which afterward in Chap. 21.8. is called the second death, that is, eternal: He calls it metaphorically A Lake of fire: because as fishes in a Lake are environed with waters, so these shall be covered with infernal fire in the Lake of hell, than which nothing can be thought on more miserable: yea in the Lake burning with fire and brimstone, that is, unquencheable, as before in Chap. 14.10. with many other like places: For brimstone is a most durable nourisher of fire, and much thereof being cast into the same, makes the flame unquencheable. Wherefore as Antichrists torment shall be most horrible, so shall it remain for ever, the which is more clearly mentioned in Chap. 20. where not only the Beast and False-Prophet, but the devil also shall be cast into this lake of fire and brimstone, there to be tormented day and night for ever and ever.  
Ribera moveth (as he saith) a great and difficult Question: How Antichrist shall be cast alive into the Lake of fire, seeing the Lord will consume him with the Spirit of his mouth, 2. Thessa. 2.8. After many things he answereth: that properly he is not to be slain, but to remain no more among the living, be deprived of all power and joy, and brought to the place of the dead. The Earth, saith he, shall suddenly open its mouth for him, and violently he shallbe carried alive with his False-prophet by devils unto the fire of hell.  
But this Question cannot seem great, or difficult, in case we rightly consider the words of the Apostle. For he saith two things touching the destruction of ANTICHRIST: Neither of which are in the least show repugnant to this place.  
First he saith not: Whom the Lord will slay: but he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whom he will consume with the Spirit of his mouth. This shall be the first degree of the destruction of Antichrist and his Kingdom: the which hath been begun these hundred years: in which the Lord by the spirit of his mouth, that is, by the preaching of the Gospel, hath, and yet doth consume the Papacy more and more: no otherwise then the flame by burning diminisheth and consumeth the match: For as Bellarmine confesseth, 
Lib: 3 de P. R.C. 22.  from that time since we affirmed the Pope to be Antichrist, his Empire hath not only not increased, but always more and more decreased. Whence we see that Paul's words are not repugnant to the present place: because they speak nothing of a corporal kill.  
Secondly he addeth, and shall destroy him by the brightness of his coming: which again is undoubtedly to be understood not of any corporal slaughter, but of a total and final destruction; that is, of the last punishment, which is here revealed unto john, to be accomplished at Christ's last coming to judgement. As for other things which Ribera here disputeth of, from the opinions of certain Writers, and from the Sibylls touching the death of Antichrist, and of the brimstone in Hell, seeing even Alcazar judgeth them too uncertain and curious, I leave to their Authors.  
21. And the remnant were slain with the sword] That is, (besides the two Leaders) the Kings, Captains, Soldiers, and Armies of the Beast: Every one of them were slain. Therefore the overthrow shall be universal. But by whom? By the sword proceeding out of the mouth of Christ. He goes on in the Metaphor: for the General being taken and slain, usually the rest of the Army goes to wrack. None therefore that follow Antichrists Army shall escape unpunished.  
But shall not these also be cast into the lake of fire, and be damned for ever? yes verily, as before he plainly affirmeth, Chap. 14.9.10. and the Scripture in other places showeth; for all the goats standing on the left hand shall be sent into everlasting fire, and hear that terrible Sentence: Go ye cursed into the Everlasting Fire, which is prepared for the Devil and his Angels. Mat. 25.41. The destruction therefore of the adversaries is so set forth, that we may understand the punishment of the Beast and the False-prophet to be more grievous, and the others somewhat less. For there shall be degrees also of punishments in hell: and they who have sinned most shall there suffer forest plagues.  
And all the fowls were filled with their flesh] After the overthrow, all the fowls are gathered together to the Supper, and are filled with the flesh of the slain: by which is signified the miserable and total destruction of the wicked.  
Ribera here is frivolous, in understanding this properly without a metaphor: for he feigneth, that such a battle shall really happen, and that the Carkeises of the enemies being left in the fields are to be devoured by the fowls. As if forsooth this event were rare, and that it were not most frequent, that after great discomfitures of Armies, the fowls and wild beasts should be filled with the Carkeises of the slain. But the Holy Ghost persists in the Prophetical Type before expounded, Verse 17. intimating that what of old was literally done to God and Magog, should allegorically be fulfilled in these, after such a manner as is agreeable to the last judgement: for then indeed all the ungodly shall be killed with the sword of Christ's mouth, that is, being by his Sentence adjudged to the everlasting torments of hell, they shall be cast as a prey unto the infernal harpies: but first Antichrist and his purpled Senate shall be thrown alive into the lake of fire; that is, be tormented with more exquisite tortures in Hell. This therefore shall be the end of the Roman Antichrist and his Associates. And here endeth the sixth, and most notable Vision of all.      

The Preface of the Seventh VISION.  
Which is a Summary Repetition of the former, touching the binding, unloosing, and judging of the DRAGON: And of the Heavenly jerusalem, Contained in CHAPTERS 20.21.22.  
THe last Vision doth summarily represent the Universal History of the Church, from the publishing of the Gospel among the Gentiles, until the glorification of the Church, under the type of a Dragon bound a thousand years in hell: afterward let lose: at last with all the ungodly cast into the lake of fire: also of the new heaven and earth, and of the Heavenly Jerusalem built with ineffable magnificence, from Chap. 20. unto verse 6. of Chap. 22.  
This Vision therefore being as it were a Recapitulation of the former, doth answer indeed in respect of all the four Acts, unto the three Vniversals of the second, third, and fourth: but as it respects the two latter Acts, the two particulars of the fift and the sixth: last unto all in respect of the last Act, which is the Catastrophe of the condition of the wicked, and the calamities of the Church, because it propoundeth the same very clearly by a far more evident Hypotyposis or description of the last judgement, the torments of the wicked, the redemption and glorification of the Saints.  
The first Act of this Vision is a Proposition, touching the overthrow of Paganism through the coming of Christ, and the propagation of the Gospel unto the Gentiles, Satan being bound by the hand of Christ, that he might no longer seduce them: and of the various condition of the Church, partly bloody under the Roman Tyrants, by whom many millions of the Saints were slain with the sword for the Gospel's sake: partly most corrupted and afflicted under the Roman Antichrist, who forced all to worship him and his Image, and to receive his Character: all that worshipped not, or received not his character he most cruelly persecuted.  
This Act is contained in the four first verses of this Chapter: 
The analogy  and in the first part indeed touching the binding of the Dragon, that he might no more seduce the Nations, it answereth to the first Seal of the second Vision, where Christ riding on the white horse of the gospel, conquered among the nations, Chap. 6. ver. 2. but in special to the woman travelling to bring forth the manchild, and to Michael fight for the woman and overcoming the Dragon, in the third Vision, Chap. 12. But in the other part touching them that were beheaded, it answereth to the second Seal of the second Vision, where there came forth a red horse, the Church as it were being in blood, Chap. 6. ver. 4. and to the three former Trumpets of the third Vision, Chap. 8. ver. 7. Lastly in the third part, touching them that worshipped not the Beast, it answereth to the fift Trumpet of the third Vision, Chap. 9 ver. 1. and to the raging of the Beast in the fourth Vision, Chap. 13. ver. 1.  
The second Act is an Antithesis of the Proposition, so far as it respects the two latter parts, declaring the consolation of the godly that were beheaded for the testimony of jesus, and killed by the Beast for denying to worship him, that they should live and reign with Christ in blessedness.  
This Act is mingled with the former, 
The Analogy.  ver. 4. and is continued vers. 5.6. and answereth partly to the fift Seal of the second Vision, where white robes were given to the souls of the Martyrs, crying under the Altar, etc. Chap. 6. v. 9 partly to the joyful multitude of the Sealed ones, in the same Vision, Chap. 7.10. and to the said multitude of Sealed ones standing with the Lamb on the mountain, in Vision fourth, Chap. 14. ver. 1. as also to the multitude of harpers standing upon the Sea of glass and singing to God, in the Fift Vision, Chap. 15. ver. 2.  
The third Act is an amplification of the calamities and Combats of the Church after the thousand years, and the losing of the Dragon under both Antichrists, viz. the Western, who by the seducement of Satan, shall under the name of Christ bring in new Pagamsme: the Eastern also, who under the name of Gog and Magog shall most grievously trouble the Christian world yet he shall not be able to overthrow the Church, God from Heaven protecting the same, and casting fire upon the adversaries, Chap. 20. verse 7.8. and the first part of verse 9  
This Act answereth to the sixth Trumpet of the third Vision, 
The Analogy.  touching the four Angels let lose at Euphrates, and with an innumerable Army wasting the third part of the earth, chap. 9.14.  
Lastly the fourth Act shallbe the Catastrophe, or end of the State of all things, terrible indeed and mortal to the Wicked: because they shall all be cast with their head, the Dragon, into the lake of fire, that they might cease to rage's against Christ, and that in the last judgement, which is represented by a most evident Type, from the latter member of the ninth verse of the twentieth Chapter, unto the end of the said Chapter. But joyful and plausible to the church and godly, because, the face of heaven and earth being renewed in the heavenly jerusalem, they shall enjoy eternal happiness and glory with God and the Lamb: Chap. 21. the whole, and the first five verses of Chapter 22.  
This Act therefore hath two parts: in the former touching the punishments of the ungodly it answereth to the Harvest and Vintage of the fourth Vision, ch. 14. and to the seventh Vial of the hail like Talents, in the fift vision chap. 16.21, and to the victory of Christ casting the Beast and the False-prophet, and Kings of the Earth with their Armies into the lake of fire and brimstone, in the sixth Vision, Chap. 19.20. In the other part touching the felicity of the godly, it answereth unto the end of the second Vision, describing the blessedness of the godly before the throne serving God day and night, Chap. 7.  
This is the true Order of the last Vision, which indeed seems to be exceeding obscure in the three first Acts thereof, and hath diversely troubled all Interpreters: But being compared with the former, after the manner which I have showed, it shall receive much light, that we may not curiously or dangerously grope in darkness.  

The Argument, Parts, and Analysis of CHAPTER XX.  
THe Dragon is bound with a chain, and by an Angel cast into the bottomless Pit a thousand years, that be might no longer seduce the Nations: In the mean while the souls of the Martyrs and the Conquerors of the Beast and his image, do live and reign with Christ, as the Blessed and Holy Priests of God and of Christ, the remnant remaining in death. After the thousand years the Dragon being let lose, doth again seduce the Nations, and raiseth Gog and Magog to battle against the camp of the Saints: but they being consumed with fire from Heaven, the Dragon is cast into the Lake of fire and brimstone; and the Universal judgement of the dead is set forth.  
The Parts are three. 

THe First of the Dragons binding a thousand years: in 6. verses  
The Second of his losing after the thousand years: and of his attempt, vers. 7.8.9.  
The Third of the casting of the devil and all adversaries into the lake of fire: from the latter part of ver. 9 unto the end of the Chapter.    
In the first part which concerns the binding of the Dragon, 

1. Is noted the Author, An Angel descending from Heaven: and the Insiruments, the Key of the bottomless pit, and a great chain, Verse 1.  
2. His forceable falling on the Dragon: He laid hold on him. The Dragon's Surname and binding: and the time of thousand years, ver. 2. The place also and the manner of the imprisonment: He cast him into the bottomless Pit, and shut him up, etc. and the end, that he should deceive the Nations no more: and the time of his losing: Afterward he must be loosed a little season, ver. 3.  

3. By a certain Prolepsis or prevention: whither in the mean while the affairs of the Church should be in peace? and whither the Dragon being bound, Tyrants should not persecute the godly, and the Beast rage and invade the kingdom? John seethe the souls of them that were beheaded for the testimony of jesus, and them that have not worshipped the Beast, sitting on thrones, living and reigning with Christ those thousand years, ver. 4.  
Whose happiness is figured out by the Antithesis of the wicked, who lived not again during those thousand years, but remained in the death of sin, ver. 5. And it is amplified by an Exclamation, ver. 6.     
In the second part touching the losing of the Dragon is showed, 1. when, and whence the Dragon was loosed, Ver. 7.2. What he attempted being loosed: to seduce again the Nations, and to gather Gog and Magog to battle, Ver. 8.3. What was the success of the attempt: They compass the camp of the Saints about, and the beloved City: this attempt is broken off in the former part of verse 9  
In the third part, which is the Catastrophe of the Gogish battle: the destruction of the adversaries is described. 1. Specially, both the overthrow of Gog and Magog in the latter part of Verse 9 as also the punishment of the devil himself, verse 10.2. Generally, the last judgement of all: In which type is noted 1. the majesty and preparation of the judge, ver. 11.2. The guilty to be judged: all the dead, and the sentence taken out of the Books, ver. 12. 3. A prevention touching such as were swallowed up of the Sea, Death, and Hell: that they were all delivered up, ver. 13. 4. The execution of the Sentence both on the last adversaries, Death and Hell, Verse. 14. as all others, Verse 15.  

CHAPTER XX. The First part of the CHAPTER.  
Of the DRAGON'S binding a thousand Years.  

1. And I saw an Angel come down from Heaven, having the Key of the bottomless pit, and a great chain in his hand.  
2. And he laid hold on the Dragon that old Serpent, which is the devil and Satan, and bound him a thousand years.  
3. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more: till the thousand years should be fulfilled: and after that he must be loosed a little season.  
4. And I saw thrones, and they sat upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which 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.  
5. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.  
6. Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reign with him a thousand years.   

THE COMMENTARY.  
ANd I saw] Beza: Then I saw: which must be understood of the order of the Visions (for this he saw after the former) not of the order of the events, as if this taking of the Dragon, 
The order observable  and these thousand years should in time follow the damnation of the Beast: For seeing the Beast is Antichrist, certainly his destruction and casting into hell, shall not be but by the brightness of Christ's coming, and in the last judgement, as was showed in the foregoing Vision. 
2. Thes. 2: 8  But after the last judgement, there shall not be a thousand years in which Satan shall be bound, and these things be done, which john now seethe. And therefore the Events of this Vision shall not follow, but in time go before the events of the foregoing Vision.  
This is a certain Argument, that this Vision is divers from the former: and is no particular Vision, which supplies the former: and that in the Visions a continuated order of History, or Times, is not to be observed, as most Interpreters imagine.  
Wherefore after all other apparitions, 
This last Vision is a recapitulation of all the foregoing visions.  this last Vision (as it were in place of a conclusion) is exhibited unto john, in which under new types, and the wonderful binding, losing, and condemnation of the Dragon, and of the description of the Heavenly jerusalem, is set forth unto john the entire face of the Church, prefiguring the History from the first gathering thereof among the Gentiles, until its last glorification in Heaven, not indeed by a vain repetition of the same things, but a most profitable revealing of things divers from the former mysteries: viz. touching the overthrow of Paganism among the Gentiles through the coming of Christ, of the tempests and distractions of the last thousand years: with which (besides the cruelty of the Beast) the Church shall be exercised, and of the most joyful end of all the calamities of the Church. For touching the First, john till now had seen nothing: Of the Second, he had seen somewhat, but obscurely, under the sixth Trumpet: Of the third also he had heard but very little by one of the four and twenty Elders, towards the end of the second Vision. Now it was very much for johns (and ours) instruction and consolation, that none of these things should be hid from him. Therefore, there was weighty reasons, why after the other Visions, this also at last should be exhibited. Thus much briefly touching the Order.  
An Angel come down from Heaven] This Angel figures out CHRIST, as the adjuncts and effects do prove. For he hath the Key of the bottomless Pit, that is, the power of hell and death, which Christ before attributes to himself, 
Gen. 3: 15. Heb. 2.14. Luk. 11.22  Chap. 18. ver. 18. and he bindeth Satan, which is proper to Christ: for he it is, that bruised the head of the (old) Serpent, Who through death destroyed him that had the power of death, that is, the devil: He, I say, is that Stronger, taking the house and dividing the spoil of the strong armed man: Neither is it new that Christ should be represented by an Angel in this REVELATION, as we see Chap. 7.2. Chap. 8.3. Chap. 10.1, etc.  
But that it should be some ministerial Angel, who (while Christ was suffering on the Cross) coming from Heaven, bound the devil in the bottomless Pit, is a fiction of Riberas, contrary to the truth of the Gospel, 
Tob. 8.3.  and is not in the least to be proved by the Apocryphal History touching Raphael, apprehending the devil, and binding him in the deserts of Egypt.  
john therefore saw Christ in the form of an Angel, not falling, but descending from Heaven, to wit, by his Incarnation: 
Eph. 4.10. joh. 3.13.  He that descended is the same also that ascended. And no man ascended up to Heaven, but he that came down from Heaven, even the son of man which is in Heaven.  
But thou wilt say, to what purpose was it, that john should see the Incarnation of the Son of God, a thing known and passed some while before? Yea it was to great purpose, at least in a word to note the original of the Author of so great a work, which then began to be done, and which was to continue a thousand years, that Satan being restrained from seducing the nations, the fullness of the Gentiles should come into the Church, he therefore saw Christ descending from Heaven, that he should bind Satan, that is, destroy the works of the devil, as other, so chief that horrible Idolatry and diabolical worshippings, by which (judea excepted) he had hitherto seduced all Nations.  
This end of the Angels descending, and this cause of the Dragons binding is plainly declared ver. 3. For if Satan should have been permitted to sway any longer among the Gentiles: in vain the Apostles had preached the Gospel unto them. Therefore Satan was to be bound, that is, by the singular power of God restrained, that he should no longer bewitch the Nations, who by the preaching of the Gospel were to be gathered unto the Church of Christ.  
Now I see no reason why we should leave so clear and plain an Interpretation: especially seeing such as like not the same, allege nothing more probable or agreeable to the present Type. The first birth or beginning of the Church gathered of the jews and Gentiles, was somewhat more manifestly showed unto john, under the Type of a woman in travel, Chapter 12. unto which the History of this Chapter doth much accord, as I touched in the Preface of the Vision.  
Having the Key of the bottomless Pit] Touching this Key and Pit, See Chap. 1. ver. 18. and Chap. 9.1.  
The Key of the bottomless pit is the power of Hell. This Christ hath one way, Antichrist another way, as was there showed. The Pope hath the same by prevarication: 
How christ & the Pope have the keys of the bottomless pit.  Christ by power given him of the Father. The Pope hath it to open the Pit of Hell, and thence to draw out the pestilent smoke of his doctrine, and the hellish Locusts. Christ hath it to shut up the Dragon in the bottomless pit.  
A great Chain] That is long and strong enough, to bind the most cruel adversary, as the form of a Dragon Chap. 12.13. shows him to be. This Chain doth metaphorically denote the omnipotency of Christ, and all other means by which he hath bound Satan, as his Passion, Cross, Death, and Burial, Resurrection, Ascension, the sending of the Holy Ghost, and chief the doctrine of the Gospel, by the preaching whereof, Christ hath as strongly bound Satan, by destroying and rooting out Paganism among the Gentiles, and converting them to the Faith: as when a mighty adversary is bound by the Conqueror with a great chain.  
2. And he laid hold on the Dragon] What is this, but the casting out of the Dragon, and his Angels into the earth by Michael, as in Chap. 12.9? This Angel therefore and Michael there spoken of, is one, viz. Christ, whose Victory over Satan was there figured out generally, that he should no more accuse the Elect in the sight of God: but here specially, that he should no more seduce the Nations, as it is in verse 3.  
And that we may certainly know that this Dragon is the same, whom Michael there did vanquish, 
The same dragon that is here bound, was overcome in chap. 12.  he is here set forth by the same Titles: The old Serpent, the devil, Satan: the reason of which we there expounded. Now this so exact a description doth altogether constrain us to understand here by the Dragon none other save the devil and Satan. For wherefore should he be defined with so many names which always in Scripture denote the devil, if some other adversary ought to be understood. Therefore in this place I can no more subscribe to Brightman (who will have this Angel to be Constantine, the Dragon Maxentius and Maximinus, whom he destroyed for the good of the Church) then to Lyra interpreting this Dragon of the Emperor Henry V being bound with the Chain of Excommunication by Pope Calixtus.  
Bound him] This binding, saith ANDREAS, is the casting down of the devil, which was done by the force of the Lords Passion: 
The binding of Satan.  for thereby the power of Satan is bound: a token of which thing was seen in the destruction and overthrow of the heathenish Idolatry, the demolishing of Idolatrous Temples, the ceasing of Sacrifices on their Altars, and at length the knowledge and obeying the will of God revealed throughout the whole world: the sum is, It is Christ's victory over Satan, of which mention is made in the Gospel: The Prince of this world is judged. 
Io. 16.11. Luk. 10.18 joh. 12.13  I saw Satan as lightning fall from Heaven: Now shall the Prince of this world be cast forth. But the manner of his binding is more exactly expressed in the following verse.  
3. And cast him into the bottomless Pit] That is, thrust him, as it were fettered, into the Infernal Prison.  
And shut him] For, shut him up, locking as it were the bottomless Pit, that the Dragon might not come forth.  
And set a seal upon him] To wit, on the door of the bottomless Pit, that neither he should break out, or any dare to break open the prison before the time: as the jews sealed the door of Christ's Sepulchre. 
Mat. 27.66. Dan: 6.17.  And Darius with his own Signet sealed the Den of Lions, that there might come no deliverance to Daniel, save only from God. All these things are spoken after the manner of men, to signify the fullness of Christ's victory over Satan, for by his power and dominion Satan is kept as fast bound, as a Malefactor in Prison, and shackled by the judge. An evidence hereof we have often in the Gospel, where the devils beseech Christ that he would not send them into the bottomless Pit, or prison: 
Luk. 8.31  but the end which is added, is well to be observed  
That he should no more seduce the Nation] To wit, with so free and full sway as formerly he had done. The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more, is very emphatical. This is the end for which Christ bond Satan, that he should deceive the Nations no more. Formerly therefore he had freely seduced them: now he is bound, or hindered from further seducing them, that is, from hindering any longer the faith and preaching of the Gospel unto the Nations.  
Now hereby is intimated, that Paganism, 
Aug: l, 4. de C. D. c, 25 & L. 6. c. 2, etc.  in which divers kinds of gods were worshipped in stead of the true God, the Sacrifices that were offered to Idols, the Oracles which they had from devils, with the exercise of their foul and ungodly worship, came not so much by humane invention, as by the deceit of the devil: but after Christ's coming and suffering on the Cross, and the Gospel by the preaching of the Apostles being published, not only to the jews, but by little and little to the Gentiles also: hereupon the Oracles of the devils were altogether silenced, the Groves, Altars, and Temples of the false gods began to lie waist: yea the Gentiles detesting the Impostures of Satan, embraced the faith of Christ, giving over their Magical Books to Vulcan: a remarkable example whereof we read touching the Ephesians, Act. 19.8.  
Suidas also recordeth that Augustus enquiring of the Oracle of Apollo, what man should rule after him, received this Answer from Satan.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
An Hebrew Child, the King of Gods  
Commands me to avoid  
This place, and forthwith to return  
To Pluto's darksome shade.  
From these our Altars bid thou art  
In silence therefore to departed.  
Augustus' having received this Answer went away, and set up an Altar in Capitolium, with this Inscription in Roman Letters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS IS THE ALTAR OF THE FIRST BEGOTTEN OF GOD.  
Thus therefore the Angel hath bound the Dragon, Christ by his coming overthrew Paganism, delivered the Gentiles from the seduction of Satan, and brought them to the light of the Gospel and faith of the Church.  
But it may be demanded: Was not Satan of old thrust into prison, and bound with the chains of darkness, as it is said, 2. Pet. 2.1. & Judas ver. 6. Besides, hath not Satan even after Christ's coming raged powerfully, and yet doth?  
Unto the former it is answered: that the evil Angels indeed from the time of their first Apostasy, were adjudged unto the prison of hell: yet not so, but that they might very freely go abroad to hurt the sons of men, so fare as the judgements of God should permit and suffer the same. The devil therefore by his free raging in Paganism, held as it were his Kingdom among the Gentiles before Christ's coming, by God's permission. But now by Christ's coming from Heaven, Satan is said, by a special judgement, to be bound, and thrust into the bottomless Pit, because Christ did chief destroy his works and kingdom among the Gentiles, when by the light of the Gospel he opened the eyes of the blind, that the deceits of Satan being discovered and condemned by them, they might give themselves on to Christ.  
Unto the latter I say: That Satan hath very many Emissary Angels under him, by whom (howsoever bound himself yet) he is hurtful to mankind, and to the Church: and ceaseth not to reign in the hearts of the children of disobedience. But the head being bound, what should the servants do? for though God permit these to wander abroad the thousand years, notwithstanding they could not any longer uphold Paganism.  
But thou wilt say, In Chap. 12.9. not only the Dragon is said to be cast into the Earth by Michael, Christ, but his Angels were also cast down with him. I answer. That more general Type of the fourth Vision noted, that the devil with his Angels, was so overcome by the death and resurrection of Christ, as that neither he, nor they could suppress the Church in its birth and growth. But this more special Type of the last Vision denoteth, that the Prince of devils was so bound in the first thousand years, that neither he himself, nor his Emissary Angels could any longer uphold Paganism, 
Satan's binding is not to be understood absolutely.  or hinder the course of the Gospel among the Gentiles. The binding of Satan therefore must not be understood absolutely, as if he than ceased altogether to do mischief, but comparatively, & with limitation, that he could no longer bewitch the nations with such gross Idol-worship, as he had before done, 
Lib. 20. de C. D. cap. 7.  of which Augustin: To this end, (saith he) the devil is bound and shut up in the bottomless Pit, that now he should not seduce the Nations, of which the Church consisteth, which before he powerfully seduced, so long as they were out of the Church: for neither is it said, that he should deceive none, but that now he should not seduce the Nations, in which undoubtedly he would have the Church to be understood. And in the following Ch. he expounds the binding more fully: The binding of the devil is this, viz. not to be permitted to exercise the whole tentation, which he can either by force, or fraud, to seduce and draw men unto him, by violent or fraudulent deceiving of them: the which if it should have been permitted in so long time, and in so great weakness of many, he would have cast down very many whom the LORD would not suffer to be overcome, and have hindered the faithful from believing, which that he might not do, he is bound. Thus he. Enough of the binding, how, and why Satan is bound. Let us see the time; It is said in ver. 2. He bond him for a thousand years: Here he saith, That he should deceive the Nations no more, till the thousand years be fulfilled: and after that, he must be loosed a little season. In which he showeth three things.  
First, how long he shall be kept bound: not always, but a definite, or set time, until those thousand years should be fulfilled: so that Satan's Imprisonment shall continue a thousand years.  
Secondly, what shallbe afterward: He must be loosed, that is, from his chain out of the bottomless Pit, to rage or sway freely. For as the binding was a restraint that he could not rage's freely among the Nations: so his losing shall be a permission to sway freely among them, yea among the Christians also.  
But lest thou shouldest demand, 
How satan must beloosed.  why this hurtful Dragon shall not rather be kept up in prison? he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He must be loosed, that is, set at liberty, viz. by the Angel Christ, who had bound him before: which may not be understood of coaction, as if he should force Christ to let him go, and that Christ through weakness could keep him in captivity no longer: nor yet of any absolute necessity, as if God could not do otherwise: but of a necessity of the divine Counsel; the reasons of whose counsel are known by the events, 
Why God would have the Dragon loosed.  which shall follow the losing, ver. 8.9. It seemed good to the divine wisdom again to make use of Satan's actions after his losing, for to execute some of his judgements in the latter times, in the deceiving of the Nations, and Gog and Magog, that they should trouble the camp of the Saints: but at length be devoured by fire from Heaven.  
Therefore the Dragon must be loosed, because God hath so decreed, and that for most righteous causes: First, that it might appear how great the fury and power of Satan is, unless he be restrained by God. Secondly, that the glory of God might be illustrated in the admirable overthrow of the adversaries, and the preservation of the Saints. For if he should never be loosed, saith Austin, 
Lib. 20, de C. d. cap. 8.  his malign power would the less appear, and the most faithful patience of the holy City be the less tried: to be short, it would be the less discerned how the Omnipotent God hath so well made use of Satan to his own hurt, who hath not altogether taken him away from the tentation of the Saints, although he be cast forth according to the inward man from true believers, that they might withstand his assaults without: and in this respect hath bound him, least innumerable persons should be infected by the pouring out, and exercise of his full malice: or that such who ought to increase and multiply the Church (as some by coming to the faith, others already believing) should be kept off and withdrawn from the same.  
Thirdly, he showeth how long Satan shall freely go about after his losing: A little season: which Ribera according to the common opinion of Papists, understands to be three years and an half, or of the Kingdom of ANTICHRIST: but this cannot stand, because the Beast, or Antichrist, shall also reign some while before this little season, the thousand years yet during, as shall appear from verse 4. Alcazar makes it to be a few years or days, from the end of the thousand years, unto the day of judgement: But neither can this stand: because the things shall not be of a few years or days which are spoken touching the Dragon being let lose, verse 8. I ASSENT indeed that the last time, from the end of the thousand years, until the day of judgement is here to be understood. But this time cannot be meant of a few years or days, as I shall show, verse 8. 
What the little season of the Dragons losing is.  but shall contain some ages. Yea now already from the end of the thousand years, to wit, from the year of our Lord M LXXIII, when the Beast, Gregory VII. began to reign with both swords, five Ages, and that which runs on, hath hitherto dured, and shall dure to the day of judgement.  
Notwithstanding he rightly calleth the same a little time, for many reasons, 
Why it is called little  whither we respect GOD, to whom a thousand years are as yesterday, the seventy years of the Captivity a small moment: Or the Dragon: unto whom all the time of his raging is but a little and a short season, though it continue some ages: 
Psal. 90.4. Isay. 52.7.  (See before in Chap. 12: 12.) because his rage and malice can never be satiated. Or the ages past since the Creation, in comparison of which john calleth the whole time of the Gospel the last hour. 
1. joh. 2.18  Or lastly (and so I think john intended) in respect of these thousand years which that short time shall not exceed, but shallbe shorter than the same: because God according to the promise, will for the Elects sake shorten those days of Satan's rage, and of the Gogish war, 
Mat. 24.22.  by the sudden coming of Christ to judgement, the which is also intimated in this Prophecy, v. 9  
To these I add a moral Reason: that as for the comfort of the Godly, the whole time of our tribulation in this life, is by the Apostle called, A light affliction for a moment, 
2. Cor, 4.17  although in itself it is often long and heavy: so for the comfort of the Godly, the time of Satan's raging is called a little season, lest the Godly for fear thereof should be dis-heartened: For his rage shall dure but a short season: now all things that are of small continuance, are tolerable, though great, saith Cicero. 
Cicero de Ancit.  It commendeth also the wisdom, goodness, and power of God, who knows indeed how to prove, and exercise his Church: Notwithstanding he permits not Satan to rage's any longer, than himself pleaseth, and so fare as may stand with our weakness.  
But now at length we come to treat of the Thousand years: 
The difficulty about the thousand years.  And I confess that I take in hand this argument tremblingly: because I see that many Interpreters, both Ancient and Modern, have stumbled at this stone: And the more I think upon it, the less I find how to untie the knot that hath troubled so many: And having done all that I can, I find it more easy to say what these thousand years are not, than what they are. For it seemeth that the Holy Ghost was pleased as it were to seal this Book to all men by this dark mystery, the searching whereof might indeed exercise our study, but restrain the boldness of a rash definition. Wherefore I do not promise, after all others, so to unloose this knot touching the thousand years, and millenary reign of the Martyrs, as to satisfy all men: but will speak what the LORD hath given me to see, following the steps of others so fare as I may.  
First observe, that the thousand years are here six times iterated.  
Thrice it is said that Satan was bound for a thousand years and afterward loosed, verse 2.3.7.  
Twice it is said that the Saints shall reign a thousand years with Christ, ver. 4.6.  
Once, that the rest of the dead lived not again, till the thousand years were finished, v. 5.  
There are therefore a thousand years of Satan's captivity, and of the rest of the dead: There are also a thousand years of the Saints reigning with Christ: Whence ariseth the first necessary Question of all, Whether these thousand years be the same, or divers?  
Of old, the Chiliasts or Millenaries affirmed them to be divers (whose opinion is anon to be examined:) And some learned Interpreters of these times also, and among the rest, BRIGHTMAN, These thousand years, saith he, in which the Saints shall reign with Christ, do begin where the former ended. Thus Satan should be bound a thousand years, and afterward Christ should reign a thousand years.  
But I judge that one, and the same term of a thousand years is denoted, and the reason is plain in the Text: because in verse 2. & 6. the thousand years are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article: but four times afterward with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These thousand years, emphatically, and significantly, as if he should say, Satan's Imprisonment shall continue a thousand years, and during these thousand years, the Martyrs shall live, and reign with Christ, afterward Satan shall be loosed. Wherefore the same term of a thousand years is noted: although in ver. 6. it be more largely extended, as there we shall see.  
There is also another reason, ab incommodo: for it seems not convenient to say, that the Saints, after Satan's losing, and when he again rageth, should then reign: Nay, rather they shall reign, Satan being as yet bound: for this raging enemy being loosed, would scarce suffer them to reign.  
Besides, the other opinion doth with the Chiliasts and Papists too much determinate, and circumscribe the time of Christ's coming to judgement, against the express saying of Christ: 
Mat. 24.26:  Of that hour and day no man knoweth, etc. And therefore I say, that both Satan's binding, and the Saints reigning with Christ, shall be in the same thousand years.  
Now touching these things, It is demanded, 

I. Whither the thousand years be definitely, or indefinitely to be understood?  
II. If definitely, where they are to begin and end?  
III. What condition John did see the Saints to be in, during these thousand years.  
IU. What Satan is said to attempt, after the accomplishing of these thousand years.    
In the expounding of these Questions, those things are contained which follow in Verse 11.  

I. WHITHER THE THOUSAND YEARS BE DEFINITELY TO BE UNDERSTOOD: whether I say, the thousand years be definitely or indefinitely to be understood, in both appeareth a difficulty. If thou say indefinitely, taking a thousand for many, or for all unto the end, then in vain it were said: Afterward Satan shall be loosed. If definitely, than the difficulty will be so to expound the beginning and ending thereof, and how in the mean time Satan was bound, afterwards loosed, that we run not into the error of the Chilasts, or some other inconvenience.  
Augustine, whom most of the ancient, and latter Writers follow, 
Lib. 20, de C. D. cap. 7  understood the thousand years indefinitely, that is, for the whole time from Christ's death and resurrection, (when Satan began to be bound, that he should no more seduce the Nations) unto the end of the world: because that sometimes in Scripture a thousand signifies indefinitely, a very long time; as: 
Psal. 105.8  He hath remembered his Covenant for ever: the word which he commanded unto a thousand generations: Notwithstanding he doth not precisely extend the thousand years, unto the end of the world, but until the time of Antichrist, who, as he thought, (following herein the error of his Predecessors, misled by Papias) should come in the last four years of the world, and reign three years and an half: but he questioneth whether Antichrists time should be added to the thousand years, or rather to the little season, in which Satan is to be loosed.  
This opinion Ribera prosecutes at large, showing, 
Com. in Apoc. cap. 20 N. 36.37 etc.  that these thousand years signify the whole time from Christ's Resurrection, unto Antichrists Kingdom: because by thousand, in Scripture we often understand a very great, and indefinite number, Joh. 9.3. Psal. 91.7. 1. Sam. 18.7. Psal. 90.4. etc. The like also we find in Heathenish Writers. Virgil. 1. Aeneid. 11. Aene. 2. Pers. Sat. 5. Ovid. Met. Lib. 13. etc.  
But this opinion cannot stand, for many causes: for first, we may not rashly, and without necessity go from the Letter to Figures: Now here no necessity urgeth us to turn from the propriety of the letter (about the thousand years) unto a trope of indefinite signification.  
Besides, neither the Subject, Years, nor the Epithet, Thousand, doth here admit a Trope. Not the Subject, because howsoever other names signifying time, as hours, days, weeks, months, are often in Scripture taken improperly. Years also attributed to God do improperly signify eternity, Job. 10.5. & 36.26. Psal. 102.25.28. Heb. 1.12. Or by an Hebraisme the time of divine judgement, as Isa 61.2. Luke 4.19. the acceptable year: Isa 34.8. the year of recompense: Jerem. 23.12. the year of Visitation: Notwithstanding Years with a numeral Epithet, as in this place, have never any other signification, save proper and definite. Again, neither the Epithet, Thousand, the which howsoever it doth sometimes, both in sacred and humane Writers, only amplify a matter indefinitely: as may be seen in the Examples before mentioned: Notwithstanding being in Histories and Prophecies of Scripture joined to years, I shall always believe that it is never taken but in a definite signification, except any man can show me the contrary.  
Thirdly, the Text itself yields us a weighty reason: because john indeed at first in verse 2. determinates the thousand years without the Article, having it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but afterward emphatically repeats it four times with the Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand years, and undoubtedly defines the same.  
Fourthly, from the Text we have another evident reason, viz. that during those thousand years Antichrist was worshipped: for within those thousand years they also that worshipped not the Image of the Beast, that is, of Antichrist, lived, and reigned with Christ: and therefore it cannot be understood that these thousand years were finished before Antichrists coming, nor indefinitely until his coming.  
We are therefore to embrace their opinion who hold that these thousand years are definite. And now let us come to consider the terms.   

II. Where these thousand years have their beginning and ending.  
Such as understand the thousand years definitely, are diversely minded about their beginning, as by and by I will show. I suppose it best to take their beginning from the Angel's descension: because otherwise the determination of the thousand years, so often repeated, should be uncertain and vain: I say, in case they should have an indeterminated beginning elsewhere: Now the descension of the Angel was in the Incarnation of the Son of God, as before we shown. Notwithstanding Satan was not bound presently upon his Nativity: because the Son of God did not immediately exercise his power in his Childhood. But the true beginning is understood from the cause, why the Dragon should be bound: which was: that he should deceive the Nations no more: to wit, by keeping them in Paganism, 
Where we are to begin the thousand years.  and turning them from the Gospel of Christ. Therefore when the Dragon began to desist from deceiving the nations, than he was bound. Now he desisted from seducing the Nations any longer, not presently, at the beginning of the Ministry, or Resurrection of Christ, or of the preaching of the Apostles, (although the Angel did then begin to cast the great chain upon the Dragon) but especially after the dispersion of the jews, and the destruction of the jewish Temple, and worship by the Romans: for before that time, the beginnings of the Gentiles conversion to Christ were but small: because the Dragon never ceased to hinder the Gentiles from the Gospel of Christ, by means of the turbulent jews, as the History of the Acts of the Apostles testifies. But afterward, jerusalem being destroyed, the jews were rejected and dissipated, and in their room the Gentiles were called, and added to the Church, as Paul teacheth, Act. 13.46. Rom. 11.11. etc. Then at length it appeared that Satan was bound, because he was not able to seduce the Nations any longer, or uphold Paganism. But that was in the year of our Lord LXXIII. This year therefore we make the beginning of the thousand years of Satan's binding.  
From hence unto the Year of our Lord 1073. 
The end of the thousand years.  are a thousand years, at which time Pope Gregory VII. a Celtiberian Monk, and diabolical juggler, poisoning Alexander II. invaded the Papacy by most wicked arts: who sitting on the Papal Chair, the devil began again to be loosed, and to rage's tumultuously, filling the Christian world in a horrible manner with wars and slaughters, by the means of this his cursed instrument.  
But thou wilt say; 
Whether the Dragon were bound in the first thousand years.  Did not Satan in the first three hundred years after the descension of the Angel, most cruelly afflict the Church by the Roman Tyrants: and in the three hundred following years, defiled the Christian world with most gross heresies: and in the four hundred succeeding years, raised up the Roman Antichrist out of the bottomless Pit, giving unto him his Throne and great power, working with all manner of unrighteousness and cruelty in the very heart of the Church? How then could Satan be said to be bound these thousand years, in which he raged so outrageously?  
I answer: The binding of Satan (as before I said) may not be absolutely understood, as if he than could not, or did not hurt the Church at all, but restrictively unto the cause expressed in the Text, so fare as he was then restrained from seducing the Nations any longer, that they should not embrace the Faith of Christ. To this binding of Satan it is sufficient, that then he could not by the Tyrants, jews, or Philosophers, hinder any longer the propagation of the Gospel among all Nations. And therefore howsoever in great number, the Gentiles were converted to Christ, and Paganism every where decayed; yet no marvel, though Satan did rage in his principal members, and breathed out threaten by the Tyrants of the Roman Empire, and by Heretics in the Church itself: Hence arose so many persedutions of the Saints, and such great conflicts of the Church with Heretics; during six hundred years: neither is it strange that Antichrist was then raised up by Satan: for seeing he was bound himself, he gave his throne and power to Antichrist, that the Beast might be the Vicar of the Dragon while he was in bonds, and the more furiously exercise all his power. Hence the Dragon is said to have given his Throne to the Beast, Revelat. 13.2.  
By which it plainly appeareth, how far these thousand years do agree with, 
The comparing of the thousand years with the 1260. days & 42. months.  or differ from the 1260. days, and the 42. months, in which the Holy City is said to be trodden under foot by the Gontiles, Chapter 11.2. and the Beast was to rage, Chap. 13.5. In some part they agree: for in the last four Ages of these thousand years, those 1260. days and 42. months began to run on: because in them the Beast began to tread the Church under foot. But they differ, in that these thousand years are referred to Satan's binding: the 1260. days, and the 42. months to Antichrists tyrannical reign: They are already ended, more than five hundred years: these are not fully ended: because the Beast hath as yet scarcely reigned a thousand years.  
Now those things that are brought against this our opinion, 
Objections taken away.  are easily taken away.  
FIRST, the Order of the Prophecy is objected, viz. that the Dragon shall at length, after the Beast is cast into the Lake of fire, be bound a thousand years in the bottomless Pit: but the casting of the Beast, shall be the ruin of the Papacy; Therefore the thousand years shall not be begun, till at length after the ruin of the Papacy. But the major is denied: because the casting of the Beast into hell precedes indeed the binding of the Dragon in order of the Vision, but not in order of time: Before, I say, john saw the Beast to be cast into the lake, in the foregoing sixth Vision: being as it were the last Act of that Vision: but not in this last Vision, in which is now afterward related the binding of the Dragon, the which notwithstanding preceded the casting of the Beast, or ruin of the Papacy many Ages, being as it were the first Act of this last Vision. The plain and forcing reason hereof is, that the Beast and False-prophet shall not be abolished, but by the brightness of Christ's coming to judgement. But it is absurd to imagine that Satan should be bound a thousand years after the last judgement. The cause therefore of the error is, that the diversity of that, and this Vision, is not observed.  
Secondly, they object: That if the thousand years must begin from the destruction of Jerusalem: then that time, in which Satan shall be again loosed, cannot be called a SHORT SEASON, because it containeth above five hundred, yea about six hundred years. But the consequence is denied: for although the time of Satan's losing, hath now been for these five Ages, and perhaps shall continue an Age or two more, even until the end of the 1260. days, the which thing the Lord knoweth: Notwithstanding we have a little before clearly demonstrated, that it is rightly called a LITTLE SEASON, both in respect of God, as also in respect of the Dragon, and of the Ages past, and lastly, and that indeed principally, in respect of the thousand years of Satan's binding, than which that time shall be shorter, because God will shorten those days for the elects sake.  
Thirdly, they object: that such as have not worshipped the Beast, nor received his Character, should not then reign with Christ those thousand years. But this is denied: for the thousand years were ended in Gregory VII. unto the time of which filthy Beast more than 460. years of Antichrists reign were run on, during all which time very many Martyrs and Professors worshipped not the Beast and his Image. All these therefore after death, did according to their souls, live, 
By the figure called Synecdoche, a part is taken for the whole.  and reign with Christ in blessedness those thousand years, by a Synecdoche, because they lived with Christ in the last four hundred years of the said thousand. Now in verse 4: I will plainly show that this Synecdoche is neither unusual in common speech, nor in Scripture, or that it derogates any thing from the happiness of the latter Martyrs. As therefore the Martyrs lived not altogether, or were all put to death at one time, but successively: so also they began not altogether to live and reign with CHRIST in Heaven, but successively during those thousand years.  
Lastly, It is objected, that the devil was not bound in those first thousand years, because he seduced very many. But this was resolved in the first Question: for neither are we to imagine, that Satan was so bound, as that he could not seduce, or hurt none at all, neither by his Emissary Angels, or by other his instruments, as Tyrants, Heretics, Antichrist: but only (as it is expressed in the Text) that he should not deceive the Nations any longer, that is, uphold Paganism, and hinder the course of the Gospel among the Gentiles.  
Thus I have laid down my judgement, agreeing with other most learned Interpreters before me, as Bullinger, Junius, etc. not that I do tie any man unto it, but leave it to consideration: but they who begin the thousand years from Christ's nativity, as Aretius, or from his Resurrection, as Chytraeus: or from the time of universal Christianisme under Constantine the Great, as Brightman, Napier, etc. although they differ a little in the terms, yet all have this common with us, that the first thousand years from Christ's birth is to be ascribed to Satan's imprisonment; and that the Dragon is now long ago loosed out of prison.  
There are two other opinions of them, who refer the thousand years unto the last times, as if they were not yet begun. One of the old Chiliasts, of which I will speak afterward in verse 5. The other new, of certain learned brethren, that these thousand years, are not to begin till after the casting of the Beast into the Lake of fire, that is, after the overthrow of the Papacy. Then they think that he shall be bound a thousand years in the bottomless Pit, and that the Martyrs which have been slain by Tyrants and Romish Popes, shall then corporally live again, and reign with Christ in Heaven those thousand years: and then at the end of these thousand years shall be the Resurrection of all the rest of the dead, and the last judgement.  
Now what I think in this opinion to be wanting, I will here touch only in a general way, reserving the rest to its place.  
First, I cannot approve, that these thousand years are not as yet begun: nor past: because two false Hypotheses are supposed: One, that Satan hath not as yet been bound, that he should seduce the Nations no longer in Paganism, the which is repugnant to the History. The other, that the world should yet continue a thousand years after the overthrow of Papacy, which is repugnant to the divine oracles, touching the abolishing of ANTICHRIST by the brightness of Christ's coming, after which, to expect a thousand years in this world, to me feemes very absurd.  
They object that the Oracles of the Prophets are not yet fulfilled, jerem. 30. and 31. Mich. 4.3. unto 8. & Mich. 5.9.15. the answer of Christ, Act. 1.6.7. & Mat. 23.28. Rom. 11.25.  
But in all these, not to be tedious: I would first desire them to seek their thousand years: Secondly, that they diligently consider whether those Oracles (spoken of in verse fourth) are Prophecies touching the Kingdom of the Martyrs in Heaven, or not rather of Christ's Spiritual Kingdom and State of the Church of the Gospel on Earth, partly already fulfilled, and partly not, but in time to be accomplished.  
Secondly, that opinion contradicts itself. For it propoundeth, that the Pope before these thousand years shall be cast into the Lake of fire, and that Popery shall be abolished: and withal: that the Pope during the thousand years, shall by little and little gather his strength, and at the end of the said years, join himself with Pagan Kings, to make war against the Saints. But how shall the Pope do this, being in the Lake of fire?  
They answer, that the same Pope indeed that is cast into the Lake, shall not reassume strength: but there may be some other after him, who shall not be abolished till the brightness of Christ's coming.  
But this is to dally in a serious matter. The ruin of the Papacy, in which they fix the beginning of the thousand years, we understand not to be the casting of one or two of the Popes into the Lake, (for many are already cast away) but the overthrow of the whole Papacy. Here then, let them explain themselves, whether they understand it of the overthrow of Papacy in part, or totally. If they understand it only in part, they must say, that Satan hath been bound above an hundred years, because, since that time Papacy hath gone to decay in Germany, and some other Kingdoms: which thing Bellarmin also confesseth: for, saith he, 
Bell. Lib. 3. de P.R. Cap. 21.  from that time, since you affirmed the Pope to be Antichrist, his Empire hath been so fare from increasing, that it hath always more and more decreased. If of an universal or total overthrow, how then shall the Beast gather strength by little and little, especially while he is in the lake of fire?  
Thirdly, they take up another absurdity against the Text, viz. that in the beginning of the thousand years, the Martyrs shall corporally live again, and reign with Christ a thousand years: whereas the Text expressly speaketh of their souls, not of the bodies of the Martyrs: neither saith it, that they lived again, or were raised up from death, but that they lived, of which in ver. 4.  
Fourthly, they frame another absurdity, in pretending a twofold resurrection of the dead: One of the Martyrs after the overthrow of the Papacy: the other, of the rest of the dead, after the thousand year's reign of the Martyrs: the which is contrary to an Article of our Faith: I believe the resurrection of the flesh, that is, of all the dead at the last day: and it is refuted by experience. Again, if they understand the overthrow of the Papacy in part, seeing this hath been accomplished more than an hundred years ago: they must show that the first bodily Resurrection of the Martyrs is also past: If total, seeing this shall not be, but by the brightness of Christ's coming to judgement, they cannot deny that then the Martyrs also shall be raised with the rest of the dead.  
Fiftly, I know not how they can make their opinions hang together, for they say, that Christ shall come to judgement a thousand years after the overthrow of Papacy: and that after those thousand years, Gog and Magog shall make war against the Christians. What? shall this war be taken in hand after Christ's last coming to judgement.  
Lastly, this opinion doth fully agree with the error of the Chiliasts, long ago condemned by Christians, (of which I will speak by and by) viz. in this, that the world shall remain a thousand years after the abolishing of Antichrist, directly contrary to the Apostle, 2. Thess. 2.8. affirming that Antichrist shall be overthrown by the brightness of Christ's coming. And in that it imports two particular Resurrections, contrary to the Scripture, touching the resurrection of all the dead together at the last day: Only herein it differs, 
Lib. 20. de C.D.C. 7.  that it makes not the thousand year's reign (as they) Earthly but Heavenly: although Augustine confesseth that there were also among the Chiliasts, some who believed, that the spiritual delights in that Sabbath, should come to the Saints through the presence of the Lord. But more shallbe said of this opinion, in ver. 5.6. These things therefore shall suffice, touching the Terms of the thousand years. It followeth.   

III. What was the condition of the godly, first on earth, afterward in heaven, in these thousand years.  
The Explication of this Question is contained in Verses 4.5.6. which now we come to Treat of.  
4. And I saw Thrones] Beza: Then I saw: but it is better copulatively, And I saw, for, also I saw, lest these things should be thought to be done after Satan's binding a thousand years. For john saw both Satan bound in the bottomless pit, and thrones set in Heaven all at one time. Augustin doth very well join these things to the former, and observeth the scope, although he vary in the explication of the Thrones: When, saith he, he had said that the devil was to be bound a thousand years, and afterward to be loosed a little season, by and by, by recapitulating what in these thousand years the Church did, or was done in her: And I saw, saith he, Seats, and them that sat upon them, and judgement was given unto them: we may not think this to be spoken of the last Judgement. Thus far he saith well, but he addeth: But Seats or Thrones of the Officers by whom the Church is now governed. In this he strayeth from the Scope: for john intended to speak, not of the Hierarchy of the Church, but of the lot of the godly, what that was in the mean while, both corporally on Earth, and spiritually in Heaven. And indeed, as for the corporal condition of such as among the Gentiles had received the Faith, he saw the same troublesome and bloody: for, he saith, they were beheaded for the witness of Jesus, that is, both by Heathenish Tyrants, and Heretics in the first six hundred years of the thousand: Secondly, they were slain by the Beast, because they would not worship him and his Image, nor receive his Character This was the lot of the Godly upon Earth, representing the first Act of this Vision. But their spiritual condition he saw to be joyful and royal, because these slain or beheaded, however, in the eyes of the ungodly thought to be miserable, and that they perished, yet sat on thrones, lived, and reigned with Christ those thousand years. This was the lot of the Martyrs in Heaven, exhibiting the second Act of this Vision. If this sense and meaning of the fourth verse be well observed, there will be little obscurity in the place, otherwise most obscure. For hence it appeareth, as I said in the Preface, that in this Verse is briefly contained the first Act of this Vision, touching the calamities of the Church, under the Roman Tyrants, Heretics, and Antichrist beginning to rage: as also the second Act, touching the consolations of the Godly, who in those thousand years shed their blood for the witness of the truth. john therefore expounded what he saw, 1. Thrones, 2. them that sat thereon, 3. their state and condition.  
I saw thrones] Thrones or Seats are placed either for rest, for judgement, or the Kingdom. Before in Chap. 4.4. he saw four and twenty Thrones, and so many Elders sitting on them, that is, resting from their labours, as also adorned with judiciary and royal Dignity. These thrones may be understood as placed for all the said ends: but properly for the Kingdom, as is showed in the end of the Verse.  
And they sat upon them] Kathizein is properly transitive, to place, or cause to sit. Thuryd: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army. Often also neutrally to sit: Because an action may pass into the Actor himself, or a man may place himself, which is to sit. This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself, in Hithpael, that is, sit down. So the transitive signification remaineth, whether it be rendered they sat, or placed themselves upon them. john therefore saw thrones, not empty, but having Sitters on them. But who were they? by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The souls of the slain with the sword: but first he shows what honour was done unto them.  
And judgement was given unto them] This Judgement some understand actively of power given to judge the Adversaries: Others passively of the judgement spoken unto them, against the Adversaries. But nothing of such a judgement doth appear in the Text: And Augustine in the fore-alleadged place hath rightly observed, that here is not yet treated of the last judgement, which shall at length be described in the end of the Chapter. I therefore take this judgement to be the royal Dignity given unto them, as in Psal. 72.1. O God give thy judgements to the King, because by and by it is referred to the Kingdom: And they reigned with CHRIST.  
And the souls] Now he nameth those that he saw sitting on the Thrones, the souls of them that were beheaded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And, is referred to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw, and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sat: as if he should say: I saw, souls sitting on the thrones, as Brightman and Tossanus have well observed. Now he makes two ranks of such as sat, Martyrs and Confessors. The Periphrasis of the Martyrs is, the souls of them that were beheaded, that is, put to death any kind of way. These again he destinguisheth by the times, from the distinct cause of their Martyrdom: for some were slain for the witness of JESUS: others for the Word of GOD.  
The witness of jesus] He meaneth the Gospel of Christ (as in Chap. 19.10.) for the cause whereof the Gentiles that were converted to the Faith (seeing they professed and testified the same with great zeal) were troubled and murdered by divers kinds of torments, throughout the whole Roman Empire by cruel Tyrants, in the first three hundred years. Now he seethe the souls of these sitting upon Thrones, not indeed on Earth, but in Heaven: neither as yet restored to their bodies, as the Chiliasts would have it, but without them: (otherwise he would not have said: I saw the souls of them that were beheaded: but rather: I saw them that were beheaded,) the which Augustine in the said place hath rightly observed: 
How john could see the souls which are invisible.  neither are we to inquire how he saw these souls, being invisible spirits: for he saw them by the Spirit of his mind, not with his bodily eyes. Now these souls, (to add this in a word) for the greatest part are the same which john saw under the Altar, in the second Vision at the opening of the fift Seal, who requiring avengement of their blood, had white robes given them, and were bid to rest until, etc. Here therefore he seethe the same sitting or resting on Thrones. Touching the other rank of Martyrs, he saith.  
And for the word of God] It is no Tautology: for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word, giving us to understand these souls were slain for that Essential word of God, who in the foregoing Vision Chap. 19: 13. sat on a white horse, that is, the eternal Son of God, for whose sake many thousands laid down their lives in the Arian, Macedonian, and Nestorian tempests, etc. in the three hundred following years. Wherefore he saw both the souls of these, and of the other Martyrs resting on thrones in Heaven.  
And them that worshipped not the Beast] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever. The Ellipsis or defect, is to be supplied from the foregoing part, Thus, I saw also the souls of such sitting, as had not worshipped, etc. These he distinguisheth from the former, because they are latter in time, which the adjuncts show: They worshipped not the Beast and his Image, etc. Perhaps also all were not Martyrs, but some of them Professors only, though but few, seeing the Beast caused all to be slain that worshipped him not, and his Image: Chap. 12.15. These therefore had to do with the Beast. Now the Beast began to reign, rage, and to be worshipped in the last Ages of the thousand years, viz. from the six hundred and sixth year, as we shown in Chap. 13. & 17. whosoever therefore from that time, even unto the end of the thousand years did constantly oppose the Beast, and got the victory over him, (which was said of the multitude of Harpers, standing on the Sea of glass, Ch. 15.17. and unto which multitude these also belong) are here spoken of, and commended for their constancy in banishments, torments, and all manner of punishments, which they suffered in maintaining the Faith of Christ, against the Beast: Whence we gather these certain conclusions.  
I. That the Beast, his Image, and his Character, were within these thousand years: because there were then some who worshipped the Beast, to wit, all the Inhabitants of the Earth, Chap. 13.8. and they that would not worship him, were either Martyrs or Confessors.  
II. That Antichrist was again to rage within the said thousand years: because the Beast than was, and would be worshipped. Now the Beast is Antichrist, as appeared Chap. 13. & 17. and Ribera confesseth Cap. 13. Numb. 1. & Cap. 19 Num. 31.32.  
III. That these years are not indefinitely the whole time from the Vision, until the end of the world, or until the coming of Antichrist: because Antichrist began to rage between them, or while they were running on.  
IU. And lastly, that the Papists Antichrist, who, as they feign, shall come and bear sway in the last four years of the world, is but a vain Skare-crow, by which they deceive themselves and the world: because john foretold that the true ANTICHRIST should be manifested within the first Thousand years after CHRIST'S descension.  
Ribera saw this knot in Apocal. Cap. 20. Num. 33. therefore to untie the same he saith: that which followeth: And lived, and reigned, is not to be referred to those that worshipped not the Beast, but only unto the souls of them that were beheaded for the testimony of Jesus. But this subtlety is too repugnant to the Text, and showeth that here the Papists are at a Nonplus: for John saith of the very same: they lived and reigned: Of whom he had before said: they sat upon thrones. Now these were not only such as were beheaded, but also the Conquerors of the Beast.  
But (saith RIBERA) he saith not that these were dead or slain: What of that? It is enough that he maketh the Confessors also Conquerors of the Beast, and saith that they sat with the Martyrs, or certainly he meaneth that these also were slain, because before in Chap. 13.15. he had said: that all that worshipped not the Beast, and his Image were slain: but these worshipped not the Beast and his Image: therefore they were either slain, or Confessors, that were Conquerors of the Beast: and it remaineth, that they sat with the Martyrs. It remaineth that they lived and reigned in these thousand years. It remaineth that the Beast was within the said first thousand years: for between this time, john saw the souls of the slain for the Testimony of Jesus, and of them that denied to worship the Beast: but the worship of the Beast could not be refused before he was. Lastly it remains, that the Papists Fiction touching the Beasts coming in the last four years of the world, is as repugnant, as the opinion of the Chiliasts, to this most manifest place of Scripture.  
And they lived and reigned with Christ these thousand years] Now comes, as it seems, the inextricable knot, which of old drove the Millenaries into byways, while they did not sufficiently consider neither the Scope, nor the words of the Prophecy, nor the Analogy of Christian belief. The which, lest it happen to us also, let us well ponder the sense of the words, directing the same to the scope before declared. Let us therefore, I say, consider of these things in order.  

I. Who they were that lived and reigned with Christ?  
II. How, and how long they lived and reigned with him?  
III. Who were the rest of the dead, and how they lived not again?  
IU. What the first Resurrection may be?  
V last, What the opinion of the Chiliasis or Millenaries was, and how to be refuted?   
What concerns the first, Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lived and reigned, (which are Preterperfects) by the Future's, shall live and reign: because he saw, ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reign, is in the Future. But here the Preterperfects are to be retained, because they answer to the Preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sat, notwithstanding the difference in respect of the sense is very little: for John speaketh of things to come, as past, by a Prophetical manner, for the certainty thereof, but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ, belong in common to both, They lived with Christ, 
Who they are that lived & reigned with Christ.  and with him they reigned. But who? To wit, They, which sat on Thrones: also reigned and lived with Christ, namely, the Souls of them that were slain by Roman Tyrants, and by the Heretics for the witness of jesus, and the Souls also of the slain or tormented, for denying to worship the Beast, as erewhile I shown against Ribera's subtlety. For John declareth the condition of those whom he saw sitting on thrones, what it was during the thousand years, both corporally on Earth, (already spoken of) and spiritually in Heaven, which here he declareth: They lived and reigned with Christ, to wit, contrary to the foolish opinion of the world touching them, which is for the consolation of the Godly. The world indeed judged these slain to have miserably perished: but death to them was life, Oppression a Kingdom with Christ. This is the First: that the souls of the slain, not restored to their bodies, but being out of them (as before we shown) did live and reign with Christ.  
The Second seems more difficult to be expounded, viz. how they lived and reigned with Christ, and how long? But the matter is not obscure, if the words be rightly considered, and not wrested against the Scope and mind of the Spirit, as the Chiliasts did, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived again, that is, 
How the Chiliasts corrupted the text.  they risen up out of their Sepuichres: and what the Spirit speaketh of the souls of the Martyrs, they wrested to their bodies, and so feigned a corporal Resurrection of the Martyrs, a thousand years before the last day. This first Falsehood, was the ground of the Millenaries error, against which we must firmly hold too, and urge the simple word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived, in stead whereof, 
The ground of the Chiliasts error.  they evilly suborned the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived again. For here is spoken of the souls of Martyrs living in Heaven, which, as being immortal Spirits, could not die with their bodies, or be slain on Earth, therefore cannot be said to live again, but (as it is in the Text) they lived with Christ.  
They object to the contrary, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived again, as before in Chap. 2. ver. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But both is denied, because these two words do much differ in sound and in sense: and therefore may not be confounded neither here, nor in the place alleged. Not here, because this confusion imports two absurdities. ONE Physical or natural, that the souls of the Martyrs were slain: The OTHER Theologicall, that a Corporal Resurrection of an infinite number of the dead, shall be before the last Day, contrary to the Faith of all Christians, taught by Christ himself: The hour is coming, 
joh. 5.28.  in the which all that are in the Graves, shall hear his voice, and shall come forth: They which have done good, unto the Resurrection of Life, and they which have done evil, unto the Resurrection of death. Neither before in Chap 2. because Christ in saying: which was dead, and lived: gives us to understand, not only that he was dead and raised again, but also that he lived, even while he was dead in the flesh, or that he was living in his Divinity, to demonstrate his twofold nature, as before we shown, Chap. 1.18. and Chap. 2.8. Add to this, that although it ought there so to be taken, yet here it cannot, because of the Arguments following, which admit not the same.  
Moreover, they urge the Antithesis of the following Verse: But the rest of the dead lived not again: By which (say they) it seems to be plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but thence the contrary doth plainly follow, viz. that the Holy Ghost by a different word, noteth a divers sense: for the Antithesis is not of a contradiction in Synonymaes, but of a metaphorical contrariety, both in the subject and attribute, because the same thing is not denied touching the Remnant of the dead, which was affirmed touching the souls of the Martyrs properly, that they lived and reigned with Christ: But another thing, contrary to a happy life, Metaphorically: that they lived not again in the first Resurrection, for, that they repent not: which, as by and by I shall clearly show, is the proper and genuine fence.  
To return to the Question, The souls of the Martyrs live with Christ, 
How the souls lived and reigned with Christ  not only a Natural Life (for this after death is common to the souls of the Godly and ungodly, being immortal Spirits) neither only a Spiritual Life of Regeneration, which the Martyrs had (before they were slain) on Earth: but a blessed and glorious Life, which john saw them enjoying with Christ in Heaven. They reigned also with Christ, not in the Kingdom of Grace, which is in this Life, but in the Kingdom of Glory, which is in Heaven: according to the promise: I appoint unto you a Kingdom, as my Father hath appointed unto me: And: To him that overcometh, 
Luk. 22.29 Rev. 3.21.  will I grant to sit with me in my Throne, even as I overcame, and sit with my Father in his Throne. But they do wholly err, who suppose that we interpret this clause of the life of Regeneration, and of the Kingdom of Grace, and thence draw Sophisms for the Chiliasts opinion, which shall be treated of in the following Verse. john therefore saw the Souls of the Martyrs that were beheaded here on Earth, living blessedly, and reigning gloriously with Christ in Heaven. But how long?  
Those thousand years] viz. 
How all the Martyrs lived a thousand years with Christ  in which Satan was kept bound in the bottomless Pit: not that the Martyrs were all slain together, about the beginning of the thousand years, and so all of them lived the whole thousand years with Christ: But he speaketh of a continual succession, that none during the said years, in which they were slain for the Testimony of jesus, or for refusing to worship the Beast, did miserably perish, but lived blessedly, and reigned with Christ in heaven. Wherefore in the thousand years is a Synecdoche, familiarly used in our ordinary speech, and in Scripture, as before I said: For example: A man is said to come to day, though he come not in the Morning, but at Noon, or Evening: or, A man is said to live or die in this year, not only if he live or die at the beginning, but also towards the middle, or end of the year: so the Martyrs are said to live and reign with Christ a thousand years; although all of them were not slain at the beginning, but some towards the middle, others towards the end thereof. 
Mat. 12.39 joh. 2.19.  By a like Synecdoche, the Son of man was three days and three nights in the heart of the Earth, and in three days raised up the Temple of his body, although he lay not much longer than one day and two nights in the Sepulchre. The jews were Lxx. 
jere. 29.9.  years in the Captivity of Babylon, although Daniel was longer: Zerubbabel, and they that were born in the Captivity, were Captives fewer years: 
Gen. 6.3.  So God granted from the five hundreth year of Noah, unto the flood, an hundred and twenty years unto men, although, all they that were born within the 120. years, had a shorter time of repentance, etc. Away therefore with their scoff of 400. 
The Martyrs shall also reign after the thousand years.  Crowns in stead of a thousand.  
Neither is this Synecdoche any way derogatory to the happiness of the latter Martyrs slain by Antichrist, for we are not to think that they ceased to live, and reign with Christ after the thousand years were ended: for they shall reign with him for ever and ever, as we are taught, Revelat. Chapter 22.5. It was enough for john to show, what condition the blessed Spirits should be in, those thousand years; in the mean while not denying, that both they and other Martyrs should further live and reign with Christ.  
But thou wilt say, 
Why the thousand ●●ers are ●●fined.  to what end was it to define a thousand years, if the Martyrs were to reign longer? I answer: It was meet they should be defined, because of the wonderful events that were to come to pass in those first thousand years, bringing as it were a new face on the whole Earth: for jerusalem being destroyed, judaisme was to be overthrown: Satan being bound, Paganism was to decay: and on the contrary, Christianisme established in the whole Roman Empire, not without shedding of very much blood: lastly in the midst of Christianisme, Antichristianisme was to be erected, and toward the end of the thousand years, confirmed and brought to its height, with no less spilling of Christian blood, in Gregory VII. that cruel Beast.  
5. But the rest of the dead lived not again] Having expounded the state of the Godly, what it was in those thousand years, first on Earth, afterward in Heaven: now he addeth the state of the wicked during the said time on Earth: that they lived not again, in the first Resurrection, that by this Antithesis he might the more set forth the happiness of the Martyrs, and withal teach us, that Satan was not so bound, but that he still held very many, even all the time of the said years in Paganism and Antichristianisme, who would not embrace the testimony of jesus, and live again, or be raised from the death of sin: lest we should imagine that the thousand years should be altogether a Golden-Age, or that the Church were to expect the applause of the whole world. This is the sum.  
By the Rest therefore, are understood all others (the Martyrs and Confessors excepted) who embraced not the Testimony of jesus in all this time, but were either professed enemies of Christ, as jews and Pagans without the Church, or false Christians or Antichristians in the Church: These he saith are DEAD, not by a corporal, but a spiritual death in sin, of which death the Apostle speaketh, 
Ephe. 2.1. 1. Tim. 5.6 Mat. 8.22. joh. 5.25.  When ye were dead in sins: And, she that liveth in pleasure, is dead while she liveth: so Christ: Let the dead bury the dead. The dead shall hear the voice of the Son of man: for he speaketh of the state of the ungodly living on Earth, whom he opposeth to the Martyrs, not as then living with Christ in Heaven, but as formerly embracing and professing the witness of jesus on Earth: Therefore in the words The rest of the dead; the distinction is not betwixt the dead, but after the Greek Phrase the Genitive is put for the Nominative: The rest of the dead, for the rest being dead, so in Chap. 9.20. the rest of men, that is, other men, or at least it is a distinction of such as of old were living on Earth, but dead spiritually: for of old the Martyrs also, before they repent, and embraced the Testimony of jesus, were dead spiritually, as the rest: but because they lived again spiritually on Earth, therefore after death they lived and reigned gloriously with Christ in Heaven. But the rest lived not again] To wit, from the death of sin through Faith and Repentance, but despising the Testimony of jesus, remained in Paganism, Or repent not of their Idolatry, Hypocrisy, and other sins in Antichristianisme: as in Chap. 9.20. The rest of men, which were not killed by these plagues, repent not of the works of their hands, that they should not worship devils, and Idols of gold, etc. which place doth excellently interpret this. But that he speaketh not of a corporal living again, as the Chiliasts did interpret it, shall by and by appear by john's Declaration.  
Until the thousand years were finished] That is, during the whole thousand years wherein Satan was bound: for again he adds the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These thousand years. But did they live again afterward? no certainly, for they which live not again in this life, shall never live again in the life to come. Therefore the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Until, limits not a time of living again, but simply denyeth the same: they lived not again until, for, never. As: Thou shalt not come forth until thou hast paid the very last mite, for, never. He knew her not until she had brought forth her first borne, for, never. The Chiliasts said: They lived not within, but after the thousand years: but by the same reason they should say, that the Souls of the Martyrs lived in, but not after those thousand years. Both is false: for the Martyrs have never ceased to live and reign: neither have the rest of the dead ever lived again. It therefore noteth their voluntary contumacy in Paganism and Antichristianisme: that however Satan was bound in a special manner, and could not detain them in Infidelity: yet they would not, after the example of the Martyrs, repent, and embrace the witness of jesus, so as the fault of their destruction was only in themselves. The fourth thing followeth, touching the first Resurrection. This is the first Resurrection] In the Greek IS is left out: but the Ellipsis is expressed ver. 6. This is the second death. By this Addition john doth expressly declare, what kind of living again he meant, that the rest of the dead lived not: namely in that, which is the first Resurrection, as if he should say: they lived not again in the first Resurrection: the meaning is thus: This is the first Resurrection: for: This living again, in which I said the rest of the dead lived not, is to be understood of the first Resurrection: for the monstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This, is not to be referred to the souls of the Martyrs which he said LIVED, but only to the rest of the dead, who he said, lived not again, which the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived again, and repeated in the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection, doth intimate. The Declarat o● also of the contrary showeth the same, ver. 14. This is the Second Death: where likewise the Demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This, is not to be referred unto all that were judged, ver. 13. but only to them that were cast into the Lake of Fire, and were not found written in the book of Life.  
Now it followeth to speak of the manner of this Resurrection, and what it is. The Chiliasts said it was corporal, but here is solidly demonstrated, that a corporal raising up of the Martyrs out of their Sepulchers, is not proper unto the Martyrs, but that it must be understood of a Spiritual living again from the death of sin, in all that shall be saved.   

THE DEMONSTRATION.  
That the first Resurrection is not to be understood corporally, but spiritually.  
First, from the differences dividing the whole Subject. This first Resurrection is either corporal, or spiritual. But it is not corporal: Therefore it is spiritual. The assumption is proved: If this Resurrection should be corporal, than it could not be called the First, because many Corporal Resurrections are spoken of in Scripture before. I. The Resurrection of the Son of the Widow of Sarepta, corporally raised up by Elias, 1. King. 17.22. which is the first resurrection mentioned in Scripture. II. The Resurrection of the son of the Shunammite, raised up by Elisha, 2. King. 4.35. III. The Resurrection of one put into the grave, by touching the bones of Elisha, 2. King. 13.21. FOUR The Resurrection of a Widow's son, raised by Christ, Luk. 7.15. V Of the daughter of Jairus, Luk. 8.55. VI Of Lazarus, john. 11.44. VII. The Resurrection of many of those Saints, who came forth out of the Sepulchre, when Christ suffered on the Cross, Mat. 27.52. VIII. The Resurrection of Tabytha, raised by Peter, Act. 9.41. IX. The Resurrection of Eutychus, brought from death to life by Paul, Act. 20.10, etc. And therefore if the Resurrection here spoken of were corporal, it should not be called the first, but at least the tenth.  
Neither helps it to object, that the foresaid Resurrections were only of a few: but that this shall be of very many: for the Question is not touching the number of them that are to be raised up: but of the Quality and Order of the Resurrection, and it followeth (seeing that is not the first of the same Genus, which hath many other before it) either that this cannot be called the First Resurrection, before which there were many other: or else that it is not of the same kind with the other Resurrections, that is, it is not corporal.  
Secondly, This Resurrection being taken corporally and properly, must be understood either of the Souls of the Martyrs, or of the rest of the dead, or of none. Of the souls of the Martyrs it cannot be understood: both, because it is not said of them, that they were raised, or lived again; But, that they sat on thrones, lived, and reigned with Christ, as before was showed: As also, because properly a corporal Resurrection is not agreeable to Souls: seeing Souls properly die not, as not being bodies, neither of the nature thereof: nor can it be understood of the rest of the dead: because of these it is expressly said, that they lived not again. Therefore this first corporal Resurrection cannot be true of any at all.  
Thirdly, The whole Scripture testifies, that ALL, I say, ALL the dead, shall in one Resurrection, at the last day be raised by the Trumpet and Voice of the Archangel, some indeed unto eternal Life, others unto eternal shame: john 5.28. The hour cometh, in which ALL that are in the Graves shall hear his voice, and shall come forth: they that have done good, unto the Resurrection of Life, and they that have done evil unto the Resurrection of damnation, john 11.24. I know that my brother shall rise again in the Resurrection, at the last day. john 6.48. This is the will of him that sent me, that every one that seethe the Son, and believeth in him, should have Eternal Life: And I will raise him up at the last day. From this universal, the Martyrs cannot be excepted, because they believed on the Son of God. 1. Cor. 15.52. We shall all be changed in a moment, in the twinkling of an eye, at the last Trump, for the Trumpet shall sound, and the dead shall be raised. 1. Thess. 4.16. At the coming of the Lord, they that died in Christ, shall rise first. Therefore the Martyrs also who died in Christ, shall rise at the coming of the Lord. john also toward the end of this very Chapter, describeth the Second Resurrection, which shall be at the last day, so universal, as that all the Elements shall give up their dead, (a great part whereof shall be Martyrs, being destroyed by Fire and Water.) By all which, I suppose that no Godly man, can, or aught to gather any other thing, then that all the dead shall be raised together in one Resurrection at the last day: but that many millions of Saints should be raised before the last day, cannot without error be believed.  
Fourthly, the Apostle Paul most exactly describing the whole History (and what we ought to believe) of the Resurrection, opens indeed a Mystery unto us: 1. Cor. 15.51. viz. That all shall not die, but in a moment, in the twinkling of an eye, all shallbe changed. Yet not a word touching the mystery of the Millinarie Resurrection of the Martyrs before others. If thou say, that it was not revealed unto him: Consider that the Apostle was caught up into the third heaven, 2. Cor. 12.4. and heard unspeakable words, that is, all kind of mysteries, especially such as were to be revealed unto the Church. And therefore undoubtedly he should have heard that also, for to reveal the same unto us, and would have revealed it, if it were true.  
Fiftly, from the nature of Opposites: So as is the first death, so on the contrary is the first Resurrection to be understood. For I suppose none will deny, but that these two are privatively opposites, as being contrariwise affected about the same subject. But the first death, was not of the body or corporal, 
The first death what it is.  but the death of the Soul, or Spiritual through fin: by which man was first separated from God, made mortal, and deprived of Life Eternal. For by this death Adam was dead in Soul, although in the body he lived nine hundred years after. But the death of the Soul drew with it corporal death, as it were by a necessary consequence, and so perpetually draws the same with it on all the Posterity of Adam, by the threatening of God: Thou shalt die the death. Of this first Spiritual death the Apostle speaketh: Through sin death entered into the world, 
Rom. 5.12.  and so death passed upon all men, for all have sinned: including indeed the Sequel of a corporal death: but especially showing the deliverance from spiritual death, through the death and life of Christ. Of this death also Austin: The souls also (saith he,) have their death in impiety and sins, according to which death they are dead, of whom the Lord saith: Let the dead bury their dead: and according to this first Death, we are all dead in sins, no man excepted: because it is said of all men: when ye were dead in sins, etc.  
Seeing therefore the First Death was a Spiritual destruction and alienation of the Soul from God, and eternal Life through sin: certainly the first Resurrection (being an opposite medicine to the first death) must be a Spiritual conversion, and restoring of the Soul from sin to God.  
Sixtly, If the First Resurrection were corporal, and properly belonging to the Martyrs: then only the Martyrs should be blessed, but all others that rise at the last Day, should be excluded from happiness. But this is very absurd. And therefore the other also. The reason of the consequence is, because in the following verse, only such are said to be blessed, who have part in the first Resurrection: of which we shall there speak.  
Seventhly, from the same verse: If the First Resurrection were corporal, and proper to Martyrs: then all the dead at the last Day should be raised unto the second death, or unto eternal damnation, none of them unto life eternal. But the latter is false, and contrary to Scripture, joh. 5.24. Dan. 12.2. etc. Therefore the former also. The consequence of the Major is grounded on the following Verse, where the Second, or Eternal Death is said to have power only over them that have no part in the First Resurrection, as there we shall see.  
Lastly, in the same Verse it is said, that they only shall be Priests of God, and of Christ, which have part in the first Resurrection, as shall be showed. Whence again it would follow, that the Martyrs only should be the Priests of God and of Christ, in case that the first Resurrection were corporal, and proper to Martyrs. But Peter teacheth the contrary, 1. Pet. 2.5.9. And john, Rev. 1.6, etc.  
These things I suppose may satisfy the Godly minded, and such as are not contentious: unto which I will only add this one thing, touching the Etymology of the First Resurrection: that as the first death is so called, because it first seized on man, 
Why the first Resurrection is so called.  according to the soul, as soon as he had sinned: so the first Resurrection is so called, because it first vivified man according to the Soul, as soon as he repent by hearing the promise in Paradise. Or also (which comes all to one thing) because it is the vivification of the first or more noble part, that is, of the soul: as also because it is wrought in the First, that is, in this natural life: and lastly, because it must go before the Second resurrection, which shall be the resurrection of the bodies to glory or, if the first went not before, unto condemnation.  
Here I could add the Authorities of ancient Divines. But it's needless: Let Augustine suffice for all the rest, who most diligently searched into this prophecy; The first Resurrection (saith he most truly) is to Grace, the second to Glory, Lib. 20. de Civ. Dei. C. 7.18. Him Ribera unjustly reproveth, restraining the First Resurrection unto the immortality of souls, that the Martyrs, though esteemed as if they had utterly perished, yet according to their better part, they live. Then which, nothing is more unsavoury: for in this he attributes nothing more to Martyrs, then to the worshippers of the Beast, who themselves also after the death of their bodies, lived in their better part, and yet never lived in the first Resurrection.   

Objections against the First Spiritual Resurrection, cleared.  
IT remaineth that I briefly answer the Objections of the Chiliasts, about their Corporal Resurrection of the Martyrs.  
OBJECT. I. That which falleth not, neither dyeth, is not raised again. The souls fall not, neither die, but the bodies. Therefore the First Resurrection is not of souls, but of bodies.  
Austin moving this cavil denies the minor, 
Lib. 20. de C. D. cap. 10. Rom: 14.4 1. Cor. 10.4 Ephe. 2.2. Mat. 8.22.  that souls fall not, nor rise again: die not, nor live again. For it is said: He standeth or falleth to his own Master. When ye were dead in sins. Let the dead bury their dead: which things are certainly spoken, not of the fall or death of the body, but of the soul. The soul of man therefore fell through sin, and lies dead in sin: liveth again through Faith, and riseth again by repentance. Therefore there is a Resurrection of the Souls also: but not the Second: for this shall be of the Body: Therefore the First.  
Object. II. The Souls of Martyrs lived again, either in respect of themselves, or in respect of their bodies, or in respect of other men, who professed the same Doctrine. But they lived not again in respect of themselves, because they were never dead: Neither in respect of other men: because it would follow, that the rest of the dead should likewise live again: which is false. Therefore they lived again in respect of their own bodies.  
I answer: I do not well understand whether this be in earnest or in jest: The whole is so frivolous, and hangs no more together, then if they should say: The Souls fly, either in respect of themselves, or in respect of their bodies, or in respect of other men, etc. Not in respect of themselves, because they have no wings, neither in respect of other men, because they also should fly: which is false. Therefore in respect of their bodies: The Hypothesis is false, the distribution vain and lame, the consequence nothing, for this is wanting: or they fly in no respect. So here the consequence is to be denied: because they take up a falsehood, viz. that the souls did live again, for in the Text it is said they lived, not that they lived again: Hence the distribution is vain and imperfect, for a fourth is wanting, viz. that the Souls lived not again in any respect, to wit, corporally, which is the Question here in hand. For a false attribute divideth not, but overthrows the subject by its falsity, neither is it truly affirmed of the same but denied. Add, that the first clause, with the reason thereof, is ambiguous: for howsoever souls die not, neither live again in respect of themselves, that is, in respect of their essence, yet they do die, and live again in respect of themselves, that is, in respect of Grace and Salvation, as hath been showed. The other is superfluous and figurative. For no man liveth again in respect of others, except metaphorically: as for example: A father liveth again in his children, in likeness of nature and manners: The two Witnesses, Chap. 11.11. lived again in their Successors, in likeness of doctrine. And therefore in this also is an aequivocation or ambiguity. The third, which is concluded, is also a figurative Synecdoche, or is false. For as properly not the Souls, but the Martyrs were dead in respect of their bodies, so properly not the souls, but Martyrs shall live again in respect of their bodies at the last day. Therefore ingeniously, and without Sophistry, the Object: should thus have been form. The Martyrs lived again either in respect of their souls, or in respect of their bodies. Not in regard of their souls: therefore in respect of their bodies. But thus also the whole major is false; the minor ambiguous, the Consequence nothing: for then the Martyrs lived not again, but lived according to their Souls: but they shall live at the last day, according to their bodies. Therefore properly there are as many faults, as words.  
Ob. III. From the Antithesis, ver. 4. & ver. 5. If the word LIVED in the former part of the Antithesis, must be understood of a Spiritual Resurrection, then by the like reason the words LIVED AGAIN in the latter clause, must be understood of that spiritual Resurrection. But this cannot be: for it would follow that none did spiritually live again (that is, were converted) in the thousand years, but the Martyrs alone. Secondly, this absurdity would also follow: that the thousand years being finished, all which Spiritually died, did, or shall spiritually rise again: the which thing is contrary to manifest experience.  
I answer: 1. Again they take up a false Antecedent, viz. that in the former member a spiritual Resurrection ought to be understood: for the former clause speaketh of no Resurrection, whither Spiritual, or Corporall, but of the happy living of the blessed Souls with Christ: for he saith not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived again, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived with Christ, which too we deny to be of like force and signification. Now from a false Hypothesis or supposition, the consequences which are thence drawn are also false. Hence. 2. the whole conclusion is false, because the divers words lived, and lived again, make both members or clauses to be of a divers sense: neither are they truly Opposites, as was showed in opening of the Text.  
III. The Assumption is also denied, that the latter member cannot be understood of a Spiritual Resurrection, for a little before we shown, that it ought so to be taken. iv The former absurdity follows not, both because to the Martyrs are added the Professors also, which received not the Character of the Beast, that is, who refused to embrace and profess the Papists Religion, verse 4. Hence Ecclesiastical Histories testify, that besides the Martyrs, there were always some other professing Christians: As also because the Speech is indefinite, and usual in Scripture: The rest of the dead were not converted: not as if none at all were converted, but very few: as appears from a like place, Chap. 9.18.20. where at the sounding of the sixth trumpet, it is said, that the third part of men being slain, the rest repent not, the which unless it be indefinitely understood, a greater absurdity than this should follow, viz. that not one man in the whole world did then repent. LASTLY, the latter absurdity, that the thousand years being ended, all Spiritually dead should also spiritually rise again, (which were much to be wished) doth no more follow, then, that the said years being ended, the souls of Martyrs and Professors should neither live nor reign any longer with Christ.  
Objec. iv From the same Antithesis: If the latter member ver. 5. speaketh of the Resurrection of bodies: then the former in ver. 4. speaketh of a Resurrection of bodies also, where it's said of the Souls of the Martyrs: And they lived, that is, lived again. The reason of the consequence is: because in every lawful distribution, as this is, (for who should tax the Holy Ghost of absurdity) members are set down under the same Genus or general word. Now the Genus here is the Resurrection of the dead.  
I answer. The falsity both of the Antecedent and Consequent of this Objection hath already been so fully demonstrated, that there needs no more be added. The reason of the consequence is not solid: neither can hence the Holy Ghost be taxed of absurdity, both because often a Genus of one and the same name is taken in a divers signification: so the living again of the dead in this place: As also, because it were wickedness to deny that to the Spirit (especially in this enigmatical Prophecy) which Philosophers, Poets, and Orators frequently take to themselves, viz. in distributions to oppose things metaphorical to things proper, or proper to figurative, for the thing itself. Now in v. 4. was showed that this Antithesis is such.  
Objec. V They who so live again or rise, as they begin to reign with Christ, that is, by Christ in Heaven: they certainly rise in their bodies, But the Souls of the Martyrs are so to live again, or rise in the beginning of those thousand years, as that they begin to reign with (that is, by) Christ in Heaven: for John saith: They lived and reigned with Christ. Therefore, etc.  
Answer. I. The major is denied a non causa: for to the end, that the Souls of Martyrs and Confessors should live blessedly, and reign with Christ in Heaven before the last day, a corporal Resurrection is not necessary. But at the last day it shall be necessary, to the end that the Martyrs both in body and in soul, may gloriously live and reign with CHRIST for ever, according to the promise of the Gospel. II. The assumption is refuted by the proof itself, or by john's own words: for he saith not, that the Souls lived again, or were raised: but they lived (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) The difference whereof children in schools do understand, and hath been demonstrated, ver. 4. Therefore the first falsehood so often repeated, is a continual begging of the Question.  
They insist: To live and reign with Christ, is to live and reign after the similitude of Christ, or so to live and reign, as Christ now reigneth in Heaven. But Christ liveth and reigneth in soul and body. Therefore the Martyrs not only lived and reigned with him in soul, but in body also.  
I answer. I. This gloss overthrows the former: for if to live with Christ, be to live after the likeness of Christ in Heaven: than it is false, that it is to live again, or be raised from the dead on Earth. II. The major shall be true after the Resurrection of the dead at the last day, when all the Martyrs, Professors, and Believers being raised from death, shall in soul and body be always with the Lord, 
1. Thes. 4.17 1. joh. ●. 2.  and see him as he is. But before the Resurrection of the dead, this is false: Otherwise the Souls of such as die in the Lord should not go unto Christ, nor live with him: but the Apostle testifies the contrary touching himself, Philip. 1.23. and of all the faithful. 2. Cor. 5: 8, etc.  
Ob. VI It is agreeable to the justice of God, that such as suffered more grievously than others, for the confession of Christ, should also enjoy longer delight and glory. Therefore the Martyrs are to be raised from the dead before the rest of the Faithful, to enjoy the Kingdom of Heaven all those THOUSAND YEARS before the other.  
Answ. The major, not being universal, is false: for God doth not all what is agreeable to his justice now, or before the Day of judgement, but will do the same at that Day; See 2. Thess. 1.6.7.8.10. Neither is every thing agreeable to divine justice, which seems so to us, but whatsoever is revealed in the Scripture: otherwise indeed it might seem to us to be more agreeable to the justice of God, that the Martyrs should presently be raised after their sufferings, and be carried with their bodies into Heaven, that so they might longer, and before others, enjoy the Kingdom of glory.  
Objec. VII. The two Martyrs, Rev. 11.11. were corporally raised: Therefore these also.  
Answ. I. The Antecedent is denied: for neither doth that type speak of a corporal Resurrection according to the Letter, but of a successive living again, as was there showed. II. They who confound them with these, show that they are but strangers to the Revelation: for these Martyrs and Confessors belong to the first ten Ages from Christ's birth: The other two unto our last times, in which the Temple was to be measured, or the Church purged from Popery.  
Objec. VIII. The Prophets, and many Martyrs, came forth out of their Sepulchers at Christ's death on the Cross: Mat. 27.53. according to the Prophecy of Daniel, Chap. 12.2. Neither was that corporal Resurrection any way derogatory to the Article of Faith, touching the future universal Resurrection: Therefore also these Martyrs lived again corporally, neither is it any way derogatory to the universal Resurrection of the dead.  
Answ. Whether those Saints (whose bodies came out of the Sepulchers, and appeared to many, after Christ's Resurrection, to testify the efficacy of his Death) were Prophets or Martyrs appears not from the Text: neither is it a point of Faith to know the same. However the Prophecy of Daniel cannot without wresting be applied to these, which expressly speaketh, not only of the Resurrection of such as shall be saved, but of the damned also, that is, of the last Universal Resurrection. But that special and corporal Resurrection of those Saints, is certainly to be believed, because it is written: neither can it be derogatory to our belief of the universal Resurrection, seeing the Scripture doth plainly except this from that. But this Resurrection of the Martyrs a thousand years before that, is not to be believed, because it is not written: but only (as we have showed) sought to be maintained by wresting the words of this Prophecy: yea, it derogates from the Faith: because he that believeth this, cannot believe the other, viz. that there shall be a universal Resurrection at the last day.  
Objec. IX. Christ promised it should be so, Mat. 19.28. & Luk. 22.28. In the regeneration when the Son of man shall sit in the throne of his glory, ye shall sit upon twelve thrones, judging the twelve Tribes of Israel, etc.  
Answ. These indeed are most sweet promises of our Saviour, touching the singular rewards of the Apostles in Heavenly Glory, and touching the large recompense of their labours and loss of all things, which here they sustained for the sake of Christ. But it is erroneous to believe, that here any thing is promised touching a corporal resurrection of the Martyrs that shall be before the rest of the dead, and of a golden Age to continue a thousand years before the last day, in which (the Martyrs reigning with Christ in Heaven) the jews being joined to Christians, and freed from the yoke of all adversaries, shall (as the opinion of some is) serve Christ in all manner of prosperity and peace. Let such, I say, see too, lest they err: and diligently consider, 
Act. 3.21.  that those rewards are promised to be fulfilled in the regeneration or restitution of all things at the last day: promised also, Mark 10.30. with persecutions: which things are plainly repugnant unto the Millenary Resurrection, and peace before the last day.  
Lastly they pretend, that it were greatly for the comfort of the Martyrs, if they knew, that a little after their martyrdom (the thousand years being near at hand) they should rise again, and ascend both in soul and body into Heaven, and reign with Christ a thousand years before the rest of the Faithful.  
Answ. To seek for comfort in a doubtful thing, is to feed upon the wind: in a false thing: to mock with ones self and with God: neither is it without impiety, how pleasing soever it seems to humane wit: forasmuch as faith cannot be had in a doubtful or false matter (such as is this Corporal Resurrection:) and so no solid consolation. But this is solid and double comfort to the Martyrs, if from the sure word of God, they do believe that their Souls, as soon as they go out of their bodies, shall live and reign with Christ in Heaven, and that at the last day, (when their brethren and fellow servants, who are to be slain on earth, shall be fulfilled) their bodies also being raised up by the Son of God, 
Rev. 20.4. joh. 6.40. Rev. 6 11. Rev. 22.5.  they shall reign with him for ever and ever in Heaven.   

TOUCHING THE OPINION OF THE OLD CHILIASTS.  
HAving expounded and vindicated the true meaning of this Prophecy, it remaineth in the last place to lay down, and weaken the false opinion of the Old Chiliasts, who understanding this Prophecy corruptly according to the Letter, and not according to the Analogy of Faith, did thence invent this Jewish Fable, which Austin hath set forth in these words, Lib. 20. de C. D. C. 7. That as the world was created in six days, and the seventh was a Sabbathisme: so the world should continue six thousand years: and afterward should follow a Sabbathisme in the last thousand years, namely, by the Saints that shall rise, and celebrate the same: which opinion he saith, might be somewhat tolerable, if it were believed in that Sabbathisme, some spiritual delights should come to the Saints through the presence of the Lord. For we also were sometime of this opinion, but seeing they affirm, that such who should rise again, shall enjoy carnal Feasts, and eat and drink beyond measure and modesty, these things cannot be believed but by carnal men, and therefore such as were spiritual, called them that believed these things CHILIASTS, being a Greek word, and by us may be rendered MILLENARIES.  
The first Author of this opinion, 
Papias author of the Chiliasts opinion.  as Eusebius recordeth Lib. 3. Hist. Cap. 33. was Papias, whom Irenaeus and Hierom (at which I wonder) make to be a hearer of the Apostle john: where as Papias himself in the Preface of his work confesseth, that he never heard or saw the Holy Apostles: but saith that he received this tradition from the Elders of the Apostles.  
Now Eusebius also writeth of this Papias, that being pious, yet too credulous and of little solidity, he took up many Fables for Apostolical truths, because he understood the Apostolical Interpretations amiss, and that he became ringleader of the Chiliasts error unto many who followed his traditions, among whom also was Irenaeus.  
Hence almost all the Elder fathers, 
Many of the fathers held the opinion of the Chiliasts.  following the antiquity of the tradition and authority of so great a man, who was accounted a Disciple of the Apostles, became Chiliasts: JUSTINUS Martyr, dial: cum Tryphon: Judaeo. IRENAEUS Lib. 5. Cap. quinque extremis, not long since published at Paris, and annexed (as a filthy clout) to his works: but it had been better they had buried the same in eternal oblivion, then to uncover the secret shame of so worthy a Father: NEPOS a Bishop of Egypt, whom DIONYSIUS ALEXANDRINUS refuted, as Eusebius writeth Lib. 7. Hist. C. 10. TERTULLIAN: Lib. 3. Cont: martion: Lactantius. lib. 7. instit. Cap. 23. disputes at large of this Fable: VICTORINUS PICTAVIENSIS in his Commentary on the Revelat. 
How uncertain the antiquity of tradition. and the authority of the fathers is  Austin. also himself in the aforesaid place confesseth that he sometime held the same.  
Hence all men may see how little is to be ascribed to antiquity of TRADITIONS, and the authority of the FATHERS. For antiquity without truth, What is it but the oldness of error? Who more ancient than Irenaeus? He writeth, that he was the hearer, or Disciple of Papias, and Papias of the Apostles: Papias on the contrary denies, that he heard or ever saw the Apostles with his eyes. (Behold antiquity without truth.) The said Papias received the Chiliasts Fable by tradition of the Elders, and drew many to embrace this error by his authority. 
The fable of Antichrists four year's reign.  And without doubt from the said Author Irenaeus sucked another fable (which by this means was generally received) touching Antichrist, that he should reign not fully four years in the end of the world: for the most ancient Writers were ignorant thereof. JUSTIN, the oldest Writer extant, affirmeth, that Antichrist the man of sin, was already at the door: 
Dialogo cum Tryphone.  CLEMENT who wrote next to JUSTIN, hath not one word of Antichrists three year's reign. Tertullian who lived at the same time affirmed that Antichrist was near at hand. Cyprian also next to the former writeth Lib. 5. Epist. 7. ye ought to know, hold, 
Libro Defuga persecut.  and certainly believe, that the day of trial is begun already, and that the decay of the world, and the time of Antichrist draweth on: Ibid: Antichrist cometh. Wherefore the Fables of Papias were not taken on till at length in latter Ages.  
Furthermore the Chiliasts Fable occasioned many which dis-approved the same, but were not able to refute it, to fall into another error worse than the former, affirming, that the Revelation was to be rejected, as written by the Heretic CERINTHUS. Among these were Cajus and others, touching whom (in EUSEBIUS) DIONYSIUS ALFXANDRINUS speaketh, who opposed NEPOS the Egyptian. Others on the contrary to keep up the authority of the Revelation, laboured to divide the opinion of Cerinthus and the Fathers, as if Cerinthus indeed maintained a voluptuous Millenary kingdom, full of lust and riot. But the Fathers the spiritual delights of the Saints.  
But Ribera affirmeth, 
Comm: in Apoc. 20. N. 26.  that there was no difference betwixt the opinion of Cerinthus and the Fathers, because Irenaeus, Tertullian, Lactantius, etc. wrote the same things about the Millenary Kingdom, which are contained in the opinion of Cerinthus. And this Dionysius, and Caius also an old Writer affirmeth, Euseb. Lib. 3. Hist. Cap. 28. however it be, the Chiliasts opinion was by the Christians condemned, for ascribing to Christ contrary to the Scriptures, a voluptuous and earthly Kingdom, and for bringing in, contrary to the Apostolical Faith, one (and so making a twofold) Resurrection after another: the which opinion how improbable it is, hath, I suppose, been sufficiently showed: so as I trust, that such who think it ought again to be renewed (as far as concerns the latter part thereof) will, after the due consideration of these things, in the fear of God (with Austin) change their opinion.  
Now for the refuting of this old Fiction of the Chiliasts (which Jerome in the life of Papias calleth a Jewish tradition) we may briefly observe, that it consists neither with the present Vision, nor with itself, nor with other Scriptures, nor Christian belief. Now this (besides what formerly hath been spoken) I will show by four clear Arguments.  
First: I have made it manifest already, that the thousand years of Satan's binding, 
A refutation of the Chiliasts error by experience.  and the Kingdom of the Martyrs with Christ in Heaven, (beginning from the overthrow of jerusalem, unto Gregory VII. that Romish Beast) are now past above 548. years. And yet there hath not been any corporal Resurrection of Martyrs, or Golden Kingdom of Christ on earth. The experience therefore which we now see (but the fathers could not) refuteth this Fiction.  
Secondly, 
2. From the text.  That millenary Kingdom is expressly ascribed unto the souls of the Martyrs and Confessors, when (as Austin well observeth) they were not restored to their bodies. Then, I say, their souls sat upon thrones, lived and reigned with Christ in those thousand years: this therefore is not to be applied unto the Resurrection of the body.  
Thirdly: This error, as arising from a false Chronologie, is plainly refuted: 
3. From the erroneous chronology.  For the Chiliasts following the erroneous computation of the Greeks', affirmed that Christ was born in 5199. year of the world: since which are past 1621. years, which number being added unto the former, would make 6820. years from the Creation. But thus not only the sixth Millenary (or the thousand years) which they ascribe to the binding of Satan, should be passed, but also there should but a few years of the seventh Millenary, and their voluptuous Kingdom of the Saints with Christ, should already have dured above eight hundred: the which is refuted by History and experience, so that if Irenaeus, Tertullian, Lactantius etc. did now live, they should be necessitated to confess that they much erred from the truth.  
Lastly the whole Scripture holds forth, 
iv From the difficulties of the last times. joh. 18.36. joh. 18.20 Mat. 24.21 Luk. 18.8. 2. Tim 3.1  that the last times shall not be voluptuous in the least, but difficult and sorrowful unto the Church in this world: Besides Christ did often foretell that his Kingdom should not be earthly: My kingdom is not of this world. The world shall rejoice, but ye shall mourn: In the world ye shall have tribulation. Then shallbe great tribulation, such as was not from the beginning of the world unto this time. Watch therefore, that ye may be found worthy to escape all these things. When the son of man cometh shall he find Faith on the earth? Through manifold tribulations we must enter into the Kingdom of Heaven. This know that in the last days perilous (or difficult) times shall come, etc. These and such like testimonies of Scripture: which speak of the afflicted state of the last times, do abundantly refute the Millenaries Fiction. Now we go forward with the Text.  
6. Blessed and holy is he that hath part] By an Exclamation he extolleth, and commendeth unto us the felicity, and necessity of the first Resurrection, or spiritual living again, by which of old those Rest of the dead in Paganism and Antichristianisme, obstinately refused to live again: by which all, and they only shall be blessed and holy, 
Act. 8.21. joh. 13.8. What it is to have part in the first Resurrection. The profitableness & necessity of the first resurrection  who have part in the first Resurrection. To have part in a thing, is to become partaker of that thing: as appears from the contrary: Thou hast neither part nor lot in this matter, saith Peter to Simon the hypocrite: And Christ to Peter, refusing to be washed by him: If I wash thee not thou baste no part with me, for, thou shalt not have no communion with me. Therefore to have part in the first Resurrection, is to be partaker of the first Resurrection, that is, through faith and repentance, to rise from the death of sin unto newness of Life with Christ. For we clearly shown erewhile, that this first Resurrection, is not of the body, but of the soul. By which we see the great benefit and excellency of the first Resurrection: because in it consisteth true blessedness and holiness. The necessity also, because no man shall be blessed and holy without the same. But is it the cause of blessedness? yea verily: not indeed the meritorious (for that Christ only is, for he hath merited blessedness for us,) but causa sine qua non, a cause without which it is not: for without holiness, which the first Resurrection bringeth, 
Heb. 12.14  no man shall see God: yea it is also the formal cause inchoated or begun. For the first Resurrection is inchoated holiness, and part of the future blessedness, which shall be perfected in heaven.  
Hence first it followeth, that all having part in the first Resurrection, that is, being truly born again in this life, shallbe blessed, and holy with Christ in the other Life: and on the contrary, that none which rise not again with Christ, unto newness and holiness of life on Earth, shall be blessed and holy with Christ in Heaven: 
Lib. 20. de C. D. ca 6.  For none can belong unto this first Resurrection, but such as shallbe blessed for ever saith Austin. They therefore which have no part in the first Resurrection, shall not be partakers of blessedness: for we shall be clothed upon with our house, if so be that being clothed, we shall not be found naked. 2. Corinth. 5.3.  
Secondly it followeth, as before we proved, that the First Resurrection is not corporal, but spiritual: for if it were corporal, then by this Exclamation, all that shall be raised at the last day, should be excluded from blessedness, because none of them should have part in the first Corporal Resurrection. But this is absurd, because in the last day, some shall rise unto blessedness, others unto eternal death. The reason of the consequence is, because all, and they only that have part in the First Resurrection shall be blessed.  
All indeed thou wilt say, but not they only: Yea because all, therefore only: for in an enunciation of the property touching the subject, or of the effect touching the cause without which it is not, or else an Antistrophe, such as this is, not only a simple conversion and contraposition will hold, but a contrary sense also, which begets exclusives: Blessed are they that have part in the first Resurrection, therefore they that have no part in the first Resurrection, are not blessed: which is of like force with the exclusive: Only they that have part in the first Resurrection are blessed: 
Ps. 119.1. Psal. 32 1. Rom. 4.7. Rev. 12.14 Rev. 19.9.  like as it followeth: Blessed are the pure, therefore the impure are not blessed: Blessed are they whose sins are forgiven: They therefore are not blessed whose sins are not forgiven. Blessed are they that keep his Commandments: They therefore that do not keep them, are not blessed. Blessed are they that are called to the marriage Supper of the Lamb: therefore they who are not called, are not happy: and a thousand such like places are found in Scripture.  
But perhaps thou wilt say, it will not hold: because as in Chap. 1.3. a special blessedness is promised to the keepers of the words of this Book, so here also some special and eminent felicity of the Martyrs is commended, by which notwithstanding other believers are no way deprived of their blessedness. THIS is nothing: for they that keep not the words of this Book, shall be deprived both of special and common blessedness. Therefore they only who keep the words and Commandments of this Book, are blessed: and so are they alone, who have part in the First Resurrection.  
Lastly, either they only that have part in the first Resurrection shall be blessed, or not they only. If they only, it confirms, what we said: If not only, than Blessedness shall not be a special privilege of the Martyrs, agreeable to the justice of God, viz. that they who have suffered more than others, for the Confession of Christ, should be longer in joy and glory: as before they said. For either there shall be some other Martyrs on earth in these thousand years, who shall suffer as much, or more also for the Gospel, at the hands of Antichrist (regaining, as they say, his strength) or of other enemies, than the former suffered by Roman Tyrants for the witness of Jesus: or else there shall be none. If some: then either these shall enjoy shorter happiness and glory in Heaven, which stands not (according to their opinion) with God's justice: Or else it was not agreeable to his justice, that those other should enjoy longer happiness and glory. If there shall be no Martyrs, but that the Church Militant during the THOUSAND YEARS shall be free from all hostile invasion of the ungodly, living in peace and security, as they promise: than it follows, 
1. Cor, 2.18  that the Gospel shall cease to be the word of the Cross: and the true Oracles of Christ and his Apostles, touching the difficulties of the last times, Luk. 18.8. Mat. 10.34. Act. 14.22. 2. Tim. 3.1, etc. shall cease.  
Thirdly, we learn the certainty of the Salvation of all that are borne again: for if all, and they only that have part in the First Resurrection, are blessed: and that none can belong unto the First Resurrection, but such as shall be blessed for ever: then certainly all, and they only that are borne again, shall infallibly obtain eternal blessedness.  
Ribera objects, that very many rise again from sin, and yet die again, 
In cap. 20. N. 49.50.  by their relapse into sin, and so departed out of this life in their sin: Answ. This is true of dogs and swine, returning to their vomit, and wallowing in filthiness: that is, of hypocrites, who in appearance indeed rise again from sin, and seem to others to be truly purged from the defilements of the world, but yet are not truly purged before God: which for the most part the event showeth: but of such as are truly regenerate, and rise again from sin, it is said: 
1. joh. 3.9. Ps. 37.24.  Whosoever is borne of God commits not sin: for his seed remaineth in him, and he cannot sin, because he is borne of God: And: Though the righteous fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand.  
On such the second death] He adds three causes or parts of their blessedness, that have part in the first Resurrection.  
1. Because the second death hath no power on them.  
2. Because they shall be Priests of God, and Christ.  
3. Because they shall reign with Christ a thousand years.  
These are either the effects or consequents of the first Resurrection, and as it were the privileges of the regenerate, first indeed, they are to be referred to the Martyrs, but secondly also unto all others that are partakers of the first Resurrection, or spiritual living again. For lest we should say: shall the Martyrs alone live and reign with Christ in blessedness? he extends the blessed life, the Priesthood and Kingdom of Christ unto us also, pronouncing us blessed, and that indeed by a threefold name, not the Martyrs (I say) alone, but whosoever have part in the first Resurrection: that by so many spurs as it were, he might stir up all men unto the desire and study of the First Resurrection.  
Therefore the first blessedness of them that live again, shall be an immunity or security from the second death: for they that have part in the First Resurrection, on such the second death hath no power, that is, they can never perish. For the second death, is the casting of the wicked, both in soul and body into hell fire, which shall be at the last day, as appears ver. 14. Of which our Saviour in the the Gospel: 
Mat. 10.28  Fear him that can destroy both soul and body in hell. This otherwhere is called Eternal death: because it shall be an eternal loss of life eternal, and an everlasting torment in everlasting fire. Here it is called the Second, to difference it from the First: because as the second doth next, and certainly follow the first: so the second death shall follow the first in order, and certainly, unless the First Resurrection come in between, and that deliverance from the First death be obtained by Christ. Now before we shown that the first death is a spiritual perdition of the Soul in sin, drawing with it temporal death as its necessary sequel: 
Rom. 5.12  This death entered into the world through sin, and passed upon all men, for that all have sinned. Therefore it hath power over all men, and it is universal, yet mutable through the First Resurrection, that is, true repentance and faith in Christ. But the second death shall not have power over all, but them only whom it finds lying in the First death: for these shall be thrown headlong from death into death: or rather the Second death shall be unto them an everlasting continuation of the First death, and a horrible increasing in eternal fire. But such as through faith and true repentance, have risen with Christ from the First death, on them the second death shall have no power: because according to promise of the Gospel, 
joh. 3.36. joh. 5.24.  they that believe on the Son of God, do not come into condemnation, but are passed from death to life. Therefore the second death shall not be universal, because the First resurrection shall make the particularity: yet it shall be immutable for ever, because there can be no redemption from hell, but the smoke of their torment shall ascend up for ever and ever. 
Psal. 49.8. Rev. 14.11 Cont: Demetr:  For after the departure out of this life, there shall be no more place of repentance: no effect of satisfaction: Here life is either lost or kept, saith Cyprian.  
These things ought to awaken and raise up such as lie in the death of sin: And on the contrary, to confirm the assurance of their salvation, that are risen with Christ. For if the second death hath no power over them that have part in the First resurrection, then certainly they need not fear condemnation, but may and aught to be certainly persuaded of their salvation.  
But some may say, It is uncertain, who truly have, and always unto the end shall have part in the First Resurrection. Answ. If it be uncertain to thee who hast not tasted honey, whether it be sweet or not: it is not therefore uncertain to them who have tasted the same. So likewise, If the First Resurrection be uncertain to them, which neither have, nor know the same: it is not therefore uncertain to them which have it, and feel it in their hearts: for some apprehend not faith in their hearts, 
Lib. 13. de Trin. C. 2.  but others do which have the same, saith Austin. And how should such be uncertain of their new birth, who daily endeavour, and desire to die unto sin, and to live unto Christ? They certainly who run on in all wickedness, and as Peter saith walk in lasciviousness, lusts, excess of wine, revel, banquet, and abominable Idolatry, know that they do such things, yet out of an evil conscience commit the same with great delight. And therefore why should not such, who by an earnest desire of mind resist the concupiscence of the flesh, and labour by good works to make their election sure, know, feel, and be persuaded (the Holy Ghost witnessing the same to their Spirits) that they are children of God, and have part in the first Resurrection? Furthermore, they which now have part in the First Resurrection, shall always have part of the same unto the end: because, To him that hath, shall be given, Luke 8.18. Otherwise john should have done ill in saying, that they are blessed who have part in the first Resurrection: which to think were blasphemy: from the part therefore of the new birth which we have in this life, we may, and ought certainly to believe we shall have part in the life to come, that is, be eternally blessed.  
Here again by this first privilege of them that rise again, is overthrown the Chiliasts opinion, touching the first Corporal Resurrection, as before we touched. For if it should be Corporal, and proper to the Martyrs, it would follow that the Martyrs alone should be free from the second death: and that all the rest in the Second Resurrection should remain subject to the same, for as much as by this privilege they alone are exempted from the power of the Second death, who have part in the First Resurrection. But this is wholly contrary to Faith and Charity.  
But shall be Priests of God and of Christ] The second part of blessedness, and the second privilege of the regenerate, is that they shallbe Priests of God and Christ: 
XLI. Argument of Christ's deity.  Beza in the DATIVE, To God and to Christ, as it is Chap. 1.6. & 5.10. in the same sense. He distinguisheth God and Christ, not to separate Christ from God, or to deny that he is God: but because Christ the Mediator hath made us Priests to God the father, Chap. 16. & 5.10. Yea hereby he plainly affirmeth Christ to be God, in that he saith we shall be Priests both to God, and to Christ. Now we shall be Priests to none but to God. But what manner of Priests? Of this see Chap. 1. ver. 6. & Chap. 5.10. The future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be, denyeth not that now also the Faithful are Priests of God: but noteth the continuation and consummation of our Priestly dignity in the world to come.  
Hence first it appeareth, seeing the Scripture extendeth the Spirituall-Priesthood unto all the regenerate, that are washed from their sins in the blood of Christ, 1. Pet. 2.5.9. Rev. 1.5.6. that this privilege doth so agree unto the blessed Martyrs, as it derogates nothing from other Confessors and regenerate. Secondly, that for the same cause, the First resurrection v. 5. is not to be understood corporally but spiritually: because otherwise the Martyrs alone should become Priests of God and of Christ, in case they alone should have part in the first Resurrection.  
And shall reign with him a thousand years] The third blessedness and privilege of them that live again, is to reign with God and Christ a thousand years. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him, saith he, to denote the unity of both persons in the deity. 
XLII. Argument of Christ's deity.  But who shall reign? The Martyrs only, or the other blessed also? In my former Edition, I restrained the same to the Martyrs from verse 4. But having more seriously weighed the whole Epiphonema or exclamatory conclusion, I am forced to extend, as the Priesthood and blessed Life, so the Kingdom generally unto all that have part in the first Resurrection: that is, unto all the regenerate. And so much the words do demonstrate, if well observed: For seeing John had said before of the Martyrs in the Praeter Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They reigned with Christ: of these he now saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall reign with him, in the future: Besides, touching the Dragons binding, and the Martyrs reigning, he had before said thrice with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those thousand years: Of these now he saith indefinitely, They shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand years. Hence I observe this diversity, both in the persons reigning, and in the thousand years: that John for the comfort of the rest of the Saints, and blessed ones, doth in this verse extend the Kingdom of the Martyrs with Christ, beyond the thousand years before defined: as if he should say: The souls indeed of the Martyrs lived and reigned with Christ those thousand years of Satan's binding: but with them afterwards, others also having part in the first Resurrection, shall as Priests of God and Christ reign other thousand years, that is, for ever and ever, as is interpreted Rev. 22.5. Neither matters it, that also in ver. 2. he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand years, without an Article, and yet definitely: for no man but understands, that there it ought not to have been said with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those thousand years: because no mention was before made of a thousand years. But afterwards, that we might not understand the thousand years both of Satan's binding, & of the Martyrs reign with Christ (in v. 3.4.5.) to be divers, but the same, it is said rightly with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those thousand years: and for the same cause the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again repeated ver. 7. where he mentioneth the period or end of Satan's binding.     

The Second Part of the CHAPTER.  
Touching the new attempt of the Dragon (being loosed at the end of the Thousand years) by the Gentiles, and by Gog and Magog, against the Church.  
7. And when the thousand years are expired, Satan shall be loosed out of his prison.  
8. 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.  
9 And they went up on the breadth of the Earth, and compassed the Camp of the Saints about, and the Beloved-City: and fire came down from God out of Heaven, and devoured them.  

THE COMMENTARY.  
7. But when the thousand years are expired] Now follows the Second part of the Chapter, of the losing, and new raging of the Dragon, after the thousand fatal years were expired, containing the THIRD ACT of the last Vision, being an amplification of the Church's calamities and combats, under both Antichrists of the East and West, who shall again grievously trouble the Christian World, as we shown in the PREFACE. And thus at length we come to the explication of the fourth Question before propounded in ver. 3.  

IU. What Satan shall do after the thousand years are expired.  
He had said that Satan being bound with a great chain, should be thrust into the bottomless pit for a thousand years, and afterward again loosed, ver. 3. and showing in the following verses what in the mean while was done in the Church, and what was the state of the ungodly both without and within.  
Now Kat' anaphoran or in relation to what was before, he saith that Satan was to be loosed after the thousand years, and expoundeth what he attempted, with the success thereof, yet enigmatically: so as this part of the Prophecy is very obscure, neither may we scatcely so much as guess what the meaning thereof is: notwithstanding the most diligent Interpreters do think, that somewhat about the same may be observed from the Histories of former times: whose steps (seeing nothing more certain is revealed unto me) I am willing to tread in.  
When the thousand were finished] In which Satan remained in chains, and in which in the mean while Christ enlarged his Kingdom among the Gentiles, and the Martyrs had lived and reigned with him.  
Satan shall be loosed out of his prison] Hence it plainly appeareth (as before I said) that the thousand years of Satan's imprisonment, and of Christ his kingdom, are not divers, but the same: for it is said with the Article: When THESE thousand years (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall be fulfilled, Satan shall be loosed.  
This very thing Austin well observeth, saying: 
Lib. 20. the C, D. c. 13. The Chiliasts opinion cannot stand.  That the Scripture by the same thousand years determinates both, to wit, Satan's binding, and the Saints reigning. Which being observed, it appeareth that the Chiliasts opinion cannot stand, viz. that Satan should be bound in the sixth Millenary of the world (in which they affirm Christ was borne:) and that in the seventh Millenary the Saints shall reign with Christ on Earth: Besides neither can the opinion of Brightman hold, that Satan was bound a thousand years from Constantine, until the year of our Lord 1300. after which Christ should reign another thousand years, by the Gospel on Earth with his Elect, until the year 2300. in which Millenary the Gogish or Turkish battles should be fought: whence he gathereth that the truth of the gospel shall triumph among the Nations seven hundred years: a thing indeed more to be wished, then expected with any probability.  
Thus by what hath been said before it is clear: 
When the thousand years of Satan's imprisonment began, and when they ended.  that the fatal thousand years of Satan's Imprisonment are finished, and when. They took their beginning at the destruction of jerusalem by the Romans, when the jews (who furiously blasphemed the Gospel of Christ, and sought by all means to hinder the Gentiles from embracing the same) were dispersed through the whole world, and the fullness of the Gentiles began to enter into the Church: for than it chief appeared that Satan was thrust into Hell, and bound with the chains of darkness, that he might no longer keep the Gentiles from the faith of Christ. 
2. Pet. 2.4.  Besides before we shown that these bonds continued until the times of Gregory VII.  
Wherefore the thousand years were finished more than five hundred years ago, and Satan loosed from his imprisonment: 
When Satan was agoin loosed.  which sufficiently appeared by the fatal tumults that were raised up both in the East and West, by that raging enemy. For chief in these five hundred years, the Western Antichrist by the impulsion and efficacy of the Dragon, violently laid hold on the Monarchical power of both swords, miserably oppressing and enslaving all Christendom in the West: which Bellarmine himself denyeth not. And on the other side, 
Lib. 3. de P. R. cap. 9  that Thracian adversary of Christ having brought almost all the East and South under his power, doth with so great fury encompass the Camp of the Saints, as it seems impossible he should be stopped, but by fire descending from Heaven.  
8. And shall go out to deceive the Nations] By the word going out, is signified Satan's free raging, and outrageous endeavour to turn all things upside down. In the same sense it was before said of the three Frogs, the spirits of devils: 
Rev. 16.14  They go forth unto the Kings of the Earth. And indeed there and here is treated of one and the same attempt of Satan, being the same third Act, there of the Fift, here of the seventh Vision. Satan therefore being let lose out of prison shall rove about, going to and fro through the Earth, and with great fury setting all things every where in a flame, both in the world and Church: not as if he shall no longer be kept in by the bridle of providence: but because God will let lose the reins unto him more than before, for reasons expounded ver. 3.  
Now his enterprises shall principally be two. One to seduce the nations in the four corners of the earth. The second, to stir up Gog and Magog to battle. Thus these things are to be distinguished: for the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deceive is both to be referred to the Nations, and also to Gog and Magog, because he shall deceive both the one and the other, yet so, as in a divers manner and end. The Nations he shall seduce from the Faith unto new Paganism: The Pagans Gog and Magog he shall seduce, 
Satan's twofold attempt after his losing. Vestigat. pag. 896.  that is, stir them up to war (in hope of Victory) against the Camp of the Saints. The former attempt shall be Ecclesiastical, and so more nearly tending to the destruction of the Church: The latter civil, and tending to the overthrow of the state and policy of Christians. Which Alcazar also seeing: It shall not, saith he, properly be a war for Religion to speak generally, but for the Empire.  
By the nations, as before Ch. 11.3. I understand false Christians, who having embraced the Faith of Christ, did again degenerate from the sincerity thereof in the times of Antichrist. These nations, I say, he shall deceive, that is, under the name of Christ they shall return unto Paganism, 
How the nations were deceived.  as to their old vomit, worshipping God after the manner of the heathens, and living more heathenishly and enormous then before. This Pest, saith he, shall rage's, not in one corner, but in the four corners of the earth] By a Phrase repeated from Chap. 7.1. that is, in all parts of Christendom, throughout the whole earth: for no corner shall be free from his seducement: but apostasy shall every where get the upper hand, yet chief in the East and West, where the Crowns of the Empire shallbe, and where ambition and carnality of Priests shall chief reign, and withal corrupt the other corners of the Earth.  
For Gregory VII. 
Gregory the VII. an exquisite Instrument of Satan, loosed.  sitting at Rome, in the Chair of universal pestilence (to the end it might appear that Satan was loosed from the year 1073.) the devil began to rage's fare more cruelly by him, than ever he had done by Romulus, Tarqvinius the proud, Tiberius, Nero, Domitian, Heliogabalus, Diocletian, Decius: or by the Persians, Scythians, or Saracens: the cruelest of all which Tyrants, being compared with the said Pope Gregory, (according to what the Cardinal Benno, and others have published of him) would seem to be a Saint, in respect of this filthy instrument of Satan.  
It's true, he was not the first Antichrist, neither did the seduction of Christians from the faith, begin with him: for the Romish Antichristianisme had been growing and greatly increasing above three hundred years before. But because Satan was as yet bound (for the Dragon being bound, the Beast was to ascend out of the Pit, and possess his throne and power as his Vicar) so as the former times might seem more tolerable, in respect of the times which followed: for at the end of the thousand years Satan being loosed out of his prison, began to puff up the Roman Popes with such swelling pride, as they feared not to tread upon, and oppress the most powerful Princes, Kings, and Emperors of Christendom.  
After much contention, Hildebrand called Gregory under a false pretence of simony wrang out of the hands of Henry (that valiant Emperor) and his Son Henry V the Episcopal Investures, as they term it, which till then were belonging to the Right and Crown of the Empire: yea also thrust Henry himself from the Empire through his wicked son. Priests also that were married, he cast out of the Church, as Nicolaitans (as if the Apostle 1. Tim. 3.2. & Tit. 1.6. had instituted Nicolaitans:) moreover he published two Cannons which ever since have been, and yet are to this day the sinews of the Pope's Tyranny. 1. If any man receive Priesthood at the hand of any Lay person, let both the Giver and Receiver be accursed: 2. If any Communicate with a married Priest, or if a Priest having a wife, doth not put her away, let him be accursed.  
By this compendious way he exempted at once all Bishops, Clerks, Churches, and all that thereunto belonged, from the power of Emperors, and brought them under his own Empire: 
1. Tim. 3.2 Tit. 1.6. 1. Cor. 7.2.  withal taking unto himself the right of all Ecclesiastical goods: condemning also marriage estate (not only granted unto Bishops by Paul, but also commanded, to shun fornication) as the wickedness of the Nicolaitans, by open Antichristian Tyranny, banishing the same out of the Church: which thing indeed was justly abominable to Emperors and the Christian world: 
Genebr. chronol. lib. 4. pa. 593.  yet formidable, because of the enchantment of the Apostolical Church: Notwithstanding Popish Writers do glory in this most filthy Beast: That HENRY was the first among the Western Emperors, whom the Pope deposed.  
Histories also testify, that after those thousand years, the God of Strengths foretold by Daniel Chap. 11.38. that is, the Idol of Transsubstantation, and Stage-like Mass was chief erected and confirmed, in which the whole strength of the Papacy hath hitherto consisted. With this grew up the innumerable fraternities, and families of Clergymen, Sacrificers, Monks, and Religious Sects, who all of them being exempted from civil jurisdiction, are only subject to the Pope's Sceptre. Then were invented the Jubilees, the gainful traffic of Popish Indulgences, or Pardons, and a thousand tricks to draw moneys from all Provinces into Rome's Exchequer. Then infinite Ceremonies, Superstitions, and Idols were brought in and established: so that if now thou compare Popery with Paganism, thou shalt scarce see any difference but in names. Therefore it is not said without cause, that Satan being loosed after the thousand years, should deceive the Nations of the whole Earth.  
Neither was this horrible declining of Christianity in the West only. For it is known, that many most flourishing Churches of the East, which yet stood in the first thousand years, were in the next five hundred years, either cut off, and miserably dissipated, or by the seduction of Satan filthily corrupted. On the contrary we see that Mahumetism, although it began somewhat sooner, yet within the latter five Ages was more generally spread both in Asia, Africa, and Europe. This therefore was Satan's former seduction.  
Gog and Magog to gather them to battle] Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which commonly is taken appositively: That he might seduce the Nations Gog and Magog: for: which Nations are Gog and Magog: but so Satan's fury seems to be lessened, as if after his losing he were only to deceive, and draw the barbarous Nations unto a civil battle. Whereas he shall chief be busy about the intestine seduction of the Church, within indeed labouring to trample her under foot by the slights of the domestic Antichrist, and outwardly by force of arms to suppress her, by a foreign Antichrist. It is therefore an Ellipsis or defect of the Copulative: for: And Gog and Magog, because the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruleth the three Accusatives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the middlemost of which did least need the Copulative. The seduction therefore of Gog and Magog shall be divers from the seduction of the Nations, being not Ecclesiastical, as the former, but political. For Satan shall stir up, not the nations, but Gog and Magog to this cruel battle: which appeareth by the Relative (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gog and Magog: by whom he shall set all things in confusion and blood.  
Now what manner of adversaries or peoples these should be, may scarcely be guest at: For there are almost as many opinions about the same, as Writers, both Ancient and Modern.  
Bellarmine reckons up ten, 
Lib. 3. de P R. cap. 17. Vestig. pag. 877.  all which (his own excepted not a whit better than the rest) yea even that of the five old Fathers Lanctantius, Eusebius, Theodoretus, Hierom, and Austin he disproves. Alcazar also brings in many more. But we will not weary ourselves in rehearsing the conjectures of other men.  
Magog (to begin with this as the more known) was the second son of japhet Gen. 10.3. of whom, 
Lib. 1. Antiq. cap. 7.  as josephus writeth came the Magogites (so called after him) or Scythians, that is, the peoples which inhabit beyond the mountain Caucasus, near the Lake Maeotis, and the Caspian Sea, unto the Northern India. Hierom therefore by Magog understandeth the Scythian Nations: unto whom some do join the Cappadocians and Arminians, seated beyond Coelesyria: 
lib. 5. c. 23:  whose Metrapolitan City, Hierapolis (where Papias sometime was Bishop) is in the Syrian tongue called Magog, as Pliny recordeth.  
Touching Gog there is nothing mentioned in Scripture save in Ezech. 38. & 39 where you shall find a long Prophecy against Gog and Magog, of which the Phantisies of the jews, Mahometans, and Papists are not much unlike.  
The jews feign that Gog and Magog are the Northern Nations, shut up by Alexander the Great, beyond the Mountain Taurus, who breaking out towards the end of the world, shall by war waste the whole earth, especially the Land of Israel, and the City jerusalem. But then the Messiah shall be at hand, and slay Gog and Magog, according to the Oracle of Ezechiel: which Fable Galatinus hath refuted Lib. 5. Cap. 12.  
The Mahometans Fiction touching Gog and Magog is much like to this, 
Alcor. A, 20.28.32. etc.  save only that it is somewhat otherwise touching the Messiah and jerusalem.  
The Papists dream, that their Antichrist shall come in the end of the world, with great forces, and that in his Army (which mostly shall consist of the barbarous Scythians) he shall have seven Kings (for so many, and no more shall then be remaining in the world, as Ribera affirmeth. The Emperor therefore of the Romans, the King of France, of Spain, etc. shall then either have no being or fight for Antichrist) among whom Gog and Magog shall be most powerful, 
Lib. 3. de P. R. c. 17. Apoc. 20.  (yea Gog, according to Bellarmine shall be Antichrist himself) which Ribera denyeth) and in the space of less than four full years most cruelly over-runne, and bring into subjection the whole world, especially Christendom: and to this Antichristian war they apply the Prophecy of Ezechiel, and of john in this place. As the jews therefore dream, that their Messiah is not yet come, because jerusalem hath not been assaulted by Gog and Magog, who are to be slain by the Messiah: So the Papists feign, that their Antichrist is not yet come, because Gog and Magog are not come, who with a most numerous Army shall fight under Antichrists banner, 
Ezech. 39.4.6.9.12. The fiction touching Gog and Magog refuted.  and with him oppose the Holy City, that is, the Roman Church. Both Fictions are alike frivolous, and are easily refuted by the Prophecy itself: for i● Ezechiel God threatneth, that Gog shall fall upon the mountains of Israel, and that he will send a fire on Magog, whereupon the Inhabitants of jerusalem shall go forth, and burn the spoil with fire seven years: and that the slaughter of the enemy shall be so great, that the land shall be seven years in cleansing, because of the carkeises of the slain: But the Papists say, that Antichrists kingdom, and the Gogish war shall not continue full four years: and that from this Victory of the Church unto the day of judgement, there shall not be seven months (much less seven years) but XLV. days only. Therefore either this latter Fiction of theirs, or else the former is false.  
This difficulty, (by which they see their Fable overthrown) Ribera seeks to shift off one way, Bellarmine another.  
Ribera saith, 
In apoc. 20. N. 70.  the words of Ezechiel signify power, not the Act: not as if they shall spend seven months in burying the carkeises. But the number of the carkeises shall be so great, that if all should be buried, there would be need of seven months' time for the doing of it.  
Bellarmin understands it, that the Prophet speaks not properly, but figuratively, putting seven years, for a very long time.  
But by these slights they take not away the difficulty in the least.  
Riberas' gloss de potentia, is by the Text there refuted, ver. 1.3. All the people of the Land shall bury them. Therefore they shall bury all the carkeises ipso actu, because the Land must be cleansed of the carkeises, and therefore they shall spend seven months actually in burying of them. This Ribera saw: therefore at last he was forced contrary to Bellarmine, and the common opinion, to grant, not only XLV. days, but seven years after Antichrists slaughter, unto the day of judgement.  
As for Bellarmine's shift, it makes the difficulty yet greater, for whither the Prophet understands properly and definitely seven months and years, or figuratively and indefinitely a very long time, it appeareth the Fiction is false which Bellarmine there affirmeth: That after Antichrists death, 
Ribera refuteth Bellarmine's Fiction.  there shall be no more than XLV. days unto the end of the world: the falsity whereof Ribera himself doth solidly confute by two places of Scripture, both because those things which in Mat, 24.38. are spoken touching the security, and riot of the world at Christ's coming, cannot in the least be done in XLV. days: as also, because then as soon as Antichrist should begin to reign, it might certainly be known when the day of judgement should be: which to think, saith he, is absurd: 
1. Thes. 5.2  because the day of the Lord shall come as a thief in the night. But he pretends, 
Mat. 24.36.  that perhaps it cannot be known by the unlearned: No, nor by the learned: for it is said. Of that Day and Hour no man knoweth, no, not the Angels of Heaven. Therefore being convinced by the truth, he at length ingenuously confesseth, that no man can know how long time shall remain from Antichrist. Therefore, O Ribera! thou seest that time to be foolishly defined of thee by the space of seven years, and more foolishly by Bellarmine's XLV. days. Behold the power of the truth, and the jesuites discord.  
Now however it belong not to this place, 
Whether Ezechiel & john's Prophecy touching Gog be the same.  to show whither the Prophecy of Ezechiel, and this here in the Revelation be the same or not: yet contrary to the jesuites affirmation we are to hold: that here indeed is an allusion unto the Prophecy of Ezechiel, both in the name of the adversaries, and in likeness of punishment: yet this Prophecy is divers from that. For that did belong unto the times going before Christ's coming: and indeed hath been fulfilled already: but this is to be referred to our, and the following Ages: in case there shall be any more.  
What I said of the accomplishment, is manifest from the Argument of the prophecy, which is directed unto the people in the Captivity of Babylon: for first God promiseth to bring them again into their country: 
Ez. 39.25.  Now will I bring again the captivity of Jacob, etc. When I brought them again from the people, etc. Secondly he foretells new calamities, which afterward shall befall them by their Adversaries Gog and Magog, etc. of whose horrible slaughter he prophesieth: Lastly he promiseth a Spiritual reformation of the Church by the benefits of the Messiah, shortly after to come in the flesh: 
Ibid ve. 29.  Neither will I hid my face any more from them, when I have poured out my spirit upon the house of Israel, saith the Lord Jehovah. Now it is certain the first and third part of the Prophecy was fulfilled: And therefore without all doubt the middlemost also, it being the chief.  
It is objected, that Gog was to come in the latter, or last of years, that is, 
Eze. 38.8.  in the end of the world. But the Gloss is infirm: It is also said ver. 16. that he shall come in the latter, or last of days. Now nothing is more frequent to the Prophets, then by this phrase to denote the term of some certain time: jerem. 49.39. In the latter days I will bring again the Captivity of Elam, that is, at length, or after much affliction, jerem 30.24. In the latter days ye shall consider it, that is, after your deliverance out of Babylon: Ezech. 38.8. After many days thou shalt be visited, in the latter years thou shalt come. And afterward, In the latter days I will bring thee, etc. that is, after I have brought bacl my people. Therefore here also by the latter years, an indefinite term may be understood.  
Hence Theodoretus wrote, 
Nehem. 4. & 6.  that these very Nations did straightway invade the jews after their return, to hinder them from building the Temple and City. But our Interpreters Tremellius and Junius do in my understanding more rightly (according to the circumstances of the name and time) apply the Oracle of Ezechiel, to the cruel wars raised up against the jews by the Macedonians, Antiochus, etc. but often put to the worst (not without a divine miracle) by the Macchabees: for they learnedly show that Gog and Magog do denote the Nations of the lesser Asia and Syria (so called after Gyges' King of the Lydians) with the Kings Antiochi, Seleuci, Demetrij, and Nicanors, mighty Oppressors of the jews: which happened not presently upon their return out of Babylon, but long after, in the end of years or days, that is, about two hundred years after the Prophecy.  
To these Ribera doth frivously object, 
In Apoc. 20 S. 57  that Josephus and the jews writ nothing of the accomplishment thereof, which had it been fulfilled, they would have mentioned the same, neither would they any longer expect the Messiah. As if forsooth, so manifest, or at least so probable a truth, were to be called into question, because of the blindness of the jews.  
Therefore in a word, this I do hold: That ezechiel's Prophesy touching Gog and Magog, grievous enemies and wasters of the Holy Land, was not indeed then fulfilled literally, (for it clearly appeareth, that part of the Prophecy is an Allegory of a Slaughter from Heaven) but Analogically, or with reference, when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees. 
The old & new Goggish war.  But that there by a certain allusion unto the Prophecy of Ezechiel, and the accomplishment there of (like as the Revelation is full of such Allusions unto the words and Histories of the Prophets) another war not unlike unto that of Gog and Magog is here foretold, and the victory promised: The sense is thus: Like as of old Gog and Magog invaded the Holy Land with very great Armies, miserably afflicting the people of God: So Satan being loosed at the end of the thousand fatal years, shall raise up against the Church a new Gog and Magog, that is, most cruel adversaries, who with most numerous Armies overspreading all parts of Christendom shall cruelly make spoil of all things. And as God did often by wonderful overthrows suppress Gog and Magog of old, that is, those Asian, Syrian, and Egyptian Tyrants in the midst of their fury, that they might not utterly destroy the Holy-City: so he will with fire from Heaven devour the new Gog and Magog, that is, the adversaries of the last times in the midst of their fury that they shall not be able to accomplish their design to blot out the Church of Christ.  
Now who should these Adversaries Gog and Magog be, but those four Angels bound at the River Euphrates? Rev. 9.14. who after they were let lose by God's Commandment, invaded the Christian world (most horribly corrupted through Antichristian Idolatry) with an Army of two hundred thousand thousand horsemen, 
Gog and Magog are the four Angels of Euphrates.  cruelly murdering the third part of men: which Angels we interpreted of four Peoples, most cruel adversaries of the Christian name, viz. the Arabians, Saracens, Scythians or Tartars, and Turks: for undoubtedly the same Adversaries, the same battle, and the same overthrow, at the sounding of the sixth Trumpet in Vision third: and in this Oracle of the seventh Vision is signified by way of parallel: for after Satan was loosed, the Armies of the Saracens, Tartars, and Turks began in a special manner to overrun Christendom, and by horrible slaughters to weaken the state of Christians, as Histories and daily experience do manifest. We have heard who the adversaries are.  
Whose number is as the sand of the Sea] He amplifies their multitude by a simile usual to the Scriptures. For it is no Hyperbole, by which is spoken more than truth: but a metaphor, by which a thing is aggravated. For as the sand of the Sea is unto us innumerable: so these barbarous Nations use to fight with innumerable Armies.  
9 And they ascended] He foretells the forceable attempt of the Adversary by a Verb in the Praeter Tense in stead of a Future, being a Prophetical Enallage or change of Tenses usual to john. By the word Ascend, he notes their obscure rise or original, intimating that these barbarous Nations did suddenly from a low condition grow to the greatest height of power: or that being raised up by Satan, they ascended as it were out of Hell.  
On the breadth of the Earth] That is, they shall not remain in one place, but spread themselves far and near, to waste and destroy all.  
And compassed the Camp of the Saints about] By this Camp BRIGHTMAN understands Europe, in which almost all Christendom is included. But five or six hundred years ago, Christianisme was larger by fare, 
The Christian world is the camp of the saints  when there were yet flourishing Churches in all the coasts of Asia and Europe. Wherefore he calleth the Christian world the Camp of the Saints, or the Church in which the godly do fight against Satan and the world, as it were in a Campe. But however Christianisme was every where most corrupt, yet it is called the Camp of Saints, viz. 
Mat. 4.5. Luk. 19.46 The beloved city is the Church.  of right and profession: although not of Fact. Like as Jerusalem is called the Holy-City DE JURE of Right, because she ought to have been holy, whereas DE FACTO In deed she was A den of thiefs.  
In the same sense he calleth the Church the Beloved-City: because notwithstanding her great corruption, yet God had, and still hath many beloved ones, and Elect in her. It is a Metaphor taken from JERUSALEM, which of old was God's Beloved-City, and the Type of the New Church, as appears by the following Allegory.  
By the word, compassing-about, he intimates the treacherous attempts, enterprises, and divers eruptions of the adversaries: as if he should say: They shall not once, or in one place only, vex and trouble the Christian world, but often, and in divers places, one while in Asia, another while in Africa, and in Europe. He notes their subtlety also, and earnestness in managing their affairs and occasions: for while Christian Princes did weaken themselves by continual discord, hatred, and intestine wars at home, the Turks and Tartars were always in readiness with their Forces to devour one Province after another. 
The holy war was the occasion of the Gogish war. called Sacrum quasi minime sacrum.   
The first occasion of this Gogish battle was that war in Palestina against the Saracens, raised by the Popes of Rome after the expiration of the thousand fatal years, called Holy as it were most unholy: the first Author whereof was that Hildebrand called Gregory VII. who began to solicit Christian Emperors, Kings, and Princes to recover the holy Land by force of Arms. After him Vrbanus II. (for his turbulent counsels called Turbanus) obtained, that many great Armies, wearing the sign of the Cross, should be sent into Syria under divers Captains. And indeed at that time jerusalem, and all Syria was recovered out of the hands of the Turks and Saracens, by the prowess of Godfrey, Duke of Bullen, but was scarce kept LXXVIII. Years by the Christians. For Saladine a Turkish King, Calyph of Damascus and Egypt, being drawn on through the intestine discord of Christian Princes, and by the treachery of the Tripolitan Earl, overthrew all the Christian Forces in one day, bringing their Princes with King Gwido himself, and all Palestina under his power.  
This was the beginning of the Gogish battle: 
The beginning of the Gogish war  for the Saracens taking this occasion, and seeing that the Christians, whose power before they much feared, were not unconquereable, they began to thirst after whole Christendom, and by degrees brought under subjection by their cruel Armies all the Maritime Africa, all the East and Babylon even unto Bersia, at last also the lesser Asia, both Countries of Armenia, Thracia, Pontus, Bulgaria, Greece, Sclavonia, even unto Hungary, and the borders of Germany: driving Christianisme into the uttermost corner of Europe.  
This is that Gogish war, which Satan after the thousand fatal years, hath with great success waged above five hundred years against the Christians by Gog and Magog, that is, by the Eastern Antichrist.  
Against this opinion it's objected, FIRST that these adversaries shall compass about, or besiege the Camp of the Saints, and the Beloved-City, that is, the Church. But neither the Christians that undertook that war, can be understood by the name NATIONS: Neither can these Eastern Nations, against whom the war was undertaken, be understood by the name of SAINTS, or of the Beloved-City. I answer: The occasion of the war is distinguished from the war itself. The occasion indeed of the Holy War begun by the Christians, is in this Prophecy silently passed over: and touching this it is true what is objected: but false of the war following thereupon. For it cannot be denied, that the Eastern People being first provoked by the Christians, have by Satan's impulsion compassed about the Camp of the Saints above these five hundred years, not ceasing to trouble the same unto this day.  
Secondly it is objected: That the Gogish war shall not begin till the end of the thousand fatal yeeers: But these thousand years are not as yet begun. Answer: The former is true, the latter is false: for as we have showed in the foregoing consideration, those thousand years are expired long ago.  
Thirdly they object, That this Gogish war shall continue but a little while: because in ver. 3. Satan shall be let lose but for a short season. I Answer: It's a fallacy, figurae dictionis (as it is termed:) for the time of Satan's losing is called a short, or little season, not that it shall be but for few years (for so great a war cannot be undertaken and finished in a little time) but in respect of the thousand years, than which it shall be shorter, because God for the Elects sake, will shorten those days: of which see more ver. 3. Wherefore the Gogish war (as undoubtedly it seems) is not indeed that very same Holy War raised in Syria by Hildebrand and Turbanus Romish Pontifes: but the TURKISH WAR against Christendom, which arose a while after out of the other, and continueth unto this day: The Catastrophe or issue whereof now followeth.    

The Third Part of the CHAPTER. Declaring the issue of the Gogish war, the wonderful slaughter of the adversaries, and the casting of the devil himself into the Lake of Fire: With a Type of the last judgement.  

9 And fire came down from God out of Heaven, and devoured them.  
10. 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.  
11. And I saw a great white Throne, and him that sat on it, from whose face the Earth and the Heaven fled away, and there was found no place for them.  
12. And I saw the dead, small and great stand before God, and the Books were opened: and another was opened: which is the book of Life: and the dead were judged out of those things which were written in the books, according to their works.  
13. 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.  
14. And death and hell were cast into the Lake of fire: This is the Second Death.  
15. And whosoever was not found written in the Book of Life, was cast into the Lake of Fire.    

THE COMMENTARY.  
AND fire came down] Here gins the last Act. The event of the Gogish War shall be joined with the last judgement at Christ's coming: the which is set forth by a most evident Type. First specially, briefly showing what was done to Gog and Magog with their Army: and what to the devil, in this and the following vers. Afterward generally, what unto all in the last judgement, unto the end of the Chapter. The Gogish Army was at length consumed by fire. It is an allusion unto the Oracle of Ezechiel 38.22. against Gog of old, I will plead against him with pestilence and with blood, and I will rain upon him and upon his hands, an overflowing rain, and great hailstones, fire and brimstone: So here against the new Gog, Fire came down from God out of Heaven, and devoured them; by which Phrase the Scripture usually sets forth the wonderful and horrible judgements of God upon the Adversaries, by which at length the wicked are so suddenly destroyed, and the Church delivered out of distress and oppression, as the Victory cannot be ascribed but to the Divine Power, as in Psal. 11.6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest shall be the portion of their cup.  
This serves greatly to comfort the Church: for although our sins do too too much fight against us: this Oracle notwithstanding showeth God's benignity to be so great, as we may undoubtedly believe, that the Turkish power shall sooner be overthrown by the most powerful hand of God from Heaven, then that the Church of Christ should be extinguished by the same. There are some who think that this kind of destruction by fire from Heaven, shall literally be accomplished upon the Adversaries. But I rest in the allusion mentioned: for as God himself overthrew the enemies from Heaven, when as the strength of the jewish people was nothing to resist the Asian Tyrants: so when the power of Christians shall be no way able to chase away, or overthrow the Gogish Armies of the East, God will suddenly as it were reach out his arm from Heaven to fight for the Church, and extinguish the adversaries: if not before, yet certainly at the brightness of Christ's coming to judgement: for until then, this Gogish war, as likewise that other of Antichrist, shall continue.  
This fire therefore coming from Heaven, and devouring the adversaries, what shall it be, but that sharp sword proceeding out of the mouth of Christ the judge, and killing all the wicked Chap. 19.15.21. that is, that flame of fire, 
2. Thes. 18. Lib. 20. de  in which the Lord Jesus shall be revealed from Heaven, to take vengeance on them that know not God.  
10. And the devil that deceived them] AUGUSTINE confesseth that in this description are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
C. D. c. 14  some things are before repeated that were done after. Among these, the first seems to be, that the Enemies being devoured with fire from Heaven, by and by the devil also is said to be cast into the Lake of fire. For it seemeth that this shall not be till the last judgement be past, which followeth after. This verse therefore by a certain Anticipation cohereth with ver. 14. where john saw Death and Hell to be cast into the Lake of fire. Now he joineth the casting of the devil next with the slaughter of the wicked aversaries, to teach us, that the devil shall not go free for seducing the Nations, and raising Gog and Magog to battle against the Church: but at last be punished for his great malice, together with other adversaries: See also 1. Cor. 15.24.25.26.  
By the devil we cannot with reason understand any other, than that wicked Spirit himself: for he is the same here, who verse 2. is called the Dragon, the old Serpent and Satan. But the Emperor of the Turks whom BRIGHTMAN here understandeth by the devil, belongs in my judgement unto the Gogish army, devoured with fire from Heaven. Satan's punishment therefore is described by the place, companions, and eternity of his torments. The place of his punishment shall not be simply the Pit, in which he was before shut up a thousand years, but the very sink of the bottomless Pit, the Lake of fire and brimstone, into which he shall be cast by Christ the judge. It is a Periphrasis of hell, which the Scripture sets forth by the place of torments, unquencheable fire, the worm that dies not, utter darkness, weeping and gnashing of teeth, and such like horrible Epithets, to terrify the wicked: signifying, that the torments of Satan and the ungodly in hell shall be unutterable, like as the glory of Christ and the Saints in Heaven shall be unspeakable. Now of the Lake of Fire and Brimstone hath been spoken Chap. 19, 20. unto which place john sends us bacl, saying:  
Where the Beast and the False-prophet are] For he there saith that these were cast into this Lake. The devil therefore shall find them there as his companions in torments: The Roman Antichrist, I say, with his Cardinals, Vassals, and Followers. These shall be cast into the Lake before the devil: for he shall find them there: yet both shall be done in the last judgement, as Christ expounds it in the Gospel: depart from me ye cursed into everlasting fire, which is prepared for the devil and his Angels. 
Mat. 25.41   
And they shall be tormented] To wit, the devil, the Beast, and False-Prophet: for they shall all alike suffer everlasting torments: of which see Chap. 14.11. & Chap. 19.20.  
Night and day] Not as if there should be an interchange of days and nights in Hell: for in utter daakenesse it is always night: but thus he showeth the eternal continuation of their torments: for that which is continued day and night, is perpetual. The same he saith Chap. 14. of the torments of all the worshippers of the Beast and his Image. By the same phrase Chap. 7.15. he showeth the continual joy of the Saints in Heaven: Who are before the throne of God, and serve him day and night in his Temple.  
Now that the punishment of the devil and wicked men shall be perpetual, 
Lib. 21. de C. D. c. 23. Ps. 77.10. The punishment of the damned eternal.  Augustine doth largely prove against such as (pretending God's mercifulness from the Psalm: Will God forget to be gracious, will he in anger shut up his tender mercies:) did imagine, that the devil and wicked men after most grievous, and long during punishments should be purged and pardoned, thereby to patronise their own, and other men's wickednesses. But he demonstrates from this and such like places, that the torments of Satan and the ungodly shall simply be eternal.  
First: because here it's expressly said: The devil which deceived them was cast into the Lake of fire and brimstone, there to be tormented with the Beast and the False-Prophet day and night for ever and ever: which altogether signifies eternity. But it were false, if at sometime or other they should be redeemed out of their torments.  
Secondly, 
Mat. 72.3. Mat. 25. 4● What is meant by Eternal.  because the divine sentence, cannot be made void or weakened: which Christ will pronounce at the day of judgement: depart from me ye cursed into everlasting fire, prepared for the devil and his Angels: what here is said to be for ever and ever: in the place alleged is said to be eternal, or everlasting, by which the Scripture denotes time without end.  
last: because the life and glory of the blessed Saints shall simply be eternal. Therefore on the contrary, the death and torments of the damned shall also be eternal: for Christ in the same sentence pronounceth to the wicked eternal torments, 
Mat. 25.46  and to the godly life everlasting: And these shall go into everlasting punishment: but the righteous into eternal life.  
11. AND I SAW A THRONE] The Type of the universal judgement followeth, in which all the wicked being cast into eternal torments, the Church shall be crowned with everlasting glory and joy. Now that this is a description of the last judgement, is so manifest from the words, that I judge it needless to demonstrate the same. 
It is proved that here the last judgement is typically set forth. Mat. 25.46. 1. Cor. 15.16 Dan. 7.10. Mat. 25 41   
john saw the judge on a Throne: he saw the dead to be judged before the Throne, and them that were judged out of the books being opened, according to the phrase of the Prophet Dan. Chap. 7.10. where without all controversy, the Type of the last judgement is described. Lastly he saw the Devil, Death, and Hell, which are the last Enemies, to be cast with all reprobates into the Lake of Fire: which certainly shall not come to pass but in the last judgement, when the judge shall say unto all these: Go ye cursed into everlasting fire, prepared for the devil and his Angels. Neither ought we to seek an Allegory in circumstances so manifestly agreeing with the Evangelicall History, because it cannot here have place: forasmuch as all things are suitable unto the proper description of the last judgement, expressed in both Testaments.  
Besides our method confirms the same, by which it hath hitherto been showed, that every one of the Visions, (the first excepted, which was special) doth end in the description of the last judgement, either openly or covertly: the which why it should so often be iterated in this Book, cannot be explicated by them who give no heed unto the distinct Acts of the several Visions.  
Add to this, that all Interpreters (whom I have seen) both old and new are unnanimously minded: that here is figured out the casting of all the adversaries into eternal punishment: and the placing of the godly in everlasting glory, which shall be accomplished in the last judgement.  
Brightman alone leaving this exposition, interprets the whole, 
Brightmen Allegory.  Allegorically of the full restitution of the jewish Nation, which he thinks shall come to pass after the Dragon is cast into the Lake of fire, that is, after the destruction of the Turkish Emperor and Empire: This he supposeth shall be about the year 1690. moved hereunto by a conjecture too obscure and uncertain, from a place in Dan. 12.12. the which how far different a sense it beareth: I shall not at this time (for brevity sake) stand to demonstrate.  
But the reasons, which he opposeth to the received and manifest truth, to me indeed seem to have little or no weight in them.  
He saith, that the following description agrees not unto the New Jerusalem in Heaven, but to that on Earth only, in that the Holy City is said to descend from Heaven: that the Bride is prepared and adorned for her Husband, not yet delivered: that in ver. 7. the reward is put off till afterward: 
Whether the description of the new jerusalem agrees to the Church Militant.  that one of the seven Angels showeth all these things to john, whereas there shall be no such ministry in Heaven: that the Apostles are said to lay the foundation of the wall of the the holy City, whereas rather that belongs to Christ: Lastly that the Kings of the Earth are said to bring their glory unto this City, ver. 24. and that in it shall be medicine for the Nations: which things are not to be understood of Heaven, but of the Earth.  
But there is nothing here touching these things, which may not easily be applied unto the state of the glorified Church, if we well mind the scope of the Allegorical Vision, and observe other things, which do not at all agree with the state of the Church here on Earth, as we shall show in its place. Certainly the glory of the Church shall never be so great in this life, as to be altogether without tares, that there should be none in her but Elected Ones, that she should be stained with no scandals and feigned Christians: in a word that there should be no Temple, nor Sun shining in her, etc.  
He saith secondly that the vocation of the jews unto the Church, 
Whether this Resurrection of the dead be the calling of the jews.  is in Scripture often called a Resurrection of the dead, as Rom. 11.15. for if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead, Isa 26.19. Thy dead men shall live, my Carcases shall rise again, etc. Ezech. 37.12. I will open your graves, O my People, and cause you to come up out of your graves. etc. Dan. 12.2.3. And many of them that sleep in the dust of the Earth shall awake, some to everlasting Life, and some to shame and everlasting torment. Hosea 13.14. I will ransom them from the power of the grave: I will redeem them from death.  
But verily it would be a long work for him to prove that these places of Scripture, the first excepted, do at all belong to the calling of the jews, seeing Some do manifestly speak of their deliverance out of Babylon: Others of the Spiritual Redemption of the whole Church by Christ: Others of the last Resurrection of the body. Only the Testimony of the Apostle is to the matter, but proves nothing. For neither doth it follow from the particular: because there the conversion of the jews is called a Resurrection, therefore here also. There the thing is clear: here not so. Nay here is no mention of a Resurrection, but it is set forth under other figures. And all the circumstances do most evidently represent the Type of the last judgement.  
AND I SAW A GREAT WHITE THRONE] After these things, saith AUGUSTINE, 
Lib. 20. de C. D. c. 14  he briefly declareth the last Judgement itself (and how it was revealed unto him) which shall be at the second Resurrection of the dead, viz. of their bodies: First therefore he describes the judge, with his preparation in this verse. Secondly them that should be judged, ver. 12. Thirdly the process and sentence. ibid. Lastly the execution of the sentence, viz. the casting of the adversaries into the Lake of fire, vers. 13.14.15. but the placing of the Elect in the Heavenly Jerusalem, in Chap. 21. & 22. This is the sum of the things remaining.  
A Great Throne] As set up for the Great, that is, Universal judgement of the whole world. White] bright with celestial splendour and majesty.  
And him that sat on it] Namely the judge, him undoubtedly, of whom Christ himself speaketh, Mat. 25.31. When the Son of man shall come in his glory, and all his Holy Angels with him, 
The white throne of christ his glory. joh. 5.12. Act 17.31.  then shall he sit upon the Throne of his glory. Wherefore the white Throne is the Throne of his glory, or glorious Throne: neither are we to imagine it to be made of gold or Ivory, but thus the judicatory Power of Christ is called: For the Father hath given all Judgement to the Son: that by him the whole world should be judged. Here therefore Christ the judge appeared unto john sitting on his Throne, in the Spirit: that none should question, but that the world shall at last be judged. 
Why the last judgement is so often exhibited: XL: Argument of Christ's deity:  For this judgement to come is so often foretold in Scripture, and exhibited to the sight of john in this Revelation, that the Godly indeed should wait with joy for that day of their deliverance, but mockers be raised up from their security.  
Furthermore without all doubt this judge sitting on the Throne is Christ, because the whole Scripture agrees hereunto. Now a little after in ver. 12. he is called GOD, before whom the dead shall stand to be judged. Therefore undoubtedly also, he that sat on the Throne Chap. 4.2. was Christ gloriously reigning in Heaven. That which followeth serves to signify his unspeakable majesty.  
From whose face the Earth and the Heaven fled away] The splendour and majesty of the judge is such, 
Husterosis is when a thing is before put down which should come after; or, contrariwise. Lib. 20: de C. D. c. 14.  as neither Heaven nor Earth is able to behold or abide the same. How then shall the wicked stand before him?  
Augustine understands it of the future renovation of Heaven and Earth, and here also he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Heaven and Earth fled, not before, but after the judgement, to wit, saith he, the judgement being finished, then shall this Heaven and Earth cease to be, when the new Heaven and Earth shall begin: For this world shall pass away, by a change of things, not by an utter destruction, the Heaven and Earth, I say, shall flee away, that is, this shape of Heaven and Earth shall pass away, because they shall be changed from vanity through fire, that so they may be transformed into a much better, and more beautiful state: Of which innovation the Apostle Peter professedly writeth: The Heaven shall pass way with a great noise, and the Elements melt with heat: but we expect new Heavens and a new Earth: wherein dwelleth righteousness: And Paul saith: 
2. Pet. 3.12. 1. Cor. 7.31  The figure or falshion of this world passeth away: Of which AUGUSTINE, The figure, saith he, of the world passeth not away in nature, for we expect a new Heaven and a new Earth, in which judgement and righteousness shall dwell: Of which john in the next Chapter: I saw a new Heaven and a new Earth, that is, purged from all vanities. 
Rev. 21. v. 1  Of which innovation, not a total destruction, the words following must be understood: And their place was found no more] not as if it were not where, but that it remained not such, as it was before. But whether Heaven and Earth shall so change their place, as that the Earth should be moved out of the Centre of the universe, the Heaven by its bending down, no longer environ the Earth; is not known either by this place or any other. This we must leave to God and to time. The same was said before in the last Act of the Fift Vision: 
Rev. 16.20 Rev. 6.14.  Every Island fled, and the Mountains were not found. Also in the last Act of the Second Vision: And the Heaven departed as a Scroll rolled together, and every Mountain and Island were moved out of their places: Which place notwithstanding we interpreted somewhat otherwise, because of the circumstances. But I see not by what show of reason this change of Heaven and Earth here, can be darkened by an Allegory. Now it shall not be till towards the last judgement: and therefore it remains firm, that the same is here described. 
The dead corporally are here understood.   
12. And I saw the dead, small and great] He had seen the judge girded about with judgement. Now he seethe the guilty standing before the judgement Seat: whom he describeth, First from their former state, by calling them The dead, after the common Law of nature, but then raised from death to life by the power of God: he speaks not of men dead in sins, as in ver. 5. but of such as died corporally, and now were raised up to judgement. But shall not the living also then be judged? Yea verily: 
2. Cor. 5.10 Rom. 14.9 10.  for we must all appear before the judgement Seat of Christ, That he may be judge of the quick and the dead, and be Lord both of the dead and the living. By the dead therefore are understood the living also, by an Argument from the lesser: If the dead shall appear before the judgement Seat, how much more the living? But the dead alone are named, either because the number of the dead from Adam till the last day, 
1 Cor. 15.52.  shall be far greater than such as live on Earth, when that day cometh: Or because those that remain living shallbe accounted as dead, because they shall be changed in the twinkling of an eye.  
Secondly he describes them from their age and condition: for the words may be understood of both: Great and Small] That is, as well the powerful Tyrants of the world, Emperors, Kings, Princes, and Great men: as Subjects and men of low condition: Or properly, Great in Age and stature, that is, grown men and women: Small also, that is, dying in their childhood: by this partition he showeth that all and every one without any exception are to be judged: for the judgement shall be universal: no man shall be so Great as to escape the same: none so small as to be excluded, 
2 Cor. 5.10  but every one shall have right without respect of persons, as the Apostle witnesseth: We must all appear before the judgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 
Lumb. lib. didst. 44.   
SCHOOLMEN suppose that in the Resurrection all shallbe as if they were about 33. years old, which was Christ's age: but we leave it as uncertain. What they speak of the stature, that every one shall receive his own measure of body, is more agreeable to this place.  
Thirdly he describes them from their future state: Standing in the sight of God] or before God, to wit, to be judged as guilty. To stand before God, signifies sometimes in this Book (as above) the Heavenly Ministry of the Saints and Angels: Here it signifies to be brought to judgement, as appears by what followeth. By the dead standing, he meaneth them that were raised from death to life. 
XLI. Argument of Christ's deity.   
Before God] The judge he absolutely calleth God, but CHRIST is the judge: Therefore Christ is God absolutely.  
And the Books were opened] The judicial process is noted by imitation of humane Courts, in which the whole process is wont to be drawn into Protocols, from whence the judge at length determineth and pronounceth sentence according to the Acts and Proofs: not that it shall be so really: for God, from whose eyes nothing is hid, will not make use of long examination: but the equity of the judge is noted, by a Metaphor taken from humane Courts, where the judge pronounceth sentence according to the written Law, and the Acts and Proofs agreeing thereunto. It is an Allusion unto the words of Daniel, speaking thus of this JUDGEMENT: 
Dan. 7.10.  The judgement was set, and the Books were opened.  
Origene understands it of the books of conscience, 
Comm. ad Rom. 14.  which now are hid, not to God, but to men: For the hidden things of the heart are not now known: But then they shall be Opened, that is, manifested to the consciences of all and every one, so as there shall be no place left of excuse, or withdrawing. Thus no man shall be injured, because every one shall either be accused, or discharged by his own conscience.  
Augustine takes it a little otherwise, 
Lib. 20. de C. D. c. 14  of the books of the Old and New Testament, in which God hath prescribed unto all what is to be done or Omitted in this life: which shall then be opened, because according to them the judge will pronounce sentence: Rom. 2.16. When God shall judge the secrets of men, 
Mark 16.16. Io. 12.48. Lib. 20. de C. D. c. 14  by jesus Christ, according to my Gospel. He that believeth and is baptised, shall be saved, but he that believeth not shall be damned. The word that I have spoken the same shall judge him in the last day.  
And another Book was opened] This Austin understands of every man's Book of Life, what he hath done, or not done according to those former Books: But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every one, is not in the Text: but simply, which is the Book of Life, to wit, in which God hath written from all eternity, the names of them that shall be saved through Christ: of which often mention is made in this Revelation, Chap. 3.5. & 13.8. & 17.8, etc. Not that God hath need of a Book, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by humane affection, is noted the certainty of Praedestination, viz. that God knows all and every of the Elect, even as men know a thing, which for memory sake, they set down in writing. This Book therefore shall also be opened: because than it shall appear, who were Elect, who Reprobates, who truly believed in Christ, who not: who truly worshipped God, 
Mat. 25.32.  who were hypocrites, for then Christ will sever the sheep from the goats, who in this life were mixed one amongst another.  
And the dead were judged] This shall be the denouncing of the sentence, the equity whereof is commended by a twofold reason: both because every one shall be judged out of the things written in the Books: As also, because he shall receive according to his works. For what concerns the Books, whither we take them for the scriptures, which are now the rules of our Faith and actions: Or the inward working and witness of the Conscience, 
Rom. 2: 5.  which shall suggest to every one the exact memory of his Actions, whether good or bad, the sentence pronounced shall be most just according to the same: and God's judgements shall be righteous: for the Holy Scriptures contain a most exact written rule of righteousness, unto which most righteously all are obliged, and whosoever hath conformed himself unto the same, shall most righteously be acquitted: whosoever hath swarved from it, 
Orat. in Plag: gran:  shall most righteously in the day of judgemen be condemned.  
The Book also of every man's conscience, is of such exact righteousness, as it deceives no man, doth injury to no man: for the conscience, saith NAZIANZENUS is a domestic and true Tribunal: And the Poet siath well, 
— Prima haec est ultio, 
Iuven: Sat: 13.  quodse  
judice nemo nocens absolvitur: improba quamvis:  
Gracia fallacis prae oris vicerit urnam.  
This vengeance takes, if judge it be,  
None that are guilty, quit doth he:  
Though that the Praetor through fall Grace,  
Sometimes puts wicked men in place.   
How much more therefore shall the conscience in the day of judgement be a righteous rule to judge by. 
The holy Scriptures are the rule of truth & righteousness.   
By the way observe: If God will then judge according to the written word, how much more doth he require that faith and our works be now done according to the said rule of Holy Writ?  
According to their works] Good or evil. This shall be the other infallible rule of righteousness: for it is a righteous thing with God to render rewards to the righteous, and tribulation to the wicked. Every one therefore shall righteously receive either good or evil, according to what he hath done.  
It is observable, that here and every where in Scripture it is said, 
judgement shall be according to works.  we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to works, never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our works: no man therefore shall be saved for good works: notwithstanding the wicked shall be damned for their evil works: because there is a different reason between good and evil works. Evil works are the wages of (or merit) death: 
Eze. 184. Rom: 1.28 Good works merit not life eternal.  for the Soul that sinneth shall die: And, It is the judgement of God, that they which commit such things are worthy of death. Good works merit not life: because all are due to God the Creator and Redeemer. But no debt comes under the notion of merit. I pass by, that the best works of the Saints are imperfectly good, polluted with many blemishes, so that if God did judge them to his severity, they would be found to be nothing but unrighteousnesses: as the Church of old confesseth, Isa. 6.46. We are all as an unclean thing, and all our righteousnesses are as filthy rags: Therefore we pray: forgive us our trespasses.  
Wherefore least Hypocrites should be bold to infer, if the wicked shall be condemned for evil works: therefore the Justice are saved for good works: The Holy Ghost would have it not where written, that the judgement shallbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for works, which might signify the meritorious cause: but always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to works, which signifies the condition.  
But why not according to Faith? or infidelity? 
Why the judgement shall not be according to faith & infidelity.  because Faith and infidelity are hid to the eyes of men. But works whither good or evil flowing from the same, shall be conspicuous and open unto all. Therefore in that open judgement, Christ the judge shall allege the clear rule of righteousness, that it may appear unto all, that the wicked are justly condemned, having done evil: and the Godly righteously acquitted, who have done good: this is a great encouragement to good works, that we follow after them: and touching evil works that we should shun them: because according to them we shall all be judged.  
13. And the Sea gave up her dead] AUGUSTINE by the Sea doth not unproperly understand the world, 
Lib. 20. de C. D. c. 15  which like to the tempestuous Sea is always tossed with waves: By the dead is meant wicked men dead in sins, as is the greater part in the world, or all men having mortal bodies. Notwithstanding I think it is more proper to the sense, to understand it of such as perished or were drowned in the Sea or Rivers, or whose  bodies, and ashes were cast into the same, in times of persecution. For humane reason judgeth it very absurd, that the bodies of such as have been devoured by the fishes of the Sea, or torn by wild Beasts, and eaten by worms on land, should be restored. John therefore saw, what shall come to pass, when all the Elements, through the power of God, shall render up the consumed Carkeises. The Sea shall vomit up (as it were out of a Sepulchre) the dead she swallowed up. The same Death and Hell shall do, that is, the Earth, which hath received (in Sepulchers) all the bodies of the dead, as it were in her lap or bosom: and opening her mouth hath swallowed down some alive also.  
By death here AUSTIN understandeth the dead bodies of the Godly, which the Earth shall render up: By hell the damned souls of the wicked, which thence shall be brought forth to judgement.  
Ribera extends it unto the bodies of such, as Hell swallowed down alive, as Corah, Dathan, and Abiram.  
The sum is, by what kind of death soever they perished in this life, (whatever became of their souls after death) all are seen by John, as brought forth to judgement. The Souls therefore of the Saints shall return from Heaven with Christ the judge: the wicked shall be called forth out of Hell to judgement. All men's bodies shallbe raised up to life, and being restored to their own souls, shall stand before Christ to be judged.  
14. And death and hell] In a few words, he toucheth the execution of the sentence pronounced against the ungodly. The state of the Godly he more largely Treats of in the following Chapters. First he sees hell and death to be cast into the Lake of fire, and soon after all that were not found written in the Book of Life, that is, reprobates: in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion: for first the wicked shall be cast into torments: Afterward the last enemies, viz. death and hell: by which names AUGUSTINE thinks here is signified the devil himself (as being the Author of death and hellish punishments) and the whole company of devils, which very thing he had said before by an Anticipation: And the devil was cast into the Lake, etc. So death should be put for the devil causing death: 
1. Cor. 15.54. 1. Cor. 15.26.  Hell for the devil drawing men to Hell: As by a like metonymia it is said: Death is swallowed up in victory: And: The last enemy that shall be destroyed is death.  
In my judgement this Prosopopoeia serves to the dramatical Vision: neither is it to be pressed according to the Letter: according to which neither Hell can be cast into the Lake, seeing the Lake is in Hell: nor Death, seeing death is a mere privation of Entity or Being, as Albertus M. calleth it. The sum is, whatsoever was deadly, noisome, hurtful, and contrary to happiness: shall all be cast into the lake of fire: so as nothing shall remain to hurt the New jerusalem.  
Which is the Second Death] That is, Eternal, of which Christ: And the wicked shall go into Everlasting Fire. This shallbe the last separating of man from God through eternal damnation: as the first death was the separation of him from God through sin. See verse 5.     

CHAPTER. XXI. The Argument, Parts, and Analysis.  
AFter the Capital adversaries, with the rest of the ungodly were judged and cast into the Lake of fire, here is exhibited unto John the renovation of the world that shall be, as also the Heavenly glory of the godly, under a twofold Type, viz. of a Bride gloriously attired, and of a most magnificent City: The illustration of which Type, this whole Chapter so sets forth, as that the wit, art, hand, or tongue of man is able to express nothing more beautiful, more magnificent, more glorious, and sumptuous than this structure. For whatsoever may seem to conduce to the glory and comeliness of an Earthly City in respect of walls, gates, foundation, figure, streets, Temples, Air, and lastly wealth of the Citizens, ornament and pleasantness of life: all this john sees here to be most eminent and glorious in this Heavenly jerusalem. By which allegory the holy Ghost would in some measure shadow out that unspeakable glory and felicity, which the Church now militant on Earth, shall after the end of her wearisome labours in this warfare, receive in the Heavens, the which, eye hath not seen, ear hath not heard, nor hath entered into the heart of man. This Allegory is continued, unto the 6. verse. of the following Chapter.  
The Chapter may not unfitly be divided into two parts: in the former of which john recordeth, what he saw and heard in a general way after the judgement of the ungodly in 8. verses. In the latter, what he saw in particular: thence unto the end.  
In the former he generally rehearseth. 

FIrst, what he saw, two things: 

1. The renovation of Heaven and Earth, and overthrow of the former world, ver. 1.  
2. The New Jerusalem, which he sets forth from the adjunct holiness, and its heavenly original, coming down from Heaven: and the adjunct ornament: which he amplifies by a metaphor of a Bride adorned for her Bridegroom, ver. 2.    
Secondly, what he heard: both a great unknown voice from Heaven: As also, him that sat on the Throne speaking.    
The great voice proclaims the heavenly blessedness of the godly: Behold, etc. consisting in two things: 

I. the abundance of good things, which God will bestow upon the Godly: The tabernacle of God is with men, etc. v. 3.  
II. The absence of things evil, all which God will remove: He shall wipe away all tears, v. 4  
The sitter on the throne, 

1 testifies the renovation of the world wrought by himself, v. 5. Behold, I make all things new.  
II. He confirms the blessedness of the Godly erewhile proclaimed, I. By a command of writing: Writ. II. By a serious asseveration, that the words of the great voice are true, v. 5.  
III. By an asseveration of a thing so certain, as if it were already done: It is done.  
FOUR From his nature, that he is eternal and cannot lie: I am Alpha and Omega. 5. By a promise taken out of the Gospel, I will give to him that is a thirst.    
III. He showeth to whom the blessedness belongs, and what it shall be: 
joh. 7.3 7.  He that overcommeth, v. 7.  
FOUR By an Antithesis he amplifies, what punishment is laid up for the ungodly: whom he sets forth by eight fowl Epithets, v. 8. But the fearful etc.    
In the latter part he expoundeth, what he saw particularly. 

I. The occasion, by which he saw the same: the speech of the Angel: Come hither, I will show thee, v. 9  
II. The manner and place of the Vision: He carried me to a great Mountain, etc. ver. 10.  
III. The Vision itself: He shown me a great City, ver. 10. the magnificence whereof he again declareth, first generally, secondly specially. 

Generally, 

1. From the greatness: A great City:  
2. From the Sanctity: Holy.  
3. From the original and architect: Descending out of Heaven from God, ver. 10.4. From its glory: Having the glory of God, ver. 11.5. From the splendour or light: which he illustrates by comparing it to a Jasper, clear as Crystal, v. 11.    


Specially he describeth 

1. The magnificence of the structure both outwardly and inwardly, ver. 12, etc.  
2. The excellency of the light, v. 23.  
3. The felicity of the inhabitants, v. 24, etc.          
In the external structure he commends chief the wall, gates, form and matter.  
The wall he commends from the greatness and height, vers. 12. And had a wall.  
The gates, 

1. From the number, There were twelve.  
2. From the keepers, At the gates were twelve Angels.  
3. From the inscriptions, Which are the names of the twelve tribes, etc. Ibid.  
4. From the situation or coast, On the East three, ver. 13.    
The greatness and strength of the wall he commendeth from the number, and excellency of the foundations, upon which it is built: It hath twelve foundations, and in them the names, etc. vers. 14.  
Touching the form of the city he showeth. 

1. Whence he learned the same: from the Angel measuring: Whose instrument, A golden Reed, and purpose he showeth, To measure the City, ver. 15.  
2. The Figure, it is four square, equal in length and breadth, ver. 16.  
3. The distance on every side: 12000. Furlongs. The whole City containing 56000. furlongs verse 16.    
The height of the wall he showeth by the measure, to be 144. Cubits, ver. 17. and the matter of jasper, ver. 18.  
The matter or substance of the City, was pure gold, like unto clear glass. ibid.  
Returning to the foundations of the wall, he sets forth every thing by the excellency and variety of the matter, that is, of precious stones, which, he saith, are twelve. 

The 1. jasper.  
2. Saphir.  
3. Chalcedonie.  
4. An Emerald.  
5. Sardonyx.  
6. Sardius.  
7. Chrysolite.  
8. Beril.  
9 A Topas.  
10. Chrysoprasus.  
11. A hyacinth.  
12. An Amethyst, ver. 20.    
The gates also he commendeth from the like matter: being cut out of so many precious stones, ver. 21. Thus much of the outward building.  
Touching the internal structure, he commendeth 

1. the street or Marketplace, from the matter and clearness thereof: Pure gold, etc. ver. 21.  
II. The Temple, which 

1. he denies to be externally material: Neither saw I a Temple therein.  
2. What kind of Temple it was: The Lord God himself, verse 22.    
III. The light of the City: 

1. It came not from the Sun or Moon.  
2. But from the glory of God and the Lamb, ver. 23.    
iv The Citizens of the City, 

1. who they were: The Nations that were saved, and the Kings of the Earth that bring their glory unto it.  
2. The security and peace of the City from a sign: The gates are not shut at all, ver. 25.  
3. The glory of the City. ver. 26. 4. The purity and holiness of the City, It shall consist of Elect only: no Reprobates enter therein, ver. 27.      

The Former Part of the CHAPTER. The New Heaven and New Earth: The Heavenly jerusalem and its building.  
1. And I saw a new Heaven, and a new Earth: for the first Heaven and the first Earth were passed away, and there was no more Sea.  
2. And I john saw the Holy City, new jerusalem, coming down from God out of Heaven, prepared as a Bride adorned for her husband.  
3. 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.  
4. And God shall wipe away all tears from their eyes: and there shallbe no more death, neither sorrow, nor crying, neither shall there be any more pain for the former things are passed away.  
5. And he that sat upon the Throne, said, Behold, I make all things new. And he said unto me, Writ: for these words are true and faithful.  
6. And he said unto me, It is done: I am Alpha and Omega, the beginning and the end: I will give unto him that is a thirst, of the Fountain of the water of Life, freely.  
7. He that overcommeth, shall inherit all things, and I will be his God, and he shall he my son.  
8. But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the Lake which burneth with fire and brimstone: which is the Second Death.  

THE COMMENTARY.  
ANd I saw a new Heaven] We have heard of one part of the lanst judgement, viz. the casting of the Adversaries into torments: 
Lib. 20. de C. D. c. 16.  In which, saith AUSTIN, he declared what was briefly spoken by the LORD: And these shall go into everlasting punishment. Now follows the second part, the placing of the Elect in glory, in which also is expounded, what Christ there addeth: And the just into life everlasting. As the former did serve to strike a terror into the ungodly, so the latter to lessen the fear and sorrow of the godly, and stir them up to alacrity and joy. For seeing the Saints in this life are compassed about with innumerable calamities & miseries: no wonder though they should wear away with continual sorrow and mourning. But in this part of the Vision, they are strengthened in their hope. For at last there shallbe a change of all things, an end of all adversity, abundance of all good, as Christ said: 
joh. 16.20.  Ye shall lament and mourn, but your mourning shallbe turned into joy. 
The new jerusalem is not the Church militant: much less the Church of Rome. How fare Alcasars' opinion is approvable.   
Wherefore after the wicked were judged, john saw a new Heaven and a new Earth. Afterward a new jerusalem glistering with gold and precious stones. That this latter is wholly allegorical, cannot be questioned by any: although it be diversely expounded: For some say it shadows out the magnificence of the Church Militant, much spoken of by the Prophets: yea there are some, who specially apply it to the glory of the Roman Church in this world.  
But Alcazar reproves both justly, and giveth reasons that the Vision of the two Chapters is proper to the Church Triumphant. Notwithstanding afterward foolishly contendeth that it is to be applied in special unto the glory of the Roman Church in Heaven. Now this he doth not because he thought it to be true: but to flatter the Pope (it may be for the Cardinal's hat sake) and vex the heretics, as he pretendeth. Which now I pass by.  
Now to return to the former again, 
Touching the new heaven and the new earth. 2. Cor. 5.17  touching the new Heaven and the new Earth, whither it be allegorically, or properly to be understood.  
Some understand it allegorically of the renewing of the world by Christ, touching which the Apostle. If any one be in Christ, he is a new creature. Old things are passed away, Behold I make all things new. This Spiritual renovation began even from the preaching of the Apostles: and is undoubtedly an allusion unto the Prophecy of Isaias: 
Isa. 65.17.  Behold I create new heavens and a new earth, etc. which seems to be spoken of the new state of the Church in the Kingdom of Christ on earth: and so BRIGHTMAN, as I have showed, interprets it metaphorically of the renewed state of the Church, through the conversion of the jews, shortly to be accomplished.  
But all these things cannot without violence be applied unto the state of the Church on earth. The Chiliasts indeed applied it unto that golden age, in which they dreamt they should voluptuously reign a thousand years with Christ on earth. But this opinion is repugnant to the predictions of Christ and the Apostles, that the state of the Church in the last times, shall not be voluptuous or joyful at all, but sad and mournful, as above we shown.  
Therefore we are rather to understand the former touching the new heaven and the new earth properly: 
What is mean by the new heaven & the new earth.  for it is so evident, that here is treated of the last judgement and the consequents thereof, as it can scarcely be doubted of. So that this new heaven and this new earth, which john saw after the judgement of the adversaries, is that new heaven, and that new earth, which as the Apostle Peter expressly foretold, 
2. Pet. 3; 10  is to be expected after the burning of the world: For these heavens shall pass away with a great noise, and the Elements shall melt with servant heat, the earth also and the works that are therein shall be burnt up: But we according to the promise look for new heavens and a new earth wherein dwelleth righteousness. By which plainly we gather that a new heaven and a new earth is to be looked for Historically and properly, and here likewise it is so to be understood.  
Hence also it followeth: that the Oracle of Isaias touching the new heaven and the new earth is to be understood not only metaphorically of the renewed state of the Church on earth, but literally also of the renovation of the world, which shall be at the last day. For Peter saith that we look for a new heaven and a new earth according to the promise. Now this promise is not where else but in Isa. 65.17. & 66.22. Therefore undoubtedly God by the Prophet speaks not only of the inchoated spiritual renovation which is in this life, but also of the consummated literal and proper renovation, which we look for at the coming of Christ.  
Now the Heaven and the Earth shall not be new in Substance, 
How heaven and earth are new.  but in Qualities, as purity, brightness, and glory: for that which is added: The first heaven and the first earth are passed away: and before Chap. 20.11. From whose face the heaven and the earth, etc. doth not signify, that they should be brought to nothing, but that they are to be purified by fire from all present vanity and defilement.  
So Peter interpreteth the same: The heavens burning shall be dissolved, and the Elements shall melt with fervent heat. Whence the Apostle gathers this weighty instruction: seeing that all these things shall be dissolved, what manner of men ought ye to be in all holy conversation and godliness? And indeed to meditate, and do this, tends more to Salvation, then curiously to search after the manner of the Renovation.  
Now if any one should say: These things John saw: but the Heavenly glory, Eye hath not seen, Ear hath not heard, etc. therefore the Vision speaks not of this glory: The answer is easy. john saw not the thing itself: but he saw certain representations and types of the things to come. Therefore it remains true, that Eye hath not seen, etc. especially seeing john saw not the same with his eyes, but in the spirit.  
And the Sea was no more] AUGUSTINE thinks that the Sea may be understood of the turbulent world, 
1. Cor. 7.31  which then shall no more be: for the world passeth away with the fashion thereof: yet he retains the proper sense also: but doubteth whither the Sea shall be dried up by that fervent heat: or whither that also shall be changed and purged. Indeed we read that the Heaven and the Earth shall be renewed: but I remember not that I have read of a new Sea, save only what is said in this Book touching the Sea of glass, like to Crystal: 
Rev. 4.6.  but there he speaks not of this world.  
Andrea's Caesariensis supposeth that then there shall be no Sea: 
The renovation of the Sea.  for what use should there be of it, seeing then men shall sail no more. Schoolmen think that the Sea shall so be renewed, as indeed it shall not retain its substance: because the water is to be consolidated into the globe of the Sphere, remaining no longer flowing: But these curiosities we leave unto themselves.  
By the New Heaven BRIHGTMAN understands a new worship and purity in godliness: By the new earth, new Israelites, which then shall join unto the Church of Christ: By the former heaven that passed away, the jewish worship which they shall no longer exercise: By the former earth the jews themselves, who of Iewes, shall become Christians: By the Sea, which was no more, corrupt doctrine which shall have no place among the new people: for then the jews shall cast off their errors touching the Messiah, which now they maintain tooth and nail, etc. What manner of Allegories these are, I pass by, certainly they depend upon a very improbable conjecture, viz. that the Eastern jews after the overthrow of the Turkish Empire and burning of Rome, should be added unto the Church of Christ.  
2. And I john saw the holy City] Now also the glory of the renewed Church is exhibited to the view of john, under the Type of a most beautiful City, as it were a Bride most curiously adorned. The King's Bible omitting the name of john, reads it, And I saw, which John inserts for certainty sake. For john was an Apostle, an Evangelist, and witness of the truth: therefore he writeth a thing that is certain.  
Furthermore the Scripture generally calleth the Church of the Elect jerusalem: because jerusalem was the Seat of the Church, and worship of God, according to the Psalm: This is my rest for ever, here I will dwell, because I have chosen her. 
Ps. 132.14  But because that Old jerusalem polluted with the blood of Christ and his Apostles, was at length overthrown: He distinguisheth this new jerusalem from the other by divers Titles. He calls it a City, because of the beauty of its building, and afterward adds, holy, because it shall shine with Heavenly purity and perfect holiness. Here indeed it gins to be holy, 
Eph. 5.27.  Christ sanctifying her unto himself with the washing of water in the word: but as yet she is not without spot and wrinkle: but then he will present her unto himself gloriously holy, without spot or wrinkle, or any such thing. He calls it New, to difference it from the old, and because of its new brightness. For then the righteous shall shine in glory as the Sun, Mat. 13.43. 
Lib. 20. de C. D. c. 19   
COMING DOWN FROM GOD OUT OF HEAVEN] Because saith AUSTIN, It is heavenly grace, by which God hath made her. Therefore it is said to descend from God out of heaven: because God hath chosen her from all eternity: therefore originally she comes down out of Heaven. so Chap. 3.12. Upon him that overcommeth I will write the name of the City of my God, the new jerusalem that cometh down from my God. And Hebr. 12 22. it is called the Heavenly jerusalem. Gal. 4.26. jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is above. 
How the new jerusalem comes down from heaven.   
But this Epithet seems to be contrary to our opinion, for the Heavenly jerusalem shall never come down, but remain firm in Heaven.  
I ANSWER: First it may be said, that the Vision is to be distinguished from the thing itself: The Image of the Heavenly City, which john saw in the Spirit, came down: or if the City itself came down, it is visionally to be understood. But Secondly, this coming down, as above Chap. 3.12. must be taken not of a local motion, but of the original beginning of the new jerusalem, for whither her existence be said to be above or here below, as God from Heaven hath chosen, so hath he called, justified, and gloried her.  
Prepared as a Bride] By another metaphor he amplifies the dignity and glory of the Triumphant Church: Unto her dignity belongs, that he saw her as a Bride, to wit, of the Lamb, ver. 9 To her glory, that he saw her adorned for her husband, that is, in full beauty, now delivered into the hands of Christ her Husband. For than shall be the eternity of the Heavenly Wedding. Above in Chap. 19.7. The Bride made herself ready, while as yet she was absent from the Lord: But now she is prepared, because the Wedding Feast is at hand.  
But hence BRIGHTMAN: He saw her, saith he, prepared, adorned, not as yet delivered: Therefore she was not as yet glorified. Answ: The participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prepared, adorned, argue the contrary. Now she is a preparing and adorning herself. But then she shall be prepared, adorned, that is, fully beautified with Heavenly glory. The same thing the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do import not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for her husband, not for her spouse. Then therefore she shall be delivered unto her Husband: for before the Marriage-Feast, the Bride is preparing for her Bridegroom: but the Feast being ended, for her Husband. For he who was before the Bridegroom, is then a Husband.  
3. And I heard a great voice] Thus much touching the things he saw, a new heaven, and a new earth: and the Heavenly jerusalem adorned like a Bride. Now he recordeth, what he heard: a twofold voice: one unknown, the other of one that sat on the Throne: both confirm the happiness of the Bride. The former voice comes from heaven. Therefore it showeth joyful and true tidings unto the Bride. It was GREAT, vehemently piercing john's ears, that he might give good heed: because the matter delivered is weighty: But what was it?  
Behold the Tabernacle of God with men] As if he should say, the Marriage-Feast is ended: Hence forward the Bridegroom and Bride shall dwell together under one roof for ever.  
And he will dwell with them] An allusion unto the Bridegroom's abode with the Bride after the Marriage-Feast. Now he fully comprehends the happiness of the Bride, as above Chap. 7.15.16. in two parts: the fruition of all manner of good things, and freedom from all evil. The chief good is God. To enjoy his presence and the sight of his face is the chiefest felicity. This he seems to describe by a twofold reason: his presence, and his communion with men. Touching his presence he saith, the Tabernacle of God is with men. The which Tabernacle least it might be thought to be empty and transitory, he adds: And he will dwell with them: 
Rev. 7.15.  intimately and unseparably: as above: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which seemeth to sound: His Tabernacle shall be upon them: namely, thereby to refresh, and preserve them from the heat of the Sun. By an allusion unto places subject to the Sun: where men in respect of the heat hid themselves in Tabernacles, or Caves under the Earth. But here he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will dwell with them, be in one house, as it were, constantly and perpetually with them. Therefore they shall enjoy the perpetual sight and presence of God.  
By Men he understandeth not all, 
The habitation of God's grace and glory.  but the Elect acquitted in judgement. Now he speaketh of no personal habitation (like as God the Word dwelleth in the temple of his flesh) but of grace and glory. But doth not God now also dwell with his Church? Yea verily, according to the promise in Levitic. 26.11. whence this whole place seems to be taken, and is repeated by Paul, 2. Cor. 6. but he shall then dwell with us after another manner then now he doth. For here he hath dwelled with us 1. Personally in Christ; 2. By his gracious presence in the Church, bestowing on her the benefits of the Gospel, and first fruits of the Spirit: Then he will dwell with us through his glorious presence, fully enriching the Saints with Heavenly brightness and glory: and he shall be all in all, and we shall see him as he is face to face.  
Touching his communion with us, it is added: And they shall be his people, and God himself shall be with them, and be their God] Now also he is our God, and we are his people: but this communion is only by inchoated grace: for now he bestoweth grace upon every one of us but in part, 
1. Cor. 13.9 Eph. 4.7. 1. Cor. 12.11 2. Cor. 3.18 Phil. 3.21. Mat 13.43 1. joh. 3.2.  according to the measure of the gift of Christ, as he will. Then shall be the consummated communication of glory, when with open face we shall all behold the glory of the Lord, and be changed into the same image from glory to glory: when he shall change our vile body, that it may be fashioned like unto the glorious body of his Son: they shall shine as the sun: we shall be like unto ●im: the proportion notwithstanding being kept that is between the head and the members. The sum is: Then the promise made unto the Church, Leu. 26.11. shall be most fully perfected: I will set my tabernacle amongst you: and my soul shall not abhor you, I will walk in the midst of you, and ye shall be my people, and I will be your God. Now God dwelleth with us by communication of grace: then he shall dwell in us by communication of glory, the which eye hath not seen, nor ear heard, 
1. Cor. 2.4  neither hath it entered into the heart of man.  
4. And God shall wipe away all tears from their eyes] The second part of felicity, is that we shall be subject to no miseries, vexation, or troubles of this life. To be free from evil, is a great happiness, of which also God is Author. For he will free his people from all evil. Now he reckons up five kinds of evil, making this life bitter, under which the opposite good things are to be understood. 
The evils accompanying this life.   
Tears] Tears are expressed by the feeling of evil. Now this life what is it but a vale of tears? But then God will wipe away all tears from our eyes, that is, he will make it, that we shall weep no more, by taking away all cause of tears, turning our tears into joy according to the promise: They which sow in tears, 
Ps. 126.6.  shall reap in joy. The phrase is taken out of Isa. 25.8. and is an allusion unto the natural affection of a mother to her child, which useth to flatter the crying babe, and wipe away the tears thereof.  
And death shall be no more] Neither the first nor second: 
Isa. 25.8.  for it shall be cast into the Lake of fire, and utterly abolished according to the promise, He will swallow up death in victory. But hath not Christ by his death, overcome death long ago? True: but not as yet swallowed it up. Notwithstanding although we now remain subject unto corporal death, yet whatsoever in it belongs to punishment, that Christ hath taken away. But then he shall abolish death wholly. In the mean while he converteth the corporal death of the Saints into a resting from sin, and a passage to life: for whither we live, 
Rom. 14.8 Col. 3.4. Rom. 8.38  or whither we die we are the Lords. Christ is the life of the dead: neither can death separate us from the love of God in Christ Jesus. Now death being taken away, what shall then follow but life everlasting?  
Neither mourning] As now we do for the death of friends, and loss of such as are dear unto us. This shall not be then: because there shall be no death. Our friends departed shallbe restored unto us, to see, salute, and rejoice for ever with them.  
Nor cry] Which ariseth out of the evils, turmoils, disturbances of this life. For there shall be everlasting peace and tranquillity: all tumults and quarrels shall be fare from thence: but on the contrary we shall sing to God everlasting Songs of joy.  
Nor pain] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Labour, which may be taken for any kind of trouble, and metaphorically for Grief, as BEZA renders it, after the Greek Phrase: 
Sophocl. in Antig.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grief by grief brings grief. But then there shall be no labour, trouble, pain, or grief of body or mind, occasioning tears, death, sorrow, or crying. There shallbe no cause of evil: but on the contrary everlasting joy and pleasure at God's right hand.  
For the former, (or first,) things are passed away] That is, the miserable state of this present life: in which all those evils do abound because of sin. Then they shall pass or vanish away. There shall be a new heaven and a new earth: A new state, full of joy and happiness.  
Unto the illustration of this place, that in Chap. 7.15. helps very much, where in the end of the second Vision one of the four and twenty Elders explicated the Heavenly felicity of the Saints almost in the same words: They are, saith he, before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them: they shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat: for the Lamb that is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes.  
This place doth plainly confute their opinion, who hold that here is treated of the state of the Church Militant in this world: for it is certain, that this removal of all evils from the Church, neither is, nor shall be in this world: neither is any such happiness to be hoped for in this life: but it is reserved for the Church in the world to come. These things therefore cannot be applied unto the state of the Church on earth, gathered of jews and Gentiles.  
Neither do the Future's, will dwell, will take away, contradict what we say. For these are retained emphatically out of the Prophecy: as if he should say, the things which Isaias foretold should come to pass, shall be then fulfilled: the which the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are passed away, in the Praeter Tense, doth easily evince.  
5. And he that sat upon the throne] Here followeth the voice of the Sitter on the Throne, of whom above Chap. 4. where we shown it was either the Holy Trinity, or the Son of God gloriously reigning at the right hand of God in Heaven: because he saith, I am Alpha and Omega, which above in Chap. 1: 8. was the voice of Christ: I am Alpha and Omega, the First and the Last. Now he confirmeth unto john the things before seen and heard. All things were new, a New Heaven, a New Earth, a New jerusalem: Lest we should doubt or ask, whence this innovation should come: Behold, saith he, I make all things new. This innovation of things shall be effected by the divine power. Neither speaketh he of the spiritual renovation of the Church, which began long ago by the grace and power of Christ, but of the supernatural change of the whole universe which shallbe at Christ's last coming, 
2. Pet. 3.13  as Peter sheweth.  
And he saith to me write] The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith in the present Tense; being the proper stile of the Evangelist john, argues that he was Author of this Book. He is commanded to write this Vision of the future renovation, and in special the most sweet voice of God's eternal abode with men, and the future blessedness of the godly: that it might always remain extant to future times, for the Church's consolation: for Christ knew that the Church's condition should unto the end be mournful, by tears, death, sadness, pains, etc. Lest therefore she might faint in her warfare, the Lord would have this most joyful Catastrophe of all evils to be set down in Holy Writ.  
For these words are true and faithful] Above Chap. 19.9. after a like Commandment of writing: Writ blessed, etc. He annexed a like reason: These words are true. Here he addeth: faithful, that none should doubt of the future happiness. He understands by WORDS here, God's future dwelling with men, as also the eternal rewards of the faithful, and everlasting punishments of the wicked.  
6. And he said to me, It is done] Above Chap. 16.17. the Angel of the seventh Vial, in the same phrase proclaimed the end of Babylon and the whole world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT IS DONE. It is a weighty asseveration, that the thing is as certain, as if it were already accomplished.  
I am Alpha and Omega] As above Chap. 1.8.11.  
I will give unto him that is a thirst] He confirms eternal rewards unto the faithful out of the Gospel. For this is the voice of Christ joh. 7.37. whence he that sat on the throne is known to be Christ, the Author of this Prophecy. To them that thirst, he promiseth the water of life freely, that is, everlasting joy without any desert of ours. But then no man shall thirst any more. But these Future Verbs: I will give: shall inherit: and as before, shall wipe away, seem to make against our opinion, but they do not, as erewhile I shown. For because it is a Prophecy of future things, he rightly useth Verbs of the future Tense. He therefore that thirsteth, to wit, after righteousness in this life, to him Christ will give the water of Life: now in a beginning only, then fully: as if he should say, than I will truly fulfil the Evangelicall promise, of which I now grant a taste to the faithful.  
He that overcommeth, shall inherit all things] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive it by inheritance: Not therefore of merit but freely.  
All things] As it were an only Heir, that possesseth all the substance of his Parents. But all the Elect are heirs: and yet every one shall receive the whole inheritance: Therefore this shall not be after the manner of other inheritances. Now the inheritance is promised to him that overcommeth, to wit, the world, the Beast, and Satan, because before the victory there must needs be a fight. Therefore the Faithful are here exhorted to fight courageously against all their Adversaries. See Chap. 2.10.  
And I will be his God] From 2. Sam. 7.14. He then at last promiseth to them that overcome the fulfilling of the promise of adoption, which now by faith they possess in hope. Now are we the sons of God? but it doth not yet appear what we shall be, but we know, that when he shall appear, we shall be like him, for we shall see him as he is. This is John's own most true interpretation of this divine voice. 1. joh. 3.2.  
8. But the fearful and unbelieving] From the contrary, he extols the felicity of the Godly: because contraries being set one by another, they are the more apparent. Therefore he could not more effectually set forth the excellency and worth of Heavenly good things, erewhile promised unto the conquerors, (viz. eternal abode with God, his everlasting amity, absence of all evil, abundance of all good things, the Eternal and Heavenly refreshing, and last of all the coinheritance with Christ in the new Heaven and the new Earth, and of all things that are:) then by giving a touch on the contrary, of the miserable and unhappy portion of the ungodly. But the fearful, saith he, and unbelievers shall have their part in the Lake which burneth with fire and brimstone: whose horrible judgement he repeateth from the end of the foregoing Chapter: Whosoever was not found written in the Book of Life, was cast into the Lake of fire. This part of the judgement he expoundeth more fully, that the godly may the more contentedly bear the troublesomeness of their warfare, and miseries in this life, which shall shortly be turned into joy: and the less be grieved at the success and delights of the ungodly, who shortly shall be cast into the torments of Hell fire.  
Furthermore he reckons up eight ranks of reprobates, whose names are not written in the Book of Life: unto which all the wicked belong, in special the worshippers of the Beast and his Zealots are set forth in their colours. For of these chief it is said, Chapter. 13.8. That their names are not written in the Book of Life. And truly these wickednesses have notoriously born sway in the Papacy.  
Fearful] These he opposeth to Christ's strong champions and Conquerors, 
Fearful.  understanding indeed generally those delicate professors, who for fear of danger would have nothing to do with Christ, nor suffer any trouble for his sake. But chief noting those most base Vassals of ANTICHRIST, unto whom a servile dread and spirit of fearfulness is proper. For they are never taught certainly to trust in the mercy of God, touching the remission of sins, of faith and salvation, but torment themselves with perpetual doubting, false conjectures, and fear of being deceived, all their life time standing in dread of Purgatory and Hell fire.  
Vnbeleeving] Such indeed be all that are Alients from the Faith of Christ, 
unbelievers  jews, Pagans, barbarous Infidels, of whom it is said: He that believeth not in the Son of God, 
joh. 3.36.  the wrath of God abideth on him. Yet none are more bitter enemies of justifying faith, than Antichrists Zealots: for these both by Arguments, and force of arms, furiously oppugn free justification by Faith. They therefore are principally these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnbeleeving, seeing the Scriptures of the new Testament usually call other faithless men, 
The abominable.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedient and obstinate.  
Abominable] Both actively, who abhor God and Christ: and passively, who because of their abominable wickednesses are odious to God and men. Andrea's reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abominable sinners: such indeed are blasphemers out of the Church. But principally it agrees to the worshippers of the Beast: for they imitate the nature of the Beast, and his blasphemous mouth against God, his Tabernacle, and those that dwell in Heaven. But what more cursed abomination can there be, 
Cham 13.6.  then for Popish Priests really to sacrifice and kill the Son of God, under the species of bread in the Mass: mortifying, destroying, and offering him unto the Father, if they be believed.  
Murderer's] Such indeed have been all the robbers from Cain, 
Murderers.  and Nimrod the Tyrant's time, cruelly spilling man's blood: but none are more cruel man-slayers than Antichrists zealots and actors in the Inquisition, who for many Ages have indeed by fire and sword killed innumerable bodies of the Martyrs: but infinite souls of men by their devilish doctrine.  
Whoremongers] Such indeed are all impure adulterers and fornicatours, whom God will judge. Notwithstanding the Roman Clergy, are the chief Adulterers and whoremongers, who under pretence of vowed chastity, have long ago polluted the Christian world with whoredoms, adulteries, sodomy, and filthy secret lusts.  
Sorcerers] Or such as mingle poisoned cups, 
Sorcerers.  or serving the devil by magical Art, and so are hurtful unto men. Many Popes and Monks have excelled in this kind of wickedness: never was Magic more used or esteemed of, then in the Papacy: Never were Kings and Princes in such danger of being poisoned as by these men.  
Idolaters] Among these indeed are comprehended Pagans who worship false Gods, 
Idolaters.  for the true: Govetous men, whose Mammon is there God: Epicures who make a god of their belly. For all these are Idolaters: but no Idolatry is so horrible, as is in the Papacy, where under the Image of God and Christ, and of the Saints, Idols of wood, stone, gold, and silver, are religiously worshipped and adored.  
All Liars] That is, 
Liars. Pro. 12.12 john 8 44.  all Liars, and framers of lies in general, adversaries of truth, of whom it is said: Lying lips are an abomination to the Lord: Every liar is of the devil, the father of lies. But the Papacy is as the very sink of falsehood. Their head the Pope is a liar, falsely affirming himself to be Christ's Vicar, Peter's Successor, Monarch of the Christian world, Head of the Church, and Lord of Kings and Emperors. Their Religion and whole worship is false. Their doctrine of meritorious works, of Purgatory, of satisfactions, is false. Their Doctors are liars: To be short, their blasphemies and calumnies, by which they continually defame the Gospel of Christ, are most false. Thus we see whom the threatening respects. Now for the punishment.  
They shall have their part in the Lake] An Hebrew Phrase: 
Psa. 11.6. Psa. 16.5. Psa. 63.10 Act. 8.21.  Fire and brimstone is the part or portion of their cup: Jehovah the part of my portion and of my cup. They shall be the portion of Foxes. So PETER to Simon Magus. Thou hast neither part nor lot in this matter. By an Allusion unto Heirs, among whom the inheritance is divided into certain parts, that every one may have his due portion. Now because he had said, that such as overcame, should inherit all things: Here on the contrary he saith: the portion of the wicked shall be in the Lake of fire, that is, this shall be the inheritance of the ungodly. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the part of them. The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them, is after the manner of the Hebrews, a redundance or overplus: And the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is; or shall be, is wanting. Beza rightly, Is assigned, to wit, the sentence being now pronounced. For erewhile he said: all that were not written in the Book of Life were cast into the lake of fire. 
The lake of fire. Lib. 20. de C. D. c. 14   
Touching this Lake of fire and brimstone, we need not with idle Sophisters dispute, what kind of Lake it is, and where, and what kind of fire, Elementary, or not. AUGUSTINE: This fire, saith he, in what part of the world or things it shall be, is I think known to no man. 
Ludovicus his jest on Sophisters disputing of this fire.  On which place Ludovicus Dives pleasantly jesting and deriding the vanity of Sophisters: what, saith he, to no man? O Augustine, thou hast not heard our Scholastical Swashbucklers: of whom the least in degree, is not ignorant, that it shall be that Elementary fire, whose abode is between the Air, and the Globe of the Moon, namely it being to descend. But if thou approve not this, there will not some be wanting to swear religiously, that this fire shall proceed from the heat of the beams of the Sun, raised in the middle Climate of the Air, most thick and ardent beams closing there together, as it were into an hollow glass or mirror. But it is no wonder. In thy time (O Austin) there was no such use of fire, as now: seeing, not to speak of Divines, our Philosophers, whither it be in the middle of December, or in the middle of July, they with mouth, hands, and feet, handle and treat of nothing but fire. Of Philosophers they become Divines, and so transfer this kind of Philosophy into the more sacred Schools. They therefore can more easily define the fire, then either Thou, thy equals, or Praedecessours. Thus he.  
These delights therefore we leave unto incendiary Monks, who from the fire of Purgatory and Hell do daily warm their Kitchens: and daily threaten the Evangelicall Heretics with fire and faggots. The Holy Ghost himself interprets this Lake, and this Fire, not by the place or matter, but by the miserable condition thereof, Which is the Second Death] Of which Chap: 20.6. 
The first death.  They that have part in the First Resurrection, on such the Second, that is, Eternal Death hath no power: which shall be the casting of the damned with the devil and the Beast into everlasting torments. For the first death is the falling away of the Soul from God. The remedy whereof is the First Resurrection, which is a raising of the Soul from the death of sin, through Faith and Repentance in this Life. These are not in danger of the Second death: because they shall have part in the Second Resurrection, which is a raising up unto life and eternal glory. See what was said before Chap. 20.5.6.   

The Second Part of the CHAPTER. Being a Special VISION and Type of the Heavenly Jerusalem.  

9 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 show thee the Bride, the Lamb's wife.  
10. And he carried me away in the Spirit, to a great and high Mountain, and shown me that great City, the Holy jerusalem, descending out of Heaven from God.  
11. Having the glory of God: and her light was like unto a stone, most precious, even like a jasper stone, clear as Crystal.  
12. And had a wall great and high, and had twelve gates: and at the gates twelve Angels: and names written thereon, which are the names of the twelve tribes of the children of Israel.  
13. On the East three gates, on the North three gates, on the South three gates, and on the West three gates.  
14. And the wall of the City had twelve foundations: and in them the names of the twelve Apostles of the Lamb.  
15. And he that talked with me had a golden reed to measure the City, and the gates thereof, and the walls thereof.  
16. And the City lieth four square, 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  
17. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the Angel.  
18. And the building of the wall of it was of jasper, and the City was pure gold, like unto clear glass.  
19 And the foundations of the wall of the City were garnished with all manner of precious stones. The first foundation was jasper, the second Saphir, the third a Chalcedony, the fourth an Emerald,  
20. The fifth Sardonix, the sixth Sardius, the seventh Chrysolite, the eight Beryl, the ninth a Topas, the tenth a Crysoprasus, the eleventh a hyacinth, the twelfth an Amethyst.  
21. And the twelve gates were twelve Pearls: every several gate was of one Pearl: and the street of the City was pure gold, as it were transparent glass.  
22. And I saw no Temple therein: For the Lord God Almighty, and the Lamb, are the Temple of it.  
23. 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.  
24. And the Nations of them which are saved, shall walk in the light of it: and the Kings of the Earth do bring their glory and honour unto it.  
25. And the gates of it shall not be shut at all by day, for there shall be no night there.  
26. And they shall bring the glory and honour of the nations into it.  
27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.    

THE COMMENTARY.  
9 AND there came unto me one of the seven Angels] Hitherto of what John saw and heard generally. Now follows a special Vision and Type of the Heavenly jerusalem, in which is allegorically shadowed out, not so much the pleasantness and magnificence of the place, in which we shall be in blessedness, in the highest Heaven, as our future unspeakable blessedness itself. For this City is not Heaven itself, but the glorified Church in Heaven: for be calleth the City here described, the Bride and Wife of the Lamb. But the Bride and Wife of the LAMB, is not Heaven, but the glorified Church.  
Now he recordeth, as we shown in the Analysis, first the occasion of the Vision: secondly the manner and place of the Vision: lastly the Vision itself.  
The occasion is in this verse. Hitherto john stood in the desert, where he was carried in the spirit by one of the seven Angels, pouring forth the Vials, 
Chap. 17.3  to see the judgement of the great whore sitting upon the Beast. What things he there saw and heard, he hath declared at large. Now that same Angel being one of the seven Pourers forth of the Vials, (for I understand it of the self same, who seemed, as above I said, to be the seventh, pouring out the last Vial into the Air, and proclaiming the end of the world) comes unto john] that is, returns unto him, (for undoubtedly he had turned aside) and as before he had said: Come hither, 
Chap. 17.1  I will show thee the judgement of the great whore: So now he saith, I will show thee the Bride, the Lamb's wife. A wonderful affability of the Angel, touching which above: without being demanded he is present, undoubtedly by God's Commandment, now to show unto john, to whom before he had showed horrible things, things acceptable and pleasing. Before he saw a most filthy Harlot, the Beasts Whore: now he sees a chaste Spouse, the Lamb's Wife. This Bride is the glorified Church. Therefore he calls her the Lamb's wife, now deservedly brought and delivered unto the Heavenly Marriage Feast.  
But how saith he, I will show thee] Seeing john saw her before ver. 2. I answer: he had seen her a far off, being in the wilderness. But now he is invited to look upon her more near at hand. Hitherto the occasion.  
10. And he carried me away in the spirit] This is the third time, that he was ravished in the Spirit: First in the I'll Patmos, Chap. 1.9. which ecstasy or trance was without any local translation. Secondly when he was carried into the Wilderness, Chap. 17.3. Thirdly now being carried to a great mountain. In Chap. 12. v. 18. it is said, he stood upon the sand of the Sea, when he saw the Beast ascending out of the Sea: But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the first and third person: neither is there any mention of an ecstasy. But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he carried me, saith he, in the Spirit, intimating a translation, not corporal, but visional. Thus much for the manner of the Vision. He adds the place.  
To a great and high Mountain] Some from this Mountain observe divers Allogories, touching the greatness and height of things celestial, and of the Church itself: applying to this the promise of God, Isa. 2.2. In the last days the mountain of the Lords House shall be established in the top of Mountains, and shall be exalted above the hills, and all Nations shall flow unto it: and many people shall go and say, come ye, and let us go up to the mountain of Jehovah, etc. In which Oracle is contained the calling of all Nations unto the Church of the New Testament, which of old was shadowed out by the Temple of mount Zion. But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to john from this Mountain. Therefore I see no other use of this great and high Mountain, then that from it john might the better view the Holy City and Bride of the Lamb.  
And he shown unto me a great City] He had promised before to show him the Bride, the Lamb's Wife, For which he shows him a City: because the glorified Church is both the Lamb's bride, and the City of God. A Bride, because of her Spiritual Marriage with the Lamb, and her Chastity and Heavenly ornament, with which she shall shine for ever with Christ. A City, because of the most magnificent building, comely order, invincible strength and steadfastness, by which she shall stand for ever against all the gates of Hell. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendered by the latin word, Vrbs, then Civitas. For Civitas commonly signifies the multitude, and the privileges of Citizens, but Vrbs the building itself, as the Walls, Gates, Streets, Palaces, Houses, Temples, etc.  
He calleth it Great (as before v. 2.) viz. in largeness, ornament and glory: for it is the great City of the Great God, full of Citizens.  
Holy in purity and heavenly cleanness, without all defilement and filthiness.  
The name thereof is jerusalem, that is, where peace is seen: from the Hebrew Jireh salem, 
Lib. 7. de bello judaico, cap. 18.  that is, to see peace: of old it was the head City of Judea, builded by King Melchisedec, as josephus writeth, and was the Court of David, the Seat of the Temple and divine worship, and a Type of the new Church: and therefore the glorified Church retains the same name, because she shall see everlasting peace.  
Coming down from God out of heaven] It did then indeed visionally descend, that john might see it: But in truth the Church also descendeth from Heaven, because hence it hath taken her original, 
See ver. 2.  as being founded in the eternal election and love of God: and all the glory and happiness she receiveth, is from the grace of God.  
11. Having the glory of God] Being to declare the most magnificent structure of this City, he gins from the glory and light thereof. For Cities take not the least commendation from the quality and heathfullnesse of the air, and pleasantness of the place. This City for its air and most healthful situation, hath the glory of God, that is, the majesty of that inaccessible light, which God inhabiteth, than which nothing can be thought on more excellent and glorious. This glory is expounded ver. 23.  
And her light] The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly, not light, but a lightsome body, casting forth light from the same. Two such great Lights God in the beginning set in the Firmament, the Sun and the Moon. What this is, he will show us in ver. 23. Now he speaks of the quality thereof, LIKE UNTO A STONE MOST PRECIOUS, even like a lasper] By which Allegory he intimates the unspeakable excellency of the light. For a most precious stone is incomparable, most bright and most desirable.  
Like a Jasper stone] This is a most noble Gem, of it are divers sorts, of excellent virtue: 
Lib. 37. c. 9  and as Pliny writeth it is used in all the East, for a preservative against the most pernicious poison.  
Like to Crystal] Then which nothing is more bright, 
See before Chap. 4.3.  or clear, striving as it were with the Sun in brightness. See above Chap. 4.6. It showeth therefore that the light of this City is not only healthful, dispelling all poisonous and hurtful things: but also most bright. Why doth he not liken it to the Sun? This City shall have neither Sun nor Moon, but that which is clearer than the same: Perhaps also, because the heat of the Sun is troublesome: the coldness of the Moon is usually hurtful to the body, but here shall be nothing either troublesome or hurtful.  
12. And had a wall] Now he describes the parts of the City most obvious to the sight, external and internal. He gins with the wall, compassing the streets about: for it is convenient that a City be environed and fortified with walls, that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts. For walls are called Mania a muniendo of fortifying. These must be high, thick, and strong. Such was this wall: great in thickness, and very high: as in ver. 17. ANDREA'S saith: By this wall, we may understand the hedge of God's safeguard and protection. Wherefore it signifies, that the life and safety of the glorified Church is sure, and in no danger of external force or hurt: because the wall of God's omnipotency defendeth and keepeth the City. But it will not hence follow, seeing the safety of the glorified Church is out of all danger, that therefore there is no need of this wall. For this very security is here signified by the Allegory of a wall.  
And twelve gates] In the wall, gates are made, for the Citizens and others to go out and in. This wall hath twelve gates, excellently placed, guarded, and beautified. For all the gates have Guardians to keep them, not men, but Angels, who are watchful, strong, and unwearied. Every one hath Emblems written on it: the names of the twelve Tribes of Israel: Three gates are ordered unto the several corners of the world: that there might be most easy access from all parts unto the same.  
By the Gates they understand the doctrine of the Gospel, by which Heaven is opened unto us: by the Angels, the Patriarches, Prophets, and Apostles: who by their preaching have showed us the way to Heaven: and do all belong unto this City. By the names of the twelve Tribes written thereon, they understand the full gathering of all the Elect of the Spiritual Israel into the same. Three gates stand towards the East, three to the North, etc. because this Church is gathered from all parts of the world.  
Whether by the number of the Gates (being three on each side of the wall) be a mystery of the Trinity (as Andreas supposeth) I neither know, nor date affirm: lest according to the number of the Gates, the number of the divine persons should be also multiplied. It is more agreeable to observe here an Allusion unto the type of the holy City described by Ezechiel, Chap. 48.30. for that also had twelve gates, named after the Tribes of Israel, viz. Three gates Northward: One of Reuben, one of Judah, one of Levi. Three Eastward: One of joseph, one of Benjamin, one of Dan. Three at the South: One of Simeon, one of Issachar, one of Zebulon. Three Westward: One of Gad, one of Asher, one of Naphthali. Now that City represents the Church Militant of the New Testament, because all the Tribes of the spiritual Israel, that is, all the Elect from all the corners of the Earth were to be gathered unto the same. Such also in this place is the representation of the Church Triumphant in Heaven.  
14. And the wall of the City] He commends the strength of the wall from the foundations, on which it was built. For without a firm foundation a wall is ruinous, and must needs decay. The foundations he saith are twelve, the precious materials whereof, are expounded ver. 19 to wit, so many precious stones, most firmly sustaining this wall, and having the Names of the Apostles in them.  
But Christ is the only foundation, holding, and keeping up the Church: 
1. Cor. 3.11  neither can any other be laid, etc. How then are the Apostles foundations? And if the Apostles be foundations, then saith BRIGHTMAN, this is not that Eternal City in the Heavens. I Answer: 
Why the names of the Apostles are written in the foundations.  john saith not that the Apostles are foundations. But that the names of the Apostles were written or graven on the foundations, that is, they were called after the names of the Apostles, one being called Peter, another johns, etc. Why so? for honour sake, because the Apostles in this City shall excel others in glory. But why written in the foundations? Because they by their preaching laid the only foundation, which is Christ. For what Paul saith of himself: As a wise Master-builder I have laid the foundation: that every one of them could say also of himself. Which is the reason, that however the foundation be but one, yet he saith they are twelve, according to the number of the twelve Apostles, because that one Foundation was so fully laid by every one of them, 
How there are twelve foundations  as there might seem to be twelve foundations, the same being as it were laid twelve times, or by the twelve Apostles.  
But why is Paul omitted, seeing he laboured more than the twelve? Because at first CHRIST chose twelve only, unto whom Paul was afterward added, coming as it were into the labours of the rest. But seeing the names are not expressed, no one of the Apostles can be said to be omitted.  
Of the Apostles of the Lamb] Or of jesus Christ: for so the Apostles style themselves in their Epistles.  
15. And he that talked] Now also he describes the most ample and absolute figure of the City: first showing, whence he received the exact knowledge thereof: viz. from the Angels measuring.  
He that talked with me] That is, one of the Angels of the seven Vials, who had said before unto me, Come hither, I will show thee, etc.  
Had (in his hand) a golden Reed] That is a measuring Instrument to meet the wall and gates, like as Master-builders use to examine the whole building by a measuring rule, whither all things do well agree. Now the end of measuring was to make known the quantity, so as john might precisely understand and describe unto us the most absolute figure of this mystical City. This also is taken out of Ezech. 40.5. where the Prophet saw the Architect Angel of the Church, that is, Christ with a measuring Reed of six Cubits and four fingers, to measure the Court of the new Temple, and of the situation, and of the City.  
16. 
The City is just foursquare.  And the City lieth foure-square] The City he describeth to be just four square: which kind of form is most solid, constant, and perfect: because the longitude and latitude of all the parts is equal: for this City equally consisteth of all the Elect: wherefore he denotes the  firmness of the same.  
The quantity is 12000. Furlongs, which make 375. German miles. It is ambiguous, whether this were the measure of the whole Circumference: or of every of the sides or squares of the City: If of the sides, than the Circumference was 48000. Furlongs, that is, 1500. German miles: but the whole Circumference seems to be noted: so that every side contained 300. Furlongs, that is, 93. German miles and three quarters.  
Therefore this jerusalem is far greater than Babylon of old, 
The greatness of Babylon.  which as Herodotus describeth was four square, in Circumference 480. Furlongs, that is, fifteen German miles: each side 120. Furlongs, that is, three German miles and three quarters. It had also a great and high wall, fifty royal Cubits in thickness, and two hundred in height, of Brick stone and mortar. But this City is much more magnificent and strong. For Babylon was taken by Cyrus, by Alexander, and spoiled by divers adversaries. But this is inaccessible, and cannot be vanquished by any enemy, but remains stable for ever.  
17. And he measured the wall thereof] Thus much of the City's Circumference: The measure of the wall was 144. Cubits. Therefore he rightly calls it a high wall, which no adverse power can easily overcome. Hereby, saith Andreas, is signified the fruitfulness of the doctrine of the Apostles: for the measure of the wall is made up by multiplying the twelve Apostles by 12. A Cubit commonly is from the Elbow unto the finger's end: hence the measure of a Cubit, is six hand-breadths or 24. fingers. So much is the common Cubit. The Royal Cubit, saith Herodotus exceeded the common by three fingers. The Geometrical Cubit is as much as six ordinary Cubits. 
The measure of a Cubit. Herod. lib. 1  Here we may understand ordinary ones, which seems to be intimated by the following Addition: This is the measure of a man, that is, of the Angel] The meaning is, that the Angel measured according to the ordinary measure of men. But BRIGHTMAN demands, what use there is of this kind of measure in Heaven? But by the same reason we might ask what of the Angels measuring on Earth? john saw the City out of Heaven. Therefore he saith it was measured of the Angel by the measure of a man, that is, commonly used among men.  
18. And the building of the wall] He goes on to set forth the excellency of the wall, foundations, and the whole City from the incomparable worth of the matter. The wall is built of Jasper. Before he said, that the light which the City had (in stead of the Sun) was like to jasper, clear as Crystal. Who ever saw the like? Historians commend the wall of Babylon for the height, thickness, and solidity of the matter, which was brick, with sand, Pitch and mortar betwixt the same. This wall is of mere jasper, a precious stone. Therefore this structure of the wall denotes the happy and always flourishing life of the Saints.  
The city was pure Gold] The rarity and worth of gold is commonly known, 
Lib. 37.  and Pliny commends it largely: for it is a most precious metal, and being often tried in the fire, comes out very pure & without dross: not consumed by the use thereof as other metals. Such is the excellent matter of the whole city: wholly Gold, and that most purely cleansed from all dross: what can be more excellent, more desirable than such a city. That of Horace is known: Auri sacra fames quid non mortalia cogis pectora?  
Now if we are taken up with a desire of Gold, 
1. Pet. 1.18  why should we not long much more after this Golden City? All other gold how excellent soever it be, is corruptible, as Peter witnesseth. This is incorruptible, because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure from all dregs of corruption.  
Like to clear glass] The wonderful brightness of the City glistering with gold, like pure glass, as it were Crystal. The former belongs to the excellency of the matter: the latter unto the brightness thereof. Gold shineth, and is solid: Glass is clear, but not solid. Therefore it is both a Golden City, and brightly shining in glory. The Holy Ghost found nothing so precious, so beautiful, and dear unto us whereby enough to commend the excellency and splendour of the Celestial City, that so our hearts being drawn off from the filthy delights of the world, he might stir us up to long after the Heavenly jerusalem. Now this most pure gold and most pure glass sufficiently argues, that this Type is not as yet suitable unto the Church Militant on Earth: for she is not yet wholly gold, not yet wholly bright, but is mixed and obscured with divers dregs of sin, so long as she defiles her feet with the dirt of this world. Therefore undoubtedly this is the Heavenly jerusalem.  
19 And the foundation of the Wall] The matter of the Wall and City being expounded, he also sets forth the matter of the Foundations, not less precious: gold they are not, but precious stones, more precious than gold. And this serves to the decorum or grace of the matter. For gold in regard of its lustre and purity is set forth to the view of men, digged out of the Earth, not put into the same: But foundations of buildings are digged deep into the earth, being ordinarily of stone (because of its incorruptible solidity) to support the building-Therefore the foundation of the wall of this City, are of stones, not cut smooth or made of brick, but of most precious and polished pearls. In that he saith, they were garnished with all manner of precious stones: it may be understood, either that all the foundations were adorned with divers pearls, or that they were all of whole gems, as it were so many props and pillars of the wall: which latter is more agreeable to what follows.  
Now because the twelve foundations have the Names of the twelve Apostles, 
In chap. 21 S. 38.  Ribera labours much about the order 〈◊〉 which we should follow in the numbering of the Apostles names.  
But john saith not that the Apostles were Foundations, but that the Names of the Apostles were written in the foundations. Besides, the same order of the Apostles is not every where observed in the Gospel, as Mat. 10. Mark 3. Luk. 6. Act. 1. which he himself confesseth. For although Peter be always set in the first place (not that he was Prince of the rest, but because he was first called, as Chrysostom and Theophylact have well observed) yet in the rest the order is not kept: for sometime Andrew is second, sometimes james, sometimes john: sometime john is the third, otherwhile james: sometime john is the fourth, otherwhile Andrew, and so forward.  
Furthermore he carefully enquireth which gem is to be applied to each of the Apostles. Also he searcheth out the reasons and manner scrupulously, wherefore, and how this stone should agree to this, or that Apostle.  
But verily, seeing there is no certain order of the Apostles set down in Holy Writ, this labour of his is frivolous: Neither was the Angel troubled about the same: but counted it sufficient to name every one of the foundations by several stones.  
BRIGHTMAN showeth another mystery in the precious stones: for he thinks that by them are denoted, not the twelve Apostles, but so many jewish Doctors, who shall become Teachers of the Christian Church, and bear the names of the Apostles, because they shall succeed them in number and society of rewards: and that generally the common excellency of the gems shadows out the dignity of those Evangelicall Doctors: But that the several gems signify in what Regions and Places these Preachers of the Gospel should severally arise, like as precious stones grow in divers places: some in the East, some in the Indies, others in Scythia, or in Persia, etc. The which how solid it is, I leave unto the judgement of others.  
Andrea's observeth that eitht of these twelve gems were of old set in the high Priests Breastplate: (four only being changed) whence he draweth the consent of the Old and New Testament: Yet the excellency of the latter. But to let this pass, we come to the stones themselves.  
The first Foundation was jasper] Here we had need of an Artist or Lapidary, 
jasper.  fully to lay open the nature and virtue of every of these stones: and the interpretation also of the Angel to discover the mysteries of them. For mine own part, I confess my ignorance in the same. Therefore leaving these hidden mysteries, I will only show the opinion of some Authors touching these gems.  
Divers virtues of the jasper are recorded by Writers saith FRANCISCUS RVEUS: 
Rueus lib. 2. c. 1. de gemnis.  But that which by the Indians is called Grammatias, by others Polygrammos, and which is somewhat like to the Emerald in its green brightness, is the most excellent.  
By this, saith Andreas, in probability the Apostle Peter is signified: because he bore Christ's death in his body, and always shown a lively and flourishing love towards him, etc. But this undoubtedly the rest of the Apostles had also aswell as Peter, and were crowned with Martyrdom for the sake of Christ, being full of lively and flourishing love towards him, unto the end.  
The second Saphir] This is a gem of the East Indies: The Medes also have excellent ones: 
Saphir. Ex. 24.10. Eze. 1.26. Lib. 37. c. 7  It is in colour like the clearest sky, blue, and as it were representing transfused clouds. It assuageth lust, and therefore is chief used by such as love chastity: which makes me to wonder why Interpreters do not attribute it to john, who only, as it is thought, was unmarried. But Ribera appropriates the same to Andrew: CAESARIENSIS to Paul because of its bluish colour like to the Heaven: for Paul was rapt up into the third Heaven.  
The third a Chalcedony] PLINY calls it Carchedony. Andrea's noteth, that for the Chalcedonie, 
A Chalcedony.  there was a Carbuncle in the Breastplate: and that perhaps it is here to be understood. And Pliny testifies that Carchedonie is a kind of Carbuncle. It is said to be engendered of the Heavenly showers falling at Thebae in Egypt. They affirm also that they are found betwixt Basilea and Argentina. It's of the colour between the Beryl and jacinct, or a purple colour: and out of Lorraine comes red ones also. They say it is good against the symptoms of the black choler, that is, sadness and fear. And being made warm it draws out splinters. This Ribera ascribes to the Apostle james: CAESARIENSIS unto Andrew.  
The fourth an Emerald] Of all precious stones which are of a green colour, 
An Emerald.  the Emerald is the most pleasant: for no colour is so delightful to the eye. The best grow in the highest Mountains of Scythia, and in Golden Mines. They writ that it is of singular virtue against all kind of poison, as also the falling-sickness which it driveth away, if it be hung about the neck, or worn in a Ring. It is thought also to preserve chastity: And they add, that it strengthens the memory, refresheth the sight, and increaseth wealth, etc. This therefore Ribera and Andrea's attribute to john.  
20. The fift Sardonix] Of this stone there are divers sorts. 
Sardonix.  Those in the Indies are the most famous: the next the Arabian, in colour resembling a man's nail, and hence it takes its name: for Onyx signifies a nail. Now the Sardonyx in the upper part resembles the colour of a man's nail, in the nether part the colour of a Fish called Sarda: see more of this Rueus lib. 2. cap. 5. the gem. It is thought to drive away pride of mind, and other hurtful affections. RIBERA attributes this stone to Philip: ANDREAS to james.  
The sixth Sardius] This is of a dark red colour. They say it expels fear, 
Sardius.  emboldens them that wear it, and frees them from poison and charms, stencheth the blood at the nose, rejoiceth the mind, and sharpens the wit. Ribera attributes this to Bartholomew: Andreas to Philip.  
The seventh Chrysolite] It grows in Arabia: 
Chrysolite.  and also in Germany in the Mines of Misnia. The best are in India glistering somewhat like the Sea-speakles. They say it much helpeth the shortness of breath. RIBERA appropriates this stone to Matthew: ANDREAS to Bartholomew.  
The eight a Beryl] It is one of the green and bright gems: 
Beryl.  such are the best which do resemble the greenness of a calm and clear Sea. They grow almost no where but in India: they are wrought into a form of six corners, by reflex whereof the colour (otherwise dim) is raised. For else though polished, they scarcely shine. It is good, they say, for watery eyes, sighs, and illness of the liver. Andrea's because of its Sealike colour, and place where it grows, appropriates it to Thomas, who by Sea journeyed even unto the Indians, being sent thither by God to bring that people to life and salvation. The which Ribera also approveth.  
The ninth a Topas] The Topas is of a golden colour, 
A Topas.  mingled also with a kind of whitish green tending to grayness. Andrea's saith it is not unlike to the red Carbuncle, casting forth a liquor like milk, which as some Authors affirm, helps the diseases of the eyes, and is medicinable against the irruption of blood, and presently, if laid to a wound stops its bleeding. It gaineth and looseth virtue according to the increase and decrease of the Moon: whence they say it helpeth lunatic persons. This stone they ascribe to the Apostle Matthew.  
The tenth a Chrysoprasus] Or as PLINY calleth it Chrysoprasius, 
A Chrysoprasus.  signifying gold and greenness. For this stone is green like a Leek, inclining to the colour of gold. It refresheth the powers of the heart, and helpeth the weakness of the sight. This Caesariensis ascribes to judas Thaddaeus: who, as he saith, preached to Abgarus King of Edessa, that Christ's Kingdom is denoted by gold, and his death by greenness: which indeed Eusebius recordeth, Hist. Lib. 1. Cap. 13. extremo.  
The eleventh a hyacinth] This stone is named after a flower of the same name, 
A hyacinth.  whose violet colour resembles the purple, though they make a threefold difference thereof. For some do incline more to red, being of a fiery purple colour, which they say are most esteemed. Others yellow, resembling Saffron, and are more dark than fire. Thirdly others be yellow, and inclining to blue, and thence are called Saphirins, being the most precious as some affirm: because this stone by its colour seemeth to comprehend the nature both of the Jacinct, and of the Saphir. It causeth sleep by its coldness, preserves the powers of the heart, and such as wear it are kept, as they say, from the raging pestilence. And therefore it is hung about the neck for a preservative, as near the heart as may be: some affirm that the hyacinth increaseth wealth, the which thing I do believe it will effect in such as have abundance of these stones. Andrea's appropriates it to Simon.  
The twelfth an Amethyst] Among the violet coloured stones, 
An Amethyst.  the Amethyst is of chief reckoning, of which indeed there are divers sorts. Those of India challenge the supremest majesty, resembling the most absolute Purple. After these, the Arabian, Armenian, Egyptian, and those of Galatia: the worst grow in Cyprus. Notwithstanding all of them in some kind resemble the violet: Neither is the Amethyst much unlike the hyacinth, as Pliny noteth. The difference is this, that the brightness of the Amethyst, 
Lib. 37. c. 9  is mixed in the hyacinth. It seems to take its name from the virtue thereof: for Aristotle writeth that the Amethyst being laid to the navel, first draws the vapour of the wine to its self, then dispels the same, and so preserves him that wears it from drunkenness: Whence this Pearl is a Conservative of temperance: being derived from the Privative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be drunk. They ascribe it to Matthew the last Apostle.  
They who desire to know more about these stones, may consult with Artists and Naturalists, as Pliny, Isodore: and in special Franciscus Rueus his Book touching precious stones, whence I have briefly taken most of these things. It is enough for us to observe, that by so many precious stones (than which nothing in the world is accounted more precious,) is signified the excellency and firmness of the foundation of Salvation, 
1. Cor. 3.11  the which indeed is, and for ever shallbe but one only, viz. CHRIST JESUS. But set forth under the names of the twelve Apostles: because all of them laid the same fully by their preaching, all of them (I say) adorning it by their excellent Faith, admirable Charity, unwearied Diligence, unconquerable Constancy, and at last gloriously confirmed the same with their blood, laying down their Lives for the Gospel's sake.  
21. 
joh. 10.2.9 & 14.6.  And the twelve gates] Christ is the only gate of Salvation, who saith: I am the door, by me if any man enter in he shall find pasture: I am the way, the truth, and the life, no man cometh unto the Father but by me. Notwithstanding here are twelve gates, according to the number of the twelve Tribes of Israel, as in ver. 12. or according to the number of the twelve Disciples of Christ, as it seems to Andrea's: because by their ministry we come to know the door and way of Salvation: so that they may not unfitly be called by a Metonymia the twelve gates, for the twelve Keepers of the Gates.  
The worth of the gates is set forth by the excellency of the matter. For all of them are of most precious pearls. 
The difference of gems and pearls.  Gems and Pearls do differ. For Gems are little precious stones of divers colours growing in the earth, and are reckoned among Metals, called by the Germans EDELGESTEIN. Pearls also are little precious stones, white in splendour, but growing in shells. They are sometimes called in Latin Vniones: because two together are never found in one shell, 
Lib. 9 c. 35  according to Pliny.  
They seem to signify that the Teachers of Righteousness, who have showed the use of the Gates to bring many to Christ, shall shine like unto glorious Pearls in the Heavenly jerusalem. Notwithstanding all these pearls shall receive their brightness and excellency from that one most precious Pearl, 
Mat. 13.48.  which is Christ jesus.  
And the street of the City was pure Gold] Hitherto of the external structure and ornament of the City. Now he also will show us the inward beauty thereof.  
The street] Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which denotes the public ways of the City. BEZA renders it Marketplace called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spacious place of the City commodios for public meetings and driving of trade. His reason is because in Chap. 22.2. In midst of the street, seems to be put for, In the Marketplace. And because it is said in the singular, Street, whereas usually there are many streets in a City, and but one Marketplace. The sense is the same: for all the streets do lead to the Market. The streets and Market-places of a City are fair, if paved with flint, tiles, and smooth stones: and yet (by reason of continual use) they can never be free from dirt. But the street of this City is much more curious. It is all gold, and that most purely purged of all dross, clear as glass, like unto the whole City, ver. 18. Now who should dare with defiled feet to tread upon a golden Pavement, and a golden Street? Therefore here is signified the inward cleanness and unutterable brightness of the City, together with the most pure and sweet habitation and conversation of the Celestial Citizens.  
The Market, or rather Court may also metonymically be taken for a civil Common wealth. This is wholly of gold. Therefore golden righteousness shall have place among the Citizens. But the gates of the new City in this life, that is, of the Church-Militant are not yet pure gold, but carry much dirt, by which the feet of such as walk thereon, are defiled, and have need of continual washing. Also the Market or Court is not all gold, but as yet subject to many strifes, injuries, and troubles. So that this Golden-Citie cannot be applied unto the Church-Militant.  
22 And I saw no Temple in the same] Two things are the principle Ornaments of a City. The Court, and Temple. In the former judgement is administered. In the Temple religious worship is performed. The first he saith is of pure gold: for in the new Heaven and in the new Earth shall dwell righteousness, not in civil contracts, or distribution of civil goods, which then shall cease: but because in the most sweet converse of the Saints, unrighteousness shall have no place. He saith not that he saw a Temple of gold in the City, for had he so said, it had been no great matter: seeing Solomon's Temple did glister with pure gold within, by which splendour the magnificence of Christ's spiritual Kingdom was figured out. Therefore he saith: I saw no temple therein: whereby he distinguisheth this Heavenly City, from the Earthly jerusalem, in which there was a glorious Temple dedicated to God's worship. But in the Celestial jerusalem john saw no temple: for here is no need of a place for Church gatherings, preaching of the word, administration of Sacraments, Rites, and outward exercises of Religion: 
God is externally worshipped only in this life. jer. 31.34.  because the Ecclesiastical Ministry shall be no more, neither shall God be served with external worship, the which in this life he requires of us, to the end he may be honoured of us, and our weakness and piety sustained by these outward helps: for then all rule, authority and power (both Ecclesiastical and Political) shall be abolished, 1 Cor. 15.24. Then shall the Oracle of Jeremy be fulfiled: And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for we shall all from the least unto the greatest be fully (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) taught of God. And therefore no use of a temple.  
For the Lord God] Lest it should be thought that this City should want so necessary an Ornament (for what City can be perfect without a temple, and God's worship?) he showeth that God himself and the Lamb shall be for a temple unto it: However therefore it hath no Temple of stone, Marble, or gold, yet it shall not be destitute of a temple, or perform no worship unto God: for God himself and the Lamb shall be the temple of it. And as now God is worshipped and praised with Hymns and spiritual Songs in Temples: So than all the Saints shall exult in God himself, and in the Lamb himself, with eternal praises, jubilees, and Songs. For then God shall be all in all: because he shall fill all things with joy and with his majesty. Then shall the Saints worship before God, and rejoice in him without ceasing from one Sabbath unto another, 
Isa. 66.23. Rev. 7.25.  as above he said: They shall stand before the throne, serving God day and night in his temple: which temple is here shown not to be material, but God himself, the meaning is: In his temple, for, in God himself, who shall be a temple unto them.  
Mention also was made of the Celestial Temple in Chap. 11. ver. 1. & Chap. 15. ver. 5. But that temple was only visional, shadowing out the Church-Militant. Notwithstanding that in Chap. 11. ver. 19 And the temple of God was opened in Heaven, we applied not unfitly to the Triumphant-Church, because it was the end of the third Vision touching the Catastrophe of all calamities.  
In that he jointly makes God and the Lamb to be that one temple of the Saints, 
XLIII. Argument of Christ's Deity.  it is a clear Argument of Christ's Deity. For if Christ be the temple of all the Saints, of necessity He must be immense, omnipotent, and infinitely good, as God himself.  
Now hence again their opinion is overthrown, who interpret these things of the glory of the Church-Militant. For neither the Church during her warfare in this life, can no more be without a Temple or Church gathering, then to want the outward ministry itself.  
23. And the City had no need of the Sun, neither of the Moon] He expoundeth what in ver. 11. he had said touching the light of the City. In this life no City can subsist without the light of the Sun and Moon. But our City shall need neither: because it shall enjoy a fare greater light: the glory of God himself and of the Lamb, that is, that unapprochable light, in which God dwelleth.  
He doth not say that it shall have no Sun, 
1. Tim. 6.16  nor Moon, but that it shall not need them to shine in it: closely intimating, that then indeed these lights shallbe (for neither shall the New Heaven be deprived of the ornament of the brightest stars, which are now so glorious in this present Firmament, yea according to that of Isaias, 
Isa. 30.26.  the light of the Moon shallbe like the light of the Sun, that now is, and the light of the Sun shallbe seven times more bright) but than they shall not serve for use of light, as now. For there shallbe no need of a created light, when the increated light, God's immense majesty shall enlighten us. Wherefore even as now the greater light doth obscure the lesser: so than the glory of God shall darken the light of the Sun and Moon. Therefore the whole City shall shine continually with the immense light of divine majesty, being subject to no change of days and nights, which now the continual rise and fall of the Sun and Moon do effect, so as there is no City in the whole world, no not under the Pole, which hath always light. For although the Polarie Regions have the light of the Sun six months: yet afterward the Sun going under the Horizon, they are as many months in darkness.  
And the Lamb is the light thereof] In the light also he joins the Lamb unto God, to show that the majesty and glory of both is equal. For however the Lamb in respect of his most glorious flesh shall be under God: Notwithstanding in the majesty of his Deity, he shall be that one light of the City, with the Father and the Holy Ghost.  
Furthermore this place cannot be applied unto the Church Militant. For she shall need and enjoy the light of the Sun and Moon, all the time of her warfare in this life.  
But the contrary opinion appears rather to be confirmed, 
Isa. 24.23.  because all this seems to be taken out of the Prophecy of Isaias touching the illumination of the New Church under Christ's Kingdom in this Life: Then the Moon shall be confounded, 
Isa. 60.19  and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem. And afterward: The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee: but the Lord shall be upon thee an everlasting light, and thy God thy glory. Thy Sun shall no more go down, neither shall thy Moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shallbe ended.  
I ANSWER: We must indeed confess, that the Prophet speaketh of excellent graces, and of a glorious light of doctrine and knowledge that shall be under Christ's Kingdom in the Church of the New Testament, which light shall excel the shadows of the types of the Old Testament, like as the glory of God himself surpasseth the Sun and Moon: so it is said figuratively: The Sun shall shine no more in thee: nor the Moon give light any longer unto thee: because jehovah shall be thy light for ever: for: the shadows and types of Sacrifices and Burnt-Offerings shallbe no more: because Christ being exhibited (who is as it were the Sun of righteousness) the New Church shall shine most gloriously beyond the Old, in the knowledge of the Gospel, and the mysteries of God, by the pouring forth of the light of God's Spirit upon all flesh.  
But we deny, that this is the full sense of these Prophecies. For the Prophets almost in all their Oracles touching Christ's Kingdom, prophesy not only of the Inchoation, but also of the Consummation of the glory thereof. Otherwise the fulfilling but of very few of them could be showed in this Life. And this chief bewitcheth the jews: in that they seek and expect a literal accomplishment of the Prophecies touching the Kingdom of the Messiah, in this world: not observing that the Prophets with the beginnings of this Life, in which the glory of Christ's Kingdom is only begun, join also the full accomplishment which shall be at last in the life to come. Therefore the Oracles of Isaias touching the abolishing of the light of the Sun and Moon, although they be now figuratively fulfilled: yet the literal accomplishment thereof shall be at last in the Church gloriously reigning in Heaven: And therefore they are rightly applied unto the illumination of this City in Heaven.  
Neither are the Arguments for this opinion obscure in the Prophecies themselves. For saith the Prophet: jehovah shall be upon thee an everlasting light. But Everlastingness is not of this Life. He saith also: The days of thy mourning shall be ended. Now the mourning of the Church shall not be ended in this Life: but in the Church-Triumphant, where God will wipe away all tears from our eyes, there, I say, shall be no longer mourning, nor cry, nor death, nor sorrow, as in ver. 4.  
24. And the Nations that were saved] Thus much of the building and glory of the City: Now also he speaks of the Citizens, who they shall be, what good things they shall enjoy: and who shallbe kept out of the same.  
For the first, he saith, that the INHABITANTS of this City shall be, THE NATIONS THAT ARE SAVED: consisting not only of the common people, but Kings also: for he saith: Kings shall walk in the light of it, that is, shall eternally enjoy the glorious presence and majesty of God: 
How the nations are the City & Citizens.  And the Kings of the earth do bring their glory and honour into this City.  
Here first it is demanded if this City be the glorified Church, how then are the Nations distinguished from the same, seeing the Nations that are saved, are nothing else but the Church itself?  
I ANSWER: The order of the Vision is to be observed: for seeing he saw the glorified Church under the form of a City: it was convenient that he should see also some Inhabitants of the City. Although therefore the saved of the Nations be the Church itself: Notwithstanding he doth not unfitly distinguish the Church taken collectively; from the Church itself distributively considered: for thus also an Earthly City may be collectively considered, as a Common-weal or community of Citizens: and distributively as many, or particular Citizens. Add to this, that the Nations are not the whole City: for the Elect Patriarches, Prophets, and jews belong also unto the same.  
Secondly it may be demanded how the Kings should bring their glory into this Heavenly City, seeing all Authorities, Kingdoms, 
1. Cor. 15.42 How kings shall bring their glory into the heavenly jerusalem.  and Powers shall then be put down: and that there shallbe no Kings then: and that in the Heavenly City, no earthly thing can be brought: Lastly, seeing all shall rather receive their glory there, then bring any into it? Which seemeth to be the chiefest argument of them who hold that here is intended not the Heavenly, but the Earthly glory of the CHURCH in this Life. The Answer is easy.  
First, we are to note that this verse also is taken out of Isai. 60.3. And the Gentiles, saith he, shall come to thy light, and Kings to the brightness of thy rising: the which is spoken indeed of the conversion of the Gentiles and Heathenish Kings. But, as before I said, that whole Oracle speaketh not only of the inchoated glory of the Church in this Life, but with the beginning joins the full accomplishment thereof that shallbe in the Heavens: as there it evidently appeareth in ver. 11.18.19.21. Wherefore that place is to be applied unto the Heavenly City, not as it began in this Life, but as it shall be at last consummated in the life to come. And the meaning is, that then that oracle shall truly and perfectly be fulfilled, when as the Nations that are saved, shall walk perfectly in the light of Jehovah: And that the KINGS also who in this life have brought their glory and honour into the Church, that is, subjected themselves unto Christ, shall enjoy the same light for ever and ever.  
Therefore he intendeth not as if then there should be any Earthly Kings, to bring their earthly glory into heaven (for we shall all be Kings and Priests to God) but that the Kings which now bring their glory to Christ, shall together with the Nations walk in the light. This sense is confirmed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saved. So that then they shallbe saved already, and not afterwards, 
Rom. 8.24.  as yet being in this life. I confess we are saved also in this life, but it is in hope. But then they shallbe saved in deed: because they shall walk in the Everlasting light.  
Thirdly also it may be demanded, 
How the kings of the earth are joined unto the inhabitants of the heavenly jerusalem.  seeing hitherto in the Revelation the Kings of the Earth are called for the most part enemies of Christ, and followers of Antichrist, Chap. 6.15. & 16.14. & 17.1.18. & 18.3.9. & 19: 19 How they should here be reckoned among the Inhabitants of the Heavenly City.  
ANSWER: They are here called Kings of the Earth, not that they shallbe Kings when they enter into this City, but because sometimes they were such. For in Chap. 17.16. it appeareth, that some (if not all) of the ten Kings of the earth which had given their power unto the Beast, should desert the Beast, eat the flesh of the whore, and burn her with fire: therefore some of them shallbe converted unto the Lamb, and with the Nations that are saved shall walk in the light of this City.  
25. 
The signs of assured peace.  And the gates of it shall not be shut] This is the Second Part, viz. the felicity and firm peace of the Citizens: the which while Cities enjoy they flourish in riches and glory: but the peace, tranquillity, and security of this City shall be perfect and perpetual.  
This he showeth by two signs: One is,, because the gates shall not be shut by day. But thou wilt say, the gates of our Cities also are not shut by day. It is so indeed in time of peace: but in war, the enemy besieging a City, and labouring to break in, of necessity the gates must be shut, that the Citizens may be preserved from hostile invasion. But the gates of the City on high shall not be shut by day, but always stand open: to signify that there shallbe no danger of adversaries, but everlasting peace to the Citizens thereof.  
For there shall be no night there] This is the other sign of their everlasting peace. For in the night while the Citizen's sleep, the gates are shut, lest they should be set upon unawares in the dark. There shall be no night: because the glory of God shall expel the darkness by everlasting light, so that the rising, or setting of the Sun or Moon shall not cause night or darkness. Therefore the Citizens shall never sleep, or shut their gates for fear of danger. These things being spoken after the manner of men, do in some sort shadow out unto us that eternal security and peace, which we shall enjoy in Heaven.  
To this also is applied out of Isaias, the 11. ver. of the said 60. Chap. (though there spoken in a sense somewhat different from what it is here) Therefore thy gates shallbe open continually, they shall not be shut day nor night, that they may bring unto thee the forces of the Gentiles, and their Kings may be brought: where is signified another cause of not shutting the gates, than here. Here it shallbe of security: There for the exercising of spiritual trading night and day, that is, for the gathering of all Nations, and the Kings of the Nations unto Christ's kingdom; Therefore the gates shall not be shut, that is, no man shall be kept out of the Church: but they shall always stand open, that is, all men shall be called unto the Church by the preaching of the Gospel. Whence it is evident, that the Prophecy there speaketh properly of the state of the Church-Militant: and that the same is here applied unto the security of the Church-Triumphant.  
26. And they shall bring the glory and honour of the Nations unto it] What in ver. 24. he had said of the Kings only, he extends unto all Nations, viz. that hither they should bring their glory and honour. They shall bring the glory of the Nations, for, the Nations shall bring their glory. By an Hebraism, he nameth the GLORY AND HONOUR OF THE NATIONS, for the Nations that shallbe glorified, which then shall walk in the light of this City.  
Which again makes nothing for the Church-Militant, unto which indeed the Nations do bring their glory, that is, subject their wealth, Cities, Provinces, and Kingdoms to Christ. But by doing of it in this life, they also bring the same unto the Heavenly City: because for this Earthly glory they shall receive Heavenly glory.  
Now this also is taken out of Isa. 6. ver. 11. and therefore is to be applied in the same sense as the former, unto the Celestial City.  
27. And there shall in no wise enter into it any thing that defileth] This is the Third: who are to be kept out of the City, as enemies and unworthy Inhabitants: who on the contrary are to be admitted, as worthy dwellers.  
There are three sorts of men to be kept out: Defiled one's, Workers of abomination, and Liars, they being such, as in ver. 8. he had said should be cast into the Lake of Fire: namely, the fearful, unbelieving, murderers, whoremongers, sorcerers, Idolaters, and all liars: Of whom we there spoke: neither is the reason obscure, why these should have no entrance: for all such persons are excluded out of the kingdom of God in this life, by the express voice of the Gospel: Be not deceived: 
1. Cor. 6.9.  neither Fornicatours, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revisers, nor extortioners, shall inherit the Kingdom of God. 
Rom. 2.16  Because therefore Christ will judge according to the Gospel of Paul, all these shall not only be kept out of the Heavenly City, but also by the Judge his sentence be cast into the lake of fire.  
Now this also is contrary to the opinion touching the Church-Militant: for much defilement enters in it, and many dregs have as yet their influence there: forasmuch as the Church of the called is a Field mixed with wheat and tares, a floor containing chaff and wheat, a not drawing good and bad fish. But the purity and perfect cleanness of this City, altogether agrees to the state of the Saints in Heaven.  
But they which are written in the Lamb's Book of Life] That is, the elect only, and faithful that are borne again in this life shall enter into the City above. See our Exposition on Chap. 3.5. & 13.8. & 17.8. & 20.15.     

CHAPTER XXII. The Argument, Parts, and Analysis.  
THe Heavenly City he further commendeth by the River of living water running through it, and by the tree of Life, always bearing fruit, and standing in the midst of the street, and on either side of the River: Lastly by the Seat of God and the Lamb in the same, as also by the happiness and eternal glory of the Inhabitants thereof. At length he concludes the whole Prophecy by a short recapitulation of the things hitherto spoken, and by the commendation of much profit thence flowing unto the godly, as also by establishing the inviolable Authority of this Book.  
The Parts therefore are two. 

THe former endeth the description of the Celestial City, in the first five Verses.  
The latter is a conclusion of the Prophecy, thence unto the end.    
In the former are four commendations of the City. 

I. The pleasantness, by the running River: the excellency whereof he commendeth both by the purity of the waters, as also by its original, ver. 1. A River of water, etc. proceeding out of the throne, etc.  
II. The fruitfulness and abundance of necessaries from the tree of life: whose seat or place he first describeth: In the midst of the street, and of either side of the River, ver. 2. Secondly he commends the fruit both from the abundance: It bears twelve manner of fruits: as also, from its continual bearing: Every month. Thirdly he praiseth the leaves by the excellency of their effects: for healing, etc.  
III. The purity and majesty of the City: both by removing of all corrupting causes: There shall be no curse in it, ver. 3. Neither night or darkness, ver. 5. as also by an exposition of the great majesty, because it shall be the throne of God and the Lamb: and because his servants shall serve this great majesty, ver. 3.  
iv The eternal felicity of the Citizens. This he sets forth by four degrees. 1. By the sight of God. 2. By the name of God written in their foreheads. ver. 4. 3. By divine illumination. 4. By the everlasting Kingdom, ver. 5.    
In the latter part, (which is a very Pathetical conclusion, respecting the commendation of the Prophecy:) three persons are brought in speaking one after another, every one almost twice, viz. The Angel: the Lord jesus, and john.  
The Angel first commends unto john the dignity of this Prophecy, ver. 6. And he said to me, these say. Rendering two Reasons: 1. The authority of the Revealer: The Lord of the Holy Prophets, etc. 2. The truth of the matter revealed: these say are faithful: and from the time: which must shortly be done, ibid.  
The Lord jesus (first promising his coming shortly) commendeth the Prophecy by its saving effect: Behold I come quickly, Blessed is he that keepeth, etc.  
john setting down his name, repeateth his error in worshipping of the Angel, and the Angels forbidding him to do it, ver. 8.9. I John, etc.  
The Angel in the second place forbids john to keep this Prophecy secret, ver. 10. Seal not: adding a twofold reason. 1. From the certainty, because the time is short, ibid. 2. From a twofold effect: one hurtful, accidentary: It shall provoke the wicked to wrath, ver. 11. He that is unjust, let him be unjust: the other saving and proper: which shall confirm them that are righteous and holy: He that is righteous, etc.  
Again the Lord jesus by proclaiming his coming to be at hand (for 12. Behold I come quickly) commendeth the Prophecy (ver. 14. Blessed are they that, etc.) by divers Arguments: 1. From the end of his coming, ver. 12. My reward is with me to give to every man, etc. 2. From his eternity and constancy, ver. 13. I am Alpha and Omega. 3. From the profitable effect of the Prophecy. ver. 14. Blessed are, etc. that they may have right, etc. 4. From the hurtful effect of wicked contemners, ver. 15, For without shall be dogs. 5. From his singular goodwill to the Churches, to whom he would have the Prophesy revealed. This he sets forth by an Apostrophe ver. 16. I Jesus have sent: and by titles proper to himself, I am the root, etc. 6. By an argument from the less: the Spirit, and the Spouse (the Church Triumphant) desire my coming, therefore every faithful man in the Church-Militant aught to learn from this Prophecy much more to long after the same, ver. 17. And let him that heareth say come, etc. This he amplifies by the profitableness: Let him take water: and by the facility, let him take it freely. 7. From the inviolable authority of this Book, unto which no man upon pain of damnation may add, or take aught therefrom, ver. 18.19. For I testify, etc. He concludes with a repartition of the promise of his sudden coming: Surely I come quickly, and closeth up all with Amen, ver. 20.  
john applauds, or earnestly wisheth the same: Even so come Lord Jesus: and wisheth the grace of the Lord jesus to all the Churches, and Saints, ver. 21. The grace of Our Lord, etc.  

CHAPTER. XXII. The Former Part of the CHAPTER. Four Commendations of the Celestial City.  
1. And he shown me a pure River of water of life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb.  
2. In the midst of the street of it, and of either side of the River, was there the tree of Life, which bore twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing (or health) of the Nations.  
3. And there shallbe no more curse, but the Throne of God, and of the Lamb shallbe in it, and his servants shall serve him.  
4. And they shall see his Face, and his Name shall be in their Foreheads.  
5. And there shallbe no night there, and they need no candle, neither light of the Sun, for the Lord God giveth them light, and they shall reign for ever and ever.  

THE COMMENTARY.  
AND he shown me a pure River] He goes on to celebrate the excellencies of the Heavenly City, by attributing unto it all whatsoever may be required unto the necessity, pleasure, and happiness of any Earthly City, that under these types we might in some measure learn to conceive in our minds, and long after that unspeakable glorious blessedness, which is laid up for us in Heaven.  
To the necessity of a City belongs the having of healthful and potable waters. 
The pleasantness of the City.  Unto commodiousness to have navigable waters. Unto pleasantness to have Rivers running through the midst of the streets. Hence the Citizens have cleannesses, refreshing, much profit, and delight.  
All these things are here in our City, even in a perfect and full degree. For it hath not a Cistern, or Well, or one Fountain of water to drink off, but a whole River: not muddy, but most pure, like unto clear Crystal, not of corruptible water, but of living water, not running down from the Mountains, whence Rivers take their original, but proceeding out of the Throne of God and the Lamb: not running about the walls without, but watering the Market and Streets within: I pray what can be imagined more pleasant and beautiful than this City? who would not desire to be a dweller therein.  
But here we are not to mind any thing Earthly. For thus God speaks to us as to children, and by earthly things which seem most fair and pleasant unto us, he in some measure shadoweth out the pleasantness of Heavenly things.  
It seems indeed to be in some kind an allusion unto the Earthly Paradise, which was watered by the River coming out of Eden running through the midst of it, and divided into four heads. But that River was not clear as Crystal, but drawing filth along with it, neither was it of living water, but corruptible, neither did it proceed out of the throne of God and the Lamb, but out of Eden: namely Euphrates, which is yet to this day in Mesopotamia and Babylon. Therefore the elegancy of the Earthly Paradise is nothing to the pleasantness of this Celestial City.  
It is also an Allusion unto ezechiel's waters, Chap. 47.1. whence the description of this is taken in a great part. 
Allusion unto ezechiel's Waters.  But those waters do not equal the praises of this River. The difference in special is, that the waters in Ezech. came out of the Temple. But this River not so, (for the City had no Temple) but out of the throne of God and the Lamb.  
The reason of the diversity is this, 
Their diversity.  that the Vision of Ezechiel sets forth the state of the Church-Militant, under Christ's Kingdom in this Life: and by the type of waters flowing out of the temple he shadows out the doctrine of the Gospel, by which Christ (signified by the temple) should savingly water the whole world. Here is typed out the state of the Church-Triumphant after this life, whose Chrystaline River shall proceed no longer out of the temple, but immediately out of the throne of God and the Lamb. Now this most pure River of living water (above in Chap. 20.6. called the Fountain of living water, and in Chap. 7.17. in the plural, Fountains of living water, in the same sense) that is, not only always flowing, but also preserving eternal life, is nothing else, but the full knowledge of God, which the Faithful shall have, not by the Ecclesiastical Ministry, as now: but by the immediate Vision of God himself and of the Lamb: as also the unutterable purity, consolation, joy, and life, which the Elect shall enjoy by eternal familiarity with God, Christ, and the Holy Angels.  
By the River, ANDREAS understandeth the washing of Regeneration or Baptism: but Baptism shall have no place in the Celestial Jerusalem. Therefore he more fitly addeth: that this River of God, which abundantly watereth Jerusalem above, is the holy Ghost, which proceeds from the throne of God the Father through the Lamb. God therefore shall immediately vivify the Elect, and shed forth upon them his own light, righteousness, joy, and life, through the Holy Ghost, which proceedeth from the Father and the Son.  
2. And in the midst of the street of it, and of either side] Thus much of the pleasantness of the City: Now follows the fruitfulness and abundance of all things necessary to livelihood, and health of the Citizens. Commonly Cities have their livelihood and gain by handicrafts, commerce, navagation, tilling of the ground, fruitfulness, and increase. Our City shallbe enriched with the tree of life, the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood, by a Synecdoche is put for a Tree.  
Of Life] For, vivifying, conferring and preserving life, unto them that eat thereof: such a tree stood in the midst of Paradise, but might not be touched. This stands in the midst of the street of the City, kept from none, but all have free access unto the same. For though it be but one (O wonder) yet it stands on either side of the river: therefore some do think there were more trees of this kind standing here and there: because in Ezech. Chap. 47.7. (unto which he apparently alludeth) mention is made of many trees planted on the side of the stream. 
There is but one tree of life.  But this tree is one standing in the midst of the street, and on either side of the River: because the River runneth through the midst of the street: and because this one tree with his leaves and roots is on both sides of the River, so as there is no want on either side. And that it is to be understood of one Tree, the type teacheth: for there was but one Tree of Life in the midst of Paradise, 
Rev. 2.7.  which shadowed out the tree here: Hence Christ said before: To him that overcommeth, I will give to eat of the tree of Life, which is in the midst of the Paradise of God. Hence also it followeth that this tree is only one, and that the street of the Heavenly City is the Paradise of God. Furthermore this tree of life is Christ himself, the Fountain and Author of our life: for he is the bread of life, joh. 6.51. the water of life, joh. 4.7. the Resurrection and Life itself, joh. 11. & 14. He stands by the River, because he never withereth, or is fruitless. For a tree planted by the Rivers of waters is always green and fructifies. 
Psal. 1.3.  Now Christ alone is sufficient for life unto all: for all the Elect he immediately doth quicken for ever and ever. Therefore the Tree is one. Ezechiel saw more trees on the sides of the stream of the Church-Militant, because howsoever Christ only vivifies the same in this life also, notwithstanding he worketh and communicates life unto the Elect by manifold ways or means.  
Bearing twelve manner of fruits] That is, always plentiful (whether of one sort of fruit or divers) so as there shall be no want at any time: therefore he addeth: Every month yielding fruit: A year hath twelve months. This tree therefore brings forth twelve times a year, yielding fresh fruit every month. The like tree was never seen, Poets commend the Gardens of Alcinous, 
Homer. lib. 7. Odyss. Lib. 18. c. 17  and Semiramis, etc. For yielding fruit twice a year: and Pliny the Country of Babylon where were two harvests in one year: but under heaven there is no place yielding monthly fruit.  
Now this continual fruit is nothing else but that perpetual joy, 
What this perpetual fruit is. joh. 15.16.  by which (as by a most delightful fruit of faith) the Elect are fed in eternal glory through the continual presence of God and the Lamb. The first fruits and taste whereof we indeed have in this life according to the promise of Christ: I have ordained you that ye should go and bring forth fruit, and that your fruit should remain: but these fruits are shaken by divers tentations and tempests of failings, yea and sometime do fade: and are again renewed and increased. But then our fruit shall always remain from the first month unto the last, that is, eternally: viz. when we shall eat bread with Christ in the Kingdom of his Father.  
But let us remember that this fruit is prepared for such only as conquer, as in Chap. 2.7. To him that overcommeth will I give to eat of the tree of life, which is in the midst of the Paradise of God. Wherefore until we fully enjoy this fruit, we must fight courageously and overcome in this life.  
And the leaves were for the healing] The leaves also have a medicinal use for to preserve the health of the Nations, whereas the leaves of other trees fade, fall, and perish: but this tree is always green with leaves. Thou mayst say, to what end, seeing in Heaven is no disease, no sickness? He saith not to recover health, but to preserve health: Not as if the Saints should feed on these leaves (the fruits are sufficient unto a blessed life) but the Metaphor signifies that nothing of this tree shall be unuseful, but wholly serve to the preservation of life and happiness.  
This also is taken out of Ezech. 47.12. Whose leaf shall not fade, neither shall the fruit thereof be consumed, it shall bring forth new fruit according to his months, because their waters issued out of the Sanctuary, and the fruit thereof shallbe for meat, and the leaf thereof for medicine.  
Notwithstanding it doth not hence follow that these leaves serve to cure the diseases of the Nations, or repair their health. For it is manifest that Ezechiel speaketh of the state of the Church-Militant, yet subject to many diseases and troubles. Wherefore by the leaves he understandeth the Gospel, under which as it were is covered a healing fruit, 
The leaves of the tree of life what they are.  satiating all Nations. But here he describeth the state of the Church-Triumphant, in which neither sickness, nor medicine have any place.  
BRIGHTMAN urgeth that of the Nations: whereas in the life to come there shall be no difference betwixt jews and Gentiles.  
But neither doth the Angel make this difference: but he calleth the Elect Saints, the Nations, because formerly they were Gentiles: alluding unto what he had said Chap. 21.24. The Nations of them which were saved, shall walk in the light of it: and ver. 26. They shall bring the glory and honour of the Nations unto it.  
3. AND THERE SHALL BE NO MORE CURSE] He further amplifies the majesty of the City, and happiness of the Citizens. The contrary whereof he removeth. There shall be no curse, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And opposeth the formal cause: But the Seat of God and the Lamb shallbe in it. The Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (And) Beza renders by the Adversitive But: but it seems rather to be put for the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the throne of God is in her: not suffering any curse. And amplifies it from the Correlate: and his servants serve him: unto which he annexeth the happiness of the servants: And they shall see his face, etc. This is the sum of the things remaining.  
Curse] Greek. 
The exposition of Anathema.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some Copies read it, is twofold, saith Andreas: FIRST it is taken for that which is consecrated to God alone, and might not be meddled with by the promiscuous multitude, as being things devoted to God. SECONDLY, for that which is not lawful to be put to holy services, or touched by any creature, as being devoted to the devil, and it is called a cursed or execrable thing: Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The latter is understood in this place, of a thing devoted to the devil, and with him subject to condemnation, as being profane, and to be troad under foot. Such kind of Curse or Katanathema shall be no more, to wit, as formerly it had been. He understandeth the Dragon, Beast, Whore, False-Prophet, Locusts, Sin, Death, Sorrow, Torment, and whatsoever is adverse to God's majesty, and the felicity of the Church. Indeed all kind of Curse shall be in the Lake of fire with the Dragon, Beast, False-Prophet, and all other reprobates: but no curse shall be in the Celestial City, or any thing to oppose the majesty of God, or disturb the joy of the Saints: There, I say, shall be full freedom from all evil.  
BEZA expresseth the Emphasis of the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Katanathema.  thus: Neither shall there be any more anathema (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) against any man: making the sense, that then the Church shall be without all spot or wrinkle, from which it cannot in this life be wholly purged. Thus it should note the absolute purity of the Church in glory: of which also before: Nothing that defileth shall in any wise enter into it. Both senses do agree: and lead us to understand these things of the state of the Church-Triumphant. For of the Church in this life it cannot yet be said that no curse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in it. It is true that Zacharie in Chap. 14. ver. 11. saith, that in the Church of the New Testament, there should be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse, or devoted thing: but he understands it finally, or of the consummated state of the Church in Heavenly glory.  
But the Throne of God and of the Lamb shall be in it] This shall be the removing cause of all curse from the City: because it shall be filled with the majesty of God and of the Lamb, which consumeth all pollution and averse power, as fire doth the stubble. For our God is a consuming fire, to wit, 
Deutr. 4.8.  consuming all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things cursed, devoted. Therefore he saith: The Seat or Throne of God shall be in it, that is, God will dwell, reign, and reside there, as it were in his Royal Palace: which is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men. For by the Seat is noted either the place of abode or government. Before he had said: 
Chap. 21.3  He shall have his tabernacle with them. Seeing therefore the King of kings shall fill the City with majesty, certainly neither defilement, nor hostility shall have any place there. Thus we see that this most holy City of God shall be contrary to the Great City where the Whore, Beast, Dragon, and all ungodly men had their Seat.  
In that again he placeth God and the Lamb on the same throne, 
XLIV. Argument of Christ's Deity.  he manifestly confirmeth that the divinity and majesty of both is alike. For two Vnaequals cannot sit in the same Seat. He confirms also the unity of both, by what follows; And his servants shall serve him: for the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HIS and HIM is referred neither to GOD alone, nor to the LAMB alone, but to both as one.  
By the servants of God and the Lamb, he understands the Holy Angels and blessed Saints, who standing before the throne do serve him day and night, as in Chap. 7.15. that is, are ready with all reverence, alacrity, and joy to do his Commandments, and perform most acceptable services according to his will, not that God needs their service, but that they may partake of his majesty. This shall be a part of our glory and happiness: 
1. Kin. 10.8 2. Chr. 9.7.  for if the Queen of the South said truly of Solomon's servants: Blessed are thy men, and blessed are thy servants, who stand before thee always hearing thy wisdom, etc. then much more ought we to count the servants of God blessed, who stand before the throne, beholding his face without ceasing. Therefore it followeth.  
4. And they shall see his face] Christ speaking of the Angel's blessedness, saith: 
The happiness of the Citizens. Mat. 18.10  They always behold the face of my father in Heaven. The same thing the Holy Ghost attributes to all God's servants, namely, to be always before God. By the face of God is meant by an Anthropopatheia the majesty and glory of God. Now how we shall see him, whither with our minds only, being most fully enlightened with the knowledge of God, or whither also with our corporal eyes we shall behold the invisible majesty of God in the glorious face of Christ, it is not for us to determine. It sufficeth to know the thing itself, that we shall see God and the Lamb, and that this shall be our unspeakable blessedness, 
Mat. 5.8. 1. joh. 3.2. Heb. 12.14  according as it is said: Blessed are the pure in heart: because they shall see God: And: When he shall appear, we shall be like him, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because we shall see him as he is. And: follow peace and holiness, without which no man shall see God, that is, no man shall obtain Heavenly blessedness without the same. Let us willingly be ignorant of the manner of seeing him, until we know it by experience: 
Thom. 4. qu. 92.  wherefore we pass by these Questions of Schoolmen: Wither we shall see God through his essence? whither with the bodily eye? whither by seeing God, we shall see all things which God seethe? and the like, as too curious and high for us.  
And his Name shall be in their foreheads] The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His, is again referred to God and the Lamb. Therefore the Name of both is the same. Before also Christ writing to the Churches of Pergamus and Philadelphia, promised that this should be a part of their happiness, 
Rev. 2.17. & 3.12.  to have his Name written on them that overcome: and of this John saith Chap. 19.12. No man knew it but himself. This Name saith he shall be written in their foreheads, by which some do understand the public profession, wherewith we shall always praise God and the Lamb: Others take it, to be the Saints participating of the divine nature, wisdom, life, power, joy, and glory. It seems to be an allusion unto the Character of the Beast, imprinted on the right hand and forehead of Reprobates. Now that, what was it but a note of propriety, that they did properly belong to the Beast? On the contrary therefore the Name written in the foreheads of the Saints, what shall it be, but a mark of propriety, that we shallbe consecrated to the service and praising of God and the Lamb for ever and ever.  
5. And there shall not be night there] What before he said of the light of the City, he now applies to the happiness of the Inhabitants. The darkness of the night is sad: and though it in some measure be supplied by lights and Candles, yet they cause troublesome vapours and smoke: neither do they give light any great distance. Therefore we stand in need of the Sun or Daylight. But the servants of God shall not then want any of these things. For there shall be no night: and therefore no use of lights: no not of the light of the Sun itself: because the Lord God shall enlighten them with the brightness of his majesty: as before he said: 
Ch. 21.23.  The glory of God did lighten it, and the Lamb is the light thereof: and the Nations which are saved shall walk in the light of it.  
And they shall reign for ever and ever] This shall be the very height of our glory in Heaven, that we shall reign with God and the Lamb for ever more. Now indeed Christ hath made us Kings and Priests to God and the Father, but our Kingdom is yet hid in Christ. But then the Kingdom of God shall be manifested in ourselves. Now is the Kingdom of grace: than it shallbe of glory. Before in Chap. 20. ver. 4. they that were beheaded, reigned with Christ a thousand years. Then we shall all of us reign with Christ for ever and ever: and this is that which he there added in ver. 6. touching the rest having part in the first Resurrection: They shall reign with him a thousand years: See the exposition there. Now we shall so reign, as that God and the Lamb shallbe the head of the Kingdom.  
But shall not the Son then deliver up the Kingdom to the Father, 
1. Cor. 15.28  and be subject to him? Yea verily: but this he shall not do by laying down the Kingdom, and so cease to reign, (For how should the King of kings, and Lord of lords, of whose Kingdom there is no end, 
Luk. 1.33.  ever cease to reign?) but by changing the present and mediate form of the Kingdom into an immediate, and by abolishing all the adversaries of the Kingdom: as we have elsewhere declared.   

The Second Part of the CHAPTER. The Conclusion, asserting the profitableness and Authority of the whole Prophecy.  

6. And he said unto me, These say are faithful and true. And the Lord God of the Holy Prophets sent his Angel, to show unto his servants the things which must shortly be done.  
7. Behold, I come quickly: blessed is he that keepeth the say of the Prophecy of this Book.  
8. And I john saw these things, and heard them; And when I had heard and seen, I fell down to worship before the feet of the Angel, which shown me these things.  
9 Then saith he to me, See thou do it not: for I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the say of this Book: worship God.  
10. And he saith unto me, Seal not the say of the Prophecy of this Book: for the time is at hand.  
11. 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.  
12. And behold, I come quickly, and my reward is with me, to give every man according as his work shallbe.  
13. I am Alpha and Omega, the beginning & the end, the first & the last.  
14. Blessed are are they that do his commandments that they may have right to the tree of life, and may enter in through the gates into the City.  
15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.  
16. 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.  
17. And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely.  
18. 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.  
19 And if any man shall take away from the words of the book of this Prophecy, God shall take away his part out of the book of Life, and out of the holy City, and from the things that are written in this book.  
20. He which testifieth these things, saith, Surely, I come quickly: Amen, Even so, Come Lord jesus.  
21. The grace of our Lord jesus Christ be with you all, Amen.    

THE COMMENTARY.  
AND he said unto me] Thus fare of two Parts of the Book: the Preface and the Visions. The third or Conclusion remaineth, in which somethings, respecting the Authority of the Book, are taken out of the Preface, and some other things added, by which the great utility and sacred Authority thereof is further commended, as we shown in the Analysis. After the concluding of this Revelation, an Angel saith unto John, (to wit, one of the Seven pouring out the Vials, who before shown him the judgement of the whore and the Beast, and afterward the magnificence of the Heavenly jerusalem) These words are faithful and true] That is, not only what was last spoken, but the whole Prophecy, as Chap. 19.9. This is the Proposition, unto the confirmation whereof the whole Conclusion respecteth, that we might believe the Prophecy to be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Divine, true, profitable, and saving unto the Church, and so be stirred up unto the continual meditation thereof. The Holy Ghost was not ignorant, that many would call into Question the divine authority of this Book: for it was a long while rejected, as being composed by the heretic Cerinthus: which error we have before confuted in the Prologue. But they ought to have believed the Angel, saying: These words are faithful and true. Faithful, to which we may safely give credit. True, which shall certainly be accomplished. And indeed so it is: for we, who are now more than fifteen hundred years after the Revelation, do, if not see with our eyes, yet certainly feel as it were with our hands, the manifest accomplishment almost of all the Visions. Here therefore we have an evident note of divine authority and truth imprinted on this Prophecy, against the most impudent assertion of BELLARMINE, 
Lib. 4 de verb. cap. 1.  which is, that it can no way be gathered from the Scripture itself: that some Scripture is divine. What I pray is this? but to give the Angel the lie, who saith: These words are faithful and true. But the liar condemneth himself in saying elsewhere: that, besides other arguments, 
Lib. 1. cap. 2. de verbo.  the divine authority of Canonical Books of Scripture, may be proved from the scripture itself.  
The Sophisters and adversaries of Scripture object, that this Argument is not sufficient to Faith, unless it be before proved and believed that the Angel or Writer, uttering these things, spoke truth.  
ANSWER: First principles are not proved, but laid down and believed: because therefore the Holy Scripture is the principle of Christian belief: with Christians it needs no proof, but belief.  
Secondly, that the scripture is divine, and these words of the Angel true and faithful, is believed either by divine or humane Faith.  
That it may be believed by humane Faith, it can be made out by probable, yea forcing Arguments, as from the majesty of the matter and style, from the consent of this Prophecy with other Prophetical Scriptures: But especially from the truth of the Oracles (which we know for the most part are fulfilled) touching the woman in travel, and fleeing into the Wilderness, also of the Beast deceiving the world, of false miracles, of the great whore, making drunk the Kings of the Earth with the cup of her spiritual fornication, etc. For this is Bellarmine's Argument in the foresaid place: If the predictions of Scripture touching future things are true, as the event hath proved, why should not the testimonies of things present be true? And indeed this his saying is always to be retorted against Popish Sophisters, demanding us: How we know that the Scriptures are true and divine.  
But that any man should believe this with divine Faith cannot possibly be effected by outward arguments, unless God by his spirit doth inwardly persuade the heart. For divine Faith is not wrought by humane Arguments, but wrought in the heart by the testimony and power of God.  
Lastly, by such kind of cavilling all Authority both of God and man is made a mock of, and all Faith both of God and men is taken away. For thus Adam, Abraham, Moses, and the Prophets, who heard God to speak, might have excepted: Who knows whither it be the voice of God? Thus the Apostles might have shifted off the authority of Christ, and Ecclesiastical men the authority of the Apostles: And why then I pray, may not we much more the Authority of the Pope? Touching humane authorities of Histories and Writers what more easy, then to object: whence knowest thou, that Cicero, Aristotle, Pliny, or Livy wrote these things: or ever had a being in nature? Thus no Faith should be safe, but a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or uncertainty shall reign in divine and humane matters: which Satan labours to effect by these his Instruments. But we go forward.  
And the Lord God of the Holy Prophets] He confirms the truth of the Prophecy from God the Author thereof, the faithfulness and truth of whose words cannot be questioned. The Copulative (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And, hath the force of the causal (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because. He calleth Christ the Revealer of this Prophecy, the Lord God of the Prophets, as appeareth by the following words, sent his Angel: for this Christ did, as in ver. 16. I Jesus have sent my Angel: See also Chap. 1.1. 
XLV. Argument of Christ's Deity.   
This Argument of Christ's Deity is beyond all exception: the which Eniedinus the Samosatenian (of whom mention hath often above been made) durst not meddle with. For if Christ be the Lord God of the Holy Prophets: then verily he is the same true and eternal jehovah with the Father, who by his spirit stirred up the ancient Prophets, Moses, David, Isaias, Jeremy, etc. by revealing his Oracles unto them: therefore he was: yea he was the God of all the Prophets, of Moses, and Author of the Law. These things considered, who can imagine that CERINTHUS should write this, which he believed not, but opposed with all his might.  
The difference of the reading is also to be noted, which notwithstanding lessens not, but confirms the Argument. Andrea's, and the King's Copy for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Holy Prophets: read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of the spirits of the Prophets (and so the Old Latin Version hath it) that is, who of old inspired the Prophets, that is, Prophetical Revelations. The sense comes all to one. For therefore he is called the Lord God of the Prophets, because by his divine power he moved them to Prophesy.  
His Angel] That is, Me. For they are the words of the same Angel, who hitherto did exhibit by Christ's commandment divers Visions unto John.  
That he might show to his servants] These things have been expounded in the Preface, whence they are taken. And that in special, how at the giving of the Revelation, such things could be said shortly to come to pass, which yet are not altogether fulfilled after so many ages.  
In a divers respect he saith, they should shortly be done. I. In respect of eternity, unto which all times are but a moment, which is short. II. In respect of the beginning, for the Prophecy began soon after it was revealed, and yet is a fulfilling. III. In regard of the security of men, unto whom all these things have happened, and yet daily do, quickly, that is, suddenly and unawares. Now thus the Scripture speaketh of all future things, that they shall shortly be done, 
Luk. 12.45 2. Pet. 3.4  to stir us up to watchfulness and care, least with the wicked servant we should say: My Lord delayeth his coming: or with mockers, where is the promise of his coming. And therefore it followeth.  
7. Behold I come quickly] It is the voice of Christ, the Lord God of the Prophets. By this acclamation he approveth the words of the Angel, that the things revealed must shortly be done: as if he should say, Indeed they shall shortly be done, for I come suddenly, or, I will come, to wit, unto judgement, as in ver. 12. For all these things must be done before I come: but I will come shortly. Therefore they must shortly be done. They are no Prophecies which shall not begin to be fulfilled till after many ages: even now they begin. Therefore now, even now there is need of comfort: 
1. Thes 5.3  or, as before, shortly, that is sooner than men imagine. For when they shall say, peace and safety, then sudden destruction shall come upon them. This variation of persons belongs to the form of dramatical representations, in which divers persons use to be brought in speaking.  
Blessed is he that keepeth] He commends the Prophecy from its profitableness. Now not only they do keep the say of the Prophecy, which diligently search out the accomplishment of them, but they much more, who conform their Faith and Life according to the same, who worship not the Beast and his Image, who detest the whoredoms of the whore, flee out of Babylon, and lastly who in faith adhere to God and the Lamb. This Argument we have more largely treated of in the Preface, Chap. 1.3. whence it is taken: Now let it suffice to note, that blessedness in vain is promised unto the Keepers of the Revelation, if it could in no measure be kept. But surely it is not promised in vain, and therefore the Visions of this Book are not so intricate, but that by diligent meditation and observation, we may in some measure find out the understanding of them.  
8. And I John] John also speaks of the same thing, asserting to us the certainty of the Prophecy, by the testimony of his senses: because he heard and saw all things to be so. Now an Eyewitness is worthy of credit, especially he being a good man, yea an Apostle: whom the Character also here doth not obscurely show to be the Writer: for thus also he confirmeth the truth of his Gospel by professing himself to be an Eyewitness and Faithful Disciple of jesus Christ. And he that saw it, 
joh. 19.35 & 21.24.  bare record, and his record is true. And afterward: This is that Disciple which testifieth of these things, and wrote these things, and we know, because his testimony is true.  
And when I had heard and seen] Again he recordeth his failing about worshipping of the Angel, and that the Angel reproved him for the same, commanding him to worship God only. The same thing fell out Chapter 19.10. see the Exposition there.  
Some may wonder how an Holy Apostle should so suddenly twice stumble at the same stone. For a little before he heard, that the Angel was his fellow servant, unto whom to ascribe the honour of adoration, due unto God alone, was sacrilege: notwithstanding forgetting both his failing and reproof, he again falleth into the same error of vicious worship.  
Now what should this teach us, but that such is the infirmity, and inconsiderateness of the Saints oftentimes in this life, that except they be sustained by God, they fall not once, but many times even into the same error.  
In special it showeth the proneness of our nature unto Idolatry. For if it happened unto the Apostle john, that he could not, as it were, abstain from unlawful worshipping of the creature: what wonder though the Christian world be wholly fallen to worship Angels and Saints? yet lest the world should abuse John's example to maintain their Idolatry: he not only ingenuously confesseth his failing, but also sets down the Angel's reproof, attributing adoration to God only, that such as fall into the same sin might likewise repent.  
9 Worship God] By this thunderbolt the whole Idol-worship of Papists is dashed, who not content after john's evil example, to worship Angels, fall down also before dumb Idols, 
Religious adoration is simply deemed unto creatures.  and religiously adore the creature. As for the frivolous cavil of Idolaters, that the Angel refused not the worship of Duleia, but only of Latreia it is altogether false: for absolutely without any distinction he removeth religious adoration from himself, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adore God.  
Brightman thinks that John did not fall down again to worship the Angel: but telleth what happened before Chap. 19 ver. 10. But the order of the narration argues the contrary. For John seemeth as it were to bid the Angel now farewell, and so in a way of thankfulness would again thus reverence him. The words also of the Angel, ver. 9 somewhat differing from his former, do argue that john would have worshipped him the second time. For before he said: I am thy fellow servant, and of thy brethren, that have the testimony of jesus. But here: I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the say of this Book. However it be, it is observable that he saith: I fell down to worship him: therefore he did not yet worship him: but composed his body to do it: wherefore also his unseemly gesture is by the Angel reproved. Whence it appears that Idolaters falling down before Idols, sin grievously, not only in adoration, but also in their idolatrous gesture itself.  
10. And he saith unto me: Seal not] Before Chap. 10.4. he was commanded to Seal the voices of the thunders: here he is forbid by the Angel (for the word SAITH belongs to the Angel) to seal the words of this Prophecy, which commands seem to be repugnant: but are not: because they respect divers times and objects. He was commanded to Seal the voices of the thunders, and not to write them, to signify that the Gospel should be despised in Antichrists Kingdom, as there we expounded. Here he is forbid to Seal, that is, conceal this Prophecy, but to publish the same, that it might be read and known of all, lest any man under pretence of ignorance should not beware of Antichrist. Now it is a metaphor taken from Notaries who seal Letters, that every one may not read them: Or from Booksellers who keep such Books shut with clasps, as they will not have read, as above we said touching the Book that was shut and sealed. For Letters and Books that are sealed, and shut, cannot be read and understood.  
Now God used to command the Prophets to Seal their Prophecies, when the accomplishment of them should be a long while after, so as it was not so needful for the present to be read. Thus Isaias is commanded to Seal the Testimony. 
Isa. 8.16. Dan. 8.26. Dan. 12.4.  And Daniel to shut up the Vision: but thou, saith he, shut up the Vision, because it shall be for many days. And afterward: But thou Daniel, shut up the words and seal the Book, even to the time of the end: signifying that the jewish people should not see those things, which were a long while after to come to pass under Antichrist. john on the contrary is forbid to shut up his Prophecy: because the time is at hand, to wit, in which the Prophecy shall begin to be fulfiled, touching the persecutions of the Christian Church, and the remedies thereof (as we observed ver. 6.) and therefore this Prophecy was to be spread abroad that all men might know the same.  
If then the Angel commandeth that this Book be published, and made known to all, it followeth that it ought to be read, understood, and observed by us: and that we in the diligent reading and meditating on the same, do obey the Angel's precept. But Antichrist on the contrary commandeth that this Prophecy, 
The reading of holy Scripture ought not to be prohited.  and all the rest of Holy Scriptures remain sealed and shut up, saying, that they cannot be understood, and forbids all (excepting a few of his Clergy) the reading thereof, that he may the more securely impose his vile impostures upon the common people.  
11. He that is unjust, let him be unjust still] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that doth injury, etc. He alludes unto the words of the Angel, Dan. 12.10. Many shall be purified, but the wicked shall do wickedly, etc. some take the words, as a free permission unto every one to do and live according to his liking, as if he should say, Let every one do what pleaseth him best: I will force the will of no man: 
Andrea's. Ribera.  In the mean while let every one expect an issue, according to his deeds: the latter indeed of which is agreeable to the scope: but the former brought in to establish free will is altogether contrary to the scope, and to the nature of God, who doth not freely permit, but expressly forbidden us to injury or hurt others, or to give ourselves to filthiness and pollutions. Wherefore it is a prevention of a secret objection against the Commandment of publishing this Prophecy. Thou commandest the Prophecy to be published: but the world will abuse the publishing thereof. For some hereby will do hurt, that is, be occasioned to do injury to Christians, as Tyrants and Antichrist, applying to themselves the Visions touching the Dragon, and Beast, the fall of Babylon, the judgement of the whore, and her casting into the Lake of sire. Others shall be filthy, that is, will turn all things unto lasciviousness of the flesh, and in hope of going unpunished, will commit all foul iniquities, because they shall see their judgement to be deferred: wherefore it seemeth far better that the Prophecy should be sealed then published.  
Unto this care of john the Angel answereth: first by a comminatory concession or grant: He that will hurt, let him hurt still: He that will be filthy, let him be filthy still: as if he should say: It is true indeed, some from this Book will take occasion to hurt and do injury: others to be filthy: But what of that? Let them hurt, let them be filthy to themselves, the mysteries of God are not therefore to be kept secret. These shallbe accidentary effects of the Book, hurtful to none, but to hurtful and filthy persons. For they shall do injury and be filthy to their own destruction. So Dan. 12.10. The wicked shall do wickedly: unto which words our Prophet seems to allude. Therefore they are not words of permission, or approving of injustice and filthiness: but of threatening a secret judgement: because the adversaries of the Church, and impure swine, being delivered up of God unto a reprobate sense, shall by their wickedness most of all hurt themselves. This is the first cause of not sealing the Prophecy.  
Secondly he answereth by a comfortable promise: He that is righteous let him be righteous still: He that is holy, let him be holy still: The imperatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let him be righteous or justified (for which the King's Copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him do righteousness) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be holy or sanctified, with the Hebrews have the force of future's, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shallbe justifiyed and sanctified still. This is the other reason of not sealing the Prophecy: because properly it worketh saving effects in righteous and holy persons: as if he should say, although the wicked shall wrest this Scripture to their destruction, yet therefore it is not to be kept secret from the Elect, who by the promises, exhortations, and consolations thereof, shall be more confirmed in righteousness, piety, and holiness. This I take to be the natural meaning of the place.  
Here first we may see the twofold and contrary effect of the Scripture and Doctrines. 
The twofold effect of Holy Scripture.  For some thereby grow worse and worse to their own hurt: but others are furthered thereby to Salvation: That indeed by accident, because the wicked understanding the Scripture corruptly, pervert the same to their destruction. 
2. Pet. 3.16 Rom. 1.17.  But this by itself, because the Gospel is the doctrine of Salvation to every one that believeth: Wherefore although all are not reform by our Doctrine, but that some abuse the Gospel unto lasciviousness: neither ought we to be offended: nor yet the wicked to accuse the Gospel as the cause of wickedness. For so the Doctrine of Christ and the Apostles was saving unto believers: but to the offence and destruction of the dis-obedient, by their own default. 
2. Cor. 2.15  We are, saith Paul, unto God a sweet savour of Christ in them that are saved, and in them that perish: To the one we are the savour of death unto death: but to the other the savour of life unto life.  
Secondly we learn, 
The Doctrine of justification by faith not to be kept close because of the abuse thereof.  that the doctrine of the Gospel touching free justification by faith is not to be passed by in silence, because some abuse the same unto licentiousness of life. For he that is filthy let him be filthy still. Neither is the doctrine of Praedestination therefore to be passed over, because some abuse the same unto carnal security, others to despair, by saying: If I am praedestinated, I shall be saved, although I defile myself with all manner of filthiness: If I am a reprobate, although I labour after holiness, yet I shall be damned. This is the devils most false and unsavoury Logic, or rather calumny, of old objected against Augustine and Orthodox Teachers by the Pelagians. For they join repugnant, 
Tom. 7. Aug. lib. 5. hypognost. in prooemio  yea impossible things together: for Praedestination cannot stand with the purpose of filthiness: because it is made not only to Salvation, but also unto the antecedents of Salvation, viz. Faith, Repentance, and Holiness, as the Apostle teacheth: Ephe. 1.3. He hath electe● us in Christ, that we should be holy, etc. Reprobation on the contrary cannot cohere with holiness or a purpose thereunto: because Reprobates by their own malice neither will, nor can labour after holiness. Now in whom there is a serious desire of holiness, they have a sure Testimony in themselves, not of reprobation, but of their election.  
Thirdly, this place teacheth, 
justification & Sanctification distinct benefits of Christ. 1. Cor. 1.30 1. Cor. 6.11  that the benefits of justification and Sanctification are distinct: which the Papists do corruptibly confound. For justification consists in the free pardon of sin and imputation of Christ's righteousness. Sanctification in regeneration and newness of life. The former is in relation, the latter in action. So the Scripture distinguisheth these two, where it saith: that Christ is made unto us Righteousness and Sanctification. And again: Ye are justified, ye are sanctified.  
Fourthly Papists do vilely abuse this place to establish their second justification, which they say, is actual and meritorious through good works. For the words, let him be justified still, they expound, let him be justified yet more, or let him being righteous become more righteous. Therefore, they say, they that are justified can be made more righteous, or more just through charity and good works.  
ANSWER: First although the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still, might signify increase of Righteousness: yet the inference would not follow touching increase of righteousness through Charity. For we are not where said to be justified by Charity: but always through, or in Faith.  
Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth rather signify perseverance then increase. For as he said: 
The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still, noteth continuation of time.  Let him be unjust still, let him be filthy still: for, let him go on to do injuriously, and to be filthy: so he saith: Let him be righteous still, sanctified still, for, let him persevere in righteousness and holiness: for the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still, doth in this Prophecy rather signify continuation of time, than the increase of a thing: as in ver. 3. There shallbe no more (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) curse, or henceforward: and Chap. 10.6. The Angel sweareth that there shallbe no longer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) time: and Chap. 3.12. He shall go no more out: where RIBERA himself noteth that the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more, doth only with the negative respect the future, not the time past  
Thirdly, though we should wholly grant it to be understood of the increase of justification: nevertheless it would not make for their second meritorious justification through works. For it will not follow: Let him be justified yet more: 
Rom. 8.1.  Therefore through works meritoriously: for he may also be more and more justified by Faith through the grace of God. For although we that are justified by faith have the forgiveness of all our sins: 
Lam 3.23  and so are perfectly justified by Faith before God: so as there is no condemnation to them that are in Christ jesus: yet this justification may be said to admit increase two manner of ways. FIRST in respect of Continuation. For seeing we sinne daily, we have need continually of pardon: and so justification which consists in the remission of sins, is daily continued unto the Faithful, being as it were renewed and augmented: for the mercies of jehovah are new every morning: therefore God's children do daily pray: forgive us our sins: that is, quit us, and justify us from our sins: 
How fare justification of Faith doth admit increase.  Some therefore of our Writers say well, that justification is effected in an instant, because it comes not by a successive motion, as Sanctification: but it is to be understood of an instant flowing, or daily renewed through the mercy of God. Secondly in respect of our sense: for we have indeed justification with God by Faith: but we feel it in our hearts through the effects, viz. Peace of Conscience, Newness of Life, and desire of New obedience. By how much therefore th●se do increase in us, by so much also the feeling of our justification hath its greater increase.  
last; this place cannot be understood of actual justification by works: for such a justification through works is Sanctification itself, as the Papists confess. Now of Sanctification it distinctly here followeth: And he that is holy let him be sanctified still. Wherefore they either accuse John of vain Tautologic, by repeating the same thing twice: over else they must confess that justification here is no actual justification (so to speak) or Sanctification.  
12. Behold I come quickly, and my reward is with me] These are the words of our Lord jesus unto the midst of the twentieth verse. BEZA supposeth that these two verses are transplaced and should come after ver. 16. But we shown in the Analysis, that after the manner of Dramatical Representiations, three persons, the Angel, John, and the Lord jesus spea● by course, so that an exact coherence is not to be required, but the alteration or variation observed.  
Once already the Lord jesus had promised his sudden coming, ver. 7. Behold I come quickly, to confirm the words of the Angel: which must shortly be done. Here again he promiseth the same, to confirm the next words of the Angel: He that is unjust, let him be unjust still, etc. And the sense is: the Prophecy is not to be sealed neither in respect of the wicked, nor of the godly: because the former shall go forward to hurt, and to be filthy to their harm: the latter shall further be confirmed in their desire after righteousness and holiness to their own good: For behold I come quickly, and my reward is with me to give to every one, etc. The reason is taken from the righteous judgement near at hand: in which every one shall receive of him his reward: The righteous and holy, keeping the Commandments of this Prophecy, blessedness in the New jerusalem: The unjust and filthy dogs, sorcerers, fornicatours, murderers, liars, etc. torments in the lake of fire and brimstone. This is the coherence and sense of the four following verses.  
My reward] Not passively, which should be given unto me: but actively: which I will give, as appears by the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give, for, that I may give.  
With me] That is, in my power and right: for the Father hath given to the Son all judgement, 
joh. 17.2.  that is, power to judge all men. That his judgement shall be righteous he showeth, in that he will reward every one, both the unjust and impure, as also the righteous and holy, as their work shall be. In other places it is said, he shall judge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to works: here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his work shall be. The reward of good works shall be good, of evil, evil: because in order of justice good things appertain to the good: to evil men, evil things. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According, and As: do not signify the meritorious cause of reward, but the rule of righteous judgement. For although evil works shall truly be the meritorious cause of damnation: yet the Scripture saith no where (except perhaps in some particular) that the wicked shall be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their works: 
Rom. 6.23. Eph. 2.8.  but always circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to works: lest on the contrary good works should be thought the meritorious cause of Salvation. The gift of God is eternal life. By grace we are saved through Faith, not of ourselves, it is the gift of God: not of works lest any man should boast. Wherefore the reward of evil works shall properly be called reward, that is, a due damnation de jure: But the reward of good works, shall not be called a reward properly, 
Reward due & not due.  that is, not due of right, but blessedness gratis.  
Now wherefore the Lord will rather judge men according to their works, than faith, 
XLVI. Argument of Christ's deity.  hath been declared above Chap. 20.13.  
furthermore this place doth also most clearly prove the eternal deity of Christ: who attributes here unto himself that which Isaias ascribeth unto jehovah: Behold the Lord jehovah will come with a strong hand, and his arm shall rule for him; 
Ch. 40.10  his reward is with him, and his work before him. And Chap. 62.11. Say ye to the daughter of Zion, behold, thy salvation cometh, behold his reward is with him, 
Psal. 9.9.  and his work before him. It is proper to jehovah to judge the world in righteousness, and the people in uprightness. For none but God can render to the Righteous life and eternal blessedness: none but God can inflict eternal punishment on the ungodly. But the Lord jesus will do both: for he shall render both to the one and to the other a just reward suitable to their works, as it is said: 
joh. 10.78 joh 11.25. Mat 25.34  I will give unto my sheep eternal life. I am the Resurrection and Life. He will say unto the righteous: Come ye blessed, inherit the Kingdom prepared for you. And to the unrighteous: Depart from me ye cursed into everlasting fire, prepared for the devil and his angels, etc. Therefore he is truly God-Jehovah.  
13. 
XLVII. Argument of Christ's Deity confirmed.  I am Alpha and Omega, the beginning and the end] He confirms and illustrates what he said touching his righteous judgement.  
He confirmeth it from his eternity and constancy: I am Alpha, that is, the beginning, the First: from whom all things had their first existence: I hold the primacy of justice and power in all things. I am Omega, that is, the end, for which all things do exist: and the last: unto whom all things are directed in the last place. And therefore why should I not render to every man righteous rewards according to his work? The same he said of himself a little before in Chap. 21.6. and in Chap. 1.8. the which heretics indeed Question whither they are the words of God or of Christ, saying: I am Alpha and Omega, the beginning and the ending, saith the Lord which is, which was, and which is to come. But here they cannot question: but that he who saith: I am Alpha and Omega: and a little after: I jesus have sent my Angel: is one and the same.  
Notwithstanding Eniedinus the Samosatenian (that he might put a famous conclusion of blasphemies unto his Explications, that is, 
Explicat. locor. p. 400  depravations) bendeth all his wits in this place, (besides what formerly Chap. 1.8. he had disputed against this attribute of Christ) to overthrow the Deity of the Son of God: helping himself with most frivolous cavillations, taken out of profane Authors, as Pliny, Marshal, and Homer. Wherefore I thought it worth the labour diligently to examine all his particulars, lest the heretics wickedness might deceive the more simple Reader.  
First: These things, saith he, are spoken either by Christ himself, or by an Angel representing the person of Christ: yea he denyeth that Christ spoke them, but a representative Angel. But why, and how Christ should be, and is called the First and the Last, he saith that he hath explicated Chap. 2.  
Answer: That these things are spoken by Christ himself, the foregoing verse doth evidently show. But if an Angel representing Christ's person should say: I am Alpha and Omega, the beginning and the end, the first and the last: certainly he should lie: like as an Ambassador representing the person of God or Caesar, if he should say, I am God, I am Caesar, verily he should be as great a liar, as was Boniface VIII. in saying, I am Caesar. For Ambassadors indeed, speak or treat in the Name of God, or of Caesar: but cannot without treason assume unto themselves the names or titles of their Lord. But how well the Heretic hath above declared, or indeed deceitfully handled, why, and after what manner Christ is said to be the first and the last, we have there made known unto the Reader.  
Secondly he saith, that this kind of speech: I am Alpha and Omega: is proverbial, by which the first and the last, yet not absolutely, may be signified: forasmuch as Alpha and Omega are not absolutely the first and the last, but only of the letters and Greek Elements: neither always and every where: but only in that order or course, in which the Letters of the Alphabet are now set down: 
Lib. 7. c. 56  the which notwithstanding that it was not always the same, we may learn out of Pliny: for Omega hath not always been the last Letter of the Alphabet: and that therefore this form of speech signifies neither an absolute, nor natural priority and finality, but rather temporary and arbitrary.  
ANSWER: 1. Whatsoever might be said touching the Phrase: I am Alpha and Omega: yet the explication annexed stands firm: I am the beginning and the end, the first and the last: the which Christ speaketh absolutely of himself, nor can it be applied to any save unto God alone: as not signifying an arbitrary or temporary priority, and finallitie, but that which is absolute, simple and natural. This alone sufficeth to confirm our faith and refute the heretic.  
II. What concerns the order of the Greek Letters, Pliny indeed writeth, that Omega was added unto the Greek Alphabet by one Simonides Melicus, after the Trojane War: notwithstanding the said Author affirmeth out of Aristotle, that Alpha with the Ancients, was always the first or beginning of the Letters: whatsoever therefore may be said touching Omega: yet if Christ be Alpha, the beginning, not of the Letters, but absolutely of all things, then verily he is God Eternal.  
But neither shall the Heretic thus shift it off touching Omega. 
Lib. 19 c. 14.  For Gellius affirmeth out of P. Nigidius a most ancient Writer, that A. and O. were always the principle Letters. Besides it is sufficient that Alpha and Omega were the first and the last Letters of the Greek Alphabet in John's time. Therefore the reasoning of the heretic taken from the Greek Letters is vain, being grounded upon a most false hypothesis or supposition, viz. that Christ is called, and is Alpha and Omega, the first and the last, no otherwise then as Alpha and Omega are the first and last Letters of the Alphabet.  
Thirdly he objecteth, 
Lib. 11. hist cap. 30.  that these words Alpha and Omega, do sometime signify time, as in Nicephorus, the Emperor's Valentinian, and Gratian write in their Epistle: We indeed have used patience, from Alpha itself unto Omega, that is, from the beginning unto the end. But that this signification is not agreeable to jesus Christ, because many things are more ancient and later in age than he.  
ANSWER: First Epiphanius Scholasticus, who translated the History called Tripartita, 
Trip. hist. lib. 7 cap. 9  following another reading (as the most learned Langus Interpreter of Nicephorus hath observed) hath rendered the words of the Emperors otherwise, viz. We indeed are subject to him, who is the first and the last, that is, unto God: the which sense the antithesis there following (but ye do arrogate to yourselves, etc.) doth altogether require. For the Emperors by their humility in submitting themselves to God, reproved the arrogancy and high-mindedness of the Bishops, who by their continual brawlings and contentions abused their Imperial majesties. Let the place be looked into: Wherefore these words A. and O. do signify, not time, but Eternal God, or Eternity.  
II. Whatsoever may be said touching the place of Nicephorus, the Emperors say not: We are Alpha and Omega, the first and the last: so as Christ said: I am Alpha and Omega, the beginning and the ending, the first and the last. Therefore that place makes nothing against the words of Christ.  
III. Although those words in the place alleged might signify time and continuance: yet the reason for which the adversary denyeth that this signification is agreeable to Christ, is absolutely false and heretical, viz. that many things are more ancient and later in age than Christ. For according to his Deity Christ pronounceth himself to be Alpha and Omega, the beginning and the end, the first and the last, as being the only begotten of the Father before the Mountains were settled. Nothing therefore is more ancient and later, (Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) than Christ God-Man.  
Fourthly he thus Syllogiseth: Relatives are together by nature. The son is a Relative having a correlative Father: Therefore the Son cannot be before the Father and so neither the first and the last.  
ANSWER: I. It was never affirmed that the Son was before the Father. II. The adversary overthrows himself with his Sophistry: for if Relatives are together by nature: as indeed they are: then verily God the Father, and God the Son are together by nature: But the Father by nature is the first and last, that is, eternal. Therefore also the Son by nature is the first and last. For the Father was never without the Son.  
FIFTLY he dallieth out of Marshal, that these words signify the esteem or worth which men put upon a thing: so that which is most excellent, is called First and Alpha, that which is most vile is called Last and Omega: in which signification Marshal should have said. 
Lib. 2: Epigr. 57 Lib. 5. Epigr. 27. joh. 14.28 joh. 01.29   
Non ipse Codrus Alpha penulatorum: And again,  
Quod Alpha dixi, Codre penulatorum te nuper. But yet that this signification cannot be applied to Christ: both because the Father is more worthy than he, himself confessing it: My Father is greater than I: as also because it should follow, if Christ be called Omega, that he is the vilest and most abject of all things.  
ANSWER: 1. Marshal calleth Codrus, Alpha Penulatorum, by a poetical taunt or scoff, not as being the most excellent, but the chief or first of beggars, that is, poorest, according to the Proverb: CODRO PAUPERIOR, poorer than Codrus. But whatsoever he may say touching Alpha: where hath the Heretic ever read that Omega is put for that which is most vile? And though he had read it: will he interpret the Divine Revelation by Martial a scurrilous Poet?  
II. Howsoever this signification is taken, it is false that it is no way to be applied unto Christ. For Christ is Alpha, because according to his Deity he is most excellent, the beginning and the first of all things: And Omega, not as the vilest, but because he is the end and last of all things: for so he himself interpreteth the same.  
That the Father is more worthy than Christ in respect of the assumption of the flesh it is true: according to which he himself said: 
joh. 10.30. joh. 14.10. joh. 5.23.  The Father is greater than I: in respect of his Deity it is false, for in this respect he saith: I and the Father are one: I am in the Father and the Father in me: The Father hath given all judgement to the Son, that all men should honour the Son, even as they honour the Father. Wherefore as the Father and the Son are one by nature, so in honour and dignity: for which cause above Chapter. 4.11. & 5.11. the Church-Triumphant ascribes to God and unto the Lamb, the same honour glory and power.  
Sixtly he reasoneth from the Metaphysics: That these words, the FIRST and the LAST signify the cause: But Christ, as the Trinitaries confess (thus the Heretic termeth Orthodox Writers) hath a cause: Therefore he cannot be called the FIRST in this sense.  
ANSWER: 1. Nothing is more frivolous than this kind of Logic: for there are four terms in the Syllogism, to signify the cause, and to have a cause, being put for one, which are not one in the least: and from two affirmatives in the second figure, he infers a negative, than which nothing is more vain.  
II. The major is not true, but of God being absolutely the first and the last, the beginning and the ending, and therefore he is truly the first and last cause of all things: and so likewise of Christ saying absolutely of himself, I am Alpha and Omega, the beginning and the end, the first and the last, and therefore the first and last cause of all things: but of all others it is false. For of what are Alpha and Omega the cause? Is it of the Letters that are betwixt them? And suppose that the first man may in some sort be said to be the cause of others: of whom shall the last man be the cause?  
III. The assumption unless it be understood with limitation, is false also: for we confess that Christ hath a cause not absolutely, but according to his humanity, being according to his Deity the creating cause of all things with the Father: For all things were made by him, and without him was not any thing made, 
joh. 1.3.  that was made: Neither hath he any cause, unless improperly by understanding the cause of the beginning of eternal generation from the Father, otherwise the Son should be the effect of the Father, which is false: For God created all his effects or works (in the kind of substance) in the beginning of time: 
joh. 1.1. Prov 8.25 Mich. 5.2.  But the Son he created not in the beginning of time: (for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in this beginning:) but begat him from eternity: I was brought forth, saith the wisdom of God, before the mountains were settled. Because his go forth were from of old, from everlasting.  
Thus therefore let the Heretic learn to correct his Paralogism or deceitful arguing, lest he fail in the form: He that hath a cause, is not the first and the last as the cause. Christ hath a cause. Therefore he is not the first and the last as the cause. Thus the whole is granted touching Christ in respect of his humanity: But in respect of his divinity, in regard whereof he saith of himself, I am Alpha and Omega, the beginning and the end, the first and the last, the consequence is denied, because of the aequivocation of the word Cause: or the assumption is false.  
Furthermore he saith: a thing is said to be first, which is by nature before the rest. Christ is not before the Father, because correlatives are together by nature: Therefore Christ is not the first after this manner.  
ANSWER: This we willingly grant of Christ according to the flesh, but according to the Deity the adversary dallieth by four terms: because before other things: and, before the Father are two terms, or the major universally taken is false: for in this signification he is not the first, who is before God: else God also should not be the first by nature, because God is not before himself: But he which is by nature before others, in whose respect he is said to be the first: to wit, before all creatures. Besides we may (as before) retort the adversaries weapon upon himself: Correlatives are by nature together: The Father and the Son are correlatives, and the Father is the first, because by nature he is before all: Therefore also the Son is the first, because he is before all things by nature.  
Lastly he saith, that a thing is said to be the first and the last, Alpha and Omega: in regard of order and placing; like as the First Book of Homer is called Alpha in this Monosticke, or single Verse: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which signification, saith he, is most convenient to this place; because God hath appointed Christ to be the First Messiah and Mediator of the Nations; neither will he give unto him any Successor in this office: this honour he will not give unto another, but Christ was, and shallbe the First and the Last Redeemer; Hence he is here rightly called Alpha and Omega.  
ANSWER: This indeed is the thing which the Heretic after all his blasphemous shift would needs vomit out. But this signification is the same with the first touching the arbitrary priority of the Letters Alpha and Omega: Why then thus much belching? we deny not that Christ alone is ordained the Redeemer by God the Father. But we deny these three things.  
I. That Christ in respect of his Office of Redemption, calleth himself Alpha and Omega, the beginning and the end, the first and the last: which in Scripture are titles only of the Eternal Deity.  
II. We deny, that this signification and example is agreeable to Christ: for he which is Alpha and Omega, the first and the last in order and place (like as the Heretic maketh Christ to be Alpha and Omega, that is, the first and the last Redeemer) he certainly hath a second, a third, and others betwixt: like as after Homer's Alpha followeth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Gamma, Delta, Epsulon, etc. also follow even unto Omega. Therefore according to the Heretic after the Redeemer Alpha, there should follow the Redeemers Beta, Gamma, Delta, etc. unto Omega: Yea Christ should no way be Alpha and Omega: because Homer's Alpha is not Omega also, neither is Homer's Omega also Alpha, and it should be false, that Christ in this Office had no Successor, and that he was, as the First, so the last Redeemer.  
III. We deny, that the Heretic believeth, what he saith, or that the thing he saith is true. For he affirmeth, that Christ was and shallbe the first and the last Redeemer. Notwithstanding he believeth not, that Christ was the Redeemer of Adam, Abraham, and the Fathers of the Old Testament: but believeth the Fathers were not redeemed by Christ, yea that Christ had no being, before he was manifested in the flesh: Both which assertions are false, heretical, and blasphemous.  
Now briefly we will bring all the Heretics subtleties into this one Sophism.  
Christ is Alpha and Omega, the first and the last, etc. either in a certain order, that is, an arbitrary and temporary priority, and finality (like as Alpha and Omega is in the order or rank of the Greek Letters:) or in time, or excellency, or as the cause, or in priority of nature, or lastly in order and place: But he is not the first and the last in time, nor excellency, nor as the cause, nor in priority of nature. Therefore only by an arbitrary priority, viz. in rank, order, and place: because he is appointed by God to be the first and the last Redeemer.  
ANSWER: 1. The Heretic though he reasoneth much touching A. and O. the first and the last, yet he meddles not at all with the other title annexed, the beginning and the end, because he could not darken the same by his cavils. Now seeing this Title doth absolutely denote that Christ is he, from whom, 
Rom. 1.36.  and through whom, and for whom are all things, it alone sufficiently proveth the Deity of Christ. II. The assumption, (as hath been showed) is wholly false. III. The consequence is to be denied: from the insufficient enumeration of significations: for the Heretic omits the principle signification of Eternity, by which properly God is the first and the last, Isa. 14.4. & 44.6. & 18.12.  
14. Blessed are they that do] The OLD VERSION: Blessed are they that wash their robes in the blood of the Lamb, which words are here repeated (from Chap. 7.14.) against the authority of all Greek Copies: See Bezas' Annotations. The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His, is not referred unto the person of Christ here speaking: for he would have said in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Commandments: but unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book, as in ver. 7. Blessed is he that keepeth the say of the Prophecy of this Book: Here he repeateth the same: Blessed are they that do the Commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, of this Book: There he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say: here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandments, namely which were touching the not worshipping of the Beast and his Image, the leaving of Babylon, perseverance in Righteousness and Holiness, and such like. Although the Enallage were not very harsh, to apply the relative unto Christ: That do his, that is, My Commandments: like as the Angel in ver. 6. speaks of himself in the third person: sent his Angel, that is, myself. The reward therefore of them that do the Commandments of this Book shallbe blessedness.  
That they may have right to the tree of life] Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Their power shall be on the wood (or tree) of life: The blessedness of the Celestial Citizens, he declareth by two benefits: That they shall have power to the tree of life, (of which ver. 2.) and enter in through the gates into the City: They shall, I say, be perpetual and most happy Inhabitants of the Heavenly jerusalem. 
How the Saints have right to Christ.  But being Christ is the tree of life, it may be demanded how they shall have power on Christ? He understandeth it of a right, not of ruling, but of enjoying Christ and his benefits. He is the Lord and Head: we Subjects and Members. The Head hath right of Dominion over the Members, to command them: The Members have right to the Head, of enjoying him, and to be quickened and directed by him. See more of the Saints blessedness, ver. 4.5.  
15. For without are dogs and sorcerers] The reward of the wicked shall be utter darkness being shut out of this Heavenly City. They shall be without: because within shall be nothing, but what is pure and holy, neither shall any thing that defileth enter into it. 
Ch. 21.27.  Now what shall be without but utter darkness? where Satan, the Beast, False-prophet, Dogs, and Sorcerers, that is, all Reprobates shall be tormented in the Lake of fire and brimstone. Of these wretches he reckons up six sorts, under which all are comprehended.  
Dogs: thus he nameth unjust and filthy men, who with a doglike madness tear the doctrine of the Gospel: therefore Christ calleth these enemies of the truth dogs and swine, 
Mat. 7.6.  before whom he forbids us to cast that which is holy. Of the rest (whose portion shall be in the Lake of Fire) we have treated on Chap. 21. ver. 8.  
He expressly puts liars, both here and before, in the last place, understanding perjured, double-hearted, and deceitful persons, mockers of religion, that we might understand, that this kind of men is most hurtful to the Church and Commonwealth: because by adulterating and falsifying all Divine and Humane Truths, they with devilish craft overthrow, and teach others to weaken all the sinews of Ecclesiastical and Political society. Of this sortof men, the Jesuits are the most eminent at this day in Schools and Churches: And the Machivellians in Courts, Polities, and Camps. For RIBERA doth rightly observe, that Christ in special mentioneth those vices, which should most reign in Antichrists time. Now we know that these evils are most rife in Popery. See Chap. 21.8.  
16. I Jesus have sent my Angel] Lest it should be uncertain what person it was that said: Behold I come quickly: I am Alpha and Omega, he tells his name: I Jesus: and professeth himself to be the Author of this Revelation, and the more to commend the dignity thereof to our care and study, he showeth that for our sakes he employed and sent his Angel to testify the same unto us. Wherefore let it not be irksome reverently to read, continually to meditate, and carefully to observe the same with all readiness of mind.  
Here therefore the Lord Jesus confirmeth what the Angel before said in ver. 6. The Lord God of the holy Prophets sent his Angel: as if he should say: It is so: I jesus have sent my Angel: 
XLVI. Argument of Christ's Deity. Eph. 1.21. Phil. 2.9. Hebr. 2.9. Mat. 18.10 Act. 12.15 Heb. 1.14.  hereby professing himself to be the Lord God of the holy Prophets. What Heretic dares gainsay this? He also makes himself Lord of the Angels, for saith he, I have sent my Angel, viz. as being my own by subjection He is Lord of the Angels as God: and as man he is lifted up above all power as Lord and head over all things. The Angels also are said to be ours, not by natural subjection, but voluntary service, because they are sent by the Lord Jesus for our service and preservation.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to testify] That is, to reveal. Before ver. 6. and Chap. 1.1. he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to show, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify, in the same sense. Andrea's refers this to the publishing of the Prophecy, that john might not keep it secret, but make it known unto all.  
To you] This apostrophe is directed in the first place to the seven Angels of the seven Churches, unto whom he before had sent seven Epistles: as he showeth by the Addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To you who are in, or, over the Churches. But consequently also unto all the servants of Christ, who are set over: or are Members of the Churches, that is, unto all the Faithful: for this Prophecy was not revealed for them only who then were the servants of Christ, but for us chief upon whom the ends of the world are come: when the greater part of the Oracles was to be fulfilled. 
1. Cor. 10.11   
First let us observe, that seeing the Prophes●e is revealed by the Lord jesus, it was a great impiety for the Church of old to question the Truth and Divine Authority thereof.  
Secondly, seeing the Lord jesus sent his Angel: therefore he is Lord of the Angels and true God: because it is proper to God alone to have and send the Angels as his Ministers.  
Thirdly, seeing the Lord jesus vouchsafed to reveal this Prophecy not only to those Seven Churches, but to all that should come after, therefore it belongs unto the profit and salvation of all of us, and all are seriously to meditate in the same.  
I am the root and the offspring of David] These glorious Titles commend the majesty of the Author, and of the Prophecy, as also it confirms our Faith. 
Above cha.. 6, 5. How Christ is the root of David.  Who is this jesus? The root and offspring of David. Before he was called the root of David. He confirmeth that he is the Messiah promised to come of the seed of David. For the root of David is the Son of David according to the flesh, Rom. 1.4. Andrea's thinks he is the root of David according to his Divinity: For the root bears the tree, but Christ, saith he, not as man, but as God upholdeth and saveth David: But without doubt it belongs to the flesh, which the Messiah took of Marie the daughter of David. It's true the root beareth the tree: but this metaphor respects the original. So that Christ is the root of David, sustaining David by his divinity: and sprouting from David, in his humanity.  
Offspring] Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genus or Family of David, out of which arose Joseph and Mary, the Parents of our Lord jesus Churist, Luk. 1.27.  
The bright and morning star] As the former Title confirms the verity of Christ's manhood: so this the majesty of his Deity. It signifies that most excellent light and glory, whereby the Lord jesus doth excel all men and Angels, like as Lucifer or the Morningstar, excels all other Stars in brightness. In Num. 24.17. Balaam prophesieth that, a Star shall come out of Jacob.  
BRIGHT] Most glorious in himself: by his brightness dispelling the darkness and ignorance of our hearts and minds.  
Morning] Because, saith Andreas, 
How Christ is called the morningstar.  by his beams he not only drives away the night or darkness of this life, but also in the morning light of the common Resurrection, he will exhibit himself to be seen of all the Saints. Or, because arising in our hearts, he dispels the blindness of our mind, as Lucifer exceeding other stars in clearness, and rising before the Sun, (showing that by and by it will be day) dispelleth the night-darknesse. So Peter calleth Christ the Daystar arising in our hearts, 
2. Pet. 1.19  when as he enlighteneth our hearts and minds with the true knowledge and confidence of himself by the light of the divine Scriptures.  
Aristotle to prove that justifice is the chief of virtues, saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is:  
Neither Hesperus, nor Lucifer (that is, the Evening or Morning Star) is not so admirable: as knowing nothing more glorious whereunto to compare this excellent virtue. Now Hesperus and Lucifer is the same Star first appearing after Sunsetting: and first foretelling the rising of the Sun in the Morning. What Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ here calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dawning or break of day: in the same sense.  
If then Aristotle doth rightly compare created righteousness unto the Morning Star: with more right doth the Increated Righteousnesses, viz. Christ the Son of God, call himself the Morningstar. Hereby we understand the meaning of Christ in Chap. 2.28: To him that overcommeth will I give the Morningstar: for if the Morningstar be Christ: the sense is: To him that overcommeth I will give myself, or, communicate myself with all my benefits unto him, viz. joy and glory, in part in this life, but perfectly in the life to come.  
17. And the Spirit and the Bride say, Come] These kind of abrupt sentences full of affection, serve to stir up like affections, desires, and wishes in us. Here the Lord jesus commends unto us the study of this Prophecy, by the example of the Spirit and of the Bride: They say, Come] that is, from this Prophecy they long for my coming, and that I fulfil the same. Therefore ye also that hear the Prophecy, aught to have the like desire.  
And the Spirit and the Bride] By the Spirit and Bride may be meant the spiritual Bride, sanctified by the Spirit of God. By the Bride I understand the Church, especially the Triumphant. She desires me to come, that is, to fulfil the Prophecy, and to return to judgement, that she might at length be glorified through a final redemption: like as the Souls of the Martyrs under the Altar, did desire the full deliverance of the Church from all the miseries of this life. Or we may understand the Spirit properly of the Holy Ghost, 
Metalepsis is a figure whereby a word is put from his proper signification.  who above spoke to the Churches in the Epistles of Christ: in which it is often repeated: He that hath ears, let him hear what the SPIRIT saith unto the Churches. In this sense the Spirit is said to wish the coming of Christ, by a Metalepsis: because it is the Spirit that makes the Bride to desire Christ's coming: in which sense also it is said Rom. 8.26. that the Spirit maketh intercession for us: that is, stirreth us up to make our requests, and to cry Abba Father.  
Come] Namely to the full glorification of thy Bride. This is the reason of the wish: for the coming of the Lord shall be the full redemption of the Church: the which, seeing we all do expect, we must also wish for the coming of the Lord: for as the Apostle intimates, it is a note of God's children, to love his coming, 2. Tim. 4.8.  
And let him that heareth] This is the consequent of the former, as if he should say, If the Spirit and the Bride long for my coming, then also let him that heareth the words of the Prophecy, say, COME: that is, ardently desire my coming for his redemption: Thus he would have us continually to pray: Let thy Kingdom come: by which we daily desire that the Lord jesus by his coming would wholly destroy the Kingdom of Satan, and perfectly set up his own in us, in eternal glory.  
And let him that is athirst come] He teacheth us what we ought to do until we obtain our desire, by a most large promise comforting us against the temptation of delay: Let him, saith he, that is athirst, that is, that desireth full redemption and glory through my coming, Come] To wit, unto me, or unto the study and meditation of this Prophecy. It is an Answer unto the Church's wish: as if he should say: ye desire that I should come to your deliverance: Ye therefore come unto me through Faith, 
What it is to come unto Christ. Mat. 11.28  Obedience, and true Sanctity, being always (as it were) girded with the same. For to come to Christ, is to receive his doctrine, trust, obey, serve, and wholly to give one's self unto him. This is meant in the Gospel, where he saith, Come unto me all ye that are heavy laden.  
AND WHOSOEVER WILL] According to the promise, Chap. 21.6. To him that is athirst I will give of the Fountain of the water of life, freely. So here to them that come unto him, he promiseth the living water of the pure Crystalline River of the Heavenly jerusalem. This water is Christ himself, the Fountain of Life: Or the Holy Ghost, filling the Saints with Heavenly consolation. This water is drawn or obtained by Faith and Prayer. Therefore he saith, Let him take] That is, by prayer beg, and by faith obtain the same. It is not thrust into the hands of unwilling, slothful, and drowsy persons: therefore he saith, Whosoever will. He saith not that it is in the power of free will, but requires the will to receive it. The will is ours, but the will of receiving is not in us, it is the gift of grace: 
1. Cor. 4.7.  For what hast thou, that thou hast not received? Therefore the will and desire of grace is required to be in us, that we might be quickened with the water of life.  
Freely] The Fountain of grace which is open to all that desire the same, is not to be bought with the price of any thing, but is freely bestowed by the merit and efficacy of the Lord jesus. Away therefore with the merits of Hypocrites.  
18. For I testify] These also are the words of the Lord jesus, not john's, as appears from ver. 20. Before he said: Blessed are they that keep the words of this Prophecy: Now he threatens a terrible curse unto all such as presume any ways to adulterate this Prophecy. For he foresaw that some would despise, question, and falsify the same by their Additions. He was not ignorant also that Antichrist with his false Prophets (Falsifiers of Holy Writ) would take liberty to falsify the Faith, yea usurp to themselves absolute power over the very Scriptures of God. Therefore he thought it necessary to defend the Authority of the Revelation, and the whole Book of Canonical Scripture, by this threatening, as it were with a Seal, that it might be preserved entire unto the end for the Churches, unto whose profit it was dedicated.  
For I testify] The causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For, seems an overplus to Ribera by a Graecisme: but, as we shown in the Analysis, it is a seventh Argument commending the worthiness of this Prophecy, taken from the inviolable authority thereof. Andrea's for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I also testify (for so it is in the Text) simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I testify. And so the King's Copy hath it. But all other Copies have it, I also testify: neither is it without ground: for the Lord jesus assenteth to his Angel, whom he had sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to testify these things to his servants: as if he should say, My Angel hath testified unto you, and I also testify with him. For properly Summarturesai signifies to affirm a thing by a religious testimony, or to urge it with serious contestation, and so oblige the Hearers upon pain of vengeance to obey the same. But let us briefly consider to whom Christ doth testify, what it is, and after what manner.  
Unto every man that heareth the words] This Protestation belongs unto all that hear and read the same, not one excepted. And therefore neither Pope nor Council have any right to add, or take aught from the Scriptures, but with the hazard of their Salvation.  
If any man shall add] The contestation consists of two heads: The first is: that this Prophecy may not be adulterated by any Addition. To add, 
What it is to add to this Prophecy:  is not soberly and according to the Analogy of Faith to interpret the meaning of the Prophecy: but to mix other things, besides what the Lord jesus hath revealed by his Angel. He addeth, saith THOMAS, which adjoineth a lie: for whatsoever is patched to the Scriptures of men's inventions, that it might be accounted as divinely revealed, is a lie. Such are the Pope's Traditions, which (seeing he will make of like authority with the written word of God) he addeth unto the Scriptures. Therefore they are lies.  
The other branch of the contestation is, 
What it is to take away from this Prophecy.  that none may deprave this Prophecy, by taking away from the words thereof. He not only takes away, that derogates from the divine authority of the Book (which, as Christ foresaw, many would do) but he also that any ways changeth, or maliciously perverteth, or contradicteth any thing here written. Of which offence such are not altogether free, who obstinately deny that the manifest events of the Types touching the fall of the great Star from Heaven into the Earth, of the Beasts ascending out of the Sea, and of the worshipping of his Image, and Character, of the Roman Babylon, of the whore committing fornication with the kings of the earth, & the like, are not yet manifestly fulfilled in the Papacy. The sum of the contestation is, that the integrity, sincerity, and sacred Authority of this Prophecy be faithfully preserved in the Churches, and that the contemners, falsifiers, and corrupters thereof be no way suffered, under pain of Anathema or curse, unto which, as it followeth, that man is liable that presumes to add or take away ought therefrom: for he saith: Unto him God shall add the plagues] This is the reason of the contestation, the horrible curse of them that falsify this Scripture by adding or detracting. For if Falsifiers of Coin are liable unto the civil curse of the Law: much more shall the Anathema of eternal damnation be inflicted upon the Corrupters of the Scriptures, which are the word of God. To them that add thereto, God will add all the plagues of this Book (to wit, the Seven last plagues) and cast them into the Lake of fire and brimstone, with the Dragon, the Beast, and the False-Prophet, Chap. 19  
19 And if any man shall take away] That the righteousness of God's judgements may appear, he will punish the Corrupters of his word, according to the quality of the offence. To Impostors he will add plagues. To them that take away, God will take away their part out of the Book of life, etc. Their judgement shall be much alike. For as the former are threatened with plagues: so the latter shall be deprived of all good.  
His part] Not what he hath, but what he seems to have. He speaketh of the part or portion of eternal life, which such shall have as are written in the Book of Life, that blessedness (I say) and Heavenly joy which the Inhabitants of the Holy City shall be partakers of.  
And from the things which are written] To wit, which in the Epistles of this Prophecy (especially, Chap. 2. & 3.) are promised to them that overcome, and from the things which in this Book are spoken touching the glorious state of the Saints in Heaven, Chap. 7.9.20.21.22. Now they that shall be deprived of Heavenly blessings, must of necessity lie under eternal plagues and punishment. For betwixt these, there is no medium.  
This place is remarkable, against the Popish depravers of the Scriptures. For two things are evidently proved. First that the Holy Scripture is Authentic in itself: and that it giveth testimony of its own divine authority. For what is truly said of this Prophecy, is rightly by Expositors extended unto the whole Scripture. Hence ANDREAS: A fearful curse, saith he, shall light on them, who are not afraid to adulterate divine Scripture.  
SECONDLY That the Holy Sriptures are so perfect in themselves, as that the Romanists are to be held for most damned falsifiers, who deny that all Doctrines of Faith and Salvation are contained therein, unless the traditions of Rome be added. 
Lib. 4. de ver 80. dei. c. 10.   
Against this Bellarmine objecteth, that only the integrity of this Book is established, but not the perfection of the whole Scripture.  
ANSWER: Yea both this Book and all the rest of Holy Scripture. This appears: because this Book is the last, and last written. Therefore this threatening annexed is as the Seal of the whole Cannon, or of all Books of divine Scripture. For as God put too this Seal to the Books of Moses: being the first cononical Books: 
Deut. 4.2. & 12.32.  Ye shall not add unto the word which I command you, neither shall ye diminish aught from it: So to this last Book he puts the same Seal: that nothing might be added, made equal or taken away from this, or any other part of Canonical Scripture.  
Bellarmine objecteth to the contrary: that it is not said: which I have written: but, which I have commanded. But frivolously: for Exod. 24.12. God saith expressly: Which I have written, that thou mayest teach them. And Hose. 8.12. I have written to him the great things of this Law. Add to this the former reason, that all Interpreters do acknowledge this Anathema to be pronounced generally against all falsisiers of Scripture, 
Why the oracles of the Revelation are most taken out of the old Canon.  and that most justly. For the evident argument hereof is, that the greatest part of this Prophecy is as it were taken word for word out of the Old Canon, so as the Holy Ghost seems purposely in every of the Visions to allude unto certain Prophecies of the Old and New Testament. Now the reason hereof without Question was: First indeed, really to demonstrate, that there was nothing wanting in the Old Testament unto perfection. Secondly that by this apparent imitation he might show, that in the writings of the Old Testament is contained the state and condition of the Church of the New Testament. Lastly he showeth that the Revelation is as it were a recapitulation of both the Testaments, and containeth the sum and agreement of all the Holy Scriptures. By the which again it is plain that this present contestation or protestation belongeth unto the whole Body of Sacred Writ.  
20. He which testifieth these things, saith] Ribera will have these words to be john's, because of the like say in his Gospel, john 21.24. But the words following show that they are spoken by the Lord jesus: for he addeth: Behold I come quickly. Notwithstanding there is no great matter in it. He calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testifier, because he testified, that is, revealed, this Revelation unto John by his Angel. Hence Chap. 1.5. john calleth him, the Faithful Witness.  
Surely I come quickly] He confirmeth what he had twice said: Behold I come quickly. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And or also hath the force of an asseveration or oath (and is rightly rendered Surely) to take away all doubting: as if he should say: I shall seem to delay: but it shall be no delay. Mockers will think that I will never come; but I will come before they are ware thereof.  
Even so come Lord Jesus] These are the words of John applauding and supplicating Christ to do quickly what he promiseth. He wisheth therefore, that he may come quickly, not in his own name only, but he will have it to be the common wish of all the godly: Come quickly Lord Jesus: And why should we not wish for it? To the wicked the day of the Lord shall be terrible. But to us nothing can come more acceptable: because than our Redemption shall draw near, and there shall be a perfect deliverance. Then all tears shall be wiped away from our eyes: then we shall see him, as he is, and live with him for ever and ever.      
O COME LORD JESUS.  
FINIS.  

A TABLE Of the principal matters and words contained in this COMMENTARY.  

ABaddon, an hebrew word 184.  
Abaddon is Antichrist ibid.  
Abuse of allegories corrected 81.  
Admiration begat Antichristianisme 297.  
To Add unto the prophecy what it is 595  
Afflictions of the Godly and wicked how they differ 79.  
Afterward what it noteth 145.  
Aire the common receptacle of all living creatures 398.  
Aire how darkened 175.  
Alpha and Omega 184.  
Alcazar answered to his twofold signs 28  
His reasons touching Antichrist answered 286. His fable 432.  
Alcazar stoutly refutes Heretics by hearsay 287. his impudent fiction 481.  
Alexander III. trampled upon Fredrick I. 130.  
Allegory of the Church, and Christ's birth of the virgin marry. 256.  
Allusion to jerusalem in Ezechiel. 561.  
Allusion unto the waters in Ezech. 574.  
Altar in heaven what it is 154.  
Alogians their opinion of the Revelation 47.  
Alphonsus' opinion of the mortal wound of the Beast 296.  
Amazement of the adversaries of the Church 244.  
Amurath king of Turks 189.  
Amethyst 566.  
Analogy betwixt the seven seals, trumpets and vials 498.  
Analogy of the visions ibid.  
Analogy between a millstone and Babylon 470.  
Anathemaes of the Nicean Counsel, and of the Council of Trent 351.  
The Anathema of the worshippers of the Beast 354.  
Anathema and Ka●nathema what they signify 576.  
Anatolius a strong opposer of Paulus Samosatenus 74.  
Angels sometime denote Church-officers 30.  
Angels are Gods eyes 90. They are strong 98. Innumerable 104. Whither there be four primary ones 92.  
Angel's must not be worshipped 105.  
The Angel of the East is Christ 140. Who is the strong Angel 198.  
The Angel with the censer 153.  
Angels why joined with Christ, and who 266.  
The Angels are Michael's messengers 266.  
Angels of the seven trumpets & vials 376.  
Angels of the waters 383.  
Angel coming down from heaven, who it is 453.  
The three Angels proclaiming Babylon's ruin are not the same mentioned in the 14. Chapter 453.  
Angels are our fellow-servants 486.  
Angels how adjudged unto the prison of hell as soon as they fell 504.  
Angel's preparation to declare the judgements of God 371.  
The Angel on the earth and sea is Christ 203.  
Angels and Men are Gods servants 478 479.  
Antichrists two horns like the lambs 100 He apishly imitates Christ ibid.  
Antichrist set on his throne in Boniface III 127  
Antichrist horribly shakes Christendom by violence and fraud 137. Takes possession of the Churches of Christ 141. yet could not wholly suppress them 139. though he laboured to hold the winds from blowing ibid.  
Antichrists character why imprinted on his followers 142. 312. 313.  
Antichrist whither a jew of the tribe of Dan 144.  
Antichrist opens the bottomless pit, and how 172.  
Antichrist who he is, controverted by us and the Papists 286.  
Antichrist a vain scarecrow 514.  
Antichrists kingdom cannot be straitened to four years 367.  
Antichrists rise 170. 289  
Antichrist fitly figured out by a twofold Beast 304. And represented in the Revelation under divers forms 305  
Antichrist how both the woman and the Beast 404.  
Antichrist how cast alive into the lake of fire 496.  
Antichrist did rise in the thousand years of Satan's binding 513.  
Antiochus a scourge of the jewish Church, mystically figuring out Antichrist 298  
Antipopes 295.  
The Apostles died all before Domitian, john only excepted 38.  
Apostles and Prophets wrought miracles by the power of Christ, not by their own 50.  
Apostles called pillars of the Temple 72.  
Arguments for perseverance 61.  
Arians confuted 94.  
Aristotle's commendation of justice 593.  
Armageddon the place of battle 397.  
Armies of heaven clothed in white, to denote their purity and splendour 491.  
Arnulphus Aurelianus his speech of the Pope 318.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 75.  
Asia what part spoken of in the Revelat. 7.  
Augustine vindicated 356.  
Augustus' Altar set up in the Capitolium 503.  
The Authors opinion about the silence in heaven for half an hour 152. His opinion of the third trumpet 162. His opinion touching the particle Aparti 357. His opinion of the wound of the Beast 293. His opinion of the four Angels hindering the winds to blow 139.   

B.  
BAbylon in the Revelation, no city of Chaldea 343. Nor the world 344. But Rome 344. Not Heathenish but Popish Rome 345.  
Babylon in Caldea taken by Cyrus 392.  
Babylon's ruin proclaimed 454. Her proud boasting 463. Her greatness 562.  
Babylon compared to a millstone 470.  
Balaam hired by Balack to curse Israel 44 draws the Israelites to Idolatry ibid.  
Barbarous nations why called Angels 188  
How the Beast warreth against the witnesses 232. the Beast his war 301. His two swords ibid. When the war began 302.  
The four Beasts continually worship him that sits on the throne 93.  
The Beast rising out of the sea agreeth with the little horn in Daniel 285.  
The Beast overcoming the witnesses is Antichrist, how he shall overcome and kill them 231. 232  
The Beast with seven heads denotes Antichrist 285.  
The Beasts attributes agreeing to Antichrist ibid.  
How the Beast ascended out of the sea 288.  
Wherein the Beast differs from the Dragon 290.  
The Beast is the Roman Antichrist 297. is worshipped as God 298. hath universal power attributed to him by the inhabitants of the earth 302.  
The other Beast denotes Antichrist and his members 305. his rising out of the earth 306.  
The Beast apishlie imitates Christ 313.  
The Beast rising out of the sea is Antichrist 367. is the same with the beast rising out of the earth ibid. Why the Beasts explication is enigmatical Chap 17. vers. 8. When the Beast ascended out of the Bottomless pit 417.  
The Beast Antichrist is the Eight king: how he came to it 428. 429.  
The Beast is going into destruction 430.  
The Beast is Antichrist 494.  
The Belly of the Babylonish strumpet full of blood. 413.  
The beginning of the creation of God ambiguously rendered 75.  
Benevenutus Rambaldus a worthy historian 128.  
Bernhardus Clarevallensis his invectives against the Pope and Clergy more than 464 years ago 318.  
Beryl growing in the Indies 565.  
Bellarmin touching the liberty of the will either to admit or exclude God knocking and persuading, refuted 81 etc.  
Beauties' arguments answered 222.  
Beauties' subtleties answered 321.  
Brightmen conjecture touching the time of the Turks power considered 188.  
His opinion of the flood of waters 278.  
His allegoriall exposition 541.  
Bishops why called stars and Angels 27.  
Bishops have no Apostolical power 20.  
Bishops or teachers of Churches how they are said to be in the hand of Christ 31.  
Bishop's must flee ambition and covetousness 33. many Bishops though in appearance pious, are mere hypocrites 55.  
The Bishops did augment the sickness and paleness of the Church above measure 117. 118.  
Roman Bishops ever since Pope silvester have striven to Lord it over their fellows 126 127.  
Blasphemy what it is 290.  
Blasphemy of the Roman Beast 299.  
Blasphemy against Marie 300.  
Blasphemous verses of Carolus scribanius touching the milk of Marie and the blood of Christ 301.  
Wither the Black horse denotes heretics 112. It denotes the Church made black with heresies ibid.  
The Black horse hath Christ with a balance on him ibid.  
The Blasphemous title of Pope Paulus V doth expressly contain the number of the Beast 297. 323.  
Blood in the moon whence 128.  
The Book of God's providence 60. and of universal judgement ibid.  
The Book containing the matters which Christ revealed unto john touching the last times, is the Revelation itself 96.  
The open book is that which was shut before 199.  
The book eaten up by john 207. what it meaneth ibid.  
The book of life 60 302. 544.  
Books how attributed to God in scripture 60. The books of the Ancients were rolled up 97.  
Bondmen and free men denote all adversaries of inferior rank 132.  
Boniface III. first established monarchical tyranny 118. being declared universal bishop by Phocas 127. 244.  
Boniface VIII. a lofty tyrant 129.  
The Bow of Christ is the Law and the Gospel 108.  
Brimstone and hell fire 352.  
Bullingers' opinion of the flood 278.  
To Buy white raiment what it is 79.   

C.  
CAlamities why foretold 126.  
Calling of Evangelicall preachers 378.  
Candidati Romans so called and why 79.  
Carkeyses of the witnesses what they are and how they shall lie in the streets of Rome 233.  
Carkeyses of the witnesses unburied 240.  
The Camp of the saints is the Christian world 537.  
Catastrophe of the Church's calamities under Antichrist 106.  
The Cause of God's connivance is both his benignity leading the wicked to repentance, as also his counsel for the completing of the number of Martyrs 121. 122  
Catholic Character 312. Character of the Beast 315. 314. his two fold Character ibid. Character and Charagma how they differ 312.  
The proper and common Character how they differ 315.  
Causes of Babylon's ruin 455.  
Chaenix a measure containing a day's provision for one man 114.  
Certainty of the saints salvation 527.  
Chalcedonie 564.  
Chalcolibanum or fine brass 24.  
Chiliarchi, are captains of thousands 123.  
Chiliasts or millenaries their ancient opinion 524. the author of it Papias ibid. the refutation thereof 525, 531.  
The ground of their error 515. their corrupting of the text ibid.  
The Chore or company of Patriarches, Prophets, saints, judges and kings represented by the four and twenty Elders 90.  
Chore of the 24 Elders 248.  
Christ why called Amen 75. Hath future things revealed unto him as he is man 3.4. is Lord of the Angels 5. his deity more expressly testified by no canonical writer, then by the Evangelist john 5. his three fold office and benefits 10.13. His coming why promised 15. He appeared in an humane shape in the midst of the seven candlesticks 22. He opens and no man shutteth 64. How he is like to the Son of man 23.24. How he attributes the simile of a thief unto himself 57 Is called a Lamb in respect of his humility and office 100 Is our fine linen and wedding robe 482. He is the faithful witness and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10.11. Is the first begotten from the dead 11. and Prince of the kings of the earth 12. He cleanseth us from our sins two manner of ways 13. His body doth not lie hid invisibly under the host 15. He is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or merchant offering unto us spiritual wares of salvation 78. His philanthropy 80. His righteousness is the white robe 79. How he suppeth with us 80. His proper titles 88 Is represented to john under divers figures 88 By his spiritual sceptre he forceth the adversaries unto obedience 103.104 He is the Lion of the tribe of judah 109. Hath the seven spirits in his hands 54. Is author of the ministry ibid. He attributes life to himself 26. Is divided by the Lutherans 44. How he shall deliver up the kingdom to the father, and reign for ever 248. He is alpha and omega 587. The root of David & the morning star 593. Is compared to a traveller knocking at our door 80. How he is heard and let in, with the benefit thereof ibid. He is the beginning of the creation of God actively and passivelie 75. Why he would rather have men cold then Lukewarm 76. What is meant by the open book in his hand 199.  
Christ and Antichrist have the key of the bottomless pit in different respects 172. 502.  
Christians miscalled by the Romans 17.  
Church. Church discipline in its vigour in the primitive times 32. the Churches adversaries sometimes converted 67. Whether the Church may be removed 35. her abode uncertain 36. she was preserved in the Papacy 43. she sometimes lies hid in the world ibid. she must reprove notorious and scandalous sectaries 44. The Church of the called and the Elect doth differ 55. The Church abounding in idleness and riot, heathenish and jewish rites were brought in 76. The Church's condition in this world was always red with persecution 111. She became black in the first 200 years 112. And pale even to death 117. was preserved in the midst of the Papacy 139. Where she was before Luther 142. she could err, for she needed measuring 213. Why she is represented by the figure of a woman 257. her variable condition in this world 258. How she changed her sunlike clothing into purple 259. Vanishing as the moon 265. The Church triumphant her song 268. How long the Church was in the wilderness 276. Whether there were no Church under Antichrist 329. Her condition at first 358. Before Luther the Church was in Babylon 459. The Church is the bride of the Lamb and city of God 560. Why Compared to Candlesticks 27. and sometime to a vineyard 363.  
Chrysolite 565.  
Chrysoprasus whence it takes its name ibid.  
Crystal what it signifies 506.  
Cities of the nations what they are 400.  
the beloved city is the Church 537.  
Clemanges his speech of Rome 4●4.  
Clement VI excommunicated Ludovick IV. 130.  
The Colour of the Beast and the woman is one 411. Purple colour proper to the Roman court ibid.  
Communion of the Saints in heaven with us on earth 122.  
Comfort of the faithful under Antichrist 121. Of the Saints under the Altar 106. Of the professors and Martyrs 355.  
Conquerors are such as keep faith and a good conscience 52.  
Consent of Interpreters about the last judgement 358.  
Condition of the Godly under Antichrist 134. 135.  
Constant profession of the truth, the cause of John's banishment 17.  
The Constestation or protestation in the last chapter of the Revelation belongs to the whole body of the Scripture 596.  
Conversion of the jews described 67, conversion of the adversaries is the work of grace ibid. Conversion of many unto the faith 245. Conversion why commanded, and attributed to us 82.  
Council of constancy caused wickleffe to be digged out of his grave and burnt 241. Condemned john hus and I●rome of Prague to the fire 226. 241. Former councils for the most part condemned by the latter 273.  
Corporal resurrections in scripture 518.  
Corrupters of the truth shallbe grievously punished 50.  
Court within to be cast forth 214.  
covetousness in bishops abominable, the root of all evil 33.  
Crown. crown of life 41. promised not of merit but grace 42. It signifies life and eternal glory 72. A greater degree shall be given to such as have converted many 71. Crowns of gold why worn by the saints 90. Crown of life and righteousness ibid. Proposed unto all the faithful 250. The crown of Christ 108. Crowns of gold an ensign of royal majesty 360. How far the crown may be taken from the elect and how it can not be taken 72.  
Cubit common and royal of what greatness 562.  
Cup of God's wrath 352.  
Cyprians excellent simile declaring the word of God to be the only rule of faith 57   

D.  
THe Darkening of the sun 127.  
Death compared in scripture to sleep 56. Christ's death a full satisfactory price for sin 103. Death of the martyrs is Christ victory 108. The first death, why so called 519. 557.  
Death of the soul 519. The second death eternal 528. The dead shall all rise together 518. 519. To die in Christ 355.  
Dead faith uncapable to obtain spiritual riches 77.  
Demonstration against Alcasars' dream 481.  
The Description and nature of Locusts 175.  
Description of the new jerusalem whither it agree to the church militant 549.  
The Desert or wilderness is Rome and the Papacy 408.  
Description of the beast 290. denoteing the old Roman Empire 291. 292.  
Description of the heavenly jerusalem 560. etc.  
Description of the last judgement 488.  
Description of God's majesty and glory on the throne 87.  
Determination whither repugnant to the will 446.  
Dignity proceeds not always from virtue 59  
Difficulty about the thousands years 506.  
Difference of a gem and a pearl 566.  
Dionysius Alexandrinus refuted 18.  
Distribution of the second vision 84.  
The Dragon, Beast, and false Prophet authors of the Ambassage of the unclean spirits 394.  
Drying up of Euphrates 390. divers opinions about it 391.  
Duty of the Church and her officers to notorious sectaries 44.   

E.  
EArth, Sea, trees what they signify 139.  
Earth swallowing down the flood of the Dragon 279.  
Earthquakes proper and figurative 126. 127. A great earthquake at the opening of the sixth seal 244. an earthquake shaking the papacy after the council of constancy 245.  
Eastern people girded up their long garments in travelling 24.  
Eberhardus Salisburgensis invectives against the Pope 318.  
Effect of the word of God 207. Of the Gospel in the latter times 370.  
Egyptian Idolatry, darkness and bondage 234. 235.  
The Elder comforting john 99  
The Emerald a most pleasant gem 87. 565.  
The End of God's punishment 50.  
The Eight king not like unto the other 429. 430.  
Eniedinus the Samosatenian refuted 17. 21. 26, 27. 28. 39 50. 51. 437. 587.  
Who shall Enter into the Celestial city 571.  
Ephesus the head city of jonia 21.  
Epiphanius refutes the Alogians 47.  
Epiphanius corrected touching john 19  
The Eternal Gospel cannot be suppressed 339. the Eternal Gospel of the Monster Cyrillus 340.  
Events contingent in themselves how changed 4.  
Event of the Gogish war 536, etc.  
The Evils accompanying this life shall be no more in the life to come 553.  
Euphrates a great river 187.  
The Eyes of JEHOVAH signify Angels 90. The eyes of the Lamb, his all seeing providence ●00  
Eyesalve what it is ●9●  
ezechiel's Prophecy of the measuring of the Spiritual Temple 212. His and john's Prophecy of Gog and Magog 535.   

F.  
FAlse distinctions of worship 484. 485  
The Fable of Enoch and Elias refuted 226. the Fable of Antichrists four year's reign refuted 231. 240. Fable of Mary's assumption 256.  
The False Prophet 394. He and the two horned Beasts are the same 495.  
Famine, thirst and heat what they note by a Synecdoche 149. Famine of Samaria 114. Mystical famine when proclaimed ibid.  
The Fathers why they termed not the Pope Antichrist 167.  
The Father how he judgeth no man 7. 8.  
The Fear and amazement of the Church's adversaries 244. The fearing of Antichrist hath troubled the whole world  
The First Vision not universal 361. 362. it belongs unto the last times ibid. Its scope and use of comfort ibid.  
 not simply denied, but in respect of spiritual good 68 Divers interpretations of the same 444. 445.  
Figs signify carnal Bishops 129.  
Figure of he city just foursquare 562.  
Final punishment of the wicked 131.  
Fine linen how clothing both for the Bride and the Whore 482. how it is righteousness ibid.  
Fire proceeding out of the mouth of the witnesses 228. The fire on which the Angel had power 362. Fiery eyes signify heroical motions 24. Fire from heaven consuming Gog and Magog 539.  
First death 42. 519. Why so called ibid.  
First resurrection is not corporal but spiritual 518. It is opposed unto the first death 519. It's profitableness and necessity 526. Objections about the same cleared 518. 520.  
First trumpet answereth to the first seal 158. What is meant by the hail fire and blood that fell at the sounding thereof ibid.  
First vial chiefly poured out upon Germany 380.  
Fight of the woman when it began and how long it dured 277.  
Flood of waters what it is 277. Fox his opinion about it 278.  
Form or shape of the beasts divers, and why 92.  
Forgetfulness and memory how said to be in God 460.  
Foundation of the Church how but one, and twelve 561. 562.  
Fountains what they denote in the Revelation 163. the fountains of Waters are to be reckoned among the chief works of God 342. The fountain of true joy is in the Lord 480.  
The Four Beasts whither they type out the four Evangelists 91. They represent the Apostolical Church 92. Why they are full of eyes ibid.  
The Four and twenty Elders are the first Chore 89.  
The Four periods of the Church of the Gospel 365.  
The Four Angels at Euphrates 187. the four Angels at the four corners of the earth who they be 136. 137.  
The Four Acts of the second vision 84.  
The Forty two months design the time of Antichristian persecution 216. divers opinions about them 217. 218. 219. 220.  
The Four year's reign of Antichrist refuted 231.  
Franciscus Petrarcha against the Romish Sea 235. 319. 320.  
The Full assurance of faith, and perseverance proved against Popish Sophisters 46. 47. 71. 269.  
The Full sight of God and of Christ shall be at the last day 120.   

G.  
GAbriel its signification 98.  
Gagnaeus refuted 20. 133.  
Garments not defiled, Metaphorically denote sincerity and purity of the body 58.  
The Gesture and habit of the Beast what it denotes 102.  
The Gesture and voice of mourners 465.  
Glory how ascribed to God 93. how given to him 480.  
Glorification of the witnesses 243.  
Glory and honour of the nations 571.  
The Godhead of Christ demonstrated and proved against Heretics 3. 4. 5. 12. 15. 16. 26. 27. 31. 37. 40. 42. 43. 47. 50. 54. 62. 64. 65. 75. 78. 80. 88 99 100 102. 103. 104. 133. 149. 369. 437. 492. 493. 542. 543. 568. 577. 581. 586. 587. 592.  
GOD. His names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 His benignity the cause of forbearance 121. God and Satan do the same thing after a divers manner and end 41. He detesteth pollutions 50. Will have  and holy worshippers ibid. He is holy and loveth holiness, he is true and loveth truth 64. How he reigneth and shall reign 479. He never neglects the prayers of his servants 121. How he worketh in the hearts of men 444. He is not the author of sin 446. 447. How he puts good and evil into the hearts of Kings ibid. and 448. His ordination is not that we should obtain life eternal by the Merits of works 250. God alone is to be worshipped 342 God hath a people in Babylon 459. God forgets not the blasphemies of the wicked 121.  
Godfrey of Bullen General of the Holy war 190. 537.  
Gog and Magog who with the Papists 533. 534. Their fiction refuted ibid. They are the four Angels of Euphrates 536. Gogish war how occasioned and when it began 537.  
Gold tried in the fire what it signifies 78.  
The Golden censer what it noteth 154. it is cast into the earth 155.  
The Golden girdle what it noteth 371.  
The Gospel preached is the sword wounding the beasts head 296. this sword accidentally takes away peace from the earth & raiseth cruel persecutions 111.  
The Gospel is the word of the Cross 32.  
Good works how great soever, merit no reward, because they are debts 59 They merit not life Eternal 545.  
Good men stand in need of often admonishing 33.  
Gratianus a Popish parasite 52.  
The Great Dragon described 260. How he differs from the Beast ibid. Why he devoured not the Manchild 264.  
The Great city is Rome 233. 234.  
The Great day of wrath, is the last day 134.  
The Great number of sealed ones 142. the Great multitude represents the Church Triumphant 146.  
The Great Star falling from heaven whom it denoteth 170.  
Grecian Empire overthrown by the Turks 192.  
Green grass, & trees what they signify 178  
Gregory II. bereft the Emperor Leo of his revenues 130. Gregory VII. an exquisite instrument of Satan 532. He was the first Antichrist ibid. He affirmed that married Priests were Nicolaitans ibid. He deposed the Emperor Henry IU. 532. 533. Gregory the Great perceiving Antichrist to be at hand, pointed as with the finger at his successor Boniface the III. 318.  
The Greek reading vindicated from the insultation of Gagnaeus and Ribera 12.   

H.  
Harper's how they overcame the beast 366. whither they be martyrs or professors 367.  
Harps of God are by an He●●aisme put for Excellent harps 368.  
Hailstones of a Talon weight 401.  
Happiness of the Celestial Citizens 135 577.  
To Have part in the first resurrection 526  
Heads and horns of the dragon whom they denote 260. 261.  
The Healing of the beasts wound 294. 296.  
The heaven rolled up is the Church apostating 130.  
Heaven departing is the closing of the scriptures in Popery 130.  
Heretics in several ages 112. 113.  
Hesperus and Lucifer, that is, the morning and the evening star, is one 593.  
Hieroms observation of the titles of the Revelation 3. His opinion of the seats of the four and twenty Elders 89.  
He approves not the jesuitical fiction 431  
Hierom refuted ibid.  
Hieracites heresy 334. refuted ibid.  
Jerusalem is not the Great City 236.  
The Holy City trodden down by the Gentiles is the church 215.  
The Holy war was the occasion of the Gogish war 537.  
Ho his consequence against the Calvenists refuted 36.  
Homicide of the Papists 193.  
Horns what they denote 100  
Horns of the Golden Altar 187.  
Horns like the Lambs 307.  
The ten Horns springing out of the seventh head 432. They denote Christian kingdoms 435.  
Hour of temptation 69. The profit and end of temptation 69. 70.  
How it stands with piety and Charity to stir up the saints to revenge 461. 462.  
Husse burnt at Constance 226. his prophecy of Luther ibid.  
Humane traditions a burden imposed by Satan 51. How much is to attributed unto the antiquity of traditions 524.  
The Hyacinth 565. its colour 189.  
Hypocrisy what it is 55.  
Hypocrites deceive not God, but men ibid.  
Hypocrisy must be avoided as a pest ibid.  
Hypocrites are mixed among the saints 71. are compared to lukewarm water 77.  
Many of the Clergy are Hypocrites ibid. They imagine that they are just and holy ibid. are very quicksighted in outward things 78. They put not on Christ by baptism and the supper ibid.  
Hydra Lernea a strange Monster 260.   

I.  
IAsper a precious stone 87. 564.  
Idols described 193.  
Idolatry of the Eastern-nations 192. Of the Papists 193. who in Idolatry exceed the Egyptians 234. why Idolatry is compared to wine 350.  
jehovah the sacred name of God, distinguishing him from all false Gods 203. What it signifies 8.  
jesuites affirm that john did not evil in falling down before the Angel 484. 485. jesuites bafling 420. They again roll up the open book of the scripture 130.  
jezabel a false prophetess 48. Her doctrine 49.  
Ignatius his Epistle to the Philadelphians 62.  
Lands denote peoples and nations 130 how they were moved out of their places ibid.  
Image of the beast 310. 311. hath life put into it by the dragon 312. Image of babylon 311. the beasts Image excels that of babylon 312. Images of Christ and the saints are not to be set up in temple. 23.  
Impatience and desire of revenge how it can be in the souls of the saints in heaven 120.  
Impotency of all creatures 99  
Imprinting of the Character on the right hand 312. 313.  
Impure spirits 394.  
Encompassing what it signifies 537.  
The Infirmities of the saints God's clemency passeth by 44.  
Incense what it is 155.  
The Inflicting of punishment on impostors belongs to God alone 50.  
The Individual communion of the Saints with the Lamb 3●6.  
Infidels not written in the book of life 61. Infidels converted to the faith by the merciful grace of Christ 65. 66.  
The Inevitable purpose of divine omnipotency is to be opposed to the Roman power 464.  
Inhabitants of the earth in this book denote earthly minded men, hypocrites and Idolaters 271. 407. The heavenly Inhabitants are Angels 268,  
Inhabitation of God's grace and glory 552  
Innocent III. deposeth Otho IU. 130.  
Innocent IU. deprives Frederick of the Empire ibid.  
Inscriptions among the Romans what 73.  
joachimus Calaber calleth the Pope Antichrist 9  
joels prophesy Chap. 2. vers. 28. expounded 126.  
john calleth the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 6.  
john banished in 14 year of Domitian 19 put into a caldron of boiling oil ibid. He returns from Patmos unto Ephesus under Nerva ibid. and ministered unto the Churches of Asia ibid. He seethe seven golden candlesticks 22. How he saw visions 86. He ascended into heaven not by local motion, but mental illumination ibid. why he wept 99 why he doth not expressly name the pope or Antichrist 288. He was thrice ravished in spirit 559. His failing about worshipping of Angels 582. why he would have done it 484. It was no civil worship ibid. Whither he did well in falling down before the Angel 486.  
john wickleffe an excellent teacher in England, Protected by john Earl of Leicestre 232. His doctrine against Antichrist 338. He was the first Angel ibid.  
Irenaeus blameth the changers of the beasts three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317.  
The Iron rod of the manchild 263.  
Ithacius bishop of Triers 129.  
judgement given to the sitters on the thrones 512.  
Judgement shall be according to our works 545. not according to faith and infidelity, with the reason thereof 586.  
julius' II. a better soldier than Priest 129. He took away the kingdom of Navarre from the great grand father of Henry IU. 130.  
Justification by faith maintained 269 This doctrine may not be concealed because some do abuse the same 584. How far it admits increase 585. It is distinct from sanctification ibid. The second Justification of the Papists can not be proved from the last Chapter of the Revelation ibid.   

K.  
Keys are a Symbol of power 27 Of oeconomical power 63. The ministerial power of the keys committed unto the Apostles ibid.  
The Key of the bottomless pit is the Pope's absolute usurped power 171.  
Kings of the earth why so called 12. how Kings are removed by Antichrist 130.  
Kings and great men 131. kings of the East whom they denote 392. opinions about the seven kings 420. 421. kings receive not their power from the beast but God 434. The kings of the earth and the ten kings are not the same 436. kings hatred of the whore 439. The kings whither ten by succession 440. How the kings accomplished the good pleasure of God in tearing the whore's flesh and burning her with fire 449. How the kings of the earth shall bring their glory into the Celestial jerusalem 569. 570. The king's war with the Lamb whither the same mentioned in Chap: 19 v. 18. 435. 436. They have one mind 435.   

L.  
LAdislaus why called Varnensis 189.  
The Lake of fire and brimstone 556. 557. Lake of God's wrath see Chapt. 14. verse. 16.  
The Lamb opens the book 99 He is not to be looked on simply as a Lamb: but respectively, as a Lamb slain for our sins and risen for our justification 100 The Lamb and Michael is one Christ 270. How the Lamb was slain from the foundation of the world 303. The Lamb is Christ 328. Why he stood on the mountain with the scope thereof, ibid. He was not wanting to the Church while he stood on the mountain 129. the Lambs victory over the kings is both spiritual and civil 436. He is King of kings absolutely 437. The Lamb's marriage 480  
Laodicea what it signifieth 76. it is a city of Caria, or as some affirm, of Lydia.  
The Laodicean church degenerated in john's time, but flourished again in Eusebius time 74.  
The Last judgement figured out 359. 488. 540. 541. why it is so often exhibited 542.  
The Last plagues 365.  
The Last vision a recapitulation of all the foregoing visions 501.  
It is Lawful to swear, but by God only 203.  
Leaves of the tree of life what they are 576.  
Leo III. thrust the Greek Emperors out of the West 130.  
Libertines make sins indifferent 48. Their opinion about freewill 66. Libertines refuted 71.  
Life Eternal a reward not due unto us 250.  
Lingering torments by the Spiritual Locusts 179.  
The Little season of Satan's losing how to be understood 505.  
Who Lived & reigned with Christ 514  
Locusts Allegorically taken 175. Their division ibid. Divers opinions of them 176. Their application to Antichrists disciples ibid. and to the Pseudoclergie 177. The Locusts original out of the smoke of the bottomless pit ibid. From whom they have their power 178. They are no hearb-eaters ibid. Locusts have a threefold ornament on their head 182 Their king's crown ibid. Their tails 184. their Monarchical polity ibid.  
The Lord's day 20.  
The Lot of the Church in this life is changeable 5.8. but in God she hath assured help ibid.  
The Love of God is the fountain of Salvation 13.  
Ludovicus his jest touching the lake of fire 557.  
Lukewarm Christians in these days 77. How such are said to be in Christ's mouth ibid. Their vain boasting ibid.  
Luther the second Angel 343.  
luxuriousness of Popish Rome 467.  
Lyras mysteries about the seats and Elders 90. His interpretation of the Red horse 110.   

M.  
MAgog the 2 son of japhet 533. 534. Mahumet an impostor, and a robber 171. Mahumetismes original 186. His answer to the Saracens 186. Mahumet Emperor of the Turks vanquished Constantinople 190. How many Empires and kingdoms he took from the Christians 191.  
The Majesty of the heavenly city 576.  
Man or Manna whence so called 45. the hidden Manna ibid.  
The Manner of judging among the Ancients 46.  
Marcionites refuted 24.  
Martyrs in their troubles fled to Christ by prayer, not to any creature 133. their future state in heaven 135. Martyrs described 148. whence they have their white robes, and how they are made white 146. 148. their death is Christ's victory 108.  
Maximilla a false prophetess 49.  
The measuring of the Temple is the Church's reformation 211. The measuring rod or reed of the Church 212.  
Melito commended for sanctity and Martyrdom 53. 54. Whether he were Bishop of Sardis ibid.  
Merits of ours are nothing before God 33. Christ doth not establish the Merits of works 69. Merits of works refuted 13. 59 357. 384. 545.  
metonymical and Sacramental phrases 24. 419.  
Michael is Christ 266. The exposition of the word Michael ibid.  
Miracles of Antichrist 308. How they differ from true Miracles 309. Antichrists miracles according to Jesuits ibid.  
Mixture of Ecclesiastical rites with Paganism & Judaisme when brought in 76  
Monks original 117.  
Montanus blasphemously affirmed that he was the comforter 49.  
The Moon red with blood, what it signifies 128. It is the Church ibid. The Moon receives its light from the Sun ibid. The Moon under the feet of the woman 259  
The Morning Star 52. 53.  
Moses his twofold song 368.  
The Mother of fornications who 41●.  
Mountains removed 130. They denote Emperors and Christian kings ibid. The Mountain cast into the sea what it noteth 160.  
MYRIAS what 189.  
Mysteries of the faith whither four 92. The Mystery of the Angel with the Golden Censer expounded 154.  
Mystical famine proclaimed 114.   

N.  
Natural misery of all men 78. The Name of God written on the faithful 73. The Name of the City of God ibid. The Name of Christ ibid. The Name of God the Father, Son, and holy Ghost is seldom absolutely expressed in the Revelation 8. The Names of the Elect written in the book of life shall never be blotted out 61. The new Name no man knoweth but he that hath it 46. The Name of the General how known unto no man 490. why he hath his name written on his thigh 492. The Names of the Apostles why written on the foundations of the city 561.  
The Nations that were saved, how they are both the city and the citizens 569. The nations possessing the inward court 215.  
New heaven and the new earth whither taken allegorically or properly 549. 550.  
The New Jerusalem how it descends from heaven 551. It's original ibid. Etymology 560. walls and gates 561. foundations ibid. foursquare figure 562. quantity ibid. it glitters with gold 563. the matter of the gates 566. court ibid. temple 567. light 568. citizens 569. her peace and tranquillity 570. glory 571. pleasantness 574. purity and majesty 576. her governor ibid. her felicity 577.  
The New opinion of some learned brethren touching the thousand years examined 510. 511.  
Nice taken by the Turks 192.  
Nicolaitans' their doctrine 36. 44. What their heresy was according to Antichrists opinion 45. The Nicolaitans openly tolerated in the Church of Pergamus ibid.  
Number of the Beast what it is 315.  
The Numeral letters denoting Antichrist, whither Greek or Hebrew letters 317.   

O.  
Oaths how lawful 203.  
Occasion of rejoicing over Babylon's destruction 475.  
Old and new Rome's cruelty against the Godly 471. 472.  
The Old and new Gogish war 536.  
One and the same thing why oftentimes represented under divers types 109.  
Open books denote judicial process 544. Opinion of the Fathers about the said books ibid. Opening of the book what it signifies 98. Opening of the seals 106. Open door what it signifies 65. Christ Opening no man can shut 64. The Open door in heaven what it is 86.  
OPinions of the Fathers without scripture prove nothing 223. Opinion of the author touching the book that was closed or shut 96. 97. Opinions about the star fallen from heaven 168. 169. Opinions about the sea-beast 282. 283. Opinions about the book written within & without 95. 96. Opinions about the woman's flight 275. Opinions touching the trumpet of the sixth Angel 185.  
Oppression of the Church under Antichrist 106. It came not all at once but by degrees 225.  
Oracles of the Revelation why for the most part taken out of the old testament 596. Apollo's oracle to Augustus 503. Oracles of the Devil wholly ceased at Christ's suffering on the Cross 502. 503.  
Order of existence betwixt the Father and the Son 7.  
Order of the tribes not observed 143.  
Ottoman the Turks first Emperor 186.  
The Out-spread firmament how created 130.  
Out of every tribe of Israel how to be understood 142. 143.   

P.  
PAngs of the Church in travel 259.  
The Pale horse diversely interpreted 116 It denoteth the Church being sick even to death toward Antichrists rising 117.  
The Papacy a filthy sink of all manner of lies 361. Papacy established in the West and Mahumetism in the East 124. 125. How Christ the Son of righteousness is darkened in the Papacy 127. The Papacy acknowledgeth not Christ for the only Mediator 128. The Papacy must be left & separated from 484  
Papists by their Idolatry draw the armies of the Turks upon Christendom 194. the Papists fable of the two witnesses 221. refuted 222. their opinion of the 2660 days refuted 224. the true and safest opinion 225. the Papists crucify Christ 320. their gloss refuted 356. Papists glory in their multitude, objecting to us the paucity of Orthodox Christians 58.  
parabolical declaration of the harvest 361  
Parallel of the third and fourth Act 145.  
Pastor's duty 56. They are spiritual Physicians ibid.  
Patmos where 18. 19  
Paul hath set forth Antichrist in his colours 288. The feigned Epistle of Paul to the Laodiceans is Apocrypha 74.  
Peace what it is 7.  
The Pleasantness of the celestial city 574.  
The Pelagian Heresy 82. 83.  
Pergamus a city of Troas 22.  
A Periphrasis of Hell 495.  
Persecution, The first persecution of Christians under Tiberius & Nero 5. 19 the second under Domitian ibid. the nine persecutions under the Roman tyrants 110. A new persecution 272. by the ambition and riot of Bishops 273. A new civil persecution by Emperor's 273. 274. Antichristian persecution how long it dured 358.  
Perseverance commended unto us by a consolatory argument 61. Perseverance under the Cross, is to overcome 72.  
The Pharises being hypocrites were worse then if they had been blind 70.  
Philadelphia a city of Mysia 22. 64.  
Phocas gave the key of the bottomless pit unto the Pope of Rome 171.  
A Piece of Ordnance of incredible bigness 190.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of garment it was 24.  
Polycarpus john's disciple 38.  
The Pope is Antichrist 63. 320. 346. He lifts up himself above Christ 63. Arrogates the title of Universal contrary to their own Canons ibid. He impudently assumes to himself what is proper to Christ 64. He deceitfully selleth pardons and heaven for money 78. How he causeth fire to come down from heaven 310. Why he is not expressly named by the holy Ghost 321. He causeth his God to be carried on a white horse 489. The Pope's pride 63. He is author of most cruel wars among Christians 129. He not content with his spiritual lightnings, draws the temporal sword also against Kings and Emperors 128. His cruelty against the Martyrs 129. He vaunts himself to be Christ's Vicar and Monarch of the Church on earth, and will be worshipped as God 174. The Pope long since called Antichrist 318. 319. He is the Babylonish Strumpet 320. How he came to be the Eight King 428. He assumed the Augustall title of Pontifex Maximus, Which of old was the title of heathenish Emperors 428. 429. He condemneth all for heretics who oppose his tyranny and Idolatry 129. Why he would never be present at the Eastern Councils, but by Legates 289. His Latin Church 317. Pope Silvester 163. Pope Zachary deposeth Childerick King of France 130. He condemns married Bishops and Priests as Nicolaitans 45.  
Popish heathenism 215. Popish excommunication is that evil ulcer 379. Divers opinions about the same ibid. Popish Rome is the woman sitting upon many waters 443. And the seat of Antichrist 444. Popish idolatry is fornication 456.  
The Pouring of the first Vial on the earth 378. Of the second Vial 380. Divers opinions about it 381. Of the third vial, and divers opinions about it 382. Of the fourth Vial 385. Of the fift Vial 388. Of the sixth Vial 390. Of the seventh Vial 398.  
Power received from the Dragon 298. Six effects of the Beasts power 308. 309.  
Preachers of God's word how they inflict plagues 376.  
Praedestination must be taught though many abuse this doctrine 584  
The Prerogative of being the first fruits to God, is an allusion unto the first fruits of the Law 336.  
Praetence of Antichristian tyranny is false 241. The vain pretence of Idolaters 242.  
Priesthood common to all the faithful 14.  
Priscilla a false Prophetess 49.  
Priscillian declared an heretic by the Pope 129.  
The Prison is put for all kind of torments 40.  
Privileges of Antichrists marked one's expressed in the Bull of Pope Martin V. 314.  
Promises how far they become debts 250.  
The Prophets and Apostles wrought not miracles by their own power 50.  
To Prophesy again 208. To Prophecy is to Preach Prophetical and Apostolical Doctrine 224.  
A Prophecy of the future condition of the Godly under Antichrist 121. A prophecy found in the house of the Governor Salezianus 440.  
The Prophecy why sealed 583.  
A Proverbial description of the ungodly despairing 133.  
Punishments of the wicked 251. 252.  
Purgatory 357.  
Purity of the Saints whence it cometh 90.   

Q.  
QVadratus a disciple of the Apostles 64.  
A Question concerning the order of the Revelation 365.  
Quintilla a false Prophetess 49.   

R.  
REligious worship of Angels expressly condemned in Scripture 9 Religious worship unto the Creature simply denied 582. It being a most horrible unpiety 486.  
The Reasons of the Angel against the worship of Angels, cannot be taken away by Idolaters 486.  
The Red horse is the Church of Martyrs 110. On whom Christ is said to ride 111.  
To Render the double to Antichrist, how it agrees with Equity and Justice 461. 462.  
Remedy of pride 77. 78.  
Repentance described 34. 49. If true comes never to late 79. Why it is necessary 387.  
Representation of the state of the Primitive Church 106.  
Reprobates divided into Eight ranks 555. 556.  
The Rest of the dead who 517.  
The Rest of the women's seed who they are 279. Their Epithets ibid.  
The Revealing of future things is proper to God alone 3.  
The Revelation. It treateth of future things 5. How john received it ibid. It was written by the Evangelist John ibid. It is an holy canonical book of divine scripture 6. Containing excellent doctrines, precepts and promises of the Church's deliverance and of the marriage of the Lamb 6.7. It hath many phrases proper to itself and excelling 8. Where John saw and wrote the same, how and on what day 18. 19 Wither the whole was revealed in one Lords day 20.  
Revenge in the Saints how it can stand with piety and charity 461. 462.  
Reward due and not due 586. Reward of the just is blessedness, of the unjust exclusion out of the heavenly city 591. 592. Reward in heaven or degrees of glory may be different, seeing there shall be degrees of punishment in hell 71. Rewards propounded unto them that overcome 72. Of whom there are three ranks 249.  
Ribera taxed 14. 20. His opinion of the four Angels 137. His argument not solid 138. His literal exposition cannot stand ibid. His opinion of the Angel with the Censer 153. His reasons answered 154. His salving of Papal Rome 346. His eschappatories answered ibid. His new fiction in the Pope's behalf refuted 347. His reasons touching Rome's falling away examined 348. He commits crimen laesae majestatis against the Pope ibid. Contradicts himself and actuseth the Pope of extreme negligence ibid. His fiction refuted 409. 410. 411, etc. His false opinion of the beast refuted 416. With the common opinion of expositors about the same ibid. His quaere why evil spirits rather frequent the deserts, then populous places 455. The true cause thereof laid down by the Author ibid. Ribera refuted 514. He refuteth Beauties' fiction 535. He confesseth the Pope shall be thrust out of Rome 441.  
A Ridiculous Etymology of the word Apocalypse 3. The true Etymology thereof ibid.  
Rivers and fountains are the breasts of the Sea 383.  
Roman Legions of how many soldiers they consisted 132.  
Roman Merchants buy and sell the souls of men 456. 457.  
Rome had no Epistle sent her from Christ, and why 22. She is the calamity and destruction of the Christian Church 215. Her relapse to Paganism 347. She must be burnt not before but after Antichrists coming 441. Whether Antichrist shall be abolished at Rome's burning ibid.  
The Ruin of Old and New Babylon set forth by the same type 470. Ruin of the tenth part of the great city 245.  
The Rule of Articles with the Greeks is not always observed 100 307. 406. 410. 437.  
The Rule of final causes 448.  
Rupertus opinion of the four Angels 136. He by winds understandeth teachers of Christian belief 138. His opinion of the Angel with the Censer 153.   

S.  
SAbinian a proud Bishop 127.  
Sackcloth of hair 127. Signifies Roman traditions 128.  
The Saint's weakness at the beholding of the Divine Majesty 25. How far the Saints may fall away, how not 34. The Saints shall with Christ judge the world 104. How they require vengeance on the wicked 120. They may not be called upon, neither do intercede for us 122. nor pray for the Church Militant 147. The Papists transform them into tutelar Idols ibid. How the Saints have right to Christ 591.  
Saladin Emperor of Egypt 190.  
Saphyr a Gem of India 564.  
Saracens invading the provinces of the Roman Empire 186.  
Sardica a city of Illyria 54.  
The Sardine its colour and virtue 87. 565.  
Sardonix 565.  
Satan His proper domicile 44. He dwelleth in the children of disobedience ibid. His casting down into the earth is mystical 266. 267. His Epithets ibid. His action against the Saints 269. Why he was bound 502. 503. How he must be let lose again 505. 531. His twofold attempt 531.  
The Scripture must be read of all 583. It's twofold effect 584. The Scriptures are authentic and perfect 596.  
The Sea of Crystal is the world 90. Divers opinions about it 91. Why a third part of the sea was turned into blood 160. The Sea swalloweth up the great mountain 161. The Sea out of which the Beast ascended 288. The Sea of glass is the world of wicked men 368. Why said to be of glass ibid. The Sea into which the second vial was poured 381. The Sea renewed 551.  
The Sea-beast who it is according to Pareus 287.  
Seals their twofold use 97. The general signification of the seals 107. The Seal of the living God 140. imprinted on the Elect 141. 142. The Sealed ones distribution according to the several tribes of Israel is not to be taken literally 143. The Sealed ones who they were 329. divers opinions about them 330 The Sealed in Chap. 7. and Chap. 14. compared together 331.  
The Second death 42. 528.  
The Second trumpet answereth to the red horse 160. How long the sixth trumpet was to sound 205.  
Security and fear in the Papacy 341.  
Seducement by signs 310. What it is to Seduce ibid.  
Separation from the Papacy commanded by God 459.  
Serpents have Venom in their head and tongue 191.  
The Seven Churches to whom John wrote 7.  
The Seven spirits who 9.54. The opinions of Andreas, Lyranus, and Ribera about the same 9  
Seven is a perfect number 10. The Seven stars what they note 25. the Seven sounding Angels 152. 153. Seven put for an indefinite number 202. The Seven Mountains of Rome are the heads of of the Beast 420. 421.  
The Seventh ttumpet forerunner of the last judgement 247. The seventh trumpet what ibid. It puts an end to the Church's calamities 205. The Seventh vial answereth to the Seventh trumpet 398.  
The Seventh Angel 246. 247.  
The Sharp Sickle what it noteth 360. How it was thrust into the Earth by Christ 361.  
Shortly how to be expounded 4. The Short time of Antichrists reign how to be understood 121. 271. 272.  
The Sight of God is the Saints happiness 251.  
A Sign what it is 364. Signs of assured peace 570.  
Silence for an half hour in heaven what it denoteth, with divers opinions about it 152.  
Sin's reaching up to heaven 460. Rome's sins do reach to heaven 461. Even small sins come to heaven, that is, unto God's knowledge, which refuteth the distinction of Venial and Mortal sins 460.  
Sinners repenting in this life, have an assured promise of pardon 50.  
The Sitter on the Red horse, and on the Black horse with his balance, is Christ 111. 111. 113. the Sitter on the throne who he is described 87.  
Six distinct visions 84. the sixth vial truly interpreted 392. 393.  
Sixtus V Endeavoured to thrust Charles IX. king of France, and Elisabeth queen of England out of their dominions 130.  
The sixth vision unto what times it belongs 402. 403.  
Slaughter of Antichristians 245.  
Smyrna a city of jonia 21.  
The Smoke out of the bottomless pit is Popish Divinity, humane decrees 172. the Smoke of punishment 353. Whither there be Smoke in Hell ibid. the Smoke of prayers ibid. Smoak a Symbol of God's wrath 372.  
Socinus his blasphemous fiction 13.  
The Son of perdition destroyeth the earth 251.  
The Son of Man denoteth Christ 359. The Son shall deliver up the kingdom to the Father, how 578.  
Songs of the Revelation 369.  
The Sounding of the fourth Angel 164. Divers opinions about it ibid. The Sounding of the second trumpet, how fare to be extended 161.  
The Souls of the Martyrs departed this life are with Christ 119. How John could see their Souls they being invisible 513. How they lived and reigned with Christ 515. Wither they reigned all together at one time ibid. They cease not to reign after the thousand years are expired 516. How the Souls do fall & rise again 520. The Soul of signs is the word 470. The Souls of the Saints departed must not be worshipped 105.  
Spiritual fraternity betwixt Christ's members is the bond of love 18.  
Spiritual famine of Orthodox doctrine in the days of Constantius and other Arian Emperors 114. 115.  
Spiritual life of the Souls with Christ 514 515.  
The Spouse and Wife how differing 480. Ornaments of the Spouse 481.  
To Stand and not stand in judgement what it signifieth 134. To Stand before the throne 146. To stand before God 543.  
The Standing of the four Beasts what it denotes 92.  
Stars falling from heaven who they are, and when they fell 129. The Stars falling signifies Apostasy from the true faith 162. 261. Stars are teachers and Bishops of Churches 162. 170. why teachers are compared to Stars 25.  
The Strong wind blowing down the Figs is the Papal Authority 129.  
Structure of the old temple 213.  
The Subject of the Revelation 4.  
The Succession of the Roman Church 408.  
The Sum of the fourth vision 252. It's four Acts 253.  
The Sun (Christ) wholly darkened in the Papacy 173. Sun and heat diversely interpreted 385. 386.  
The Susian women were beastly harlots 407.  
To Swear by the creature is a horrible impiety 204.  
The Sword proceeding out of the mouth of Christ our Captain, with which he smiteth the wicked, is spiritual 491.  
The Synecdoche in the 1000 years of the Martyr's reign 509. is proved 516.  
The Synod called Sardicensis took its name of Sardica, not of Sardis 54.  
The Symphony of the heavenly inhabitants is perpetual 147.   

T.  
TAbernacle of God is the Church 299. To Take of from the prophecy what it is  
Tamherlan his huge army 189.  
The Temple of God is the Church 212.  
The Ten kings are to be differenced from the seven former 432. Who the Ten kings are 433.  
Ten days what they signify 41.  
The Third part of men slain by the Turks 191.  
The Third Act of the second vision hath two parts 124.  
The Third universal vision 150. in what it differs from the former ibid. Its beginning and ending ibid.  
Third Act of the sixth vision 476.  
Third Angel 350.  
The Thousand years of Christ's reign and the Dragons binding are the same 531. these years are not indefinitely to be understood 507. in histories and in the prophets they are never indefinitely taken ibid. where they begin & end 508. 531. how they agree with the 42 months 509 they cannot be referred to the last times 510. Why they are defined 516. the condition of the godly during these 1000 years 511. What Satan is said to do at the end of these years 530.  
Threaten of punishment in Scripture are to be taken with a condition of repentance, either expressly or tacitly 36. What the Threatening of the Harlot's children teacheth us 49. 50.  
Three a number of perfection 394.  
The Three days and an half what they signify 241.  
The Three Legates, how they proceed out of the mouths of three 394. Why they are said to be three impure spirits ibid. Who they are 395.  
Three books attributed to God in scripture 60. 96.  
The Threefold distinction of time what it noteth 276.  
Theodoretus his opinion of Gog and Magog 535.  
The Throne of Christ 83. The Throne of God denotes his dominion over all things 87. The white Throne of Christ's glory 542. Thrones why set up 512. The Throne of the Beast is the Roman Sea, according to Lyra 388. Divers opinions about the same 389.  
Thyatira a city of Lydia 22.  
Time, times and half a time what it signifieth 276.  
The Time of Antichrists rising noted. 316. 317. 318.  
The Time of betroathing and marriage 480.  
Timothy no Bishop of Ephesus in John's time 30.  
The Title of the Revelation answereth unto the titles of the ancient Prophets, and confirmeth the authority of the book 3.  
The Titles of the witnesses are not to be literally understood 226. Their contemptible habit 227. Their dignity ibid. Their power to turn water into blood 230.  
Topaz a precious Gem 565.  
Torments of Hell 353.  
To Tread under foot, signifies to destroy and waste in hostile manner 215.  
The Tree of life 37. It is in the midst of the street 575. and on either side ibid. It is one only, viz. Christ ibid. What fruit it always beareth ibid. Trees denote the Apostles and chief teachers 158.  
The Tribes of Israel not reckoned according to their natural order 143. The Tribe of Dan why lest out 144.  
Turk's cruelty 188. Their horses are excellent 189. With what forces the Turks Emperors commonly do ride a hunting ibid. Their success in Graecia, Thracia, Hungary 191. The Vetians gave them a great overthrow 190. They notwithstanding took Cyprus from the Venetians ibid.  
The Two witnesses whither the two Testaments 223. They are indefinitely taken 224. How they shall smite the earth 230. They lived not again Pythagorically 242. Under the two witnesses and olive trees are comprehended Godly Princes 228.  
Two Eagles wings given to the woman 274.  
The Twofold garments of the Saints 60.  
Two ranks of such as shallbe judged 249  
Tyrants can do no more than what is permitted them 111. Why God suffers them ibid.   

V  
Ubiquity of Christ's flesh refuted 15.23. It is a burden not imposed by Christ 52.  
Vials by a double trope, are the prayers of the Saints 102. Vials in the Greek whence derived 372.  
Victory of the Saints fourfold 366.  
The Virginity spoken of in Chap. 14. is not to be understood of carnal virginity 334.  
Visions are threefold 19 Visions why so often iterated 364.  
Volumina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were books written within and without 97.  
Voices and thunders what they note 156. Voices of great rejoicing 247. The Voice of Christ the revealer of the Revelation 86. Voice of the Herald touching the opening of the book 98.  
Vrbs and Civitas how they differ 560.  
Use of examples in punishments 50.  
Use of the rejoicing over Babylon's ruin in the Thesis, and in the Hypothesis 475.  
The Use of the Saints sealing 142.   

W.  
Walls called moenia a muniendo 561.  
The Walls of Romish Babylon 392.  
Walking in the midst of the Candlesticks, what 31.  
The War of Michael with the Dragon 266.  
The Water's east out after the woman by the Dragon are Heresies 278. Waters signify people's 130. Waters of Euphrates 392. The most deep Waters of the Romish Babylon 393.  
The Way to amend errors of Doctrine and corruption of manners 57  
What things the Church may appoint 20.  
Which is, which was, and which is to come: expounded 8.  
White raiment of fine linen belonging to whom 58. What White robes john intendeth 79. How we are made White in the blood of the Lamb 148.  
Whiteness what it noteth 79. Whiteness of the horse what it noteth 489. the White horse whence it came forth 107. 108. It figureth out the first face and purity of the Primitive Church ibid. It hath Christ for his rider ibid. It was made black in the first 200. years 112.  
The White stone what it is 45. 46.  
Wither the Church built upon the Rock can be removed out of its place 35. Wither the Church may suffer for the sin of her Governor ibid.  
Who are blessed after death 355.  
Whoredom punished with filthy diseases 49. Whoredoms and luxuriousness of Pope's 411.  
The Whore how she sitteth upon waters, the beast and upon people's 438. The Whore hated, forsaken, made naked, and burnt 439.  
Who they were that lived and reigned with Christ 514.  
Why the 1260. years are not reckoned from Constantine's time 277.  
Wicked men abuse the long suffering and benignity of God unto carnal security 49.  
Winds withheld from blowing what it denoteth 139.  
The Wilderness signifies Popish desolation 275.  
Wings of the 4. beasts why full of eyes 93. Wings of the locusts 183.  
Wine and oil what they signify 115. The Wine of fornication 407.  
The Woman clothed with the sun 256. A difficult question about it ibid.  
The Woman is a type of the Church in its beginning ibid. an Historical comparing of this type with Marie and Christ 256. 257.  
The Woman sitting on the beast is Rome 409. This woman sitteth upon waters, upon the beast and upon the mountains 420. The Women of Susia beastly strumpets 407.  
 copulation of the woman and the beast 420.  
Wonders literally to be understood 125 and allegorically ibid. The divers kinds of wonders as particular, universal Ominous, etc. 126. Wonders in the air, and in the earth 399. In the Sea and on men 401.  
The Word of patience, is the Doctrine of the Gospel 69.  
Wormwood, not naturally, but theologically taken 163.  
The Worship of the Heavenly inhabitants what it is 478 Worship due to God belongs not to Angels 486.  
Worshippers in the temple who they are 213.  
A Worthy observation of the Author 276.  
All our Worthiness is from God 59   

Y.  
Years with a numeral Epithet are never indefinitely taken 507.   

Z.  
ZEale, Or to be Zealous, what it is 79.   
The end of the Table.   

ERRATA.  
PAge 17. Line 3. blot out Only. p. 21. l. 45. for perished read was reckoned among. p. 44. l. 23. for comparitively read comparatively. p 49. l. 38 for consequence read consequent p. 56. l. 28. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 59 l. 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 67. l. 32. for which showeth read He addeth. p. 62. l. 14. for more of this in its place read this conjecture we leave. p. 80. l. 4. for philantropie read philanthropy p. 87. l. 13. for manificent read Magnificent.  
Page 115. lines 20.21. Read, He is bidden not to hurt the wine and the oil, That is, not to overthrow certain fundamental heads of the faith, in which is founded the faith, hope and consolation of the Church, touching the person and office of Christ: making the sense thus: Howsoever Heretics shall involve all things with their darkness, and shall also draw the Orthodox teachers either by force or deceit on their side; yet they shall not be able to hurt the wine and oil of the Catholic Faith, but there shall be some to maintain the same, that the whole be not obscured with Heretical blackness. And such, etc.  
p. 122. l. 8. for His read Antichrist. p. 131. l. 31. After the words Diocletian persecution, add, but (as throughout in the Scriptures) of the day of judgement. p. 285. l. 20. for war read And the holy war. p. 186. l. 40. for Cypress read Cyprus. p. 189. l. 21. for Vailachia read Walachia. p. 145. l. 5. for behold read beheld. p. 194. l. 17. for Mutters read Muttering. p. 323. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and add in the line following under the Gr. 1. the figure 5 which will make just 665. p. 324. l. 10. IS is left out p. 360. l. 14. for judicary read judicatory. p. 363. l. 9 for apparitions read apparitions. p. 476. in the margin, for Second vision, read sixth vision. p. 490. l. 39 for despare read despair p. 492. l. 48. for worship read worshipped.  
Number of Folioes mistaken. 17. for 19 64. f. 62. 66. f. 68 188. f. 196. 185. f. 285. 378. f. 379. After Page 408. 4 leaves and an half are amiss quoted.  
Pages twice quoted. 360. 361. 362. 363.  
These and other like defaults through the mistake of the Printer, the Courteous Reader is entreated to correct.  
FINIS.