of this should make them blessed which did heare it and keepe the things herein contained Further it is commended in regard of the time wherein it was deliuered to Iohn to wit when he was exiled for the Gospell sake into the I le of Pathmos which argueth that it was a notable thing seeing it was to be a matter of great comfort to him in such a distresse And more particularly that it is said to be reuealed on the Lords day wherein God vseth to deliuer more excellent things concerning his will and counsell then at other times And as the Sabbath giueth commendations and credit and authority vnto the Reuelation so this Reuelation also giueth authoritie to the Sabbath And first Iohn beginneth with a Salutation that it might draw attention and be the more accepted of the hearers In the salutation hee wisheth Grace and peace from the Father the Sonne and the holy Ghost The Father is set out to be Hee that was is shal be that is euerlasting The holy Ghost is set down next by the name of seauen Spirits as hauing relation vnto the seauen Churches making as it were a conformity of the Spirit with those seauen Churches hereafter mentioned wherein his Mistery most especially lay The cause wherefore he did chuse seauen Churches and no other number it is for the number of perfection for seauen is a perfect number and therefore he saith the holy Ghost is as seauen Spirits to poure out his grace effectually in all the Churches because he is as effectuall in all as in one for his strength is not diuided And by seauen Churches he also vnderstandeth all the rest Next the holy Ghost is set downe the Sonne of God The reason why the second Person is set after is first because the Scripture is wont to set that in the last place which it vseth to intreate longest of now therefore the Apostle Saint Iohn being here principally to speake of our Sauiour Christ setteth him in the last place In the Salutation he wisheth grace vnto the Churches with the fruit thereof which is peace which are set downe by their end to wit that God might be glorified Christ is here described by his offices first in that he is called the faithfull Witnesse signifying that hee is a Prophet to testifie the truth to his people Secondly he is described by his Priest-hood in that he is called the first begotten of the dead shewing thereby that he was offered vp in sacrifice for his Church and was risen from the dead Thirdly by his kingdome in that he is called Prince of the Kings of the earth that is he to whom all power belongeth and to whom all Princes are subiect as of whom they receiue their Scepters Afterward the Apostle shewes that he did not set downe this Reuelation by himselfe but by the calling of Christ and therefore bringeth in the author of his calling which was Christ whom he setteth downe by his comming in the clouds which he saith shall be so glorious that euery one shall see him and that this authority may be more effectuall he bringeth in Christ speaking in his owne person saying I am Alpha and Omega And lastly the Apostle bringeth in himselfe describing himselfe to be a Brother that is a member of Christ and one that waited for deliuerance by him And againe that hee was a Labourer in the Church and therefore was persecuted for the Truths-sake for which cause hee was now driuen into the Isle of Pathmos And heere hee saith hee was rauished in the spirit and heard a voice as of a Trumpet In that he saith he was rauished in the spirit he signifieth that his minde was withdrawne from all worldly cogitations and was addicted and bent vnto those holy meditations which it pleased the Lord to minister vnto him Where we see that hee with-held himselfe from all other things to the end hee might better attend vpon all good occasions to learne any thing concerning the will of God Which teacheth vs in holy exercises especially which concerne the will of God to separate our selues from any thing that may hinder vs or withdraw our mindes from the same and more principally ought the Ministers so to doe when they are to be occupied in the study of the word of God and in deliuering the will of God vnto the people And hee looked to see the Voice Not that the voice could be seene but he looked from whence it should come and who should speake it Then hee sheweth what hee saw which is the preparation of the two Chapters following that which he saw was seauen Candlestickes which note the seauen Churches for the Candlestickes are of Gold signifying the glory and puritie of them so that wee see that albeit the Church in the world seemeth to be contemptible yet with God it is most precious Afterward the Apostle doth notably describe Him whom he saw and first by his apparell in that hee had a long Garment noting that hee was a great Councellor for amongst the Iewes Councellors vsed to weare such manner of Garments This noteth that Christ is infinitely wise and therefore able to giue counsell to his Church Secondly his paps girded noting that as he is wise so he is ready to helpe his seruants speedily with his counsell A similitude taken from the custome of those Countries of the East who when they would make hast in doing any thing they would gird vp their Cloathes to their breasts lest they should be any hinderance vnto them that they might more speedily doe that they went about His head white declaritg his grauity as gray haires are signes of age His eyes flaming that is piercing and entring into the hearts of men laying open and seeing all things whatsoeuer though neuer so secret His feete Brasse shewing his power and maiestie as being able to tread his enemies and all that is contrary to his will or that opposeth it selfe to him in peeces vnder his feete After follow his effects and first by his voice which is said to be like the sound of many waters setting down thereby the maiestie of his voyce noting how terrible Christ is to his enemies Then hee is said to haue seauen Starres in his hand which signifieth the Ministers who are the lights of the Church And whereas they are said to be in his hand it noteth that the Ministers of the Word are in the custody of Christ being vpheld maintained and gouerned by him Out of his mouth went a sharpe two-edged sword Which is his Gospell And whereas it is said to haue two edges it declareth the double vertue of the word of God which either cutteth and healeth vnto life or woundeth to death His face shining as the Sunne either setting forth the fulnesse of his Maiestie or else his enlightning of the earth with the light of the Gospell like as the Sunne with his beames Afterward Iohn saith that he fell downe at the sight hereof which he did partly in
to the building of the Ceremoniall Temple in the building of the Church after Christ in the Gospell For first there was the outward Court being the greater part which should bee cast out and then the Temple the inner place where the people were and the Altar and the holy place and the holyest of all which were very small in comparison of the others So likewise in the Church the smaller number should be referred the greater number should fall away So that here he is bidden to take measure of the Temple and not onely of it but of the worshippers which were in it to wit of the members of the Church of God Which teacheth that the Ministers are not onely to regard the Church in generall but also to haue a care of the good of euery particular person in the Church By the altar is meant all the meanes seruing to the furthering of the seruice and worship of God whereof a speciall regard is also to bee had in the building of the Church In that the great Court is not measured but east out to be troden of wicked and prophane men and the Temple only that which was in the midst of it left being but a very little in comparison of the outmost Court it noteth the narrow roome the Church should bee comprehended in and the small number to be gathered in regard of those which should be cast out For the Temple and the Altar in regard of the great Court were as it were the Center in regard of a great Circle Which teacheth vs how great a number should be bandoned from God and from the seruice of God and how few and small a number saued Whereas the Apostle is bidden onely to meddle with the Temple and not with the outward Court but to cast it out This agreeth first with that doctrine of Paul 1 Cor. 5. 12. Where he saith What haue we to doe with those that are without We are to haue respect to those that are within So that here wee are to obserue this point that the Ministers are first and principally to attend vpon those diligently carefully which are committed to their charge and to endeauour and exercise themselues onely in those things which God hath enioyned them Secondly concerning those things whereof they haue receiued no charge from God they are not in any case to meddle in them nor to deale at all with them Which condemneth the sinne which now adayes is vsual when they will take vpon them those offices which God hath not appointed them and which they are not able to performe The outward Court is to be cast out to be troden vnder foot of the Gentiles for the space of forty two moneths whereof we haue heard the meaning both as it is vsed by Iohn and expounded by Daniel viz. to be one thousand two hundred and sixty yeeres for a day is referred to a yeere a weeke of dayes is seauen yeares so that hereby it appeareth that the time of this great hauocke of the Church was to continue one thousand two hundred and sixty yeeres Which as by account that falleth out appeareth to begin after the assention of our Sauiour Christ when the Apostles began to preach counting from that time it shall appeare by the miserable times that befell afterward vnto the Church of God in that space namely when the beasts that rose vp out of the earth set vpon the people and Church of God and persecuted and oppressed them grieuously Here also in regard of the small number to be reserued we may easily vnderstand how vaine a thing the Papists brag of when they brag of their generallity and multitude for we see here that the great Court that is the multitude onely is cast out to the wicked and prophane men and the Temple with the worshipers onely and the Altar noting a small number is reserued Againe in regard of the circumstance of time in that it is said that the wicked should preuaile for the space of one thousand two hundred and sixty yeares we are to obserue against them that whereas they obiect against vs and say that this new Gospell of ours began in the time of Luther or Wickliffe we answere that it appeareth manifestly out of this place that there should be a maruellous contempt of the Word from the Apostles time vntill these one thousand two hundred and sixty yeeres were expired Now for the further declaration of this it is said the Lord raised vp two witnesses in these yeeres betweene the Apostles time and the time expressed to preach the Gospell By the number of two may be meant not to preiudice better expositions the small number of faithfull witnesses yet such a number as should be able to proue any cause sufficient for the testifying of any truth or ouerthrowing any falsehood though they seemed to be but two that is a few in number yet they should be able enough for that purpose and sufficient to conuince them of their wickednesse and to beare witnesse of the truth In sackcloth meaning that they should be heauy sorrowfull and grieued at the troubles strife and hard-dealing which they should haue at the hands of the wicked which would not yeelde vnto the truth lamenting also for that they had no better successe of their Ministery and further by reason of the pride of Antichrist when as they did behold how many euen of those which should haue beene the starres of the Church and faithfull Ministers did striue and heaue for preheminence without any care of Gods Church as it was in the daies of Gregory the 7. and Gregory the 9. These are the two Oliue trees and the two Candlestickes A speech borrowed from the Prophet zacharie where it is said that being returned from captiuitie the Lord gaue them Ministers which as O liues should Minister Oyle for the light of the Church Euen so in the wretched cursed dayes albeit the Church of God waxed fewer and fewer yet there should be some Oliue trees to giue Oliues that is some Ministers to preach peace vnto the children of God the Oliue being a signe of peace as also to drop in Oyle as Zachary saith into the Candlesticks alluding to the vse of the Candlesticks in the Temple which hauing Oyle put in them did giue light in the Temple burning before the Lord continually euen so he saith that euen in those dark times there should notwithstanding be some which should be able to giue light vnto the Church by the Ministery of the Gospell Afterward it is said that these two Prophets that is this little number of Ministers should haue fire goe out of their mouthes whereby they should deuoure all their enemies Which sheweth vnto vs the power of the Word of God which is like a fire by the light wherof the godly should be enlightned by the heat whereof the wicked should be consumed so that sith they would not be enlightned by it to their saluation it should
send them to the darknes of hel to their deeper condemnation So that here we see the Word hath a contrary effect in regard of the godly and the wicked And therefore it is compared in the first Chapter to a two edged Sword which on the one side cutteth and healeth to life and on the other side woundeth and killeth to death According as the Apostle saith in the Epistle to the Corinthians We are the sauour of God vnto your saluation that beleeue vnto others vnto condemnation By this deuouring then of their enemies is meant the destroying and conuincing of those that would not yeeld vnto their preaching to their further destruction and deeper condemnation Where wee see that the Prophet here setteth forth that howsoeuer the Ministers of God should haue great strife in those dayes and grieuous enemies yet they should not preuaile against the truth These should haue power to shut the heauens to make the heauens brasse that it should not raine in the dayes of their Prophecie to restraine the fruit of the earth to turne the waters into bloud c. Where hee alludeth partly to the Ministery of Elias at whose prayer the earth was barren and there 1 Kings 17. was no raine for the space of three yeares And partly to the Ministery of Moses who brought bloud in al the land Exod. 7. 17. of Egypt by turning the water into bloud signifying that where the Ministery of the word in the denouncing of iudgements was contemned there the Lord would send Plagues and Pestilence and Flouds and such like vpon them In that which remaineth of the sixt Plague there is first set forth that the two Prophets these two Oliues and Vines should make an end of their Ministery and the Beast should ouercome them Before it was said that at their pleasure and at their owne liking they ouercame others and restrained the dewe of heauen and did execute and bring to passe whatsoeuer they had to doe by the direction by the word and will of God Here now it is said that after the accomplishing of their worke and finishing of their testimony the Beast ouercommeth them To teach vs that the Lord doth so maintaine his Ministers and seruants that vntill they haue finished and accomplished the worke of their Ministery which he hath appointed them to execute they shall not be hurt by Sathan or any of his Ministers or wicked Instruments Which may be a singular comfort to the Ministers and children of God that howsoeuer they be hated of many men in the world yet they shall haue no power to hurt them till the time God hath limited them be expired And here wee are also to consider that in regard of their Ministery these two Prophets did ouercome but in regard of their liues onely they are ouercome herein had their enemies leaue to hurt them they were able to doe nothing else vnto them The time of this appeareth by limitation of this one thousand two hundred and sixty yeares to befall about the dayes of Boniface the eight who was a wretched and cruell persecuter of the Saints of God for by the account of the history it selfe it fals iustly on the one thousand two hundred and sixty yeare after Christ the very yeare of that Beast Boniface who after he had killed the Saints of God would not suffer their bodies to be buried which thing the history particularly witnesseth making mention that the bodies also of the Saints were carried about the City of Rome in triumph and might not be suffered to be buried After it is said that the wicked ones in the token of their ioy make great feasts and sent presents one to another which manner of speech seemeth to bee taken from the Booke of Hester wherein commandement is giuen that for their victory and deliuerance a Feast should be celebrated for euer And of this also the history maketh mention that in regard of their ioy and gladnesse for the destruction and death of Gods Seruants and faithfull Martyrs there was a Feast of Iubily celebrated which afterward they continued wherein also as much as in them lay they did annihilate the comming of Christ who gaue an end of all these ceremonies And this is said to be done in the great City spiritually called Sodome and Egypt where the Lord was crucified whereby the Apostle most plainely describeth Rome as being the greatest City then in the world there being none at that time for fame and greatnesse to be compared to it In that it is called Sodome and Egypt it is spiritually as he saith to be vnderstood It is called Sodome in regard of the filthinesse and abhominations therein by reason of their Sodomitrie their whoredomes and abhominable vncleannes of men with men and all manner of all other such like wretchednesses Egypt in regard of the persecutions of Gods Children alluding to the persecutions whereby the Egyptians kept the Children of Israel in bondage The place where Christ was Crucified to wit Ierusalem so called and attributed to Rome in that Rome brags of it selfe as Ierusalem did to be the most excellent professor of Christs religion the onely Sion the Church and beloued of the Lord albeit indeed it be nothing lesse nay it is rather hated of God as Ierusalem was crucifying the Lord Iesus So that these things doe notably agree with Rome the great City that Sodomiticall persecuting Church yet pretending to be the true Church of God After it is said that their bodies lying three dayes and an halfe that is three yeares and a halfe vnburied that is a mocking-stocke and triumphed-ouer by the wicked they are then raised vp by the Lord to wit not those that were slaine but others in their spirit As Iohn is said to be Elias because he came in the spirit of Elias as it is said to wit with the same boldnesse and zeale that Elias did They are taken into heauen that is separate themselues from the rest of the Sonnes of men which were wicked and worshipped the Beast going into such places where they might serue the Lord. Then followeth immediately a fearefull Earthquake by which the great City was shaken and the tenth part of it ouerthrowne The second Woe being past the third insueth which followeth after the blast of the next Agell The last Angell blew the Trumpet which shall be fulfilled at the dissolution of the world in the latter day when all shall be raised from the dead when all the Kingdomes of the world are committed into the hands of Christ then shall be the accomplishment of his Kingdome when hee shall giue reward vnto his seruants the Prophets to his Saints and to all that feare his name and shall render destruction vnto his enemies and then shall hee giue vp his power vnto his father and God shall be all in all And after this there shall be time no more Then we shall haue Sunne no more that is we shall haue no neede of the Sunne
against them God was therefore with them on their side to defend them and take their part And to the end they might be the more confirmed hereof hee comforteth them with an argument drawne from the hope of their Resurrection that howsoeuer here in this life they should be persecuted and should suffer euen vntill death yet they perseuering vnto the end should not be hurt at all with the latter death And for this cause also he vseth in the Title an argument drawne from his owne person in that he is first and last and therefore able to deliuer them As also that he was dead and is aliue and therefore howsoeuer they might suffer temporary death yet they should rise againe as he did and liue with him eternally Verse 12. After followeth the Epistle to the Church of Pergamus where hee findeth some good things which hee commendeth namely their constancie in professing of religion and their patience which he commendeth by two circumstances both in regard of the place and of the time wherein they liued Verse 13. Concerning the place it was there where the Diuell erected his throne that is where hee seemed at his pleasure to raigne as Prince in his Subiects Neuerthelesse they were constant and kept their profession of the Gospell For the time it was when the faithfull man Antipas was put to death that is in such a time wherein persecution was very hot against the Children of God and yet notwithstanding they started not from their profession Verse 14. Yet for all this hee hath certaine things against them which he reprehendeth namely that they permitted certaine false Prophets amongst them and did not withstand them as the Church of Ephesus did but suffered them to teach dangerous doctrine of Balaam which taught and maintained bodily whordome and fornication whereby the people were brought to Idolatry of which sort were those amongst them which held the doctrine of the Nicolaitans to wit that spirituall and bodily whoredome The reformation whereof hee exhorts them to in bidding them repent and this hee doth by these reasons to wit first if they would repent they should be partakers of the hid that is spirituall Manna in the wildernesse which was hidden in the Arke in a pot By Manna is meant as Iosh 6. the grace righteousnesse and holinesse of Christ imputed vnto vs and that Iustification by him which came downe from heauen which none know but those which haue it Secondly another reason that he that did ouercome he would giue him a white stone Which phrase of speech is a similitude taken from the manner of the Gentiles as in times past the Prophets vsed to take borrowed speeches from the custome of the Iewes in the Law because now the Church was communicated with the Gentiles the Gospell being now spread among them This custome was especially amongst the Grecians The manner of it was that when any one was accused of some criminall matter he was straight-way put to his triall if hee were found cleare hee had a white stone giuen him if otherwise he was found guilty and was to be condemned hee had giuen him a blacke stone or some other colour So that now in that it is said that hee which ouercommeth should haue a white stone giuen him hee meaneth that hee shall haue nothing laide to his charge but shall be freed from all his sinnes Verse 18. Lastly hee commeth to the Church of Thyatira where he findeth many good things which he commendeth as their loue contrary to the Church of Ephesus and the fruits thereof their seruiceablenesse their faith also and their patience and their workes to haue beene more at the last then at the first Verse 20. Yet hee hath somewhat against them to wit that they suffered Iezabel albeit they themselues maintained her not whether one of that name or such a one as Iazabel was it is vncertaine yet such a one as calling her selfe a Prophetesse did seduce the people with her whordomes and Idolatries and therefore he chargeth the Church because they did let her alone for it is not enough for the Church of God to doe well themselues and to refraine from those that are euill-doers in the same but if it lye in them the Church of God is to refraine others from those euils and to punish the offenders so farre as they may Verse 22. Now therefore the Lord saith that hee wil execute iudgement vpon her by casting her into a Bed that is laying a most grieuous and heauie affliction vpon her and not onely vpon her but vpon all that committed fornication with her that is which were partakers with her in her sinnes of whoredome and idolatrie namely those that were her vpholders maintainers And not onely on them but this iudgement should also be manifested vpon her Children by Children meaning either her Schollers which learne of her or her posteritie and then he saith he will kill that is cleane roote them out of the earth And howsoeuer they would pretend great Misteries and Reuelations as to be guided by the spirit of Prophecie as the Anabaptists in our times also doe and to haue Reuelations yet seeing their manners and actions are filthie abhominable and detestable therefore the Lord will execute iudgement vpon them And hee will doe it vpon the transgressors themselues but as for the Church albeit they had thus suffered them yet he would not punish them after this sort but hee would hereby namely by the punishment inflicted on the euill doers be content to call them to repentance for that sinne of theirs in suffering them Verse 26. Lastly he saith to those that ouercome hee will giue authority first to be Kings ouer the Gentiles and to beare rule ouer the wicked and to subdue them being ioyned with Christ in his Kingdome And secondly he would make them partakers of his glory in making them Priests vnto God which hee sets downe by the morning Starre which Starie as it commeth next to the Sunne so it is next vnto it most glorious signifying that the righteous should come neare vnto Christ and be euen ioyned with him in his glory at his glorious comming Apoc. Cap. 3. l. And write vnto the Angell of the Church which is at Sardis These things saith he that hath the seauen Spirits of God and the seauen Starres I know thy workes for thou hast a name that thou liuest but thou art dead c. OF the things that were already done there remaineth onely that which is contained in this Chapter Where first he writeth to the fift Church to wit the Church of Sardis where he getteth authoritie by vsing the same title which he did to the Church of Ephesus addeth another to wit that it is hee which hath also the seauen Spirits wherby he noteth the fulnesse and exceeding measure of his spirit the abundance of his power and grace by the which hee doth also vphold and gouerne the Starres that is the Ministers of his Church
This Church hee commendeth not at all as he did before commend the other Churches but rather beginneth with reprehension saying that they had a name that they were aliue but indeed they were dead Verse 1. that is they seemed to haue that which in truth they had not And first hee exhorterh the Angell of Sardis to looke vnto himselfe in that he bids him awake and be not secure and carelesse and then to looke vnto others committed to his charge And therefore it is that Paul exhorteth Timothy to take heede vnto himselfe that so he being reformed himselfe may be more fit to looke to those who are committed to him For those that were committed to his charge he biddeth the Angell to strengthen those things that were ready to dye that is to recouer that which was almost lost and that betime lest it dye altogether a note that as yet they were not cleane dead whereby he mollifieth the speech which went before For he had said before to the Angell of Sardis that he was starke dead meaning in regard of that they would be if they reformed not themselues betime After hee willeth him to remember that is consider diligently what gifts he had receiued and that hee should vse them well namely thereby he should instruct the Church and that hee repeat for otherwise hee will come against them sodainely as a thiefe in the night at vnawares when he should be vnprepared and so his destruction should be most fearefull Yet saith hee I haue a few names as Acts. 1. 15. that is a few persons which had not defiled their Garments that is which were found faithfull and had not beene infected nor defiled with those sinnes which raigned in that Church for whose sake he yet spared them and fauoured them as hee would haue Sodome if there had beene but tenne righteous found therein And these saith he shall goe with me in white and be cloathed in white array that is be couered with his righteousnesse and be partakers of his honour for white is a token of honour and that they shall not haue their names put out of the booke of life that is should be crowned with immortalitie Lastly to those that ouercome which confessed his name before men he promiseth that hee would confesse their name before his Father and before his holy Angels Where he giueth vs to vnderstand what was the chiefe sinne of that Church to wit that they were afraide to make so full a confession of Christ before men as they should haue done For as it seemeth they would professe Christianity indeed yet so as that they would not displease any by it nor incurre any danger for the same Therefore he promiseth to him that ouercommeth that hee will confesse him before God in his Kingdome Next hee commeth to the Church of Philadelphia where he describes himselfe by his offices First hee setteth downe himselfe to be holy alluding to the holinesse of the Priest-hood in the Law vpon whose head was written Holinesse to the Lord which was a Exod. 39. 30. Type and Figure of Christ hee being holy himselfe yea the holinesse of his Father By this word holy is noted vnto vs the Priest-hood of Christ whereby we are made holy He is called true hauing regard to his Propheticall office whereby he teacheth his people the truth of his will Thirdly in that he is said to haue the keyes of Dauid and that he openeth and no man shutteth and shutteth and no man openeth it noteth vnto vs his kingdome and vpon this title the rest of the Epistles runneth which he prosecuteth in that he had declared himselfe to be King indeed herein namely in that he saith hee had set open a dore for his Gospell among them so that none should shut it signifying that when God will bring the truth to light and will haue it to preuaile none shall be able to resist it And saith hee albeit they were weake and had but little strength yet they should not be discouraged at it or at the greatnesse or multitude of their enemies which he vnderstandeth by the Sinagogues of Sathan but seeing they had yet kept this dore of the word open they should therfore the rather hold it open more constantly and couragiously and hee would helpe them the more by his power and maintaine them therein yea hee saith that if they will thus continue he will open the doore of the Gospell so farre as that he will make the most grieuous enemies which called themselues Iewes that is the Children of God and professors of Christ which yet were not so as those that ioyned their Law and the Gospell he would euen make them to come and fall downe at the feete of the Ministers and worship before them Not that here is any thing whereupon the Papists can ground that men are to be worshipped for hee doth not say that they should worship the Angell but they should worship God at the feete of the Minister to wit as Schollers to vnderstand at his mouth the will of God As Paul is said to be brought vp at the feete of Gamaliel that is to be instructed of him as his Scholler And the Disciples in the Acts are said to stand at the feete of the Apostles that is to attend to their doctrine and to learne of them the will of God Lastly hee promiseth to those that striue and ouercome that they shall be like Pillars in Gods Temple to wit notable Instruments in the Church of God and namely such as should both be most firme and stable as that they should neuer be remoued from the profession of the Gospell and also such as should be beautifull ornaments in the house of God as Pillars wrought with curious workes vsed to be in great houses and especially in the Temple of Ierusalem for it was an vsuall thing to graue their Pillars for the beautifying of them with names and other fine workes and therefore hee alludeth to that same custome saith that he will graue vpon them the name of his father that is to be his Children and the name of the City of God that is the Church of God the new Ierusalem the people newly regenerate and that hee would write vpon them his name that is make them to be partakers of his righteousnesse and glory In the last place he writes to the Church of Laodidicea where he also giues himselfe titles as before describing himselfe by his offices first hee cals himselfe Amen namely he in whom all the promises of God are yea and Amen that is are fully accomplished whereby he notes his Kingdome because by it hee bringeth to passe whatsoeuer hath beene said before His propheticall office in that he is called the faithfull and true Witnesse namely he which faithfully testifieth the truth to his people His Priest-hood in that hee is the beginning of the Creatures of God signifying the second creation which is regeneration And not as it is in one place Colos
1. the worke of the God-head in fashioning of all the Creatures as it is there meant but here it is rather to be vnderstood of his worke of redemption as hee is Mediator That which he reprehendeth in them is this namely that they are neither hot nor colde that is they halt betweene two Religions swimming as it were betweene two waters and this he setteth out to be a very desperate case and therefore saith hee I would for thine owne sake thou werest either hot or colde for because thou art neither but onely luke-warme it shall come to thee as vseth to befall the luke-warme water in a mans stomacke which will not abide but must be spued out euen so saith he because thou art neither hot nor colde it will come to passe that I shall euen spue thee out of my mouth that is I shall vtterly abandon thee out of my fauour and cast thee cleane from mee so that I shall haue nothing to doe with thee any more Then to declare vnto them the grieuousnesse of this sinne of theirs hee telleth them the cause of that their luke-warmenesse in religion to wit because saith hee thou saiest thou art rich that is thou thinkest thy selfe to be perfect and in good estate but indeed thou art poore naked destitute of all grace and hast nothing at all yea thou art blinde and canst not see thy want and therefore thou art so much the more miserable and thy case more dangerous and desperate And therefore saith he I aduise thee to looke to thy selfe quickly and to addresse thy wants And he telleth the meanes how they may doe it namely come saith hee and buy of mee gold c. But may some say how can the Church buy any thing of Christ seeing she hath nothing at all but is altogether poore and destitute The Prophet Esay answereth come and buy but he addeth for nothing And therefore our Sauiour saith here come and buy of me gold that is onely if thou wilt come and enrich thy selfe with the riches of my graces come and buy white apparell that is cloath thee with my Righteousnesse and so couer thy shame and get a Collirium an Ointment to annoint thy blinde eyes that thou maist see better and know more perfectly what a grieuous case thou art in and what a fault thou hast committed Like vnto this Church is the estate of many that professe the Gospell among vs who thinke they are well and that they haue great knowledge whereas indeed they haue nothing at all as their liues doe testifie Lastly that they should not take in euill part this his sharpe reprehension he saith as many as hee loueth he rebuketh and chasteneth and therefore they should take his reproofe in good part and be brought to repentance by it for it was a manifest token of his loue and fatherly kindnesse towards them if they would profit by it And he bids them also be zealous where he noteth another cause of their former sinne to be want of zeale which he wisheth them to reforme And he saith though he be a King yea the King of Kings yet he standeth at the doore and knocketh that is calleth them to repentance and promiseth if they will let him in that is turne from their sinne and yeeld to his will he will come vnto them and Sup with them signifying what exceeding ioy and comfort they should receiue by him yea they should be made partakers of the ioyes of heauen where he alludeth to the comfort that friends haue one of another when they meete together at their Dinners Suppers and Feasts which thing if it be comfortable to men much more comfort shall it minister vnto vs to be partakers of the company of Christ Iesus himselfe in his heauenly banquet A second benefit he noteth in that those that doe thus receiue him and ouercome shall not onely receiue comfort but glory also and honour in his Kingdome and that hee will set them vpon his Throne and they should raigne with his Father in his Kingdome Apoc. Cap. 4. 1. After this I looked and behold a doore was open in heauen and the first voyce which I heard was as it were of a Trumpet talking with me saying Come vp hither and I will shew thee things which must be done hereafter c. HItherto wee haue heard of the first part of the Reuelation concerning the things that were then done Now it remaineth to speake of the things to come which is giuen vs to vnderstand in the beginning of this Chapter in that it is said I will shew thee things which must be done hereafter And first here are set forth those things generally which are afterwards to come vnto the whole world and this is from this Chapter to the beginning of the tenth Chapter Afterwards the things that befall particularly to the Church of God from the tenth Chapter to the end of the Booke According as Daniel in his Prophecie did first manifest vnto the Church the things which should befall vnto the Monarchs and then vnto the Church it selfe also The which iudgements it pleaseth the Lord to reueale vnto his Church because they being in the world though they be not of the world as our Sauiour Christ speaketh are yet interessed in those outward troubles which come vpon the world First then it is said there was a dore open in heauen Which teacheth vs that vnlesse God open a doore vnto vs all things are hid in his Counsell and shut vp so that none can see into them and especially those things which concerne the saluation of Man Againe it is said he heard another voice like a Trumpet which was to waken him better for albeit hee was wakened before yet he was not sufficiently wakened and stirred vp to behold the things afterward to be deliuered The like wee see in Daniel and Ezechiel to shew that we had need of new calling on and new attention of new stirring vp and preparation whensoeuer wee are to learne any new thing out of the word of God euen as Iohn had a new preparation because of this new matter to be reuealed for new things require new attention After hee was bidden to come vp Which teacheth vs that vnlesse wee be lifted vp aboue our selues by Gods power to the beholding of heauenly things and of those things especially which belong to our saluation we can haue no power to vnderstand them And whereas hee is here bidden to come vp and not before in the other place it sheweth vs that the matters following which were afterwards to come to passe are more difficult and haue the more need with greater diligence to be obserued and that we are with more care to labour for the vnderstanding of them then of those things that were before And whereas he is said to be rauished in the spirit it meaneth that he was as it were cast asleepe and in a trance and his senses being with-held from all manner of obiects which might
hinder him hauing for a time set aside all worldly things and cogitations to the end all the powers of his soule might be lifted vp and be more intent and that so hee might hearken more diligently to those things that were ready to be told him Which teacheth vs when wee goe about holy and heauenly matters wee must be as it were in a new world and we must separate our selues from all worldly things and worldly cogitations though otherwise at other times lawfull and addict and addresse our selues wholly to those holy things of our God Then he commeth to the vision it selfe Where first is set down the preparation and preface of that which is to come contained in this and in the next Chapter In the preface is described and set forth vnto vs the person of God the Father and that diuersly first by a Throne and one sitting thereon comparing him in likenesse to a Iasper and Sardy Stone that is very glorious to behold and of most exceeding valour not describing him by any forme or portraicture but by the glory which those most precious Iewels that can be doe represent This glory is declared by the reflection which was so great that it made all that was round about the Throne to be like a Rainbow that is glorious and excellent for as the brightnesse of the Sunne causeth those notable colours which wee see in the Rainbow so the glory of God maketh all round about him glorious After he is described by his Assistants to wit foure and twentie Elders that is the Church of God the chiefe whereof are in the Scripture twelue Patriarches in the old Testament and the twelue Apostles in the New vnder which number all the rest are comprehended These are said to haue white Robes and Crownes and to sit vpon Thrones in forme of Kings for all these are things belonging properly vnto Princes signifying that in Christ we are all Kings being made partakers of his Kingdome Afterward God is described by the effects which proceeded from the Throne to wit thunders and lightnings and voices and their immediate cause in that they came from the seauen Lamps which are the seauen spirits of God namely the holy Ghost whereby God doth all things that he doth This teacheth that seeing the thunders lightenings c. come from the Throne of God that therefore nothing can come by chance or fortune as men vainely suppose but onely by the direction and counsell of God and from him who is the Ruler and Disposer of all things in the world By lightnings thunders and voices seemeth to be meant the iudgements and anger of God to be executed on the wicked which doe follow in the next Chapters viz. 5. 6. 7. 8. 9. for it is not vnmeet that in these the iudgements should be set forth seeing they are the fearefull workes of God And here God the Father is described to be a Iudge and to fit like a Iudge as being Iudge of all the world as he is called Gen. 18. 25. Then he is described by foure Beasts in the middes of the Throne and round about to wit the chiefe Angels of God wayting for to execute Gods will at all times And as Sargeants attend on their Iudge so are they being alwaies ready to receiue any commandement he enioyneth them So also our Sauiour Christ in Iohn is said to waite still on the will of his Father namely as he is Mediator In that these are said to be foure it is not to be thought that there were no more in number but hee vnderstandeth by foure a competent and sufficient number able to execute any thing which God will haue fulfilled in all the world in the East West South and North. These Beasts are also described to be full of eyes signifying their prouidence and singular direction they goe withall Then they are seuerally described the first of them is like a Lyon declaring their courage the second like an Oxe signifying their strength the third like a Man noting their wisedome the fourth like an Eagle shewing their swiftnesse and speedinesse in doing Gods will Their sixe wings expresseth their readinesse to goe to all places their wings full of eyes shew that they goe not at all aduentures These were about the Throne Vnder it was a Sea of Christall whereby seemeth to be meant the earthly creatures and all things in this present world compared to a Sea because of the vnconstancie of them likened to Christall because God seeth clearely into them and through them for as one may see easily into Glasse and Christall so these are euidently seene and discerned of God as being continually in his sight and presence hauing beene made by him and being gouerned by him After the foure Beasts are said to fall downe and praise him day and night for all his Power Glory and Maiestie and especially as it seemeth for those thunders that is for those iudgements to bee executed on the world acknowledging that they were iust and right And albeit they were sealed vp as appeareth in the next Chapter yet by these thunder-claps of Gods anger they could vnderstand that there were iudgements to come The like is in Esay the sixth Chapter where the Angels also glorifie God for his iudgements And albeit it may seeme to man to be a very hard and grieuous thing that God should harden the hearts of the people to the end hee may more fully expresse his iudgements on them yet neuerthelesse the Angels cease not to magnifie him for the same and so they doe here in this place And not onely they but the Elders the Church and Children of God do also ioyn with the Angels to praise the Lord as for all other his works in his Creatures so also for his iudgements they doe pronounce that God is worthy to haue glory in his iudgements as vnto whom alone all fulnesse of Honour Glory and Power doth belong and therefore they themselues fall downe and cast their Crownes before him acknowledging thereby that all their glory is due vnto the Lord and is his as hauing receiued it by him alone and that they themselues are altogether vnworthy of any such dignity Apoc. Cap. 5. 1 And I saw in the right hand of him that sate vpon the Throne a Booke written within and on the backside sealed with seauen Seales c. IN the former Chapter is set forth the person of God the Father in his Maiesty as principall from whom all things come Here in this Chapter is set downe God the Sonne the second Person who is Mediator and meane betweene God and man of the manifestation of these iudgements to follow Which teacheth vs that through Christs intercession alone all good knowledge commeth to Gods children First in that Iohn saith he saw a Booke in the right hand of him that sate on the Throne that is of God the Father by his right hand is meant his Strength Power and Force whereby he so keepeth it that no
were before were grieuous and especially of the darkening of their vnderstandings yet these that were to ensue should be farre more grieuous and terrible And therefore wee should be stirred vp to a more diligent obseruation and consideration of them Apoc. Cap. 9. 1. And the fift Angell blew the Tumpet and I saw a starre which was fallen from heauen vnto the earth and to him was giuen the key of the bottomlesse pit THe former iudgements in the Chapter going before are especially concerning the things which appertaine to men these which here follow concerne the persons of the men themselues And first after the blowing of the first Trumpet it is said there was a Starre fallen from heauen By Stars is meant as the holy Ghost interpreteth in the first Chapter the Ministers of the Word who vnlesse they be vpholden by the hand of God they fall from their holinesse of life and integrity wherein they should liue To this Starre is giuen power ouer the keyes of the depth that is of Hell signifying that to the Bishops of Rome this power was giuen who before were sometimes as cleare starres and shining lights in the Church of God euen in the time of the Apostles and long after being persecuted for the truth yea many of them being martired but at the length by ambition they fell from God and became exceeding euill And vnto them the Lord gaue this power not as they say and arrogate to themselues to doe what they list in heauen and hell but so much onely ouer hell as is granted them as namely in that from thence they drew out by the procurement of Sathan many wretched and abhominable things to the great offence fall and ouerthrow of many To him was giuen power to draw out smoake from hell as from a Furnace so that the Sunne was darkened thereby great darkenesse is caused ouer all the earth As before in the former Chapter in part the third part of heauen being onely darkened so now it is in whole and altogether darkened And this noteth that great blindnesse and ignorance which should come vpon all the earth by that man of Rome Out of this smoake there came Locusts signifying that by reason of this ignorance there should arise in the world many Deceiuers of diuers sorts which should be sent amongst men for the punishment of the sins of the earth which should deceiue them and leade them into errors as namely the Monkes the Fryers and such like vermin as it hath since come to passe which could not haue so greatly preuailed neither haue had such credit except there had beene so great ignorance They are set downe and expressed by Locusts in regard of the great number and multitude of them comming together by troupes as appeareth by their practise wheresoeuer they be or haue beene for they vse to liue in great companies together which is yet contrary to the profession of Monkes whose names are giuen them of solitarinesse as wee haue seene in this Land in their Abbies Fryers c. They had power giuen them Shewing that by reason of the sinnes of men God in his righteous iudgement giues them power to hurt and deceiue And yet hereby comfort may arise vnto the children of God that they can hurt no more then God enioynes them for they haue power onely to hurt Men the Corne the Wine and the Fruits of the earth they cannot hurt Which sheweth that in the time of Popery there should bee plenty of all those nothing hurt of the greene things as of the hearbs the grasse the corne c. Which confuteth that which is commonly alledged of the Papists who count their worship to be good because in the time of Massing as they call it all things were cheape and there was so great plenty of all outward things And indeed by this it appeareth that it must needs be so for otherwise they could not haue beene such as Saint Iohn speaketh of heere Againe in that they hurt men it is onely of those that haue not receiued the Marke of God in their foreheads And againe this hurt is not in regard of their liues by taking away their liues but this hurt they did them was in their Conscience by reason of terrour for they were stung by them as with Scorpions in that they tooke away from them the knowledge of God leauing in them the sting of an euill Conscience Their power being thus limited he after commeth to describe the fashion of these Scorpions to wit First that they were as Horses prepared to battell signifying that they were altogether ready prompt and fit for all manner of mischiefes they listed according as God vsed them in his iust iudgement Secondly They had Crownes signifying that they should conquere and preuaile and prosper in that they were sent for and which they went about Thirdly They had faces like men noting that they should be crafty and subtile to bring their deceits delusions to passe and that they should be apt to abuse men and lead them into errour Fourthly Their haire like womens shewing their effeminatenesse in regard of their faces the shearing of their beards and their long haire on their heads and especially their effeminate and filthy manners in that they were womanish filthy and vncleane hauing no manly manners any wayes Fiftly Their teeth like Lyons signifying their greedinesse and cruelty The time of their continuance to sting is fiue moneths that is according to the account in the second Chapter and as Daniel also expoundeth it whom Iohn Chap. 2. 10. also followeth in this numbring is for the space of an hundreth fifty yeares euery day in the moneth being counted for a yeere Which is thought to be in the time of Hildebrand called Gregorie the seauenth which was to begin when Sathan was let loose after that a thousand yeeres after Christ was runne out and which beginning then ended in the time of Gregorie the ninth in whose time they had gotten the authoritie of the Sword which the blast of the sixt Angel setteth forth which the blast of the fourth Angel sheweth they would not haue during the hundred and fifty yeeres otherwise called fiue moneths They were harnised with habergions as of iron noting that by their priuiledges and prerogatiues they were so defenced that none could almost touch them by any occasions as the Bishop must haue about sixtie witnesses against him to accuse him otherwise hee is not to be conuinced the Priests must also haue a great number of Accusers and they must not be iudged by any Maiestrate of the Temporality but by one of the Clergie The noise of their wings like the noise of Charriots signifying their great pompe which appeareth by their sumptuousnesse in riding with many Horses and troupes of men attending on them which make a great noise and rushing wheresoeuer they come so as euery one may heare and behold them contrary to the practise of our Sauiour Christ who is
vs the assurance of the end of the things of the world And further for the comfort of the children of God against those troubles which were to be endured by them for that speedily there should be an end of their troubles when that time should end In that hee saith the Misteries of God declared by his Seruants and Prophets were finished he rendreth a reason why God stayeth and commeth not speedily to end the world to wit as for the fulfilling of the number of the Elect so also for the accomplishment of his word by his Prophets Apostles and Ministers The first reason why God delaieth the consummation of the world Saint Peter rendreth in that he saith The Lord is patient towards vs that none should perish 2 Pet. 3. 9. whom he would haue to be saued so that we see it is by Gods great patience because hee would haue none lost which belonged vnto him but would haue them to haue the meanes of knowledge and repentance and therefore till all that belong to Gods election be called there should be no end of the world The other reason why the world is not finished is here expressed because all these things which the Prophets Apostles haue spoken of this Prophecie especially which was deliuered to Iohn is not yet fulfilled for one iot or title of the word of God shal not fal After the description of Christ hee comes to the calling of himselfe that it might be more surely sealed and confirmed to vs and that so wee might be more assured of the certainty of his Prophecie And to this his calling there commeth a double authority to wit of God the Father which was before described in the fourth Chapter and hee is here brought in bidding Iohn to goe to the Angell and to take the Booke at him Whereby we haue to vnderstand that the Ministers are taught to haue authority and warrant from God and out of the word of God for all those things they doe especially which concerne the matters and holy things of God This then Iohn doth for he presently goeth to take the Booke and when he commeth to the Angell hee also bids him take the Booke hauing thereby a double warrant not onely of the Father but euen of the Sonne also The Angell bids him eate it vp meaning that he should settle it as it were in his belly and euen let it settle into the very bottome of his heart and namely that he should rightly conceiue it and that hee should haue a full capacity and perfect comprehension of the things herein contained by hauing a sound knowledge of the things to be reuealed and therefore that he should with diligence obserue and marke them The like thing we haue in Ezechiel who Ezech. 3. 23. is also bidden to eate a Booke giuen him by an Angell But whereas it is here said it should be bitter in his belly and sweet in his mouth one of these onely is set downe in Ezechiel namely the sweetnesse of it in his mouth Hereby the Lord seemeth to set forth that this Prophecie as it was bitter to the Apostle who was the Minister of it in regard of the iudgements therein contained so it should be also sweet vnto him to deliuer it as it is expounded in the words following in the next Verse whereas hee must Prophecie againe among People and Nations c. signifying that hee should not be able to hold it in his belly that is to keepe it in but haue a care and delight also to publish it and to deliuer it faithfully and in that regard it should be sweet vnto his mouth for howsoeuer the things themselues were sad and heauy and vnsauory to deliuer yet in regard that God bids him to speake it he must take delight to doe the will of God in the deliuery thereof Here is set out the duty of the Ministers in this case that howsoeuer the denouncing of the iudgements of God against the people be very grieuous and sorrowfull vnto them yet they are not to spare to deliuer them faithfully bouldly and cheerefully if the Lord command them And indeed it is requisite that they should feele the calamities and miseries of others and therefore should be grieued at Gods iudgements against others as the Apostle saith Who is offended and I burne not Euen so should the Children of God haue compassion and a fellow-feeling of the miseries of their Brethren but the Ministers especially because as all so especially the Ministers are oftentimes interessed in the same troubles Apoc. 〈…〉 Then was giuen me a 〈…〉 vnto a Rodde and the Angell stood by saying Rise and mete the Temple of God and the Altar and them that worship therein c. WEe haue heard in the former Chapter the preparation to the Prophecie concerning the things that should befall vnto the Church Now he commeth to the Prophecie it selfe And first hee saith there was giuen to him a Reede and with it hee was bidden to measure the Temple Whereas we are first to consider that by this speech borrowed from the fortieth of Ezechiel the Lord setteth downe a determination to set forth and to measure out his Church For as Arch-builders first in building haue a draught in their heads and after draw it out and measure the place where they build and then haue inferiour builders to finish it euen so the Lord doth both in that place of Ezechiel as also here For there the Lord after the destruction of Ierusalem and of the Temple when hee would haue it restored againe sheweth vnto the Prophet the measuring of it signifying that the Temple should be re-edified and that the people should worship againe in the same And in like manner in this place whereas now indeed Ierusalem and that Temple which was in it were ready to be destroyed and ouerthrowne the Lord notwithstanding bids the Apostle to take a strait and smooth Reede like vnto a Rod to wit fit for that purpose and to measure the Temple therewithall Noting that albeit Ierusalem should bee laide waste yet 〈◊〉 gather to himselfe a Church and that by 〈◊〉 And whereas he bids him measure it with 〈…〉 he meaneth that hee should vnderstand and comprehend the right and full way whereby the Church of God should be builded This teachth vs that vnlesse God prescribe and giue vnto the Ministers the order and manner of building his Church they are not of themselues to vndertake the building of the same And againe vnlesse he put the measure which he appointeth that is his Word into their hands they cannot neither ought they in any case to begin and therefore not to vndergoe that function vnlesse they be called of the Lord. And further being called they must build with that measure and meanes onely which God appointeth and setteth downe Hee biddeth him to measure the Temple the Altar and the Worshippers but to let alone the outward Court and to cast it out Where the Lord alludeth
continuance of those yeares which in the next verses hee setteth downe particularly and seuerally And first he setteth downe the particular persecution of the Church of the Iewes in the thirteenth and fourteenth verses and then of the Gentiles in the seauenteenth Verse For the Church of the Iewes the persecution thereof is expressed in that it is said that he persecuted her that brought forth the man-childe but the Lord deliuered her from being deuoured of the Dragon In that it is said she being thus pursued hath for her deliuerance wings giuen her to flye away into a Desert for two times a time and halfe a time it notably describeth that strange deliuerance of the Children of God which were in Ierusalem before the ouerthrow of it who as the story witnesseth being warned by the voice of God from heauen did withdraw themselues for a time into a City called Pella beyond Iordan in the Wildernesse where they did continue for the space of three yeares and a halfe vntill Ierusalem were destroyed Whereas the Dragon is said to cast out waters against the Church it noteth the great multitudes of people for so it is often vsed in the Scriptures as also afterterwards Cap. 17. 1. 15. which afterwards the Diuell raised vp to deuoure and consume the Church of Christ in the infancie of it But in that the earth is said to helpe the woman it noteth that howsoeuer the Lord suffereth the Diuell to raise and stirre vp many enemies and aduersaries against his Church yet also hee hath his meanes for the deliuerance of his children by the ouerthrow of their enemies destroying them in the middest of their fury and casting them into their graues And lastly the Dragon hauing done the worst he could against the Church of the Iewes against Christ himselfe his Apostles and Disciples he followeth and proceedeth with mortall enuie and indignation to pursue their seed that is the Church of the Gentiles who were called by their ministery and are also of the seed of Abraham though not according to the flesh Apoc. Cap. 13. 1. And I saw a Beast rise out of the Sea hauing seauen heads and tenne hornes and vpon his hornes were tenne crownes and vpon his heads the name of blasphemie c. THe Prophet hauing spoken before that the seed of the woman to wit the Church of the Gentiles was persecuted of the Dragon hee now declares the manner and meanes of the persecutions and the troubles which befall the Church The instrumentall cause is here set out to be the Beast which is the Emperour of Rome who is set forth by him comming out of the Sea whereby is meant the great stormes troubles and tempests that the Beast should raise vp By which tempests are expressed and meant the great tumults which should arise both betweene the wicked themselues as it came to passe in the Empire of Rome for they had amongst themselues many and long warres and grieuous troubles and dissentions as appeareth in the histories as also it noteth the troubles and afflictions which the Church should receiue by them for the Church must needs be partaker of this misery though peraduenture it be not immediately alwaies tended against them yet they liuing vnder the Empire where these troubles were principally could not but needs also feele the smart thereof Afterwards the troubles are also immediately directed against the godly themselues particularly by the sword by fire and by sore persecutions which are declared to arise and come from the Beast A Beast so he is tearmed being here described and represented vnder the forme of a Beast because of the furiousnesse and madnesse of the Empire of Rome and the Emperors signifying that there was nothing almost of humanity in him but that hee was euen estranged from all courtesies of men Secondly hee is more particularly noted what manner of Beast he was like vnto to wit he was like a Leopard noting his marueilous swiftnesse and readinesse to doe mischiefe to the Church and to destroy it as also shewing his cruelty towards the people of God The Pawes of a Beare noting his rauenousnesse as being ready so able to catch to apprehend and lay hold of the things he desired The mouth of a Lyon shewing that he was cruell and strong to deuoure and to destroy He had the power of the Dragon giuen him that is of the Diuell signifying the greatnesse of his crueltie for as it is in the twentieth Chapter the Lord that he might saue his people being now in their cradle from being ouer-runne and deuoured of Sathan had first shut vp the Diuell into the bottomlesse pit that hee might not practise that hee would against the Church which thing the Diuell perceiuing and seeing himselfe thus shut vp that as it were in his owne person hee could not as hee desired be employed in the deuouring of the Church at his pleasure hee casts as much of his owne power as he can vpon an other to wit vpon the Romane Emperour who was as it were his deputy to the end he might doe that iniury he could in prosecuting the Christ Seauen heads signifying his exceeding wisedome and pollicie to doe hurt which should be very great according to his authority whereby hee ruled ouer the whole world His hornes signifie his power to doe that hurt And his Crownes signifie that great effect which that great wit and power of his should take in preuailing against men to wit that hee should vanquish and ouercome in his mischiefes Notwithstanding there is great difference betweene his Crownes and the Dragons for the Dragon had them on his heads that is the Diuell hath this power of himselfe properly to doe hurt exercising it as from himselfe the Beast hath them vpon his hornes that is the Emperour doth not exercise his authoritie and power against the Church immediately from himselfe but doth borrow his power from the Dragon Which is spoken after the custome and manner of those Kings and Princes which hauing absolute authority weare their Crownes on their bare heads those that be Viceroyes and haue an absolute authoritie weare Coronets indeed but on their Caps as it is vsed in forraine Countries and as it was the practise in those dayes After he is said to haue the name of Blasphemie declaring that the Emperours should be such as should blaspheme God in calling themselues Gods and taking the worship of God vnto themselues as Caligula and others most wretchedly and blasphemously did like to Alexander the great in the Monarchy of the Grecians which did arrogate this title to himselfe to be called God In that hee saith he had vpon his head the name of blasphemy written hee opposeth to that contrary custome of the Priest who had written vpon his head honor to the Lord so contrariwise this Beast had written on his head blasphemy against God And hee did not onely blaspheme the name of God but also his Tabernacle that is did speake euill of the Church of
it according as it is the vse of the Prophets who to expresse the exceeding desolations of any place say that those Birds which flye most farre from all resort of men as the Shrike-Owle and the Pelican c. should continue there To Diuels noting that those places that haue bin abused to the dishonour of God are giuen by Gods iust iudgement to be not onely desolate but euen haunted of Diuels themselues as wee see oft times it commeth to passe in Abbyes and such like superstitious houses The cause is set downe to wit by reason of the persecution of the Saints and her pride who vaunted of her riches and good estate saying that shee was Queene and should neuer be Widdow that is should neuer be desolate but should alway haue her louers and maintainers to take her part And a principall cause is this that she had played the Harlot through her Idolatrie with the Princes of the earth Then he setteth downe the markes of her destruction both which goe before and which come after Before that God would giue his children that were there warning before whereby they might know of it that so they might come forth lest they should fall in that great destruction as before we heard hee did to the Saints in Ierusalem by giuing them warning to auoide from thence which they did flying into the City of Pella in the wildernesse The markes following the destruction generally the lamentation of the friends of the City of Rome and principally the Kings of the earth when they shall see the smoake of her mount vp to heauen by smoake is meant the continuall remembrance of that destruction for albeit after it is said by the Angell that threw the stone into the Sea that it should neuer be remembred any more hee meaneth not that it should be cleane forgotten to haue beene but onely so forgotten as it should neuer haue place again by which it might be remembred like as it came to passe in Sodom howbeit the memory thereof should otherwise be perpetuall Afterward is reported more particularly the lamentation of the Merchants which had serued for the pleasure of her by Land and by Sea The Merchants by land which had serued her with sine meates purple silke gold siluer precious stones c. for their Vestiments namely for the apparell of their Priests Prelates Cardinals c. which vsed to be most gorgeous and costly And they should also bring to her soules of men that is bond-slaues meeting with that which should come to passe be performed of the Church of Rome as we see experience of Then the Merchants by Sea the Ship-masters and Ship-men also make their lamentation ouer her For the more certainty of this destruction of the City there is brought in an Angell taking a great stone and casting it into the bottome of the Sea saying that in like manner Babilon that great City should be throwne downe with violence and should be found no more noting that it should be so vtterly destroyed that it should neuer be recouered neither should it be built any more neither should the light of a Candle be seene in it neither the voice of a Bridegroome heard therein signifying that it should not be againe inhabited of any because shee had deceiued all nations and because in her was found the bloud of the Saints and Prophets Apoc. Cap. 19. 1. And after these things I heard a great voice of a great multitude in heauen saying Hallelu-iah saluation and glory and honour and power be to the Lord our God c. THe Apostle hauing spoken of the destruction of the City of Rome noted by the name of an Harlot he now comes to set forth the destruction of the Beast and of the false Prophet which are the vngodly Emperours and the Popes succeeding in that power hauing gotten not onely ciuill iurisdiction but Ecclesiasticall power also ioyned therewith And first of al before he handleth that he bringeth in all the children seruants of God praising magnifying God for the notable works he had shewed vpon the earth And herein especially doe the Angels Saints of God in heauen the Saints in earth magnifie and praise the Lord namely for the iudgement and destruction of the Whore which is the City of Rome The causes of her destruction are set downe to be first because she had made all the Kings of the earth and their people to goe a whoring after her filthy abhominations And secondly for that shee had murthered the Saints of God After that they had sung this song of thankesgiuing for that mercy receiued in the destruction of the City of Rome the Lord calleth them and citeth them as it were by a voice from the Throne to a further thankesgiuing for the mercies to come in the destruction of the Beast and of the false Prophet and for particular benefits which the Church it selfe was to be partaker of and therefore he doth call all the seruants of the Lord by name as it were which did feare the Lord both small and great to praise the Lord. Then he shewes how this voice was obeyed in that he saith there was a voice as of a great multitude and like the voice of many waters and like the noise of a thunder which signifie both the consent and zeale and earnestnesse of the Saints in praising God Which teacheth vs that we are so to beleeue and be assured of Gods promises and mercies to come as that wee doe praise him for them as for those which we haue receiued and as if wee had receiued them already The mercies for which they praise God are two first the marriage of the Church to the Lambe because the Church in this life being made the Spouse of Christ yet separated in part from him shall at length inioy and haue the full fruition of Christ and of his glorious presence And also for that she is arrayed with pure fine linnen noting either the righteousnesse of Christ wherewith she is cloathed or else that sanctification which being in part begun in this life in Gods children shall be perfected in Gods kingdome when that spirituall marriage of Christ with his Spouse shall be celebrated And further it is shewed that such is the happinesse of the Church of God in this marriage that not onely the Bride and the Bridegrome shall be partakers of his happinesse as vsually commeth to passe in our marriage feasts the married persons onely not the guests being counted happy but also those are blessed and happy that are bidden to this feast for by the Bride is to be vnderstood in generall the Church vniuersall by the persons called is meant the particular persons in the Church Another cause of thankesgiuing for the things to come is in regard of the iudgement vpon the wicked and the execution thereof And first he saith to execute this hee seeth Christ comming with his army hee being the chiefe for as the Beast gathers his