A REVELATION OF THE APOCALYPSE, that is, THE APOCALYPSE OF S. JOHN illustrated with an Analysis & Scolions: Where the sense is opened by the scripture, & the events of things foretold, showed by Histories. Hereunto is prefixed a general View: and at the end of the 17. Chapter, is inserted a Refutation of R. Bellarmine touching Antichrist, in his 3. Book of the B. of Rome. BY THOMAS BRIGHTMAN. Blessed he that doth read, and blessed are those which do hear the words of this Prophecy, and which keep the things that are written therein. Iren. 4. Book chap. 43. All Prophecy before it have his efficacy, be reiddles and ambiguitye unto men: But when the time is come, & that, that which is prophesied is come to pass, then have the Prophecies a clear and certain exposition. AMSTERDAM Printed by judocus Hondius & Hendrick Laurenss. Anno 1611. To the holy reformed Churches of Britanny, Germany, & France, grace & peace from God our father, & from jesus-christ our Lord. Think it not strange, o most holy spouse of Christ, that a new interpretation of the Apocalypse is presented unto thee: considering that among so many both of old & late writers, it is the judgement of all, that the Revelation, needeth still another Revelation: and that these words be continually sounding in thine ears, The Lord hath spoken, who shall not prophesy? For the Lord hath not only spoken of old by dreams & visions, but also he speaketh daily, so often as he vouchsafeth to illuminate the minds of his servaunts, for to manifest the hidden truth of his word, & to expose the same openly. And with whomsoever God doth thus communicate, he thinketh that necessity is laid upon him, for to manifest unto others, that which himself hath received. And in deed, should the candle be lightened for to be put under a bushel? should the common danger of all, be privily declared for the benefit of one only? Is it not rather for this, that being put in the watch tower, he must give warning to the rest, for to avoid with all speed the present danger? The Lepers knew this well, & they could say, that if they had kept the joyful tidings until the day light, evel should have come upon them. But what and if any should conceal the eminent danger, of what punishment should he be guilty? Verily of so much the more greater as the difference is between one altogether lost, and one that is deprived of joy but for a few hours. And therefore having learned from this Apocalypse, that shortly a great tentation shall invade all Christendom, in so much as the sword of the Lord shall be made drunken in heaven, & all the host of them shall be overthrown, & that you, the Christian Churches of Germany, France, & Britanny, are by name favourably admonished of this tempest by written Epistles: I finding by the will of God these Epistles which do show this thing, & understanding by the inscriptions, to whom they were written, I durst not otherwise do, but to render them, to whom they belong: lest by the intercepting & keeping of them secret by me, I should both betray your welfare, and be condemned as guilty of treason against God. There is no godly man but he seethe, that the Divine worship despised, the most holy word of God derided, the great security & pride of the Pastors, & the altogether corrupt and dissolute manners of all, of whas order and condition soever they be, do foretell of some horrible calamity shortly to come. Now these Epistles do not foretell the thing by ambiguous conjecture, but by most plain words do teach a gulf full of miseries to be at hand & ready to invade us. Thou spouse, see, I pray thee, the seal, know the hand, the words, the style of the writer,; thou knowest well the voice of the Bridegroom: if the letters be sent unto thee by him, as they do show, it is more than time to cast off those defylements, which thou hast drawn to thyself, by a to much & to long security, lest otherwise if thou continue to be negligent unto this thing, thou mayest at the last be suddenly purged with great sorrow by the fire of the refyner. Notwithstanding lest thou shouldst think that I bring only such great sorrow & morning, behold also a great joy & a great triomphe. For after this tempest shall presently follow joyful days, & greatly to be desired; for what can be more pleasant unto the chaste spouse, driven out by the Romish whore (who vaunts herself to be the true wyffe) & by the same vexed so many aages by all manner of contumelies & in juries, then to see finally that impudent harlot, her nose slit, spoiled of her clothing & ornaments, defiled with dung & addle eggs; & finally butnt & consumed by fire? Lift up thine ears a little & receive of this Prophecy, not some obscure signs, but most certain arguments of the Bridgroomes' short coming to avenge thy grief, & deliver into thine hands the whore, that thou mayest pour out upon her all the heat of jealousy. And for the increase of thy joy, receive withal the last destruction of the Turcks, soon following the destruction of Rome, for this must first be abolished, the fuel only & matter of the barbarous tyranny of them, the sinews of which shall altogether be dissolved & cut off, after that Christendom shall be purged by an exceeding great destruction of her, of her heinous wickednesses, as the Apocalypse plainly showeth. And that thy joy may be full, know also the uniting together of the jew with the Christian nations: and so unto the end a most happy tranquility. Things indeed very great, & greatly to be admired, part whereof hath already been manifested in some sort to the Christian Church, in so much as was fitting those times, yet far from the end of the Prophecy, unto which approaching, is reserved a more full knowledge: the other part is so strange & so unexpected, as I could not ever find in any, not so much as a probable suspicion of it out of this Apocalypse. All which effects notwithstanding, will yield unto us this new century of times which now we enter into, as our exposition, if I be not deceived, doth make plain. For now is begun the last act of a most long & most doleful Tragedy, which shall overflow with scourges, deaths, ruins: But this Scene being removed, shall come in the place of it the pleasant prospect of a perpetual peace, accompanied with abundance of all good things. Thus than thou hast, most dear Spouse of Christ, the residue of the course of thy warrfarre, stand now in the hatches, & after long tossing, at length behold the jand; hitherto the cloud seen a far of hath deceived thee, but now behold the sea shore, & know the mouth of the haven itself. Let thy eyes judge, whether I be worthy, to forasmuch the reward of good news be given. For so far of is it, that I think that we must stand to the judgement of Rome alone, as I hope I will convince by necessary arguments, that she is altogether by God's just judgement bereft of her lights; whereby at length she shall suddenly rush into eternal destruction Therefore let her mind & judge these things as she pleaseth, she shall know shortly, what it is, by her enchantments, to deceive herself & others. Thou in the mean while, o natural Spouse, be mindful of the tempest at hand, & prepare thyself for it; hale in the shoot, be careful of the helm, look to ply the pump; lest in the entrance of the haven, which God forbid, thou make shipwreck. And now see how very acceptable this Revelation ought to be to thee, not only for the future events of very great moment indeed, but also in regard of the memory past: to which if thou shalt turn thine eyes, thou shalt see even from the Apostles times, that, that continual path, in which thou hast set thy foot steps, hath been marked out with so plain patterns, as thou need desire no plainer history; & also thou shalt enjoie a most pleasant remembrance of the dangers which thou hast fuffred, which yield unto thee so many arguments of the in comprehensible providence, wisdom, love, truth of God, keeping thee safe amidst great distresses. Surely this addition with the rest of the Apostolical writings adjoined to the old Testament, ministereth Histories of the world itself from the first beginning unto the latter end thereof: for which cause this unestimable treasure ought to be to every one most dear. And these are the causes concerning you, o Christian Churches, of my public writing: There are also some causes that concern the Prelacy, namely, mercy & wrath: mercy because I saw many ignorant rude and unskilful in the heavenly truth, as yet to worship Antichrist as a God. Those were to be taken out of the jaws of hell, if so it should please God. For which thing I will go before to shine unto them with so great plainness of truth, that they shall necessarily see, so that they will open their eyes, that, that Prelate of Rome is that man of sin, to whom if they persevere to cleave, they cannot be saved. Truly my indignation is kindled against the jesuits: For when by hap I fell on Ribera interpreting this same holy Revelation: Do, said I, the Papists again take courage, that that book which of late they permitted scarce any man to touch, they should now undertake the full handling thereof? Was it a vain show at the sight whereof, yea in dim light, a few years ago they trembled, that now they boldly endure to look in to the same glass, & cry out that some other thing is showed in it then their Pope? O we drowsy men & sluggards if we suffer it! Therefore I thought that their croaking is in some sort to be restrained, esteeming that it would be worth the labour, to show to the jesuits, how wickedly they are mad, how foolishly they trifle, how they understand none of these Mysteries, how it cannot be, that here they should be any thing weise; that if they desire the truth, as they make a show, at least weise they may have me a helper to search it out; or if otherweise they do yet despise it being offered, an aprouver of their condemnation. But if they will not be silent, for I know that for a short time they shall fill heaven and earth with their noise; yet I hope to have given that force of light, whereby they being hereafter bereft of all show of reasons, they shall vomit forth no other thing, than their mere blasphemies against God and men. Thou holy mother, by what kindness & clemency thou art towards thine, pardon, I beseech thee my slenderness, where I shall have slipped; chief respect not, nor regard the rudeness of my style; the scope of us both is the truth only; let me stemmer unto thee, mother, after what manner soever; I bring unto thee Mandrakes such as I could find; as for the curious, who do regard words more than the truth, there are no herbs in our basket for them; unless this, that if they be diseased with the drowsy sickness of too much elegancy, they may fetch hence, if they please, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the perfume of bitumen or earth pitch, and the herb called goats beard, Strab. book 16. whereby, as the Sabeans, they may shake off their drowsy disease, and awaken their dull senses. I pray God, that you Christian Churches, by understanding may profit in godliness, and by true and earnest repentance, may either quite remove away the evil hanging over you, or be so armed with his might, that in all storms you may stand invincible. A Citizen and Nourrisson of yours most unworthy: THOMAS BRIGHTMAN. A VIEW OF THE WHOLE APOCALYPSE. The particular Prophecy Chap. 1.1 THE Preface showeth the argument of the book: 4. The Epistle sent in common to the 7. Churches, after the inscription doth tell who hath given the Prophecy, who hath received it; the things heard; by which it confirmeth the authority of it. Chap. 2. The Epistles are given severally. The first comprehendeth the languishing disease of the Ephesians: 8. The Smyrneans are confirmed against the strength of the enemy: 12. They of Pergamus are reprehended for permitting Balaam & the Nicolaitans: 18. They of Thyatira are reproved of sin for suffering jezabel. Chap. 3. The Sardians are charged of hypocrisy: 7. The piety of Philadelphia is commended: 14. The lukewarmness & boasting of the Laodiceans is with weighty words reprehended. The common Prophecy Chap. 4. The common Prophecy propoundeth the general type of the holy Church, notable for her centre, God, ver. 2.3. for the compassing about of the faithful ver. 4. for God's protection ver. 5. for gifts, doctrine, ordinances ver. 5.6. ministers ver. 6.7.8. & finally for the whole public worship, ver. 9.10.11. Chap. 5. The first of the things which are spoken of in special, is the dignity of the Prophecy, which is declared, first by the weakness of the creature: 6. by the merit of the Lamb: 8. & the celebration of all. Chap. 6. The first special events are the seals. 1. The first is opened & the truth prevaileth under Trajan, Hadrian, & Antoninus Pius, at the voice of the first living creature, of Quadratus, Aristides, & justin Martyr: 3. at the voice of the said justin, Melito of Sardis, & Apollinaris, the second living creature, the red horse goeth forth under Marcus Antoninus Verus, troubling all with wars; 5. the third seal being opened, the third living creature Tertullian crieth out, under Severus the Emperor, when the black horse did afflict the world with famine & scarcity. 7. The fourth seal is opened, & the fourth living creature Cyprian speaketh, Decius being then Emperor when the pale horse wasted all with war, famine, pestilence, & wild beasts. 9 The fift seal is opened, & there is given some breathing from the public persecution under Claudius Quintilius, The seals from john to Constantine. Aurelianus & the rest, even to the 19 of Diocletian: 12. The sixth seal is opened, & then rage Diocletian & Maximinian Hercule; who finally being driven out of the Empire by the power of the Lamb, for fear of him the tyrants fled & hid themselves. Chap. 7. The seventh seal first doth yield a general pattern of the whole following age: 1. There being contention, ambition, heresy, they trouble all things with war: they are repressed by Constantine the great, until he sealed up the elect, & provided for the faithful being few & base, in that great calamity of the Church, which forthwith followed. ●. In which doleful time at length there should be more prosperity then in time past, & a great felicity of the faithful. Chap. 8. Secondly, of the same seventh seal there is silence in heaven, peace being obtained by Constantine: 2. the trumpets are prepared, & constantine gathereth the Nic. counsel to cut off troubles, whi●h thereby are mor increased: 6. The Angels blew, at whose first blowing there ariseth the controversy of Consubstantiation: 8. At the second, a burning mountain of ambition, is cast into the Sea, by the Decree touching the Primacy and dignity of the Bishop: 10. At the third, a star falleth from heaven; the Arrian heresy being defended by Constance and Valence: 12, At the fourth, the third part of the Sun is stricken, that is, the Church of Africa by the Vandals. 13, The world is admonished of the near grievous trumpets, following by Gregory the great. Cap. 9 1 At the fift blowing the bottomless pit is opened, & there come forth swarms of locusts, of religious persons in the West, of Saracens in the East. 13. At the sixth, the Turks do invade the world punished for the Roman Idolatry. Chap. 10.1 At which time the Turks arise, the desire of the truth is kindled in very many of the Vest; 9 By whose labour Prophecy is again restored to the earth. Chap. 11.1 Preaching being restored, thereiss sonewhat a more full knowledge of the time past, namely, that the Church from the days of Constantine for a thousand two hundred sixty years, was ●idden in the secret place of the Temple, the Romans in the mean while boasting of the holy City & utmost Court; 7. and in that in the end of those years the Roman Prelate would prepare war against the Church, cut the throat of the Scriptures by h●s Tridentine Counsel, and make the same mere carcases, & triumph over them for the space of three years & an half, tread also under foot the Saints in Germany by the power of Charles the fift, which yet after three years and an half revived by them of Magdeburg and Maurice, they struck a very great fear into the enemies, & they overthrew the third part of the Roman dominion: The Trumpets from Constantine to the year 1558. 15 The seventh Angel bloweth, & about the year 1558, new kingdoms are made for Christ, England, Ireland & Scotland, coming to the Gospel. Chap. 12. The first part of the seventh Trumpet as yet bringeth a fuller light of the time past, the Centuries of Magdeburg being raised up. The thing is repeated & taught from the beginning, 1. That the first Church of the Apostles, was most pure, but very much afflicted by the Dragon, the Roman Heatnish Emperors, who endeavoured with all their power lest there should be way opened to any Christian to the chief Empire. 5, That Constantine the Great the manchild of the Church at length was borne; at whose birth the first purity flieth into the Wilderness from the eyes of the world; that this Constantine did cast the Dragon from Heaven, the Heathenish Emperors being depulsed, lest again they should once bear rule in the Church. 13. the hostile power being taken away from the Dragon, he persecuted the Church under Christ's name by Constance and Valence: 15. And endeavoured to swallow her up flying away, by the overflowing of the Barbarians sent into the West. 17. Which flood at length being dried up, raised up the war of the Saracens. The first part of the seventh trumpet of things past. Ch. 13.1 The Dragon being cast out of heaven by Constantine, establisheth his Vicar in the same place; which beast is the Romish Pope, such as he did rise together with Constantine, made great by the Counsel of Nice: he vas wounded by the Goths possessing Italy: was cured by justinian and Phocas, also thereby made greater than ever before; 11. The second Beast is the same Roman Pope, enlarged by Pipine and Charles the great, who gave to him as a new birth, whereby he became most wicked. Ch. 14.1 For a thousand year from Constantine, the Church was together with Christ hidden in most secret places, but she did nothing of great fame in the world; 6. These thousand years being ended, Wickliff preached the Gospel to the world: 8. john Husse & Hierome of prague succeed, who threatened the ruin of Rome: 9 After those followeth Martin Luther, who very eagerly setteth upon the Roman Prelate; 14. Afterwards there is a harvest in Germany by Fredrick the Saxon, the other protestant Princes, and free Cities: 17. Also a vintage in England by Thomas Cromwell & Th. Crammer. The second part of the seventh trumpet concerning things to come. Chap. 15. Hitherto of the first part of the seventh trumpet of things past: 1 The preparation of things to come, is the seven Angels with their Viales; 2 The reformed Churches disagree between themselves, but all triumph for the overthrew of the Pope of Rome: 5 The Temple is opened, and knowledge increaseth, & the citizens of the Church are made ministers of the last plagues, the end of which the new people of the jew expecteth before they come to the faith. Chap. 16.1 The vials are powered: the first by our most gracious Queen Elizabeth and other Protestant Princes, whereby the whole flock of Papists is full of ulcero us envy. 3. The second vial by Martin Chemnin against the Tridentine Council: whereby the sea of the Popish Doctrine, by the jesuits the masters of the controversyes was made, as it were, the corrupt & filthy blood of a wonde. 4 The third by William Cecil against the jesuits, which are the wellsprings of the popish doctrine; & so far are our times gone; The rest of the viales are to come, but shortly to be powered out: 8. The fourth on the Sun, that is on the Scriptures, by whose light men shallbe tormented & shall boil in great anger and contentions; 10. The fift on the city of Rome, the throne of the Beast: 12. The sixth on Euphrates, whereby a way shall be prepared to the Eastern jew, that after they shall have embraced the faith of the Gospel, they may return into their own country: when there shall be also a great preparation of war, both by the Turk against these new Christians in the East, and also in the West by the Pope: 17. The seventh on the air, whereby the mystery shall be finished, the Turks & the Pope's names being razed out: & then also the Church shall be settled in exceeding great felicity, as in the earth may be expected. The viales from 1558, even to the end. Chap. 17. The execution of the fift vial on the throne of the beast, by which it shall be manifested by some one of no great name, by most undeniable arguments that Rome is the seat of Antichrist, & that she hath been made his seat, from the time that the Heathenish Emperors were driven from thence. Chap. 18. The second execution of the fift vial is the last overthrow of the city of Rome by three Angels; 1 descending from heaven, 4 the second exhorting the Romans to flight, & describing both the mourning of the ungodly, & also the joy of the godly, 21 The third confirming her eternal destruction by casting a great millstone into the sea. Chap. 19.1 There is described the joy of the saints for the perdition of Rome: 5 The sixth vial is opened, & the calling of the jews is taught: 12 Likewise a warlike preparation, partly in respect of Christ the captain, & soldiers, partly in respect of the enemies; 20 The seventh vial is declared by the destruction of the false Prophet of the Roman Pope, of the Western enemy & his bands. Chap. 20.1 The whole history of the Dragon is repeated, as it was in the Gentle Emperors before the imprisonment: 2 How it was in prison, into which he was cast by Constantine, & bound for a thousand years: An interpretation of the three last viales. in all which space the elect had a battle with the Romish Pope, which being ended, there is made at last the first resurrection: many every where in the west aspiring unto the more sincere truth: 7 Together with this resurrection the Devil is loosed, & then ariseth the Turk with the Scythians, Gog with Magog, which now destroying the greatest part of the earth, at length they turn their weapons against the holy city, that is, the believing jews, in which warfare the name of the Turk shall utterly be abolished: 11 There is made the second resurrection, by the second & full calling of the jews. Chap. 21.1 The last part of the seventh vial describeth the felicity of the Church, after the vanquishing of all enemies, by the new Jerusalem descending from heaven, of a most glorious building. Chap. 22.1 It is showed how this felicity both by meat and drink shall redound to others, and shall continue for ever: 6 The conclusion confirmeth the whole Prophecy by many most strong arguments. CHAP. 1. A REVELATION OF THE APOCALYPSE. THE Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly be done: which he sent, & showed 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, & they that hear the words of this prophesy, & keep those things which are written therein; for the time is at hand. 4 john, to the seven Churches which are in Asia, Grace be with 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, which is that faithful witness, and the first begotten of the dead, and Prince of the Kings of the earth, unto him that loved us, and washed us from our sins in his blood. 6 And made us Kings and Priests unto God even his Father, to him be glory and dominion for evermore, Amen. 7 Behold, he cometh with clouds, and every eye shall see him; yea, even they which pierced him through: and all kindreds of the earth shall wail before 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, even the Almighty. 9 I John, even your brother and companion in tribulation and in the Kingdom and patience of Jesus Christ, was in the Isle called Patmos, for the word of God, and for the witnessing of Jesus Christ. 10 And I was ravished in spirit on the Lord's day, and heard behind me a great voice, as it had been of a trumpet. 11 Saying, I am Alpha and Omega, the first and the last: and that which thou seest, writ in a book, and send it unto the seven Churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamus, and unto Thyatira, and unto Sardi, and unto Philadelphia, and unto Laodicea. 12 Then I turned back to see the voice that spoke with me, and when I was turned, I saw seven golden Candlesticks. 13 And in the mids of the seven Candlesticks, one like unto the Son of man, clothed with a garment down to the feet, and girded about the paps with a golden girdle. 14 His head, and hairs were white as whitewooll, & as snow, and his eyes were as a flame of fire. 15 And his feet like unto fine Brass, burning as 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 face shone as the Sun shineth in his strength. 17 And when I saw him, I fell at his feet as dead; then he laid his right hand upon me, saying unto me, fear not; I am the first and the last; 18 And am alive, but I was dead: and behold I am alive for evermore, Amen: and I 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 come hereafter. 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks, is this, The seven stars, are the Angels of the seven Churches: and the seven candlesticks which thou sawest, are the seven Churches. The prayer. I entering into a matter beyond the strength of man, pray thee, O Father of lights together with thy Son the Chief Prophet, and the Holy Spirit, the leader into truth, make plain to mortal men the way not as yet sufficiently known. Our mind seethe not, the things that are before our feet: How little or nothing perceiveth it high and hidden things? And how great danger is there from hence, either of pressing rashly into thy secrets, or of passing by true things, and feigning things absurd & contrary? Nevertheless thou who hast made thy word a light to our feet: who callest the most simple to the searching out of thy hidden mysteries: and who dost choose for the most part fisher men before the wise of the world. Be thou, I say, present and help this my slenderness: grant me a prosperous voyage between these dangerous Ylands: Cause that I no where run upon the high rocks of pride, nor stick in the shallow of blind ignorance, but the next way by thy guidance arriving at the very truth, I may holily and religiously reverence & maintain it being found out: not conceal it through any shameful fearfulness: corrupt it for any either hatred or favour, but may bring it forth purely and sincerely into the view of every man, to the glory of thy most great name, and consolation of thy Church yet grievously mourning: grant this through our Lord jesus Christ, Amen The Resolution. THE Revelation after the Proheme is included whole in an Epistle. The Proheme in the three first verses declareth the Argument, Authors, both principal, and also Ministers, and the Fruit. The Epistle is spent about an Inscription, Prophetical narration, and conclusion. The Inscription is excellent for the person of the wrighter, and of those to whom he writeth, & of him especially from whom salvation is wished, the eternal verity of which one God the Father, the manifold grace of the Holy Spirit vers. 4. of the Son, as the triple office vers. 5. so especially his very great benefits on the elect, both present vers. 6. & to be expected in his glorious coming, is celebrated, which the kindreds of the earth shall receive with wailing, and the saints in the mean time desire most earnestly, as is expressed in those words, even so Amen vers. 7. The Prophetical narration respecteth either the particular Churches, or the whole: Them partly jointly in the rest of this chapter, partly severally, in the two next. The things which are declared jointly, are to the end, that the seven Churches may know, that john undertook not this wriring at his own pleasure, but was called and commanded of God. Whereof the person calling may cause a full persuasion, which cannot be of any other, but of God himself, vers. 8. Likewise the person called, vers. 9.10. Lastly the manner of calling him by hearing, vers. 11. then by vision; The type whereof is showed v. 12.13.14.15.16. & certain things following thereof are declared, on john's part, a great fear and astonying, on Christ's part, a consolation ver. 17.18. than a commanding to write ver. 19 and the interpretation of the vision ver. 20. A short exposition. ver. 1. Apocalyps. The Argument of the book, signifying a Revelation made of God, the cover being taken away, which before did hinder the eyes of mortal men: Which sort of things were wont to be called in old time visions and prophesies, but in the writings of the Apostles, the word of Revelation is more frequent: I will come, saith Paul, to Visions and Revelations of the Lord, 2 Cor. 12.1. And again, that I should not be lifted up above measure, with excellency of Revelations ver. 7. So whosoever of you hath a song, hath doctrine, hath a tongue, hath a Revelation 1 Cor. 14.26. Furthermore, the knowledge of the Gospel is attributed to Revelation: of seeing which, there is no greater power, before it shall be revealed, then of understanding future things: I give thee thanks, saith Christ, O Father, because thou hast hidden these things from the wise, & revealed them to babes, Mat. 11.25. Whether is then this not the sense of this word, that no new thing is published: but as the Gospel is an open & revealed law, so the cover being removed, that only to be showed, which before lay hid under the old shadows? And so it might peradventure be thought, unless this were also a word of the ol●e testament: The saying of him, saith Balaam, that heareth the words of the strong God. which seethe the vision of the Almighty, falling down, but having his eyes opened or revealed, Num. 24.4. So the man of God spoke unto Heli in the name of the Lord: Did not I reveal myself plainly to the house of thy father? 1 Sam. 2.27. Wherefore there is no argument from hence to this purpose. This may be without doubt, that this kind of speaking, used as well here as there, doth show, that it neither was in the beginning, nor yet is proper to the wit of mortal men to find out such mysteries by searching. Nevertheless that now all things are easy to be passed through, by the grace of our Lord jesus Christ, so far as is behoveable for his Church. Do thou therefore, most high day-star open our eyes that we may behold thy wonderful things. ¶ Of jesus Christ: Who is one of the chief authors of the Revelation, the Mediator between God and men. All the old Prophecies flowed always from the same Christ: but in these last days God hath spoken unto us by his Son, after a singular and special manner, Heb. 1.1. Whereupon there is a difference between the ancient inscriptions of the the Prophecies, and of this: There, the vision of Isaias, the vision of Obadias', the book of the vision of Nahum: The Prophecy which Habbakuke saw: never before, the vision or Revelation of jesus Christ. This Prophecy must needs be most full of majesty, which is notable before others for the title: neither is it to be doubted, but that according to the proportion of the light of the Gospel, all things are delivered here more distinctly and more clearly, then ever before. ¶ Which God gave unto him; To wit, the Father, the author & fountain of all things. And he gave these things to Jesus Christ, in as much as he is Mediator, not as to his coessential Son. For these things do show rather the order, in which God doth give knowledge to his Church, than the original of knowing in respect of his Son, as Th. Beza declareth most learnedly. He is the pipe, by whom is derived unto us men, from the unmeasurable depth of his goodness, whatsoever may be profitable for us. Although the verb to give, joined with the infinitive mode, signifieth often to permit, as, thou wilt not give thy holy one to see corruption; that is, thou wilt not suffer him to see, Psal. 16.10. And Edom refused to give to pass through, that is permit: Num. 21.21. After which manner Demosthenes speaketh, the word of permitting being joined with it, Give and permit me to speak of these things unto you. But it comes all to one, whether we make it the beginning of knowledge, or of power, Therefore we must rest in the first answer. ¶ That he might show to his servants: Therefore the understanding of those things is peculiar to these. You profane be ye far, o be ye far f●om hence. Why, o ye jesuits do ye touch this book? These mysteries are shut and sealed to you, whatsoever diligence in interpreting you may pretend: Here is nothing for the sworn slaves of Antichrist. Leave off to trouble yourselves, and to deceive others. If ye desire indeed to understand these things, renounce the Lord whom ye serve, to the end that he whose name ye counterfeit, may impert these secrets to you, returning again into his family. ¶ Which must shortly be done: An explication of the things whereof it is a Revelation: not of those which were past a good while since, but which should be done afterward and shortly: For he saith, that the time is at hand, because the things should be begun forthwith, and from that time should proceed in a perpetual course without interruption: Although the last acomplishment should be at length for many ages after ¶ And he signified: That is, which also he signified, when he had sent by his Angel to his servant John: Two instrumental causes are rehearsed, the Angel and john. Christ useth his ministry, not because he disdaineth himself to speak to us (for he giveth himself to be seen in his own person in this very chapter:) but because both our weakness cannot endure the beholding of so great majesty, as it appeareth by and by after in John, who fell down dead at the sight of him, ver. 17. And also that he may show, that he doth rule and command to the Angels and all other things. 2 Who bare record:, As touching John, he describeth plainly himself unto us, showing that he is no other than the Apostle himself: of which two certain and proper marks are rehearsed, one the testimony given to the word of God and to Jesus Christ: The other, an eye belief of those things which he testified: For Christ chose twelve out of all his Disciples, who should be with him continually, and should be present at all his miracles and conferences, of which they should be witnesses afterward even unto the furthest parts of the earth, Act. 1.8. by which double mark Luke doth note them out, writing thus, Who from the beginning were beholders themselves and ministers of the word, Chap. 1.2. By which arguments also john himself doth maintain his authority in an other place: That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, 1 joh. 1.1. And the things seen which are here mentioned are not the visions of this book which follow, but the acts and miracles of Christ, at which while they were done, john was present. Otherwise how could those things have procured authority to the writer (which thing only the mentioning of these respecteth in this place) which were not yet made known to the Church? Wherefore, that John, who wrote the Revelation, was the Apostle, unto whom those marks do agree, by which the Apostles were known & famous in the Church above others: neither is there any other John beside, to whom these same things can agree. And indeed he hath declared himself to be such, by very good advice, when as it would be very much available for the credit of the Prophecy, that men should be persuaded of the authority of him that did write it. I mervayle therefore, that Dionysius of Alexandria regarded these things so little, that he would dispute against them so eagerly. But his foolish conjectures have been confuted by others most leardnedly. He then being let pass: from hence it may be understood, that those words, which Aretas testifieth to be added herein in some books, & we see to have been put in by Plantine and Montanus out of the Compluten translation, And whatsoever he heard, and whatsoever things are, & whatsoever must be done hereafter, that these words, I say, have crept in wrongfully and into an unmeet place: for things not known have no authority themselves, much less can they bring it to an other. 3 Blessed is he that readeth: Hitherto of the Authors: the Fruit of the Prophecy is the happiness of them that read or shall give ear to others that read to them, if truly they do observe the things that are written therein: knowledge and works are to be joined together, in s●ch order, that, that may go before, so at length men come to that happiness. But no word unless that which is inspired of God, can confer such fruit to men. But who are those blessed ones that read? Are they those that shallbe alive in that space of the last three years wherein Antichrist shall exercise cruelty & tyranny, a little before Christ shall come to judgement, as the Papists do imagine? In deed Francis of Ribera the jesuite doth thrust together this whole Prophecy almost into these narrow straits, prudently verily, as touching his Pope, but in respect of the truth itself, very perversely. For were men utterly void of this felicity, by the space of those whole thousand five hundred years which are now past, since the Revelation was given? Or can any be happy either in reading, or keeping those things which pertain no thing to him? If all these things are to be thrust into this three years space, they shall in no wise be blessed. But they have been curious in vain who either hitherto have searched out those things, or have used diligence in effecting them. Which same thing must needs also come to pass in future times, we know not for the space of how many ages. But the whole handling of the thing shall convince this invention, either of very great fraud, or ignorance and unskilfulness. Let us know in the mean time that such a fruit is here praised, which is common to all ages since this divine Revelation came forth to be seen of all men: which showeth severally and one after an other the condition of every time, even unto the last end, as shall be manifested with God his help, by this exposition of ours. ¶ For the time is at hand. Wherein these thinhs shallbe put in execution. But seeing the whole prophecy doth denounce a battle, rather than put on a crown, the reason seemeth to be fetched from the danger nigh at hand, as though he should say, blessed are they that are fortified with some firm aid against the evils hanging over their heads. But huge great evils stand at the doors, of which this prophecy is full: therefore they are blessed that shall take heed and keep faithfully the way of escaping them. 4 John to the seven Churches: Hitherto the Proheme: The Epistle followeth, the person of the wrighter of which, namely john, was known sufficiently by the things before spoken. They to whom he writeth, are the seven Churches in Asia, that is, the universal Churches in every place, as Aretas and Beda do well affirm, and all, as I think, Interpreters with one consent, do judge. Neither can invery deed the things here rehearsed, bear to be restrained to these seven Churches. We shall hear in the Epistles sent to every one, an admonition, that all should hear what things were written to the Churches. Secondly it belongeth to these seven Churches to know as well of future things as of present, the charge of both, namely of writing and sending, he shows afterward to have been committed to him. And the last conclusion of the whole book, which wished the grace of Christ to them all, shows that this whole Prophecy was sent to the seven Churches for an Epistle, chap. 22.21. But wha● had it availed these seven cities which were to remain but a little time, to have understanding of such things that after many ages should be, which nothing concerned them? Hereunto is added that the number of seven is an universal number, by whose revolution all times are made, all times being wound upon this Pole, even as the whole heavenly frame is turned upon the seven stars. Wherefore, as being full of mystery, it is used afterward the whole book through in describing of all things. Yet all Churches are not so to be considered, as if nothing indeed had been sent to them, which by name are afterward noted, but together with the signification of the mystery, the truth of the history is to be retained. Seeing therefore these seven Churches stretch further than their names declare, whether in them the estate of all times even to Christ's coming is to be considered? No verily, but only of that time, wherein the Church shallbe among the Gentiles. Which thing shallbe manifest by those things that follow, and also so plain a desciphering of the Churches of Asia seems to grant, that the Synagogue of the jews is not to be mixed with them. Which thing hath caused, that in the resolution, we have distinguished the whole Prophetical narration, into that which is proper to particular Churches, and into that which is common to all Churches. ¶ Grace be to you and peace, from which is: He cometh to the prayer, whereby the third person of the Inscription is declared. And he setteth down the fountain of grace and peace to be one true God three in person: whose first person these words declare. Arethas thinks, that these three times do specially bolong to the three persons. Because the Father, saith he, is otherwhere called which is, Exod. 3.14.: the Son, which was, john 1.1. the Holy Ghost, which cometh john 16.8.13. Act. 2. But the distinction so clear which forthwith followeth, gainsays it, which challengeth this description of that I will be Exod. 3.14. common to the whole Deity, here to the alone person of the Father. Whereby also we are given to understand that this threefold difference of time belongs to the unchangeable and steadfast truth of God concerning his promises. For there is the same force of this circumlocution, as of that abreviation Exod. 3.4. which we know was used, that he might teach Moses that the time was come, that he would perform the promise once made to Abraham of delivering his seed out of Egypt. From whence is also that name of jehovah, whereby God was not known to the Fathers, Exod. 6.2. because they had not yet obtained that promise. Certain mind that this is a name of being, no portion of which a created spirit can understand, as if God should take to himself such names, only for his own sake and not for ours. Wherefore these things are as if he should say, From God the Father most true and constant in all his things: which presently giveth most plentiful experiments of his truth, by sending at length his Son into the world, who in former times never failed in any one of those things which he had promised, who lastly so hath caused hope of things as yet to come, that daily he endeavoureth the performance of them, and hasteneth the acomplishment of his whole truth. For which cometh hath this force, as a present future, that I may so say: For that which cometh is not yet present, nor yet altogether absent: Therefore it is much more significant, then if he had said which will come, or which is about to come, as commonly it is turned: For this, which cometh, declareth that he will no further defer his promises, but that now forthwith he is employed in fulfilling of them: an excellent comfort for them, which through weariness of delay do faint. But thou wilt say, is truth attributed to the Father only? Verily it is common alike to all of them, but seeing the parts of the Son and Spirit are chief employed in executing the decrees, it is mentioned as proper to him alone, whom order of doing maketh to be the Author of promising, and the fountain of goodness. Gentile impiety hath imitated this division with their tripos which they report that Apollo used for three commodities of things which he had very much tried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which saw things to come, to be, before they were, as in the Scholiast of Aristophanes on Plut. ¶ And from the seven spirits: The second wellspring of peace is the Holy Ghost, most plentifully enriching & replenishing his Church with every kind of gifts, for which cause such a circumlocution is used. For he which together with the Father & the Son is the giver and causer of peace and grace cannot be counted amongst the creatures. Of which matter see that most learned man Francis junius. Neither proves it that this is a creature, as the jesuite will have it, because he is said to stand in the sight of the throne, after the manner of those that rather serve God himself, than that he is God himself: Whereas by this reason neither the Son should be God, which being a lamb came and took the book out of the right hand of him that sat on the throne, hereafter chap. 5.7. And more plainly in Daniel 7.13. and before him (that is setting in his throne) they presented him, to wit, the Son of man. What then, is the Son to be beteft of his Godhead? Wherefore we must know that the words mentioned through this book, both here and else where, both universally of God, as the chief and highest Governor, in which regard a throne is attributed to him: and also of the Son & Holy Ghost as ministers. By whose more near working all things are done. Wherefore they are said to stand as in a readiness before the throne, and as it were expecting the commandment and beck of the Chief Governor. So was the Revelation given to the Son, ver. 1. and therefore the Spirit seemeth in this place to be noted more by his gifts, by which he works in his saints, then by his proper name. But the things only of order are not to be drawn to destroy the natures. 5 And from Jesus Christ, which is that faithful witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from Jesus Christ that faithful witness, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is that faithful witness, the want of the relative being supplied, very often used in this book after the manner of the Hebrews. These things appertain to the third fountain Christ, which we call the third in regard of the place which here he susteines, not in order of person. Hitherto hath been differred the describing of him, because it was more at large to be insisted upon, and from him to be derived the thanksgiving, by whose alone merit we are made partakers of all good things. And first he mentioneth his Prophetical Office, calling him, the faithful witness, that is, which hath faithfully, truly, and fully taught the whole will of God, as far as appetaines to man's salvation. For the whole doctrine of the Gospel is wont to be called a testimony, as john 3.11. and 5.31.32. and 18.37. 1 Tim. 6.13. And can there be any vain thing in that which comes from so faithful a witness? Or appertains it to his credit, to hide from us any thing, which is no where else to be drawn forth, than out of the chest of the breast of the Roman Prelate? especially when no where, or in one word, hath he allowed any such store house, whence we must fetch it? But these are the dotages of witnesses (if possible it may be) so vain and unfaithful, as this heavenly and most true witness is faithful. ¶ That first begotten from the dead. These things concern his Priesthood, whereby through death he hath overcome death, and hath made a full satisfaction for our sins, for this is to be the first begotten from the dead, that he first by conquering death arose again, whom death would nev●r have let go, if it had but never so little power to have kept him with him. For which cause the Apostle saith, he is risen again for our justification, Rom. 4 25. He seems briefly and distributively to be called the first begotten from the dead, for that which fully should be thus, the first begotten of them which arise again from the dead: By which two things are signified, first, that he is the Prince and head of them that arise again from the dead, as the Apostle declares to the Coll. 1.18. And that he is also the beginning, and the first begotten from the dead, that amongst all he may have the pre-eminence: therefore he is also called, the first fruits of them which slept, 1 Cor. 15.20. Secondly, that at last by his power he will also raise up others from their graves: Even as he himself saith, and I will raise him up in the last day, joh. 6.39.40. Which two things appertain only to the elect: For neither is he the head of the wicked, neither will he at the last day raise them up in glory, to wit, as the elect: but only by the force of that curse (in what day thou shalt eat thereof, thou shalt surely die, Gen. 2.17.) will restore to them their bodies, in which they shall endure everlasting torments. Whereby it cometh to pass, that this repairing, seeing that it is only unto death, scarcely in the scriptures in joyeth the name of the resurrection. And therefore the spirit seemeth not to speak collectively, the first begotten of the dead, but distributively the first begotten from the dead, that is, of those that arise from the dead: as before hath been spoken, there being a plain difference of the elect dead & the reprobate. ¶ And Prince of the Kings of the earth:: The Kingly office of Christ, to which whatsoever is in heaven and earth is in subjection, according to that all power in heaven and earth is given to me, Mat. 28.18. But it was sufficient in this place, only to have mentioned his superiority over Kings, above all which now by infinite degrees he is superior, who when he was in the earth, seemed the basest of servants. Neither do these things appertain to his dignity only, but also to his excellent power over all Kings, which by bridling he now so restraineth, that they can not move themselves, but as far as he please, howsoever in former time he yielded himself to their lusts. ¶ Which hath loved us: So hath been his office, the present benefit which the saints enjoy, is set forth with a thanksgiving: The want of the relative maketh the sentence harsh, which full should be thus, to him which hath loved us etc. which relative is expressed in the next verse, to him be glory & c But seeing that in so long a circumstance of words, a repetition thereof should be necessary in the end, he omitted it in the beginning, lest twice he should repeat the same, that which once only was to be spoken, he leaveth often unspoken. But Francis of Ribera exclaims, that this place is corrupted, and that the latin copies without all doubt which now are, are far better corrected then the greek copies: But by the jesuits leave, neither is the place corrupted, and if it were granted, yet he should unwisely conclude this excellency of latin copies. There is in this place a wonderful consent of all greek copies: Aretas thus readeth and expoundeth, and he saw how all did fitly agree together: The order, saith he, of this sentence after this manner returns from the last to the first, To him be glory and power, which hath loved us, & w●shed us through his blood: But this is hard, saith the jesuite; Therefore let john have no audience in his Athenian ears, as incongrue, which hath no thing more common, than after the manner of his country, both to want, and to abonde with relatives. In the 1. ver. he had, and he had signified, for which also he had signified; In the 5. And from jesus Christ that faithful witness, for And from jesus Christ, which is that faithful witness: in the next verse, and hath made us Kings, for, and which hath made us Kings, and so afterward very often. But be it that the place is corrupted, shall for one blemish the price be taken away from a most beautiful maid, and be bestowed on another whose body is wholly deformed? But, saith he, our Jnterpretour, as always he is wont, hath followed true and corrected copies: also there, without doubt, where he turns, and he stood, for, and I stood, chap. 12.17. and no man could say the song, for, and no man could learn the song: chap. 14.3. and the King of ages, for, the King of saints: chap. 15.3. and in the same place, clothed with a pure stone, for, with pure linen, ver. 6. which art, and which was, holy, for, which art, and which was, and which will be, chap. 16.5. in the same place, I heard another saying, for, I heard an other saying from the altar, ver. 7. at one hour after the beast, for, at one hour with the beast, chap. 17.12. vessels of precious stone, for, of precious wood, chap. 18.12. Let these suffice for a taste of many other. Saw the jesuite these things, & was he not ashamed to confirm that the old Interpreter hath always followed corrected copies? But these are faults of the Printers. It may be some are. But what have we to do with the Printers thereof, as though the strife were not concerning the greek and latin copies which now are extant, but of the first edition of the latin translation, which no where at this day is to be seen? Next, these are faults both ancient and also now confirmed by the authority of the Council of Trent; which hath set down and decreed, that of many latin editions, this old and common translation, which through so long experience of ages hath been approved in the Church itself, be accounted authentic, nor be refused under any pretence whatsoever, it were an easy thing to shift of the authority of the Counsel, if by putting over the fault to the Printers of the books, it were lawful to depart from the common edition. Thou seest then that those faults must be made good by thee, and the fidelity of the old Interpreter very ignorantly, I will not say impudently, boasted of, though in deed so it was needful for thee, by reason of that dutifulness whereby thou art bound to Rome. 6 And hath made; that is, and which hath made, by a want of the relative, as but now we have said. All those things tend hereunto, that they may teach that Christ hath not these good things for himself alone, wherewith we have heard by the words last handled, he is endued, but doth pour them on the elect, whereby they may be blessed through the participation of them. ¶ Kings and Priests to God: Some read, A Kingdom and Priests, as also the common translation hath. It makes not much for the meaning: yet it is more likely that there is a conjoining of persons between themselves, than of things and persons. The elect are Kings by participating of Christ's Kingdom: through which we have overcome the law, death, and sin, and do daily triumph over the world, treading under foot the same by faith, 1 joh. 5.4.5. By him also we are Priests: who being dead in him, we have God merciful to us, and a way opened to call boldly on him. But he addeth wariely that we are made Kings and Priests to God, that we may not think that this honour is given to us, either to trouble civil matters or to confound Church's polity. ¶ To him be glory: This is all that we can render for his exceeding benefits, namely to wish that by his righteous praises he be celebrated amongst all men. And this thanksgiving seems to be undertaken for God's present gift through the knowledge of Christ poured forth on the Gentiles. Behold he cometh with the clouds. A benefit to come to be expected at his glorious coming. To come with the clouds, is to manifest himself with a storm and tempest and wonderful terror of vehement and great lightning, to be avenged on the wicked and to deliver his. After which manner Daniel also speaketh of his coming: I saw in the visions of the night, that behold one like to the son of man came with the clouds of heaven, chap. 7.13. For so the notable judgements of God, are wont to be described, by which he poureth forth his fervent wrath on his enemies, that we may think that all creatures do fight for God, also he will use the heaven & the earth to help his people: and furthermore that the reprobate shall have no means to escape. After the like manner the Psalmist being delivered out of the hands of his enemies, praiseth God for his power showed from heaven in delivering of him Ps. 18.13.14.15. In Matthew it is said he will come on the clouds, chap. 24.30. but it may be in the same sense, which is in Ps. 18.11. and he sat on the Cherubins and did fly etc. But the Angels affirm, that he will come as they had seen him going into heaven, Act. 1.11. And no fear was there: only the cloud took him away out of their sight, but without any striking of terror. But the similitude seemeth to be referred to the truth of the human nature, in which he shall return to be seen of all men, after which sort he went into heaven, not for the pomp and majesty of his coming: or the Angels speak in regard of the Godly, to whom his coming shall be most joyful: for which the reprobate shall in vain desire that the mountains should cover them. All be it, it shall be manifest by those things that follow, that here these words are not spoken of his last coming, but only allude unto it because of the similitude. ¶ And they shall wail over him: Here the wailing is of repentance, not of desperation, as is plain out of Zachary, from whence these words are fetched, and they shall look, saith he, to him whom they have perc d, and they shall lament over him, as a lamentation for their only begotten, chap. 12.10. But seeing that when men shall stand before the throne of the universal judgement, their repentance shall be to late: by no means these things seem that they can be understood of the last judgement: neither of that his coming with the clouds, which but now he spoke of, but rather of that his excellent glory, which shall be manifest in the world in the calling of the jews. Those are they which once pierced him, but at length they shall behold him: & all the Tribes of the earth, that is, the whole nation of the jews, shall with abundance of tears bewail the wickedness of their ancestors for delivering Christ to death. And in deed the Revelation stays her narration upon their conversion, as hereafter God willing it shall be manifest. And because then the glory of Christ shall be very great in the earth, a most lively pattern of that, which shall shine in the last day, a preparation unto this is brought for the beautifying of it: Neither alone in this place, but as it seemeth also in many other. ¶ All Tribes; These things are proper to the jews, to whom once tribe by tribe the promised land was divided. The thing could not in more exquisite words be declared. Sometime the tribes are taken metaphorically, but in no wise here, seeing that Zachary mentioneth by name the jewish tribes; The land saith he, shall lament, every family apart: the family of the house of David ●part: the family of the house of Levy apart; all the rest of the families, every family apart: The lamenters here, are those, which were percers: and the tribes are of those that lamented, & therefore of them which pierced him, to wit, of the jews: to whom properly this sin belongs. Therefore these words of the Apostle are thus, as if he should say, Behold he comes with the clouds, & all men of all sorts shall see him, also those which pierced him, to wit, the jews, whose predecessors crucified Christ, and pierced his side with aspeare: these being scattered every where through all nations, shall at length be converted to the true faith, & for earnest grief shall morn: both for the detestable iniquity of their forefathers, and also for their so long hardening, yea Amen. And so finally this is the sum of all, that the benefit of Christ partly present is here celebrated in the calling of the Gentiles, (for that which he before spoke of Kings and Priests, is referred to the seven Churches of Asia, that is, to all the Gentiles embracing Christ at that present, for which cause there is attributed to him the praise of glory & power,) partly to come in the calling of the jews, which we have declared to us both by their repentance, and also by the desire and wish of all the Godly. ¶ Yea Amen: The fervent desire of the Godly desiring this coming, is expressed in greek and hebrew, for this shall be the wish of all nations. The first particle is properly of one affirming, showing the certainty of a thing, in which yet may be understood the wishing verb, Let it be done, or some such like word: For so it is in the end of the book, Yea come Lord jesus, as if he should say, I beseech thee come so as thou hast promised, chap. 22.20. It is like that both the particles are used in the same sense, otherwise the diversity both of tongue and signification would not note out any conjunction of all people, to which end this twofold proper form of speech seems to be used. Amen, not only apperteines to one assevering, but also supplicating, and earnestly striving, that the thing may come to pass, as in jeremy chap. 28.6. Amen, so do it, the last expunding the former. 9 I am Alpha and Omega: Hitherto hath been the Inscription of the Epistle, now he entereth into the narration itself: where first for the authority of the writing undertaken, there is set down a threefold property of the person calling, the excelling power of creating, truth in his promises, and exceeding power of governing The power is first declared metaphorically, and afterwards in proper words. For the beginning & ending do expound what Alpha & Omega mean, of which that is the first, and this the last letter of the Greek Alphabet: by a metaphor they are applied to any beginning and ending whatsoever. The words are plainly of a certain order and relation to the creature: In which respect they can not properly note out eternity, which thing is absolute, nor in any regard is to be measured according to the creature: Therefore I am Alpha and Omega have this meaning, to wit, the maker of all things, and again the end whereunto all things are to be referred, who in the beginning have made all things, and that for my own glory. It is the abridgement of that which the wise man saith, the Lord hath wrought all things for himself: yea the wicked for the day of evil, Prov. 16.4. The constant verity of God in his promises is declared by a distribution of a threefold time, as we have showed out of ver. 4. His Allmightines in the end of the verse seems to appertain to that excellent power of governing all things according to his will: in which there shines no less his incomprehensible majesty, then in the first creation of things. For this teacheth that his strength was not spent in his first work, but for ever is of force without any lessening: which is not tired with any weariness, neither oppressed with the weight of business, but remains infinitely beyond all power of any created spirit in doing all things. Such a one is he from whom the commandment of writing proceedeth, a most mighty creator, a most faithful promiser, and the chief hovernour of all things. 9 I John: The person also called hath great weight for credit, I John an Apostle, a brother and companion in affliction, banished into Patmos for the word of God, ravished from heaven in the spirit on the Lord's day; Why should not this man speak most certain truth? ¶ And the patience of Jesus Christ: The common translation hath and the patience in Christ jesus: So also Montanus, the interpreter of Aretas, by Chr. jesus: Therehy the sense is nothing at all or but little changed, whether any read it according to the construction, as Th. Beza, or as these with a preposition. All tend hereunto, that the communion of the faithful, (be it either of affliction or of a Kingdom) lean on Christ the alone head, as upon the ground and foundation. We must take heed lest with the jesuite we do interpret in Christ Jesus for the end, for Christ Jesus: for so the communion of the Kingdom amongst the faithful should be established without Christ: as if all should not together grow up in him, but should as it were be joined together between themselves into some outward thing a part from him. Patmos, an Island of the sea Icarium, thirty miles in compass: at this day it is called Palmosa, as the latter Geographers would have it: But in Strabo it hath nothing memorable except the name: He is wont to mention carefully even the very woods of Palm trees, if there be any: much more would he have mentioned so great plenty, whereby the Island should be worthy to be renowned: whereupon this name may justly be suspected: unless perhaps the succeeding age caused it to be more happy in fruitfulness. Munster supposeth that Patmos is that Possidium of which Ptolemaeus speaks in his tables of Geography, book 5. chap. 2. but Possidium in the same place is a Promontory of the Isle Chios, not far of from the city Chios, from thence they sail about the Island, and leave it on the right hand, Str. book. 14. But Patmos lies together with Corasius towards the west of Icaria, but this towards the west of Samos, Strab. book 10. But thou must observe, that John doth not plainly mention his banishment, but only that he was in the Isle, soberly bearing his misery, not proudly augmenting it by vain boasting. ¶ For the word of God:: That is, for having preached it, not for to preach it: For john of his accord went not thither to preach, but because he had preached at Ephesus and elsewhere in Asia, Domitian the tyrant, as Ireneus and others record, banished him thither. The same Isle seemeth to have been almost desolate and void of inhabitants, considering especially that the neighbour Island Icaria much more renowned, because of the scarcity of inhabitans, as Strabo reports, did bestow the use and commodity of their pastures on the soraine Samians. 10 And I was ravished in the Spirit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was in the Spirit: that is, I began to be moved in the spirit for to see and understand those things, which do far surpass man's capacity, as of old the ancient Prophets being led by the same spirit, did pronunce of things to come, with no less certainty then of things present or past. After the same manner Marck speaketh of another kind of spirit, And there was in their Synagogue a man with an unclean spirit, chap. 1.23. And again, there met him a man out of the sepulchers in an unclean spirit, chap. 5.2. but altogether contrary in the manner of operation, not only in respect of holiness or unholiness, but also of the sweet and quiet motion, seeing that the agitations with which the most wicked spirits do torment men, are violent and fearful: whence the Possessed are most commonly depryved either of all their senses, or at the least of some of them: but those who are filled with the holy Ghost, they are more strenghtned in all the faculties of the soul. Both have them obedient to them whom they do possess, but the one by gracious inclining, the other by cruel constraining, as the exemples of the one and of the other do make it plain. ¶ On a Lord's day: see of this Th. Bezam: It is very like that there was not any holy assembly in this day in the Jland, otherwise John would not have walked alone in the shore, & been solely occupied in receiving the heavenly visions, after chap. 12.18. Neither is there any mention that these Prophecies were received by distinct times, as it is want in the other Prophets, whensoever there is occasion, but they seem to have been given all in the same day, and so to have flowed with a continual course, that there was no intermission after that the faculty of seeing was once given. The commandment also of writing unto the Churches seems to require the same. For if there had been any space of time between, he would have had written by parts and pieces to the Churches, not waiting for the things that would follow, unless peradventure he should have been otherwise admonished, which we do not read in this Prophecy to have been done. But all these things are gathered in one Epistle and not divided in diverse. But the solitariness of john was well recompensed, having for teacher God himself, when it may be he had none whom he might teach. These things being thus expounded, he goeth on into that which concerns his calling, by which it doth appear that this charge was imposed upon him by God ¶ And I heard behind me: This word behind me is wont to shadow out the free mercy of God, which recalleth us being careless, not regarding, negligent, nor thinking of any such thing, for to receive most worthy things. In Isaiah amongst other instructions of the heavenly grace, there is made mention of this as of a chief thing, & thy ears, saith he, shall hear a word behind thee, saying, this is that way, walk through it, when thou shalt go to the right hand, or to the left hand, chap. 30.21. Wherefore neither john altogether in heavenly contemplations, preventeth the heavenly grace: but as it were one of the common people, heareth a voice behind him, warning of the common unadvisedness of us all: For we are all unapt to comprehend heavenly things, until unwares we be endued with the faculty of them: which none of our own dignity doth procure to us, but God's mercy alone. And the voice was great, as of a trumpet, lest we should think that any thing being whispered somewhat softly was peradventure hidden from john: Nothing here could be hidden or passed by, when the ears rang with so loud and shrill a voice: it is a great argument of the certainty of the things which are to be uttered. 11 Saying, I am Alpha and Omega: These words were above, ver. 8. But there of john describing the person, whose authority he followed in writing this Prophecy: here these words are of Christ himself, uttering the same with his own voice. Therefore john above using this form, drew it not forth out of the shop of his own brain, but brought it from heaven, from whence there can come nothing but most holy. Aretas, the common translation and the Complutensis read not these words: but they seem to be rashly razed by some man, because perhaps they were repeated having so few things interlaced. But there was to be a dictinction between john and Christ, neither are these things to be accounted superfluous, which do teach by what author these words were first used. ¶ What thou seest write in a book; that namely, which by and by thou shalt see, and likewise also hear. This express commandment of writing, also to whom by name he should write, showeth that this was not a voluntary message, but commanded and appointed of God. ¶ Which are in Asia, in Ephesus etc. Above in the fourth verse, only universally it was said in Asia: but by naming of these cities, we understand that the whole continent is not meant, which by this name is celebrated for the third part of the world, but only certain little part thereof, which usually is properly so called. Which lying in an Island to the Sea Euxinum Aegaeum and Pamphileum, is bounded on the North with Bythinia: on the west with the sea Hellespontus and Aegaeum: on the South with Licia: on the East partly with Licia, partly with Pamphilia and Galatia. In this part of the world flourished of old time these seven most famous cities, representing here the whole Church amongst the Gentiles. As touching Ephesus, Ephesus. it is a very noble city by the sea shore of Icarium, not far from the river Caister, the head city of jonia, the greatest mart of all Asia within Taurus, famous because of the Temple of Diana: very well known to Christians for the three year labour of Paul Act. 19.20. and 20.31, for an heavenly Epistle written to this people, and for Timothy their Pastor bestowed on them, and also afterward for many years most fruitful watering of John the Apostle. Smyrna, Smyrna. a city also of the sea coast of jonia, on the North of Ephesus, being distant from thence three hundred and twenty furlongs: a Colony of the Ephesians, with whom in former time they dwelled together: mighty in old time and having jurisdiction over certain cities near adjoining, as also Ephesus, in which the meetings of the subject cities were, See pli. book 5. chap. 29. Pergamus Pergamun. is a city of Aeolia towards the North of Smyrna, very glorious, and being the chief amongst the middleland cities, once the seat of the Kings of Attalia: which at length became the Romans, they being appointed the heirs by the last Attalus, which brought the country into a Province, and called it Asia by the name of the Continent, swallowing up by hope doubtless from this small beginning, that whole part of the world: as though Attalus had not only bequeathed to them Pergamum, but also all Asia by his testament, whence, unless I be deceived, was the first distinction of lesser Asia. Thyatira Thyatira. is the last city of the Mysians, a Colony of the Macedonians, towards the south of Pergamum, to whose jurisdiction it likewise appertaineth. In time past it was called of Seleucus the son of Nicator Thugatheira, for the joyful news of a daughter that was borne to him: hereof Lydia the purple seller was a citizen, of whom there is mention made Act. 16.14. a stranger of Philippi, as it seemeth. Sardis Sardis. is from Pergamum towards the South about six hundred furlongs. Once the chief city of the Lydians, happy by reason of the rich mountain Tmolus, and Pactolus that yields gold, which runneth through her fields. She was also of great dignity in the latter ages, having chief jurisdiction, taking from thence the name of Sardinia, see Plin. book 5. 29. Philadelphia, Philadelp. of which there is here mention made (for there are three of this name) is of Lydia, or rather of Cecaumena, that is, of the country in the very borders of Lydia and Mysia. Of old a city not populous, even when it most of all flourished, because of the dangerous dwelling by reason of often earthquakes, the most part live in the country: but, saith Strabo, we may justly marvel at these few, who for desire of the place, are careless of danger, and heedless of safety: or rather what the builders of the city minded. Laodicaea Laodicaea. by the river Lycus, one of the greatest cities of Phrygia, which reacheth to Caria, near to Colossy, to whom Paul a prisoner at Rome wrote, commanding that the Epistle should openly be read in the Church of Laodicaea: Whose letters also he commandeth that the Colosians should read, Col. 4.16. A city in time passed of great wealth, partly through the liberality of the citizens, who by their Testaments gave to it great riches, partly by reason of selling of excellent soft wool, and black as a raven, for which causes their neighbours did much desire it. Such are the seven cities, to whom this Prophecy was by name delivered, described as in a table. Some man perhaps may marvel where Rome then was, to whom in steed of all it might have been written very briefly, as to her who brag that she is the head of all. Verily Christ forgot himself, who passed over his vicar, nor would not send him so much as one letter, who only seemed to have been spoken unto. But there is a ready answer, why he wrote not to him, he knew that he could not err, nor had need of an admonisher. Let therefore this omission be one of the prerogatives of Rome. 12. I turned me therefore that I might see: To see is taken sometimes by synecdoche for to perceive, as Exo. 20.18. The whole people saw voices & great lightnings, & the sound of a trumpet etc. that is, perceived. But here it remains in his proper signification, when he had sufficiently perceived by hearing, & he now turned himself that he might use the benefit of the other sense. Therefore the other word is changed from his native signification, noting by a voice the man whose voice he thought it was. ¶ And being turned etc. So was the hearing: the things seen are partly things, partly a person. The things are seven golden candlesticks: the interpretation whereof we shall learn beneath at ver. 20. In the mean while let us note that every godly endeavour received greater fruit than was looked for. john doth turn himself that he might see the man: behold moreover seven candlesticks, of which he suspected nothing. 13. And in the mids etc. The person seen is Christ himself, as is understood out of ver. 17.18. like the son of man, because in a new shape taken unto him, he caused himself to be seen, not in that native form which he took of the Virgin, & in which full of glory he sitted at the right hand of the father, which may be the reason why the articles are not prefixed, as in other places, as Th. Beza hath observed. This form is put on for the present condition of the Church, & therefore an other is taken, where an other estate of the bride is described, ch. 19.11, 12. etc. Even as also it cometh to pass elsewhere in many places, for Christ always is one & unchangeable: neither for his own sake doth he so often change his form, to whom no alteration befalleth, nor any shadow of turning: but when according to his diverse administration he useth a diverse condition of the bride, whereby he may both testify his conionction with her, & also may show that he in those alterations of times forgets her not: he takes upon him form fit for the things. He suffereth when she suffereth: he also triumpheth together with her: what marvel is it then in so near a society, if he sustain also a common shape? According to the same meaning Ireneus expoundeth this diverse form, So, saith he, the word of God always hath as it were the proportion of things to come, and showed forth to men as it were the form of his father's disposition, teaching us what are the things of God, book 4. ch. 37. Neither is it without cause, that he is with this habit in the midst of the candlesticks, manifesting by the same that this adorning doth not simply & absolutely belong to him, but as far forth as he is conversant with the Church for special time. Wherefore in such visions, we must not so much seek what a one Christ is in himself, as what his administration is, & what a one the bride is thereby, which he setteth forth to be viewed in himself as in a glass. Therefore as touching the interpretation of the special things, the long garment is the perfect imputed righteousness of CHRIST, wherewith the bride is wholly covered from top to toe, so as no filthy nakedness appeareth. For this garment is not necessary to Chr. but serveth to cover the bride, which notwithstanding Chr. weareth on his body, declaring how comely for those times in this regard she should be. Neither less often than significantly, is the righteousness of faith set forth by a garment. Blessed, saith the Psalmist, is the man whose sin is covered, Psal. 32 1. And the guest wanting this garment, is cast into utter darkness, Mat. 22.12. Afterward in this book, they are pronounced blessed which watch and keep their garments, lest they walk naked, & their shame be seen ch. 16.15. & often times so in other places. And what doth more fitly resemble the righteousness of faith, which loatheth our inherent righteousness as a menstruous cloth, neither can rest in any other thing, except in this one garment of Christ's righteousness. ¶ And girded about the paps with a golden girdle: made of silken threads covered with gold. But was the girdle made of such threads only? But the priests girdle was made of embroidered work, pictured with scarlet, purple, violet and yellow flowers, Exod. 28.39. Whose stuff was only of silk, as joseph of the Antiquities book. 3. chap. 8. And this girdle was common to all the Priests: There was another appertaining to the high Priest, differing only in this one thing, that it was wrought with gold, as josephus there speaks. This then is a golden girdle, not that it was wholly of gold, but because the girdle of the High Priest was for this difference excellent. Neither is this girdle proper to Christ, but to the Bride: for which cause this same is the girdle of the Angels, beneath chap. 15.6. The which we do attain by Christ alone, which hath not only made his elect, Priests, but also hath brought them to the honour of the chief Priest. Seeing therefore that this girdle is ours, it signifieth most precious faith in the heart. And it is of Gold because, what is more Golden and precious than true faith? Yea whose trial is much more precious than gold that perished, 1 Pet. 1.7. This girding is about the paps, because, except faith hath her seat in the heart it is no faith. And therefore the seven Angels are girded after this manner chap. 15.6. because otherways it is wont to belong to the loins, especially under the law, when faith was not plainly delivered, but lusts were restrained by the instruction of the ceremonies & rites. But now the bride having obtained more plentiful grace, should remove the girdle from the loins to the paps, straightly tying and binding to her those garments by a true faith of the heart, lest being loosed and ungirded they slide down and spread abroad. 14 And his head and hairs etc. The garment and girdle are common to all memhers: in the head & the hairs there is a certain distribution, whereof the former concerneth those which rule in the Christian assemblies, and are to them as heads: the hairs do signify the common Christian people, which dependeth on the holy teachers, drawing nourishment and ornament from them, and they bestowing again on them decking and defence. Both of them is white, flourishing in the seven Churches, or rather in the first of the seven Churches by a singular purity. For we shall see that this order of the members hath reference after a sort to the order of the Churchches. Although those things which are related here in the last place, in the Epistles are attributed to the first: which reversing of order do teach that those properties are in such sort agreeing to some, as that also according to the occasion they are proper to others. But the whiteness is of wool & snow: of the former, for the simplicity of manners, wherewith the saints are endued, which every where are called sheep, and not without cause, seeing our head is a lamb: of the latter, because this purity and whiteness is not natural, but borrowed. For wool by nature is filthy in greasines, full of dust & many other defyling, but being thoroughly washed in the most clear fountain of Christ's righteousness, it exceedeth snow itself, or whatsoever excelleth in the glory of whiteness. So great a thing is it to seek righteousness not in ourselves but in another, that the Spirit contents not himself with one similitude of the garment, but also adjoineth the similitude of snow, and many other reasons in other places, showing how greatly he would have us to mind this doctrine, & that on every side it should sound in our ears. ¶ And his eyes as a flame of fire: Overcoming darkness, from which eyes no darkness takes away the sight. Which kind of eyes did especially shine in the first of the seven Churches; in which we shall see that the truth shined so clearly, that no craft of heretics could darken the same. All their vain shows were consumed as stubble with these fiery else, or as cover of wax they do melt forthwith, and do openly bewray their hidden deceit. 15 And his feet were as fine shining Brass: Wherefore passeth he so quickly from the head & eyes to the feet? especially seeing there follow the voice, hands, mouth and face. It is not rashly done, but in that order the members are described, which doth most fitly agree to the Churches. Now therefore he teacheth after that first, what is the estate of the next Churchches, where the faithful are feet, & like to Brass of Lebanon: for they were the head, hairs & eyes in an other respect and manner. One member could not declare the whole estate of the Bride, for which cause there are more used, and so much the more because he whom John saw, was like to the son of man. As touching Lebanons Brass, Th. Beza doth well retain the greek word in his translation. Copper is manifest to the Latins, neither do I believe that it sufficiently expresseth the singular elegancy of this Brass digged out of Lebanon. For Aretas yieldeth the same reason of this word. And we know that a possession which engendered metals befell to the tribe of Asher, who had his seat at the foot of this mountain. For so Moses speaketh, Iron and Brass shall be thy shoe, speaking of that coast where this tribe was seated, Deut. 33.25. Some had rather that here it should have the signification of Frankincense: the author also of which judgement is Aretas, as it were doubtful between both: all be it he plainly relateth not that this signification is as it were, drawn from use, or taken out of any approved author, but as though the composition of the word should signify some such thing. But Anthoine Nebrissensis brings somewhat of weight for this point, writing (as it is recorded of Francis de Ribera) that this title is frequent in Orpheus amongst his hymns, Chalcolibanus for Apollo, for Latona, and other Gods; that is, as he interpreteth, the male Frankincense, or the sacrifice of the male Frankincense: as in Virgile in his bucolics, and offer for sacrifice the fate vervin and male Frankincense: But I think that the words which follow contradict it, burning as in a furnace. Similitudes are wont to be fetched from usual & accoustumed things: but we read no where of such a prodigal waist of Frankincense, Noah not when Alexander himself sacrificed, that it should be burned in an oven or furnace, which only was to be burnt on an altar: Therefore that first signification of metal seemeth to be better: chief seeing the visions already before made are according to this manner recorded. In Ezechiel, his feet are like to shining brass, ch. 1.17. of shining brass in Dan. ch. 10.6. As touching Orpheus, let the learned consider whether Chalcolibanus for Apollo, may not be an image of brass of Lebanons for Apollo, as if he should say, that he by his verse, did as it were erect an image of most precious brass for Apollo. They were wont in ancient time to consecrated to their Gods other things besides frankincense: according to which custom Synesius a Christian Poet nameth his Hymns crowns & garlands; I make for thee this garland from the holy meadows. Hym. 3. Such a thing therefore is this Lebanons' brass, whose feet burning in a furnace being like, show the afflicted spouse in the Churches of Smyrna & Pergamum: which yet received no damage by affliction, but through the strength of brass should continue invincible, & should shine much more clear than fire. The common latin translation for Lebanons' brass, readeth copper. The jesuite according to his wont, that he might by some probable reason hide the error thinketh that the old Interpreter first translated it Lebanons brass, as it is in the greek, & that afterwards this word was corrupted by printers or unlearned. But what needs this defence? Wherefore hath not the translator here as always followed the best corrected copies: if the greek books are corrupted? It is foolishness to bring a thing to the rule which is righter than the rule itself? But the power of the truth carrieth the man that gainesaies it from his judgement, & drives him into contrary opinions. ¶ And his voice as the voice of many etc. This similitude is often, & for the most part noteth an huge tumult: in this book, as it seemeth, it is of a large signification, declaring besides the greatness of the noise, a certain unconceavable (as I may so say) notion of things; as is the disordered and confused noise of waters: which storming with contrary waves, & rushing against the shore rocks, yield a certain huge noise, yet no man distinctly perceaveth, what all that noise meaneth. Such should by Christ's administration be the word of truth in the same Churches, in which the feet should be like to burning lebanons brass. To the heathenish men that lived yea in most pure Ephesus, the truth was a certain unsavoury and untastable thing, neither sounded it any other thing then barbarous and unpleasant. Cornelius Tacitus calleth the doctrine of the Gospel a certain deadly superstition, showing by his wicked blasphemy not so much his own as the common hatred of all the Gentiles, book 15. Suetonius recite that the Christians were afflicted by torments, that they were a kind of men of strong & wicked superstition, in N●ron ch. 16. Pline a very learned & wise man in a certain Epistle to trajan singes the same song, he writes, that when he had inquired of 2 maids, which were said to be the servantes of certain Chrestians by torments, what was the truth, he found no other thing than wicked & unreasonable superstition, the infection whereof had not only run through the cities, but also the villages & country etc. How doth the sound of the truth to such men seem a certain rude & vain beating of waves? Their ears were filled with a sound, whereof they conceived no sense. And we shall see in the next chapter how these although Gentiles, pertained to Ephesus. But not alone of this kind of men the wholesome truth was accounted barbarous, but also of many of Christian profession in the Church of Smyrna, Pergamus, and the neighbour Churches. Errors & perverse opinions so possessed many, that they were altogether deaf to wholesome doctrine, neither tasted any sweetness of it, as it will be more plain in the next chapter. And he had in his right hand seven stars: He did so defend with his mighty right hand the Teachers of the truth (for these are the stars, as beneath i● taught vers. 20.) afflicted with many evils, that in all miseries they were conquerors. Although this thing be common to all Churchches, yet in those it is chiefly seen, Where the feet do burn in an oven, and the truth either not heard, or not understood. Even there we shall see many delivered to death, but for one many forthwith to arise: neither only doth the power of his defending right hand so manifest itself, but also in repelling the conspiracies which the wicked do make to his Ambassadors. ¶ And out of his mouth a two edged sword: This sword is the most mighty word of God, more piercing than any two edged sword: It searcheth the reins, and pronounced sentence against the wicked and unbelievers: Neither doth one jot, or any note become void and of no effect. It wondeth and killeth, bringing upon the wicked those calamities which it threateneth. Now it cometh out of the mouth, because in the Church of Pergamus Christ would approve his most holy severity to the world in punishing sins, unless, saith he, they repent, I will fight against them with the sword of my mouth, chah. 2.16. as it shall more fully be spoken of there. ¶ And his face shineth as the Sun in his strength: The face or counteance of Christ, is his worship appointed from God, in which he is seen of his as clearly as we do behold things before us: Whereto pertain those exhortations, Seek ye my face, Psal. 27.8.: Seek the Lord and his strength: Seek his face always, Psal. 150.4. Asthough he should say, trust always in the Lord and apply yourselves to the holy study of those things, with which he hath taugh that he himself is to be worshipped. As long as we bestow our labour thus, we are conversant in the sight of the Lord, but as soon as the fucalty to be at his public worship is taken away, we are banished from his face: as Cain complaineth, being cast out of the Church for the murder of his brother, that he was hidden from his face, Gen. 4.14. Therefore the whole religion of Christ pertaining either to doctrine or to prayers, sacraments & discipline should shine most purely in these Churches. For the reason of order requireth, that in the last place the shining face should signify that the last of the seven Churches should be famous by the clear vision of Christ. And among these (as we shall see) Philadelphia obtaineth the chief praise: the other so behold the open face of Christ, that they may rather perceive that Christ is angry with them, then rejoice in any of his favourable beholding or countenance. Therefore the whole type or figure hath this sum: That the first of the seven Churches is no table, by the righteousness of Christ, through the faith and holiness of the people, and marvelous quickness of understanding of the teachers, by whose bright eyes the darkness of errors are driven far away: that those Churches in the mids are on fire through great affliction, yet that the truth was not altogether overwhelmed, but did make a loud noise as the fall of the river Nilus although to very many, it was but as the unconstant dashing of the waves: That the last Churches had their teachers whole & sound, kept the truth mighty to subdue the enemies, and a great purity of the whole religion. For now it shallbe sufficient to distinguish them in to three degrees for plainness sake: we will follow a more accurate distribution, when we shall entreat of them severally. 17 I fell at his feet as dead. Thus was the type from the consequents. First, the great fear of John offers itself, such as in the like matter hath befallen other holy men. So great is the infirmity of our nature, and conscience of depravation, that it can in no wise endure the least show of God's majesty, Dan. 8.9. etc. which is another argument for the credit of the heavenly vision. ¶ Fear not; A consolation very necessary, considering that John had not been able to perceive the things either heard or seen, unless he had first been recreated and confirmed from his fear. And so it is wont to come to pass in holy visions: the evil spirits contrariwise do increase fear, as much as they can, desiring to overwhelm men with fear and desperation. The places of consolation are from his universal power over all things created, in this verse, & by name from his victory and power over death in the verse following. Those words first & last have great power to comfort: for why may not John be of good courage, when he biddeth not to fear, who in the beginning created all things, and is able to bring them to nothing again at his pleasure: unless peradventure, the words first and last are to be referred to glory and humility, than he is the first now among all things created, or rather above all things in honour and majesty, who once being conversant on earth did seem the basest among men: Asthough he should say, fear not at the sight of my glory, which is augmented above that you can think, yet not for your destruction, but salvation. And as once ye have known me the most humble of all men, so in this unmeasurable glory, I retain my former mind, & do not despise or neglect you dust and earth. Words full of comfort, but in this sense they were to be changed, I am the last and first, because the humility did go before glory, neither now should that be placed in the latter place which hah been swallowed up of the majesty, coming upon it: unless peradventure they have this sense, I am now the first, who of late was the last: or the order of the words being kept, I which was the first, in the beginning being with God, equal to the father, at length taking upon me the form of a servant, became in the account of the world the last. Both which sentences make for the second interpretation, & make it more probable. ¶ And who am alive: Specially he maketh mention of his victory over death, that he might erect his mind against the greatest fear in life. These things confirmed that he was Christ that appeared to john. Never of any creature is any thing uttered in the person of God, without all signification of ministry: lest peradventure men should think him to be God, and should give that to the creature, which is proper to God. ¶ Amen: This is most certain which I say, that I live for ever, for confirmation whereof, take not only a naked affirmation, but also a solemn word of sealing up, Amen; The common translation readeth not Amen: which nevertheless is found in all the Greek books, and is found beneath chap. 3.14. To which we must hearken rather than the Tridentine fathers establishing only this edition authentical and of authority. ¶ And I have the keys of hell and of death: There is a transposition of the words in Aretas, the Complutense and the vulgar: and I have the keys of death and hell. And in the conjoining of these words hell is wont to be put after death, as death and hell did follow him chap. 6. ver. 8. so death and hell were cast into the lake chap. 20.14. And so the order of things requireth, seeing that hell is the last sting of death. But seeing those keys are as well to open as to shut (for because he liveth that was dead, he hath power to make others alive from the dead) here hell is not of the damned, which is wont never to be opened, that any should be fetched from thence, as neither in ch. 20.13. For how can the hell of the damned be cast into a lake of fire? Therefore these two do seem thus to be distinguished, that death be the very separating and sundering of the soul and body; Hell the state and condition in which the body is after the sundering. 19 Writ those things that thou hast seen, and which are etc. The commandment of writing is repeated, but explained more at large. In the eleventh verse it was commanded only, writ that which thou seest in a book: Now he teacheth whereto that pertained, which he saw: to wit, to things both present and to come: For these both joined together do expound that what thou hast seen. And in every of the Epistles, unto which the parts of this vision are fitted according to the divers condition of every one, we shall find predictions of future things, so as those words which thou hast seen, can not be restrained to things only present. Seeing therefore the seven Churchches contain as well future things as things present, the whole Prophecy is not rightly distributed into things present and future. For these two members come together, as after we shall see, in the singular explication and unfolding of the things. Let us hold therefore that which the words plainly teach, that this vision proper to the seven Churches, is touching things both present and future. The observation of which small thing hath opened a way to me to understand (as I think) the particular Epistles: which I will that the godly judge. 20 The Mystery of the seven stars: In the last place is the interpretation, which only teacheth of two things, of the stars and candlesticks. Why doth he give no exposition of other points? Because these few were enough to open his counsel of the whole. For after the same manner the rest are to be applied to the condition of the Church. And so will the Spirit help our weakness, that he may leave some parts of diligence to us. Although the things that remain of the vision shall easily be made manifest from the Epistles, which teach by the condition of every one, wh●t meaning the rest have which now are kept in silence, as shall be showed in their places. As touching the words, Mystery is of the fourth case, following the verb Writ, which is to be repeated, asthough he should say, writ the mystery of the seven stars; And likewise in the member following, and write the mystery of the seven candlesticks: For he interpreteth the stars to be the Angels: The seven stars (saith he) are the seven Angels of the Churches, that is, signify the seven Angels. Which let them observe who hold fast, as it were with the teeth, the letter of the word in other places. Neither are these Angels spiritual substances, but men Pastors and Bishops, to whom the scripture attribute this name: as, although the Angel of the Lord had come up from Gilgal to Bochim. judg. 2.1. So in the Prophet Hagg. Then spoke Haggai the Lord's messenger, ch. 1.13. And Malachy speaking of the Priests, For he is the Angel of the Lord of hosts. chap. 2.7. How great therefore is the dignity of true Pastors, who both are stars, fixed in no other firmament then in the right hand of Christ, and also Angels. What skilleth it though the wicked scoff at them with reproachful names, seeing they be in this reckoning and estimation with God? ¶ And the seven candlesticks are seven Churches: Very well compared to a candlestick, wherein the everlasting light of truth shineth, kindled of Christ the Priest morning and evening continually. This similitude is fetched from the candlestick of the Tabernacle, which was made of pure gold, of work beaten with hammer, of one shaft, and seven branches. The multitude of branches signifieth the multitude of particular Churches, as well of jews, as of Gentiles. The common original from one shaft, the most straight conjunction of particular Churches: all which come forth from that one of the Jews, as from the shaft. Which shaft was more adorned than the other branches, in one bowl, knop, and flower: because, as it seemeth, the jews Church at length shall become more abundant in the gifts of the spirit, than this ours of the Gentiles: Exod. 25.31. They are then the candlesticks of the Church: but which by their most precious matter do note out only summarily the excellent dignity of it: Christ himself, represented severally the beauty of every of each one of the members, in that figure, wherein he was seen of john. Chap. 2. UNTO the Angel of the Church of Ephesus writ, these things saith he, that holdeth those seven stars in his right hand, which walketh in the mids of the seven candlesticks; 2 I know thy works and thy lahour, and thy patience, and that thou canst not suffer the wicked: and hast tried them, which say that they are Apostles and are not, and hast found them liars. 3 And thou wast burdened, and dost endure, and for my name hast laboured and wast not wearied. 4 But I have somewhat against thee, that thou hast left thy first love. 5 Be mindful therefore from whence thou art fallen, and do the first works; or else I will come against thee shortly, and remove thy candlestick out of his place, unless thou dost repent. 6 But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate. 7 Let him that hath an ear hear what the spirit saith to the Churches, to him that overcometh I will give to eat of that tree of life, which is in the mids of the Paradise of God. 8 To the Angel of the Church of Smyrna writ, these things saith he that is the first and last, who was dead, and is alive. 9 I know thy works and thy affliction, and poverty (but thou art rich) and the blasphemy of them that say they are Jews and are not, but the synagogue of Satan. 10 Fear none of those things which thou shalt suffer: Behold it shall come to pass, that Satan shall cast some of you into prison, that you may be tried; and ye shall have affliction ten days: Be faithful unto death, and I will give thee the crown of life. 11 Let him that hath an ear, hear what the spirit sayeth to the Churches. He that shall overcome, shall not be hurt of the second death. 12 And to the Angel of the Church of Pergamus writ, these things saith he, that hath that sharp two edgedsword. 13 I know thy works, and where thou dwellest, to wit, where Satan's throne is, and that thou keepest my name, and hast not denied my faith, yea even in those days in which Antipas that my faithful martyr was slain among you, where Satan dwelleth: 14 But I have a few things against thee, that thou hast there those that hold the doctrine of Balaam, who taught Balack to lay a stumbling block before the children of Jsrael, that they should eat of those things, which were offered to Jdols, and that they should commit fornication, 15 So also hast thou them, which hold the doctrine of the Nicolaitanes, which I hate. 16 Repent: or else I will come against thee quickly and fight with them, with that sword of my mouth. 17 Let him that hath an ear, hear what the spirit saith to the Churches: I will give to him that overcometh, to eat of the hidden Manna, and I will give him a white stone, and a new name written in the stone, which no man knoweth, but he that receiveth it. 18 And to the Angel of the Church of Thyatira, writ, these things saith the Son of God, which hath eyes as a flame of fire, and whose feet are like fine brass. 19 I know thy works, and love, and service, and faith, and patience, and thy works, and thy last are more than the first. 20 But I have a few things against thee, that thou sufferest the woman jezabel, which saith she is a prophetess, to teach & deceive my servants, that they should commit fornication & eat of things which are offered to Idols. 21 And I gave her time to repent of her fornication: but she bath not repent. 22 Behold I will cast her into a bead & them that commit adultery with her into very great affliction, unless they repent of their works. 23 And I will kill her children with death, and all the Churches shall know that I am the searcher of the reins and of hearts, & I will give to every one of you according to your works. 24 And to you I say, and the rest of the Thyatirians, whosoever hold not this doctrine & who have not known the deepnesses of Satan, as they say: I will lay no other burden upon you; 25 Yet that which you have, keep till I shall come: 26 For if any shall overcome, & observe my works unto the end, I will give him power over nations. 27 And he shall rule them with a rod of iron, & they shall be broken in pieces as earthen vessels, as I also have received of my father. 28 And I will give him the morning star. 29 Let him that hath an ear, hear what the spirit saith to the Churches. The Resolution. HITHERTO in common that which pertaineth to all the seven Churchches: that which is proper to every one followeth, an Epistle being inscribed to every one severally. In every one of which, there is an Inscription, Narration, and Conclusion. The three first, are of the Church falling into a worse estate, of Ephesus, Smyrna, and Pergamum: The other four are of the same returning: and so as the three next are opposed to the three first, & are answerable one to the other: the Thyatiren, to the Ephesine: the Sardinen, to the Smyrnen: the Philadelphen, to the Pergamen: Only Laodicaea hath no equal, whereto she may be compared. As touching the Ephesine, which holdeth the first place, the Inscription is by name to the Angel, describing also him, that gave the Epistle: That he holdeth the seven stars in his right hand, and walketh amids the candlesticks, ver. 1. The Narration, partly respected praise, commending their labour, patience, discipline, ver. 2. then their unwearied desire ver. 3. partly reprehension, which showeth their sin, their first love left, ver. 4. & the remedy, which first he propoundeth, teaching in what thing it consisteth, in a care of their first works, afterward he inciteth them to use it, partly by a denunciation of removing the candlestick, unless it be done in time, vers. 5. partly by a rehearsal of the cause for which they had been spared hitherto, ver. 6. The conclusion is both epiphonematical requiring attention: and also remunerant: where the reward is the power to eat of the tree of life, ver. 7. The other analysis shall follow every one in his place. Scholions. Languishing Ephesus. TO the Angel: Every one of the Epistles are inscribed to the Pastors, not that they shoul have them privately to themselves, but that they should communicate them with the rest of the Church, as hath been said before ch. 1.11. Send to the seven Churches which are in Asia, to Ephesus, Smyrna etc. and in the end of every one, let him hear what the spirit saith, not to the Angel alone, but to the Churches. But they are sent to him by name, partly because he is the dispensatour of doctrine, exhortation, reproof etc. even as the use of the Church doth require: partly because the safety of the whole congregation, resteth chief upon the integrity of the Pastors. Neither are they sent to any one Angel, but to the whole, that I may so say, College of Pastors, who all are comprehended in this common word. For there was not one Angel of Ephesus, but many: neither any Prince among them, as is manifest from Paul, who to Myletum sent for the Elders or Bishops of Ephesus, Act. 20.17.28. He would have spared the multitude, if any one had been over the rest in authority: or at least wise among the rest of his admonitions, he would had spoken one word of obedience to the chief Bishop. But this pre-eminence and principality, was not yet bred: It began then first, after the Apostles were taken from human affairs, except that Diotrephes gave some show thereof. Therefore under the name of one Angel, he writeth to the whole order of Pastors, for whose praise, or dispraise, the chief force of every Epistle is intended. For such is, for the most part the condition of particular congregations, as their faithfulness and diligence shall be. Fron whence it is, that at the end the admonition is given to the whole congregation, fitted to the administration of the teachers. Neither is it to be thought, that these Epistles were sent severally, and asunder one from an other, but that all were written together in a common Epistle, such as we have said this whole Prophecy is, & that every Church fetched from thence that which belongeth to them severally. And these things are common to all the seven Angels, to be applied to every one apart. ¶ To the Church of Ephesus: Of the city Ephesus we have spoken briefly at the eleventh verse of the first chapter: to which are to be added, the reason of the order, the force of the name, and the Antitype of it, that the counsel of the spirit may the better be understood. There may be a double reason of the order: one that this city sets before our eyes most of all the Church of the Gentiles like to the P●●●●gall s●ne, whoring & spending his patrimony in a far country, Luke 15. 1●. & ● 〈◊〉 home we know Christ to have set forth as an image of the conve●●i●● 〈◊〉 ●alling of the Gentiles. For this city, besides the horrible Idolatry whe●●● she was a leader of other cities: it was also given to most wretched riot, casting out of the city a certain man called Hermodorus, not for a●y other crime, then that he was a thrifty man: this more over being added, Let no one of us excel, but if there be any such, let him be in an other place, ●nd among other men. Tusc. quest. book. 5. leaf 125. a voice in deed of beasts, &, even ni the sentence of ethnics, worthy of a halter. For thus saith Strabo, All the Ephesians are to be punished by death. Behold therefore that prodigal son, coming again to his father and running to meet him, and falling on his neck and kissing him. How is the grace of God to be praised, who hath converted us Gentiles, being a gulf of wickedness, the disposition of all which we see in this city, into a most glorious palace of salvation. We were once the Princes of naughtiness, now we are become the head of holiness, as this among the seven Churches: no less excelling in godliness; then of late we did excel in all wickedness. For the Father hath commanded the best rob to be brought forth, and hath killed the fatted calf for our sakes. An other reason of the order is, that this city was the foremost in embracing the faith among all of that country, from whence it spread to the other neighbour places. For Paul coming to Ephesus, daily disputed in the school of one Tyrannus, and that by the space of two years, so that all that dwelled in Asia, as well Jew's, as Gentiles, heard the word of the Lord Jesus, Act. 19.9.10. Werefore it is made worthily in the same place, the beginning of Cities, from whence was the beginning of faith. Now the force of the name is to be declared. For it shallbe clear in every one, that the Holy Ghost hath chosen purposely those Churches, which even by the very names, as it were by certain marks written on the forehead, should manifest their whole condition. We let pass that Amazon, from whom they report that it took the name, that which followeth beneath ver. 4. that thou hast left thy first love, teacheth sufficiently what the Spirit regarded in this city: namely that Ephesus, was as it were omission: whereupon we call her languishing, whose godliness waxeth cold in such sort, as that at length it is utterly extinguished. How is it to be feared that in this thing also it carrieth a type of the Gentiles! As touching the Antitype, seeing these seven cities contain the universal condition of the Churches of the Gentiles, as it is manifest enough from those things which have been said at the first chapter, in every of them not only that one city is to be regarded, but also some fellow Church is to be joined together with it, which may directly answer unto it. But of what sort shall we say that these antitypes are. For were these seven Churchches mad patterns of all Churches of that same time, or of a divers time? If we shall say the first, so as in all ages the Church spread through the whole world, did agree to those seven, to wit, that one should be an Ephesine, one a Smyrnen, one a Pergamen, and so of the rest, it should always be of one form, and such as it was in the first times, so it shoul be at this day, against which the use of all times teacheth. Therefore it is needful, to make every one of them severally types, and in that order, in which they are numbered: but the antitypes are those Churches which being divided either by the distance of times, or the space of places, do agree to every one in their order. The conveniency of the things will show sufficiently within what bounds they may be concluded. According to this rule we do make the first Christian Church the Antitype of the city of Ephesus: which fetching the original from the preaching of the Apostles, continued even until Constantine the Great, as those things shall make manifest, which shall be taught here after. This is the chief of all the following Churchches, even as Ephesus is the first of the seven cities. ¶ These things saith he that holdeth the seven stars: A description of him that sent the Epistles, which is diverse in every one, yet fetched from the former vision, diverse members of it being applied according to the diverse condition of things. Which teacheth abonndantly, both the whole former figure to have shadowed out only the administration of things, and also to be proper in a manner and peculiar to the seven Churches. The seven stars in his right hand, declare that the power of Christ is notable in defending the Ministers of this Church. He is even as mighty a keeper & faithful maintainer of all his faithful servants, in what place of the earth, or what time soever they have been or shall be; yet in some certain both places and times, he manifesteth himself more clearly to the world an avenger, than every wherein other, as appeareth both in this city and antitype. As touching the city, Paul, who planted the faith there first, how many adversaries found he there? I will abide, saith he, at ●phesus till Pentecost, for a great door and effectual is opened to me, and the adversaries many: 1 Cor. 16.9. Yet we read not that any calamity came unto him. He was beaten elsewhere and stoned & left for dead: but here Demetrius stirring up the workmen against him, he that holdeth the stars in his right hand, not only kept Paul free from all evil, but also Caius & Aristarchus & Alexander, pacifying the tumult by the prudence of the town clerk; Act. 19 The same hand shielded Tychichus and Timotheus, the Angels afterwards of the same Church: Ephes. 6.21. 1 Tim. 1.3. And no less the Elders, the ordinary Bishops of the Church, whom Paul called to Miletum to give them his last farewell. At length john came to the same place, and there abode many years, stablishing all the neighbour Churches. Neither did the rage of the tyrant proceed to his death: but at length returning from banishment, he died quietly in this city. The power of the mighty and star bearing hand gave such safety to his servants. The like power also shined forth in preserving the Pastors through the whole time of the first Church. An huge number indeed of the faithful were slain daily, but this is marvelous, that in the opinion of men it being necessary that the name of Christ should be extinguished utterly, much more the Pastors, against whom the Tyrants raged most of all, there was made daily so great increase, that it was spoken then commonly and truly: That the blood of the Martyrs is the seed of the Church. But Christ walketh among the candlesticks, as often as he giveth a manifest proof of himself being present and regarding diligently all things which pertain to the salvation of the faithful. In what city gave he a show of more plentiful grace & favour, than in Ephesus, whereto for teachers he gave Paul, Apollo's, Tychicus, Timotheus, john the Apostle, besides many other Apostolical men? And where or when was Christ more manifestly conversant in the earth since his ascension into Heaven, then in those first times, until about Constantine? He did enrich so abundantly the Church with all gifts, he pricked forward their sluggishness, corrected their negligence, rewarded their virtue, so as he might seem by himself to compass every one, and view their labour with his own eyes. In one & the same manner he is always among the candlesticks, neither doth he sit idly, but walketh about continually, & cometh to visit every th●ng, so that he hath no need of a Vicar: yet because by outward arguments, this is not oftentimes alike manifest to the world, therefore that which is properly & singularly belonging as it were to one city & time, is alleged. ¶ I know thy works: A narration, and first of praise. And it is common to all the Epistles, in the beginning of the narration, to profess that he knoweth certainly and trieth every Angel's works. Therefore neither shall reward be wanting at any time to virtue, nor just punishment to naughtiness. And as even now I have put in mind of a Vicar, how wickedly serviceable are they, who arrogate to themselves, as an absolute lord, the power over their fellow servants, seeing he thoroughly knoweth all things, and is not in vain conversant among the candlesticks? The praise of the Ephesine Angel respecteth either his office, in this verse, or his virtue against outward evils, ver. 3. His office consisteth, either in administering the word and those things which are wont to accompany it usually, the Sacraments and prayers, or in exercising of discipline. As touching that he saith, I know thy labour and thy patience: For the pains which is bestowed in preaching the word, because it is laborious, and full of troubles & griefs, is wont to be called labour in the scriptures, as, we pray you brethren that ye as knowledge them that labour among you; etc. 1 Thes. 5.12. And they are worthy of double honour: especially they that labour in the word & doctrine: 1 Tim. 5.17. But patience as a necessary companion must be adjoined unto the labour of teaching: which the Spirit showeth, saying and thy patience. As also Paul, The servant of God must not fight, but must be gentle toward all men, apt to teach, suffering the evil men: teaching them with meekness that are contrary minded: 2 Tim. 2.23.24. Therefore this Church was famous in the faithfulness and diligence of teaching. Behold the example of Paul, who by the space of three years day and night ceased not to admonish every one with tears: Act. 20.31. Do thou also conjecture from those godly Bishops, who loved Paul so grealy, whom also he again loved no less: Act. 20.37.38 Afterward mind john and the rest. But a matter that is clear needeth not many words. As touching her Antitype, the matter is even as evident; they did never more faithfully give themselves to teaching. That Monster was not yet borne, that any should be Pastor, that doth not feed at all: Or that one should sit in the chair of the teacher, who as dumb should be sleepy, distracted with other businesses. There was then no Bishop, who had the office of teaching, who taught not most diligently. Even also at Rome, where it behoved that the mystery of iniquity should spring up betimes, they ceased not as yet from this office. The Pastor every Lord's day at the least did plainly and clearly expound those things which were read out of the books of the Apostles and Prophets: then also he did admonish and exhort, that they would follow those things, which being holy and good, they had heard rehearsed: justin. Apolog. 2. The same thing testify Clemens, Origenes, Tertullian, Cypriam: But the matter is so clear and manifest, as the contrary thereto to be done at this day. ¶ And that thou canst not bear the wicked: Such was the care of teaching, the manner of their Discipline was no less pure and sound: Which first is universally set down, of what sort it was toward all the wicked: afterward specially, what it was toward the clergy, that I may so speak, in the next words, and hast tried them which say they are Apostles etc. The general discipline did not tolerate men in any sort living wickedly, and with the offence of others, but according to the manner of their fault, did rebuke either privately, or before many, if private admonition profited nothing: then also at last it did debar them from holy things, if they would not obey them that counseled them well. And touching Ephesus it can not be uncerten, but that this holy rule did hold there, seeing Paul taught their the space of three years: who gave commandment to Timotheus touching this matter so diligently and exactly. The observation thereof was famous in the primitive Church, as even Pline testifieth in an Epistle unto trajan: The Christians are wont, saith he, to rise betimes in the morning to praise Christ as God, for the preserving of their religion, to prohibit murders, adulteries, avarice, cozenage, and the like unto those: Euseb. kook 3. chap. 33. of the Eccles. Hist. from Tertullian. Out of all doubt they did not only prohibit in word by teaching: but also did restrain them by holy discipline. And they did determine rightly, that Religion could not be preserved otherwise, unless vices be cut of by this spiritual sword. justin testifieth that no man was admitted to the Sacrament of the supper, but he whose life should answer and accord with his profession, Apol. 2. But more plainly Tertullian writing thus: There are also exhortations, corrections and divine censure: for it is showed with great gravity, if any have offended, that he may be sent away from communicating in prayer, both of the assembly and all holy society: where all most approved Elders have authority, having obtained that honour not by money, but by good report: Apologet. ch. 39 Origenes in his 35. treatise on Mat. In the Churches of Christ, saith he, such a custom hath held, that they which are manifest in great sins, thereof convicted, should be cast out from common prayer, lest a little leaven of such as pray not from their heart, should corrupt the whole sprinkling and consent of truth. So in Hom. 7. upon joshua: Him that the third time being admonished refuseth to repent, he commandeth to be cut of from the body of the Church by the rulers of the Church: where also he showeth, that the Priests sparing one, and neglecting their Priestly severity, do work the ruin of the whole Church. The Epistles of Cyprian are most clear witnesses, how holily and regiously he kept it in his Church, yea they do prove how purely the discipline abode hitherto at Rome, as is clear by the Epistles of Cyprian to the clergy of Rome, and to Cornelius, and again of them to Cyprian. It is therefore an excellent praise of that time, that conjoined together with the purity of doctrine, sanctity of manners, by most wholesome discipline. ¶ And hast tried them which say thy are Apostles. The other part of discipline is toward Ecclesiastical men, who were reproved not only for sin in life, but also they did undergo punishments meet for their ungodliness, if they brought any new thing and diverse from the truth, which after lawful examination was found not to agree to the rule of the sanctuary. And great was the courage of the Angel in this matter, who was not scared from his duty by great names, but did bring them back to a wholly examining, who did vaunt that they were Apostles. Of which sort that there were men at Ephesus it is clear, from that instruction given unto Timotheus, That thou wouldst abide at Ephesus, saith he, that thou mayest give warning to some, that they teach none other doctrine, neither give ear to fables and genealogies being endless, which do breed questions rather than godly edifying which is by faith, 1 Tim. 1.3. And the same Paul warneth the Bishops of Ephesus, to take heed to themselves and the whole flock: For I know this, that after my departure, grievous wolves not sparing the flock will enter in among you, and of yourselves shall arise some, which shall speak perverse things, that they may draw disciples after them: Act 20.29.30. But the diligence of the Pastors did pluck the vizards from the hypocrites and did not suffer their crafts to spread to the destruction of the flock: so the Church continued uncorrupted, even to the coming of john, who ruled the same many years: who at length for a time being removed, it staked somewhat of that former care, as we shall show by & by. Likewise in the f●rst church there was such a troop of heretics, as scarce hath been in all other times. There arose Simonians, Menandrians, Ebionites, Cerinthians, Pseudoapostolins, Gnostickes, Sabellians, Samosatenians, Manichees etc. Some of which the Apostles themselves did pierce through with the dart of truth. Paul delivered Hymeneus and Alexander to Satan: So Phygellus and Hermogenes, and as it seemeth Philetus. And he taught Titus, that he should shun an heretical man after once or twice admonition: Tit. 3.10. But after they were gone to Christ, many other excellent lights rose up, which did dispel diligently all heretical darkness. Among which Agrippa Castor, as Eusebius reporteth, justin Martyr, Ireneus, Tertulianus, Cyprianus etc. Who all fought eagerly for the truth against counterfeit Apostles. Wherefore as both the city & that former age were perilous because of the impudence of those, who with false titles made a show that they were Apostles: so were they no less happy by the faithfulness and industry of such defenders, who would not be deceived with a vain show, but bringing the matter to the touchstone manifested to the whole Church, that they were most filthy fellows, who would be counted the principal masters. ¶ And thou wast burdened: Hitherto his faithfulness in executing his office, now he rehearseth his virtue against extern evils: which were many and great, both of that city and of all the Christian world. The battles of Paul against beasts at Ephesus are famous: 1 Cor. 15.32. But what tranquillity could be to the Angels following, who should have to do with grievous wolves not sparing the flock: Act. 20.29.30. It was therefore the commendation of this Angel, that he did sustain and endure calamity stoutly, which is declared in a triple degree: that he bore the burden: that he laboured under the burden, and yet was not tired: as though he should say, a great weight in deed of trouble did lie upon thee, under the burden whereof thou gronedst, yet thou wast not discouraged that thou shouldest pluck thy neck from the yoke, and betray the truth. It is a manly fortitude to bear out manfully troubles and torment. Many bear the yoke cheerfully as long as they feel but a little grief; But to go on constantly among the stings of grief and sorrow, is a point of great courage, and of heavenly fortitude. Such was this Angel, such also was the whole Primitive Church. Nero and Domitian had greatly persecuted the Church, before john wrote these things. And besides Nero and Domitian, it abode patiently under Traian, Adrian, Antonin, Severus, Diocletian. The times were never more miserable when the EMPERORS did let their labour to hire to the Devil, for to shed the Christian blood, which he doth always thirst after. Yet the faithful revolted not but continued constantly unto the end, becoming at length conquerors, setting up the sign of victory against the Devil & all foes. For what other thing were so many scars and prints, with which many Bishos were marked, who after the tempest of tyrannical persecution driven away, did meet in the Nicene Counsel, than so many triumphant bows of the victory gotten against the enemies? Paulus Neocesariensis was bereft of the use of both his hands, the sinews being shrunk and cut by the persecutors with a hot iron. Others had both their eyes put out. Others their right hands cut of by the elbow, among which was Paphnutius Aegyptius. In sum a man might have seen a company of famous and picked Martyrs gathered together: Theod. book 1. chap. 7. He was an Angel of an invincible courage, whom so many calamities could not break, yea not bow never so little. Now therefore if we shall gather all these things into one sum, we shall see a most beautiful image of any excellent Church. For behold an Angel sparing no trouble of his own in the labout of teaching, administering the discipline most religiously: suffering none that should offend the Church with his naughtiness: either keeping far away the leven of heretics, or taking it away most carefully at the very first. And last of all for all these things undergoing boldly whatsoever the wicked enemies were able to inflict upon him. Doth he in any thing need amending? In nothing in deed, if only he had continued in his integrity: but godliness fainteth by little and little unless it be kindled continually: and often times a certain naked profession remaineth, where all his power is utterly dead & lieth quenched: as we shall see by & by to have happened here. As touching the words, Montanus and the vulgar translation do distinguish this verse otherwise, also they put out and change some words: And hast borne a burden and hast patience for my name, & hast not fainted: So Aretas, but the first words set out of order: And hast patience and hast borne a burden. But these readings want express signification, which our kookes have, which conjoin together burden, trouble, and perseverance. The sentence becometh much more weak where this word trouble is taken away 4 But I have somewhat against thee Hitherto was the praise: The reprehension is for the leaving of their first love: Of which even a light slaking had not wanted great fault: But to put of the same wholly, how great wickedness: For so the word thou hast left, soundeth: as if the Ephesine Angel were like to those widows given to riot, which Paul saith, are to be condemned, because they have cast away their first faith, 1 Tim. 5.12. Although this loss of love, was nothing to the heinous offence of the widows, For their Apostasy was manifest, his only a faint, or rather no care, and a very great negligence of godly duties, the profession of the truth being kept. But the Spirit speaketh of diverse times, as it appeareth from this that he saith, that thou hast left thy first love, and in the verse following biddeth them to do the first works. Fron which it is perceived easily, of what sort was this coldness, to it that the Angel who in the first times of the Gospel received, faithfully executed the office of teaching, & observed diligently every on's manners, to which forthwith he applied a remedy by ecclesiastical discipline: afterward in the latter years did so languish, that he was negligently occupied in the first labour, permitted some of his floke to perish through ignorance, some through the infirmity of the flesh to be carried headlong into destruction, no lawful curing undertaken. This is that love, which Christ taketh grievously to be laid aside so shamefully. For he showeth that he is then truly loved, when his sheep are fed faithfully and with a sincere mind. Whereto pertaineth that thrice repeated commandment to Peter, If thou lovest me, feed my sheep, joh. 16.17. But in process of time in this Church this fervency waxed cold or rather altogether vanished away, as is manifest by the reprehension. Such is our infirmity rushing a pace no less to the loss and destruction of spiritual life, than our bodies hast continually to the graves. Wherefore then is there too much cure of this, & none of that? The Ephesians retained an outward profession, neither were any calamities able to take it from them, as the former verse even now taught, yet in the mean time they decayed by little and little, neglecting those things, without which true godliness cannot consist. And this leaving of love seemeth to have come to pass then, when john had been sent away into Pathmos. Doubtless while he abode at Ephesus he suffered not either doctrine or discipline to decay, but being at length bereft of so vigilant a watchman, they fell into this detested drowsiness. The Bishop may be for an example, although not of that city, yet of a neighbour place, who through the negligence of holy discipline suffered a certain young man delivered to him of john to be kept, to become a thief and a robber. Wherefore john did worthily hit and cast in his teeth his good keeping: Euseb. Hist. book 3.23. But howsoever the history be silent in this matter, it is certain that the Ephesine Angels fell together into shameful negligence about these times. Of which sort also we find the carelessness of the Church growing in use by little and little. In the first times while it had the Apostles for precedents, and eye witnesses of all things, the diligence of the Elders was fervent, who did both preach the word of God faithfully, and also further the godliness of their flock carefully by discipline, but at length after two hundred years from Christ's birth, they suffered all things to wax worse and worse by a manifest declining. How began the discipline to be loosed and corrupted, when the Martyrs & Confessors gave rest to those that had fallen, not only without the Bishop's counsel, but also against their wills? How this outrageous disturbance of the heavenly rule troubled Cyprian, we may see from his Epistles: from whence among other causes of the incumbent persecution, many of which he rehearsed, at length he descendeth to this, And what plagues, what stripes do we not deserve, when no not the Confessors, do keep discipline, who ought to have been an example to others to good manners: Epist. book 4. 4. And not many years after, Eusebius relating the condition of the Church, in which it was a little before Diocletian began his persecution: They, saith he, which were thought to be our Pastors, rejecting the bond of godliness were busily occupied in mutual contentions among themselves: These things only increasing beiond measure, contentions, and threatenings, and emulations, and mutual grudges, and hatred, following with all their might pre-eminence and dominion, as it were kingdoms: book 8. of Hist. chap. 1. It must needs be that the edge of holy discipline was made blunt in wonderful manner, which was of no force to cut of such noxiour herbs. But Ambrose, who rehearseth that the divine rule was vanished quite away before his times, speaking of the Elders, at length inferreth most clearly, Whereupon, saith he, both the Synagogue and also afterward the Church had Elders, without whose counsel nothing was done in the Church: Which by what negligence it is grown out of use I know not, unless peradventure by the slothfulness or rather pride of the teachers, while they alone will be thought to be somewhat: upon the 1. at Tim. chap. 5. He was not long after that time which we call the Primitive Church. Yet he so speaketh, as though some ages before his time, this wholesome custom had been abolished. Which things do clearly show, how in the later times the first love waxed cold altogether, and at length went to nothing. 5 Remember from whence thou art fallen; Such was their sin: the remedy consists of three members, a just consideration of their fall, repentance, and redressing of the discipline. Which all together are required unto amendment and in the same order, in which they are rehearsed. Because we fall by little & little, we perceive not almost into how deep a pit we are fallen: but let us look back to the high top, from whence we are fallen, and we shall mervayle at the low gulf in which we lie. Whereupon he warneth, that he mind from whence he was fallen. Neither is it enough to perceive that we are fallen, but very quickly we must get out of the gulf by repentance. He adjoineth therefore, repent: But many do deceive themselves, and think that they have repent well, when in very deed they have done nothing less: Therefore last of all he requireth, that the first works be done. For than thou shalt prove thy repentance just, if it shall bring forth true holiness of works, and either shall return to the first love, if it were sincere, or shall increase the same by adding a greater unto it. But why doth he require instantly the first works, especially in the Antitype, which containeth the space of about three hundred years? Would he that the Church that was spread far abroad, and increased with an innumerable multitude of citizens, should return again to their cradle? Or whether will he that there should be the same reason and respect of the whole earth, which is of one city? Now also it was nigh, when the Church should have a Christian Magistrate, Constantine being about to come strait way to the Empire and government of the world: What need should they then have, of that former ancient discipline? It was meet peradventure that Christ had waited for a little time, and had not urged so earnestly the first beginnings, of which there should be no use in 'sheart time. But these are the dreams of such as are sick of a fever. He that knoweth what is most fit for his Spouse, requireth earnestly the first works, after so many years, & after the dispersing of his Church in so many places: he willeth that she labour again in the word, and that she punish wicked men with the Ecclesiastical Discipline. He knew that the order appointed by him should fit aswell Provinces as Cities: neither should hinder any whit the civil administration, but further and adorn the same above all. From hence then let us learn, that, that first government is common to all times and places: Neither to be permitted to men's pleasure, to follow the way that they will, but that always in reforming the Church we must have recourse to the first beginnings: unto which rule must be recalled, whatsoever errs from the right way, and not to frame it according to the corruption of the following Churches. ¶ Or else I will come against thee quickly: The threatening putteth to spurs, and stirreth up the feeble strength of the remedy. Often times the fear of peril, prevaileth more with men, than the hatred of wickedness. He threateneth that he will come quickly and remove the candlestick out of his place. But what need is there that he should come, who walketh in the mids of the candlesticks? He dwelleth not among his as a revenger, but as a brother & defender; from whence as often as he must take punishment, he putteth on a new person and form, in which he appeared not before: and is said to come from another place, and to seem now another, from him whom before time they did know. In the Greek it is, I will come to thee, for against thee. Now to remove the candlestick out of his place, is to take away the truth and dignity of the Church. Which though it be not noted expressly by the Historiographers, yet we may not doubt, but that according to this commination, Ephesus lost a while after the form & honour of a Church. I contend not about the name of a Church, which I know she have retained for many ages, but for the first purity, by which alone God measureth a holy Church, and not by coloured and naked names. Much less is the candlestick to be understood of the Episcopal dignity, as the jesuite would have it, which we read to have continued from those times eight hundred years at least. Therefore this candlestick was not quickly removed: Did the Angel peradventure repent? It is not likely, seeing in the Antitype it is certain, that, that followed in a short time, which is threatened here to come to pass. For the Angels proceeding in negligence, as we have learned from those things which have been before spoken, Christ took out of men's sight the first golden candlestick, by taking away his most holy ordinances, of which the world was most unworthy, on which the primitive Church was founded by himself and by his Apostles. For there was a new face of things when Constantine came: there remained yet the desire of preaching in the Bishops: but the doctrine was foully contaminated in many points: Relics begun to be in reckoning, Temples to be adorned more magnificently, all kind of superstition to increase, besides the pride of the teachers, as a little before Ambrose have taught, spoiled the Church of a necessary help to rule their manners. In stead whereof Ecclesiastical dignities were increased, all things being curiously sought out, more for pomp, then for truth. And while men gave themselves to things of this nature, the golden Candlestick, which among the candlesticks did obtain worthily the chief praise, was removed out of his place. This shall be more clear than the light at noon day in the rest of the book. In the mean time let men see, how evil they provide for themselves and the truth, which think every thing right, which they read to have been used in those times. Rather let them go to the entire age in which the candlestick stood in his place: which after it was set in an other place, the same was overwhelmed with darkness, neither could he give light to others. 6 But this thou hast & c: This also availeth to quicken their carefulness: they might have been proud of their present happiness, as though their own godliness had procured it to them: It is not so, saith the Spirit: but in that the punishment is yet withholden, it cometh not of thy approved faithfulness and diligence, but of the only mercy of God whereby he spareth that little good, which thou hast yet left. For as he would not have destroyed Sodom, if ten good men had been found in it: so his wrath waxeth not hot against his, as long as any hope of good is remaining in them. It was but a small thing therefore, that letted, that he should not by and by translate the candlestick, neither shoul suffer it to abide any longer among them. But what was this small thing? To wit, that he hated the works of the Nicolaitanes, that is, of them whose chief author was Nicolas of Antioch, once one of the seven Deacons, Act. 6. Who taught that wiv s aught to be common, and that it was an indifferent thing to commit adultery, as Ireneus, Theodoret and others do declare. For as touching that Clemens Alexandrinus Strom. book 3. doth attribute this heresy rather to the wickedness of his followers, who drew to this foul licentiousness, the fact and saying of Nicol●s, which had respect only to the removing of jealousy, it seemeth scarce credible. For john would have spared the credit of the man, and would have told the ringleader of so great filthiness, neither would have suffered his name to have been borne falsely of wicked men. The Ephesine Angel therefore was pure from the contagion of this sin. What were the Angels of the Primitive Church? They were no less free from this blemish. This heresy was soon rejected, for his own foulness. But after we shall see, that the doctrine of the Nicolaitanes did extend not only to the filthiness of the body, but also was transferred unto spiritual fornication: ver. 15. Were they also without fault in this part? In the first hundred years the Church remained a chaste virgin: in the next ages it began to wax wanton, defile somewhat the marriage bed, partly with unprofitable opinions, partly with foolish ceremonies, but somewhat fearfully & privily at the first: nothing according to that impudence which came together with Constantine, and afterward. In this respect therefore, Christ suffered it a long time, although he saw that their first love had waxed cold. 7 He that hath an ear etc. An epiphonematical conclusion, common to all the Epistles: Wherein he showeth that all whatsoever thy be ought to hearken to these admonitions of the Spirit. Properly in deed they belong to the Angels: but it concerneth us all greatly, of what sort their condition shall be. They either offend or do their duty not for themselves alone, but their condition is joined either with the great good or evil of the whole flock. But what do these things so long ago past, pertain to us? There is the same disposition of all Churches, and of every one severally: whereupon it is very profitable for us, of what age soever, to beware by their eville. Although all will not obey these admonitions, but they only, whose ears the Spirit openeth. For they are bidden to hear, that have ears. And therefore we ought not to mervayl, if we shall see many to contemn securely these threatenings, and to think that these praises and reprehensions belong not to them at all. But what is that, which he willeth to be heard? That which followeth by and by, saith the jesuite, To him that overcometh, I will give to eat etc. Forsooth the Spirit would have the last clause to be heard of all Churches, and of all the members of any Church, but all that which was before, the Bishop shall have privately for himself: A witty indeed and trusty exposition. Are not the Epistles pronounced universally and inscribed to the Churches, Chap. 1.11? Would it not profit them very much to be instructed touching the state of their Angels, and to understand what they might require of them by right? They are sent indeed by name to the Angels, not that they should keep them close to themselves as mysteries, but that by their means, they might be communicated to the Churches, whom the Lord useth as his Ambassadors, to speak to his spouse. Which doth yet more appear from those that follow. For it doth not fit a Bishop only which after is written to them of Smyrna, Behold it shall come to pass that Satan shall cast some of you into prison etc. ver. 10. or that to them of Thyatira, and to you, I say, and the rest of Thyatira, ver. 24. That I say nothing, that in some of the Epistles, the exhortation to hear, shutteth up the whole matter, as to the Church at Thyatira ver. 29. To the Church at Sardi chap. 3.6. at Philadelphia, ver. 13. at Laodicea ver. 22. Whereupon if the Church be reserved to the Epiphonema, she ought to open and shut the ears all at one time. For there followeth nothing to be heard. ¶ To him that overcometh, I will give to eat of the tree of life: The reward in every one is fitted to the times: and is one and the same every where, jesus Christ alone. For what greater thing can he give to his elect? Or what thing shall we need, if we do enjoy him? But according to the diverse condition of times he is set before us in a diverse manner. In this Primitive Church he is the tree of life in the mids of the Paradise of God. Why? Because the first state of the Spouse, was wholly like to the first happiness of Adam in Paradise: of which that was a certain visible image and figure, restored in the last times on earth, after our so long banishment from thence. For there was a tree of life in the mids of the garden like a shadow: here jesus Christ borne of a Virgin was conversant with us in the mids of mortal men: there all kind of beautiful plants, most profitable both for sight and for meat: here a copious abundance of of all gifts, which belong either to salvation, or to ornament: there one river, but dividing itself from the garden into four heads: here one voice of verity among all the Apostles, but which beginning at jerusalem, was spread abroad into the four quarters of the world, watering all lands wheresoever it floweth with peace and salvation. What pleasantness was wanting there, that the mind of man can think of? What is not here sufficiently furnished by him at whose administration the Angels themselves are amazed? To wit, that terrible Angel, with a shining sword keeping the way to the tree of life; it is now removed out of his place, and an entrance again is opened into the garden most full of true pleasure. Christ therefore promised that they which shall keep themselves pure from the corruptions of these times, neither shall forsake their first love, shall continue those true citizens of this holy Church, and that they shall have free leave to eat of Christ, that true tree of life in the mids of this new Eden. Many wicked men and heretics at that time, were thrust headlong (as once Adam) out of the Celestial garden, yet with unlike issue and condition. For Adam falling away from the shadowlike Paradise, by faith in Christ he found an entrance into the true, but these heretics being driven from the heavenly and true, what return can ever be hoped for? Seeing therefore that this is the natural sense of the words, how foully do they err, who do count the Primitive Church an infant, rude and imperfect? and do attribute ripeness of age and perfection to the latter corrupt times? For they do prefer Tophet before Paradise: neither do mind that all pleasantness did belong to the first beginning: but thorns and thisles and all noisome herbs to the curse following. far be it that we should think the water flowing by dirty channels, either purer or sweeter or fit for our use, the further it shall be distant from the fountain. Further let the reprobate know that they do never eat of this tree. For there is the same meat both for way and for country: There is only a difference of a more full fruition, wherein we shall rejoice after the battle finished. Neither is the reward of them that overcome given to the slougthfull cowards. The Angel will keep them far from it with his glistering sword, that they may not pluck any thing at any time from this tree. The Analysis. SO is the first Epistle: the second, is sent to the Church of Smyrna, but inscribed according to the manner, to the Angel: afterward he describeth him that sendeth: That he is the first and last, then, that he was lately dead, but now alive, ver. 8. The Narration partly commendeth for their suffering of affliction, which the blasphemous jeuwes brought upon them, ver. 9 partly instructeth against a new calamity, both showing the Author, kind, end, continuance: and also promising a crown, ver. 10. The Conclusion hath both the wont Epiphoneme, and also immunity from the second death verse eleventh. Scholions. Sweet smelling Smyrna. AND to the Angel of the Church of Smyrna: Smyrna was a Colony of the Ephesians, as we have said: So also named of Smyrna the Amazon, but of which the Spirit respecteth an other notation. For from whence it is a sweet smelling Smyrna, that is Myrrh, far more pleasant than any spices, as is evident from this, that he reproveth no fault of this Church, but showeth that it is most dear to him, howsoever nothing was more contemned and despised of the world. Neither must we think that it doth hold the second place after Ephesus: For the Spirit doth not recite the cities by jumps, next putting a sunder either Sardis or Philadelphia, or any one of the rest, but in the right order, in which they were situated. And first he goeth forward to the North, in which part about the three hundredth & twentieth furlongs Smyrna is placed on the shore. From whence again he declineth to Pergamus further into the North; From Pergamus the rest in their order do bend to the south. And without doubt this order demonstrateth the like progress of the Church. In our part of the world, the further we go to the North, so much the further we go from the sun, the fountain of light. Therefore Smyrna after Ephesus, do teach that after the first purity, the Church will proceed every day to greater darkness, while at length it shall come to Pergamus, the last bound: from whence again it shall go toward the South, every day to be more and more lightened with a greater brightness. We shall see in the things following, that the event doth so agree, that no equal judge will condemn these things for vain subtilityes, but rather with me will admire the greatness of the mystery. And if we shall hold back our opinions, while the whole matter shallbe thoroughly perceived of us, we shall judge far more uprightly, which shallbe best both for ourselves and for the truth: Which only I do respect (God is witness) and not any desire of parts taking or of novelty. But thou wilt say, how is Smyrna so delectable Myrrh to God, whose condition is worse than of Ephesus? In outward show indeed it is more deformed, shining with no ornament of lawful polity: in which respect the North corner doth agree unto it: yet the fervent desire of the godly, who did fight most valiantly for the truth in this miserable deformity, did raise up to God a most sweet savour. Furthermore by how much the greater tentation doth lie upon them, by so much God is wont to deal more favourably with his. He showeth not then rigour in threatenings, but comforteth as much as he can, that he may confirm the languishing, and not add affliction to affliction. The Primitive Church suffered most grievous calamities, but at the hands of Heathen men, which was some assuaging of their sorrow. But Smyrna must suffer all extremities at the hands of their own. In which griefs that it should not faint or be overcome, he heareth nothing but that which may add courage. Hereupon reprehensions are passed over, although it had more of the basest sort than the former, Ephesus. The Antitype is the next Church after the first. His Colony, as of Ephesus Smyrna: sometime also enjoying one common name, even as those two cities, by reason of their great conjunction at the first, as Strabo showeth. This Antitype taketh his beginning together with Constantine, until which time the Primitive Church, the Ephesine Antitype continued, and proceedeth even unto Gratian about the year of the Lord three hundredth four score and second according to Euseb. ¶ These things saith he that is the first and last: The description of the sender of the Epistle, is fetched from ver. 17. of the former chapter. In which words we have showed that Christ is praised as the maker and ruler of all things: by whose authority and commandment alone all things are done, and that to his glory: or rather that in this elegy is praised the mervaylous joining together as well of his great majesty as of his humility. Which interpretation receiveth confirmation from hence, that the condition of the Smyrneans was like; Thou art afflicted, saith he, and poor, but in very deed thou art rich. What other thing is this then, although with the world thou art counted the last, thou art notwithstanding in truth the first. And together also it showeth that alteration, whereby the truth first flourished among the Smyrneans in very great estimation, afterward despised & trampled under foot of hypocrites: even as Christ in the beginning was in incomprehensible glory, God with God, but in the last times, taking upon him the form of a servaunt, made himself of no reputation, being made like unto men. He taketh to himself titles that may fit the present condition of things. Whereupon he spreadeth a diverse beam of his glory in the several Epistles, according to the divers condition wherein the Churches are. Whereby he teacheth that, that of his infinite divine majesty is chief to be contemplated with the mind, which may be most available for the present matter. But that they should not think that they must always lie in this base estate, he adjoineth another title: Who was, saith he, dead, but is alive; as though he should say; although I was in the beginning the first, after the last, yet I abode not any long time in this most base estate, but death being overcome within the space of three days, I obtained my former dignity, in which I now live for ever. These things than declare the notable change that came to pass at Smyrna, and no less in his Antitype. Where the first truth, which by the space of three hundred years was established by so much blood, be came at length to be hated of the Christians themselves, and the last fortune stayed together with his professors: which Christ, as he himself rose from the dead, should raise again from the dust, and place it in the former degree of dignity. Why then should they be discouraged, whom their Captain hath gone before in the same steps? Or wherefore should they fear afflictions, whose issue is so joyful and comfortable? 9 I know thy works and affliction: The narration of the condition, which he saith, is known of him, as in the rest, lest peradventure they should suppose, that their miseries are not regarded of him, because of his so long sufferrance. The state of this Church was afflicted, as at the present time in this verse, so afterward to be expected, in the next: Whereto the Antitype agreeth altogether. For after the first age driven away, by and by a lamentable strife arose, when Constantine succeeded. The persecutions of open enemies ceased, but the strifes and contentions of the citizens forthwith waxed very hot. And not only of the whole Church in general, but also of this city: Theodosius junior boiling with envy against one Cyrus, whom he saw to be very gracious with the people, sendeth to Smyrna under a colour to make him Bishop of this city, but with a determinate purpose that he should be killed; For the Smyrneans had killed long a go 4 of their Bishops; which barbarous cruelty showeth how grievously this Angel was afflicted: Epitome chr. set out with Euseb. chr. by the famous joseph Scaliger, pag. 293. But if we shall enlarge this Smyrna a little unto those contentions of the citizens, of which I spoke; by and by came Arius, who kindled that fire, whereby all things as well divine as human, were inflamed. The Bishops studied no other thing, then that one might spoil another of their seats and dignities. Eustatius Antiochus was banished with a great company of Elders and Deacons: Athan. in his Epistle to them that lead a solitary life. Athanasius himself the only defender almost of the truth, was not only assailed, but also oppressed with all kind of false accusations; neither did they cease from their wicked assalting him, before that he was banished to Treveres in France. Those were sorrowful times, when the Emperor in the mean time not minding sufficiently the drifts of the Bishops, did not know the true original of those stirs. ¶ And thy poverty: That is, houw thou art moked and contemned, as a beggar: but be thou despised mor them any Iris of those hypocrites, thou art rich in mine account, that thou mayest regard the less the wicked scoffing of those men. And that we may let pass the Smyrneans, the matter is clear in the Antitype. How few were there of the Orthodox that durst profess the truth? How superstitiously were those few suppressed of the enemies? Certainly the Saints were constrained to run hither and thither, that they might crave aid against the tyranny. They also being turned out of their goods, could not maitaine their life but by the liberality of others. Athanasius alone may be in stead of many exemples: from whose often perils, flight, hidden places, no hope to escape, any may easily see, how the faithful could prevail nothing with their riches to repel the injuries of their enemies. The Smyrnean Angel was then poor in deed, if we measure riches by human defence. ¶ But thou art rich: Not naked and forsaken, as men think, but by me and in my account abounding in all riches: Which things also are together for to show what defence and estimation Christ could prepare for his even in spite of the world. Authority did increase together with affliction, as we know it came to pass concerning Athanasius, who being vexed with all manner of contumelies in the East, was in the west in great estimation. Constantin the son, Constans the brother, julius Roman, The Bishop of Treveres, who gave him entertainment most kindly and liberally the space of two years, did reverence him according as he was wortthy. Moreover also Constantin the great himself having perceived the calumnies of his adversaries, did honore his innocency and virtue, and determined to bring him again from banishment. ¶ And the blasphemy of those etc. Hitherto the kind of the present calamity: now he showeth the authors, arrogating to themselves, that which in no wise was fitting them. But is it blasphemy for a jew, to profess himself to be a jew? A Jew is taken figuratively for one people of God, which alone among all men, knew the right way of worshipping him; as though he should say: They that boast that they worship God after the ancient rule of the law, in which manner their ancestors once worshipped, and all men ought always to worship. This was blasphemy, the retaining of the worship abolished, and the thrusting upon God the ancient ceremonies, by which the glory of his son sent at length into the world, should be overwhelmed: For which cause, although they were jews by stock, they lied in affirming that they were Jew's, being so far from that holy people, that in very truth they made a Synagogue of Satan. And it is known, with what bitter minds they persecuted Christians in all places, as we see in Paul & Barnabas at Antioch, Pisidia, Jconium, Lystra, and in other places, Act. 13.50. and 14.2.5.19. Which they did also at Smyrna about these times, as we learn from this place. Under Constantin these jews were Arian Bishops, namely, Eusebius Nicodemiensis, Theognis of Chalcedon, Maris, Patrophilus, Vrsatius, Valens, and the rest of this sort, men in deed not ethnics, nor woly void of all knowledge of God, as neither were the jews, but bearing the name of Christians, & such as were standard bearers in this war. Who notwithstanding did hold their errors with thooth & nail, no less than that stubborn nation of the jews, striving to establish their Decrees only, to vex by all means such as were contrary minded, to boast that they alone had the true faith, to condemn all the rest of ungodliness and blasphemy. But whatsoever boastings that wicked company made, as though God dwelled in their congregations only, they gathered Churches not to God, but to the Devil, of whose Synagogue, they were the chief rulers. ¶ Fear none of those things which thou shalt suffer: Now he instructeth them against the future evils, which were apparent to be more grievous than those that were passed. Those things with which the jews did trouble them at the present, then also those false accusations of the Bishops, while Constantine lived, were light skirmishes of a sharper battle following by and by after. Therefore he describeth diligently all the manner of this combat, who should be the chief Captain of it, with what kind of cruelty he should rage's, to what end, and how long. The Prince is the Devil, whom after we shall learn to denote the Heathen Emperors, open enemies of the truth, as chap. 12.9. This doth comprehend also the Heretics, Christians in name, but in very truth wolves devouring the flock. The kind of punishment is the prison, under which, as the history teacheth is comprehended proscriptions, confiscation of goods, banishment, slaughters, fires, tortures. With all these things the Devil should greatly torment, to draw men from the truth. But this persecution should endure for ten days only. And a day in this book is taken for a year. The number also of ten some time signifieth properly, some time by Synecdoche noteth out some uncerten number: I think that both are here used, that certain number should be of the Type, and uncerten of the Antitype. Therefore as touching Smyrna itself, this persecution fell out in the times of trajan, which Devil, a professed enemy of the truth, did reign next after this writing, very fierce against Christians, delivering men into prison and death, that he might make them to renounce the profession of Christ. Smyrna could not be free from the common calamity: especially when Bythynia being nigh to it, did altogether abound with the murders of the Christians, as the Epistle of Plinius Secundus to trajan doth show. From whence also it may be gathered after a sort, of what continuance the persecution was. For in the fourteenth year of trajan, Pliny relating to him the multitude of those that were slain, was an occasion of staying that rage, and of obtaining some breathing. What year it began, it is not plainly set down by the History-writers. Some suppose that it was at the very beginning of his reign: but in the fourth year triumphing over the Daces and Scythians, he seemeth to have had first his Kingdom hindered, so as he could not have leisure to afflict the Christians. But it is certain that he exercised his cruelty ten years at least. It is likely that the end of that war gave the beginning of tormenting Christians. Neither is it needful that this affliction be referred to Smyrna only: but that it was that general of which he maketh mention in the Church of Philadelphia, which should come upon the whole world, Chap. 3.10. As touching the Antitype, Constance and Valence Emperors, in name Christians; in deed no less fierce against the orthodox and true godly people, than once the Ethnic Devils were. In which account also are holden the inferior ministers of that wickedness: of the people, Syrianus, a Captain, and Sebastianus, Governor of the armies Manicheus; Of the Bishops Eusebius, once of Nicomedia, then of Constantinople, Macedonius, Georgius Alexandrinus, and others of that sort, not Bishops, but monsters: whose barbarous cruelty was scarce matched by any Tyrant. Of old the matter was handled with brawls, chide, and calumnies of all sorts: But after the death of Constantine, the Devil was to come forth on the stage, and what broils were raised up? It was a light thing to drive holy men into banishment, to cast very many into prison, to kill almost an infinite number; They tyrannized with torments and all manner of contumelious punishments. Some were beaten with stripes unto death, some marked in the forehead with prints of hot iron, some tormented with other tortures. Yea the breasts were cut of from holy women: Unto some they were burnt of with a hot iron: to many with eggs roasted in the fire to an exceeding great heat. Who would believe that any such thing could have been inferred upon Christians, from men of Christian profession? It cannot be showed in few words, how full of calamity those times were, but see Socrat. book 2. and 4. Theod. book 2. and 4. Sozom. book 3. 4. 6. And although this tyranny did continue above fourteen years, yet notwithstanding it doth make those ten days of the same manner that we have said. ¶ Be faithful unto the death: He provoqueth unto fortitude, the reward being propounded to be Eternal life. It is a profitable loss which is recompensed with so great gain. What should nor the godly undergo most willingly, being sure of such a reward? It is fitted to the times ministering comfort against the loss of this present life. To which purpose he spoke before, that he was alive which had been dead, that by his example they should learn not to fear death, which they should know to be a mean between God and them of eternal happiness. 11 He that hath an ear: The wont conclusion, warning all men, to hearken diligently to these instructions touching fortitude and courage of mind in afflictions. We were instructed before against the sluggishness which is inbread in us: here we are armed against outward violence. The reward which is added to the end, He that overcometh shall not be hurt of the second death, is common to the whole Church. That which was before, belonged properly to the Angel, the knowledge whereof notwithstanding was very necessary to the people, as hath been said before. But seeing that this conflict was to be undergone as well of the people as of the Pastors, comfort also is given them by name, to the same purpose that the former was, but in a diverse respect. For there are two things which are wont to kindle the desire unto every excellent act, hope of reward and contemning of the peril: that first was proposed to the Postours, whose courage is wont to be more ready and valiant by looking into the reward. This second to the People, whom the fear of danger chief withdraweth from their duty, & suffereth them not to undertake any thing worthy commendation. He teacheth therefore that they must not fear to spend their life, if need be, for the truth sake: for there shall be no fear of the second death, by which the body and soul perish for ever: according to that of Christ: Fear not them that kill the body, but cannot kill the soul: but fear him rather, who can destroy both soul and body in hell fire, Mat. 10.28. This in hell fire, is this same which he calleth second death: By the which the whole man shallbe no less deprived of all solace in God, as the body is destitute of all help being separated from the soul by the first death. This is that horrible death, to be feared in deed, from which he that hath overcome death, do deliver his: from which he promised to free them that overcome: He doth not promise to deliver them from the first, being too light a thing, either to be given by such a great price Rewarder, or to be expected by those that are his. And what need is there to be defended from the first death, which the necessity of nature will bring at length; but to prevent it for the truth's sake procureth a far greater crown? He promiseth therefore that which is best, and doth not allure us with a vain show of some light thing. Analysis. SO is the Epistle to the Smyrneans: That to the Church of Pergamus is inscribed likewise to the Angel: he that sendeth hath a two edged sword. The narration commendeth his constancy, illustrated by the throne of Satan, and the common times, in which Antipas suffered ver. 13. then he reproveth the sin: which he showeth both of what quality it is, consisting in suffering Baalamites ver. 14. and Nicolaitans ver. 15. and also the remedy for it, namely repentance, which he setteth forth by the danger of refusing the same ver. 16. Lastly he concludeth with a solemn Epiphoneme, and proposeth a reward, the hidden Manna, the white stone, & an unknown name, written upon it, ver. 17. Scholions. 12 And to the Angel of the Church of Pergamus; Towered Pergamus. Pergamus so far as the Spirit seemeth to respect the notation thereof in this place, is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tower of Troy, as Hesychius expoundeth it: to with, a towered city, high and superb, agreeable to that which followeth in the next verse, where the throne of Satan is. It is distant from Smyrna Northward about five hundred and forty furlongs, with a greater distance than Smyrna is from Ephesus, in the last border of the North latitude as touching those seven cities. A great diminishing of light fell out in the Smyrnean corner under Constantine, Constance & Valence even at the first turning from Ephesus first purity: But now he goeth from Smyrna to Pergamus into the utmost darkness, the Church being about to suffer a greater defect of light then ever before this time since Christ was borne. The Antitype of this Church is of longer time than the former, as also the distance of place is greater, containing a great part of the kingdom of darkness, from the three hundred and four score year, to wit, from Gratian, where the former period ceased, unto about the year one thousand three hundredth, as in the explication we shall see. ¶ These things saith he which hath etc. The furniture of him that enditeth the Epistle, is taken out of chap. 1.16. Which now he taketh before the other, because he would show himself such in practise in this Church. For he would punish the rebels, as he speaketh after ver. 16. on whom no light punishment should be laid by a two edged sword and that sharp: and the sword is the word of God itself, whose force should now be manifested in the subduing of the man of sin: Although this sword in this period is shaken rather then inflicted. For he threateneth a fight against those that repent not, ver. 16. he cometh not forthwith to handy strokes. 13 I know thy works: A narration of his more approved condition, which is set forth two ways: that he neither denied the faith, although he dwelled in that place where Satan's throne is: s●condly that neither in those days, wherein Antipas was slain. It is not hard to know, why it is called the throne of Satan. For the city where the Ethnic Emperors had their seat made war professedly against the Lamb, is called the Throne of the Dragon, chap. 13.2. So of the foster & inferior cities, which come nighest to the disposition of this chief city, because they make a palace more garnished for the Devil, they are noted with the same name. Now was the mother city of the Roman Empire in Asia. For it is likely that this region being brought into a Province, after that Atalus Philometor King of Pergamus had named the people of Rome his heir, the Proconsul being sent to govern the same, placed there the seat of his jurisdiction. Pliny in his 5 book of his natural History chap. 30. saith that this City was by far the most famous of Asia, which glory should less agree unto it, if the Proconsul's had had their dwelling in any other place, seeing honour is wont either to come to cities or to depart from them together with the chief rulers. Although before it pertained to the Roman power, it was the head city of the Kingdom of Asia. For so Livius speaketh entreating of Scleuchus the son of Antiochus; He leadeth, saith he, to the assailing of Pergamum the head and tower of the Kingdom, Decal. 4. book 7. It was therefore a great thing to profess Christ in the hearing & sight of so mighty a city & spiteful against the truth. There may not be prophesying in Bethel, for it is the sanctuary of the king and the King's house, Amos 7.13. Aretas reporteth of Antipas, that he gave testimony to the truth at Pergamus, and that his martyrdom was kept even to his times: But I find no more in any author worthy credit. From this place it is evident that he was a very famous Martyr, by whose sufferings was signified the rage of a most grievous persecution. This is another praise that Pergamus had continued constantly in the faith, when a fierce tempest raged very greatly. It is an easy thing to profess Christ, when a man may do it either with honour, or without danger: But to retain the profession of him without fear, even with the danger of life, is an excellent commendation and a point of true courage. We have said that the Antitype was the Church from the four hundredth year, to the three hundredth above the thousandth; When after Constantius, julianus and Valence, Smyrna being left it went further toward the North unto Pergamus, that is, was hidden in thick darkness, being brought under the power of that City, where The Throne of Satan is, namely ROME. This is that Towered City, The Tower of Troy, whose Daughter she boasted herself to be, once the Mother City almost of the whole world, the proud Lady and Queen of the Nations no less famous for the stately Temples, theatres, High Places, then for the ample and large dominion and Empire. It is plainly called the Throne of Satan in the 13. chapter of this book, both because it was once the Seat of the Ethnic Emperors, as at the place we will show And also because they being taken away, it was made the Seat of the Popes, who during this time have most plainly showed, that they reigned by the help of the Devil and not of God. Four and twenty Popes were all given to Devilish arts: some of which gave up themselves wholly to Satan by covenant to obtain the Popedom. Yea by the space of whole four sco●e years from Sylvester II. unto Gregory the seven, Noah Pope reigned but grealy famous in this impiety. Can any doubt where the Devil hath his Throne placed, when he shall see so many Necromancers clothed in purple sit at Rome? Rome therefore is Pergamus, and not only the city of Rome, but the whole Roman dition, as far as the Dominion of the Roman Bishop did extend. As long as this tyranny flourished, in all those places subject unto it, there was the Seat of the Pergamen Church. And they that keep the name of Christ, are the faithful dispersed at that time in every place, who not discouraged with the Roman tyranny, retained firmly in the mean time the found doctrine, of which sort were many in the East, in Africa, in our Britanny, and in other places, yet rather apparent or manifest man by man, then notable in any whole assemblies. For now was the time of the Church lying hid, as after shallbe showed more fully, chap. 7. and 11. and 12. Antipas was slain, when about the year eight hundredth it began to be a matter worthy death, to resist the Roman Bishop. For behold what a most fit name the Spirit giveth to the Pergamen Martyr: He is called Antipas not with a feigned, but true name; which yet by almost so many letters & syllables, should declare that the Martyrs of this time should be Antipapes: not that twoheaded or threeheaded Hydra, whose heads should contend one with another for the Papacy, but who should oppose themselves against these sacrilegious Popes, desiring that, that wicked power should be brought into order. Of which sort were Leo Isaurus, killed after a sort by Gregory the 2. when he was by him spoiled of the Empire of the East. Frederick Barbarossa was vexed with all manner of injuries. The Bishop Florentine of less fame, was condemned, for teaching that Antichrist was come. A certain man called Arnulphus, or as others writ Arnoldus, was hanged at Rome, because he had spoken boldly against the Pope, Cardinals and Priests. Gerardus & Dulcimus Navarenses, burnt alive with thirty others; because they preached that the Pope was Antichrist: and many others, of which it were to long to make a catalogue, neither is it my purpose. The godly reader may conjecture from the Decrees, which are found in the Right of Bishops, how many Antipes, or rather Antipopes, were killed in this Pergamen state. The first of which is, He that goeth about to take away the privilege of the Church of Rome, given of the very higest head of all Churches, he doubtless falleth into heresy, and is to be called an Heretic, Dist. 22. All or the patriarchs again, Let him become Anathema with God, which violateth the censure of the Roman Bishops, Caus. 25. q. 1. general decree. To which add, They are not homicides, who through zeal of the mother Church are armed against excommunicats, Caus. 23. q. 5. Of the killers of excommunicats. From which consider with thyself, seeing the good will of the Roman whore hath been always the same, even also before that these laws were made, how many Antipes have been killed of the same, after she had gotten some power. Yet many even in those times kept the truth faithfully, so far as it was revealed unto them, for which cause a more glorious crown is laid up for them. 14 But I have a few things against thee: The other part of the narration, wherein the Angel is reproved for his too much gentleness toward the wicked. From whence it came to pass that this Church was infected with the doctrine of Balaam in this verse, and the Nicolaitanes, in the next. There was but one plague of the Nicolaitanes in the Church o Ephesus, unto this is added also Balaam. Whose fornication (which he taught) had not respect so much to the defiling of the body, as to the violating of godliness by Idolatry. Which double corruption is so distinguished, that the doctrine of Balaam is proper to the Antitype, although it be rehearsed in the former place, the doctrine of the Nicolaitanes to the type, to wit of the very city Pergamus. As touching that, most fitly is the Pope of Rome in those first times compared to Balaam, a secret hypocrite, of great authority with Kings, ready to any thing for lucre sake, uttering some true oracles, but as a diviner and man of the Ethnic superstition, persuading the worship of Images to Constantine and Jrene Augustes, as it may be seen in the Synodical Epistle sent unto them, as Balaam to the King Balaac, that he would entice the Israelites, beautiful women being ●et before them, to offer sacrifices to Baal Pehor, Num. 31.16. Now therefore we see, why Balaam was reserved to this place, to wit, that he might signify his true afspring, the Pope of Rome, as like his father, as one egg an other. He in these times which we have spoken of should tread the Church under feet. But this was the sin of the Pergamen Angel, that he suffered too favourably men to draw of the dregs of this false Prophet. It was his duty to have been instant in teaching, admonishing, reproving, correcting, if peradventure the contagion might had been stayed, that it should not spread further abroad. Of which when the godly were some thing to negligent, handling to gently this man of sin, and halting or somewhat failing, as cometh to pass in a common corruption, gave occasion to the overseer of Churches, both to contend with them, and also at length to punish that estate. And who knoweth not, how tenderly and mildly they which embraced the truth in those times, touched in speaking or writing, the Roman Tyranny? They should had thundered against it most vehemently, and spared no sharpness of words, but we shall find that the Angel in this point performed not his duty. But how then had he but a few things against the Angel, seeing the whole state of the Church was so greatly corrupt? Wonderful is the gentle entreating of our God. He requireth but a few things of them, to whom he giveth few. The greater their corruption was, so much the less he exacteth. He requireth not so great ability of him that liveth in darkness, as of them round about whom the clear light shineth. ¶ That they should eat of those things which were sacrificed to Idols; that is, being present at the worship of Idols, should give honour to them. Otherwise if any thing offerred to Jdols were sold in the shambels, and the offence of some weak brother hindered not, any man might well eat of it, 1 Cor. 8. etc. But the Spirit seemeth with good advisement to have spoken rather of eating that which is offered to Idols, then of worshipping the Idol, that he might show the crafty and subtle way of this Balaam in provoking and alluring men to Idolatry. It seemeth not so ungodly a thing to men to eat flesh sacrificed to Idols, as to fall down at the feet and give adoration to the Image. Therefore this Balaam would endeavour to win men to his purpose by very small things and having a fair colour. He would abhor Idols in words as much as any other, and would cry out that the honour which he commandeth to be given to images, is far from this ungodliness, by such words deceiving the unskilful, and bringing them into this offence, of which the Spirith speaketh. 15 So thou hast etc. The reddition of the similitude, whose proposition is not spoken a word of. Thus it should be full. As once the Israelites had those that held the doctrine of Balaam: so thou hast them that hold the doctrine of the Nicolaitanes. In stead of the proposition he attributeth the doctrine of Balaam to the Pergamen Church, because it was proper to his Antitype: but from whence may be gathered the first part of the similitude. But this poison of the Nicolaitanes had infected doubtless Pergamus. ¶ Which I hate: as before, the common translation is, repent likewise. And so he beginneth the verse following in this sense, as I have warned the Ephesine Church, so do I admonish thee. But this is weaker, then if he did command simply, repent. 16 I will come against thee quickly, and fight against them; He threateneth a double punishment, one against the Church itself against which he saith that he w●ll come quickly: The other against the corrupters, against whom he saith he will fight with the sword of his mouth. For we may not think, that he will come against the Church, only to take away those plagues & destructions of men (for this could have no fear, but would be a thing to be chief wished) but she also must suffer the punishment of her negligence, as they of their wickedness. Therefore this violent breaking into the Church, was a certain chastisement by war, or some such calamity, as is manifest in the Antitype: whose times were very troublous, partly by the overflowing of the Northern Barbarians, partly by the Saracens, whom the Devil armed against the seed of the woman, after she fled into the wilderness, as we shall show at the chap. 12. to which times these things pertain: but here generally and obscurely showed, because this place suffered not any ampler light. The other punishment is against the Balaamites, against whom he will use the sword of his mouth. For we must observe, how he distinguisheth these from the Church: of her he said, I will come against thee, then turning his speech to the Balaamites, and I will fight, saith he, against them. But what is it to fight with the sword of his mouth? Whether to inflict the punishments which he hath threatened in his word? Certainly Paul saith that he had in readiness, wherewith to punish all contumacy, 2 Cor. 10.6. And jeremy is set of God over the nations and Kingdoms, to root out and destroy etc. chap. 1.10. For there is no weapon in the whole armoury of the world so effectual on both parts. Wherefore seeing by the judgement hereof all fornications and Idolatries are appointed to a just punishment, worthily may he say, that he will fight with that sword, according to the rule whereof the pronounced judgement is exercised. But now when in an other place it is said of Antichrist, that Christ shall consume him with the spirit of his mouth, 2 Thes. 2.8. (which manner of speaking what force it hath, we have learned by experience, to wit, that his errors convinced, his lies detected, than his fraud and deceits set in the open light, he shallbe brought to destruction) these words seem to have the same meaning. And certainly after that the Church was for a while scourged by those Norther & Souther barbarians, Christ begun to vex those Perganien impostors with the light of the truth: for about the year 1120, arose certain godly men, which preached openly that Antichrist was come: that the holy days, Ecclesiastical broken songs, prayers for the dead, pilgrimages, oil, extreem unction, & the rest of that sort, were superstitious things: Work Trip. & Henric. Mon. Thol. To these were added in a short time after the Waldenses, the Albingenses & Parisienses, who published a book of the perils of the Church, & many other private men. Fron thence began this fight, which was soft in the beginning, terrible rather in the shaking of the sword, then in wonding: but after coming to a just & full battle, as after we shall see, which hath fallen out prosperously to the godly hitherto by the grace of God: but most unhappily to them that dwell at Rome in the throne of Satan. 17 He that hath an ear; Let every one drowned in the Romish superstitions give ear, let him attend & hearken, in what account with God is that unmarried Vicar of Christ: of what price is that famous & much spoken of Rome, that Chair of Peter, the pillar of truth, mother of the faith & of all Churches; to wit, that chief Prelate, that wicked Balaam: the very city which is renowned with the vain praising of men the gate of heaven, is the very palace & throne of the Devil. Neither let any think that hatred doth wring these words from a man that is an adversary: but let him compare the prophecy & the event, which if he shall see to agree in all things, let him know that he is warned of the danger, not so much by the words of man as by the H. spirit. ¶ To him that overcometh I will etc. The reward is threefould, hidden Mamna, a white stone, & an unknown name written upon it: Every one of which fit the times in a wonderful manner. As for Manna, it is the meat of the wilderness ministered from God, when there was no means to have other bread. And in this Pergamen state, when the company of the Nicolaitanes & balaamitical offspring, that is, Roman Jdolaters possessed all places, the Church was conversant in a waste, unpleasant, & terrible wilderness, whether we shall see the woman betake herself flying from the Dragon, ch. 12. But Christ feedeth the same with the meat of the wilderness, as once the Israelites. For he will not be wanting to his in the most hard times, but bestow abundantly the joy of the Spirit, whereby not only they may be preserved in life, but also be very glad as for the greatest joys. Therefore this Manna is the same meat, with the fruit of the tree of life in Paradise, as hath been observed afore, ver. 7. but the manner of ministering of it is diverse, there in a most chaste, pure, and flourishing Church, it was the fruit of the tree in the mids of the paradise of God: here the truth being despised, contemned & trodden under foot & utterly oppressed with most thick darkness, it is Mamna the food of the wilderness: this meat should be hidden from the world, & they should suppose them famished, who had fled into this wilderness, as the Egyptians did think the Israelites for this cause would perish suddenly. But God did sustain his extra ordinarily with this bread of Angels. Yet there is this difference between the Manna of the Pergamen people, and that of the Israelites: For this every way was spread rond about the tents: that was dispersed peculiarly to every one of the saints, who did not dwell so thick together in so great number as the Jsraelites in their tents; but in certain rare dens, far removed from the eyes of the world. From whence the Manna of these is hidden, theirs manifest, like to that which was gathered from the common allowance of the people and by the commandment of God laid up in a golden pot, which the people had no power to see afterward, Exod. 16.33.34. Heb. 9.4. Which in a more excellent figure did shadow out the heavenly food. For the other Manna being kept above one day was full of worms: this abode pure and incorrupt through all ages, a lively and express image of the immortal food. Therefore this Manna doth not lie openly about the tents, in the way of every one that will gather it up, but is given from the golden pot, as much as may be sufficient to maintain life. And certainly unless Christ by hidden means in those most corrupt times had provided for his, they had been utterly undone, as touching their salvation. ¶ And I will give him a white stone: The second reward. Aretas reporteth that such a stone was wont to be given to master wrestlers striving on the theatre. But it is not likely that that custom is here regarded: For that was only to the entering of the fight, and not to the rewarding of the overcomer. In the plays called Olympiques, that the champions should not run together rashly, they pulled stones out of a sylver pot, and those on which they did fall being marked with the same letter (for they were two by two marked with the same characters) were committed in the fight by the judges: neither do I think that there was any other use of stones in plays. In judgements they were used to an other end, to wit to give voices. In which thing they were diverse, according to the sundry laws of the peoples; sometime hollow and bored through, by which they did condemn, sometime full and solid, by which they did absolve. Some time also they were distinguished only by the colour, the black condamning, the white contrariwise absolving. So Ulpian on Demosthenes against Timocrate: The stones sometime bored and not bored: some time black and white. To the same purpose the Scholi●ste of Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that of Alcibiades is famous, who in the judgement of life and death would not believe his mother, lest peradventure she unwares should put a black stone for a white, plutarch in Apotheg. of the King. He doth allude therefore to that manner of absolving in judgements. But wherefore now is there a second, yea a third reward, which in the former Churches was but one? The use of the godly did so require. For because those few and rare faithful, in so great a multitude of the ungodly, were hated of all, condemned of schism, error, heresy, and I know not what wickedness, an absolving stone is promised them. That although they should be guilty by all men's suffragies on the earth, yet they might know most surely, that they are judged guiltless before the heavenly tribunal. How great a solace is this against the reproaches of the world? Be of good courage, if God justify, who shall condemn? Rom. 8.33. ¶ And in the stone a new name written: A third reward. He persisteth in the same custom of judgements: in some of which their names were written in the stones, who came to be judged. Aristides being desired of an unlearned and one that knew not who he was, that he would write to him the name of Aristides in his shell, he wrote his name into his own banishment: Plutarch in Apotheg. of Aristides. Here the like custom is showed. But the new name to be written in the white stone is the child of God, such as the faithful perceive and acknowledge themselves to be by the testimony of the Spirit, Rom. 8.16. Which also availeth against the railings of the world, to whom they should be as the filth and ofskowring of all. But why dost thou vex thyself with thought of so great contempt, seeing thou art with God in the honour of a son? This name also is unknown to all, except to him that receiveth it. For the world knoweth us not, 1 joh. 3.2. Therefore their testimony is of no account, on what side soever. But beside behold the solitariness of those times, wherein the elect were no less unknown to the world, than the way of salvation signified now by the hidden Manna. Analysis. Such is the Epistle to the Church of Pergamus, Thyatira growing. This to the Thyatirens is entitled also to the Angel: then he declareth that he that sendeth is the son of God, with fiery eyes, and feet like fine brass, ver. 18. The Narration praiseth the increase of Godliness, ver. 19 but reprehendeth for suffering of Jesabell; whose naughtiness he describeth, first by the kind of sin ver. 20. secondly by the hardening ver. 21. and punishment, which is notable both for the nature of the punishment itself, which is diverse according to the manner of the delinquents: For jezabel herself is punished by the Bed: They that commit fornication with her, by great affliction ver. 22. and her sons with death: as also by an excellent testimony of all Churches, of the just and severe judgement of God ver. 23. To whom finally he annexed a counsel against this wickedness (the way whereto he showeth by gentle entreaty, laying no other burden upon them ver. 24.) requiring constancy, ver. 25. & persuading thereto by the reward of power over the nations, vers. 26.27. & the morning star ver. 28. The conclusion ver. 29. Scholions. 18 And to the Angel of the Church of Thyatira: Thyatira is so called as it were Thugatera, as we have showed at the first chapter. A name well concurring with the thing. For the godliness of this Church is growing, as a daughter new borne, which always groweth up, till she hath attained to a full maturity. In which respect it is opposed to Ephesus: which being of full age the very first day, or shortly after, the further she proceedeth, as hasting to old age, became weaker every day, while at length the natural heat being extinguished, she fell into the coldness of death. And here is the first bending from the North, to wit, Pergamus, toward the south, but further to the East, being distant, according to Ptolemy, about four score English miles. The Antitype is the time from the year 1300. unto 1520. ¶ These things saith the son of God: Now Christ maketh himself known by his name, eyes, & feet: every one of which do appear more clearly from the Antitype of what sort they are. As touching the name, now first of all it offereth itself, not expressed before either in the things seen or heard in the first chapter. There was mention of the son of man, ver. 13. but the whole vision did declare sufficiently that he was the son of God. It seemeth here to be used, as though now he would return out of Egypt. He had been exiled now a good while, but in the renewing of the Church he returneth as it were home, beginning more familiarly to be known to his, from whom he had seemed before time to be far of. The fiery eyes, are those spoken of in the first chapter fourteen and fifteen verses: by whose clearness he showeth to the Thyatirens, that now the time flourisheth wherein the light of the truth should dispel darkness of errors and falsehood, as it flieth at the sight of the fire: as came to pass about the year 1300. when a new company of Teachers arose, by the judgement of all which the Pope was strangled, and began to be spoiled of his estimation, which he had kept now a good while by fraud. For they did maintain earnestly, that the Imperial Majesty ought to be preferred above other, and that the Pope had no power over it. Among these were Ockamus, Marsilius, Patavinus, Dantes, john de Ganduno, and many other. The feet like fine Brass do teach, with what kind of torment the Roman Balaam should rage's against the faithful feet of Christ, he should deliver them to be burned in the flame, endeavouring to quench one burning by another. Which cruelty he hath not exercised now the first time, but hath brought it to noble infamy, by more frequent burnings then ever before. The fires shined through all Europe many Martyrs burned every day. But notable before others were john Hus, and Hierome of prague, who a noble pair of feet like fine Brass did shine in the furnace of Constancy in the eyes of all our world. But Antichrist was deceived who thought to have consumed those feet by fire. For now at length he hath had experience, that these feet are not stubble, but fine Brass, which shineth more in the fire, and is not consumed. 19 I know thy works: The works which are rehearsed, Charity, Ministration, Faith, & Patience pertain to private duty, rather than public office: asthough this Church were hid in some secret members, and was not famous in an excellent administration of things. Such was doubtless the state of the Thyatirian City: It is plain touching the Antitype. For although there were every where many excellent men, who did defend the truth by writings and lively voice, yet no public Church's companies were constituted or set in order. Or if any were, as about the end of this period men began to meet together somewhat boldly, they obtained not a lawful reformation. The chief praise was of their Love one to another, but not that feigned, whereby men promise largely, but perform nothing, but whereby both by deed and work they holp where there was need: whereupon unto charity he adjoineth ministration. Their mutual Faith also was excellent free from all feigning and treachery. For this Faith seemeth to be a fruit of that which is properly so called, to wit, Faithfulness, whereby they regarded from the heart one an others goods. When it signifieth a Trust in God for Christ's sake, it is wont to be set in the first place, as the fountain and wellspring of other virtues; which peradventure deceived the old Interpreter, and caused him to set this word before the other, contrary to the truth of the Greek copies: For so he readeth, and Faith, and Love, & Ministration, and Patience. Patience was seen in suffering the calamities wherewith they were troubled continually by the hatred and plotting of the Roman Prelate. The last praise is of their last Works, which are more than the former. For so doth read the Common translation, the Complutent Edition, and the King's Edition, who is also used by Robart Stevens, in his Edition thus, And thy last works more than the first, to wit, by putting out the second and And so indeed the sentence runneth better; especially seeing works are rehearsed in the beginning of the verse: which if they were set down again, and not read together, peradventute the repetition should be superfluous. As touching the matter, it is an excellent praise to grow in godliness, and to exceed the former times in the fruitfulness of good works: which thing indeed befalleth them that are planted in the house of the Lord, which in old age are fat and green, Psal. 92.15. Whose way shineth as the light, it shaineth more and more to the perfect day, Proverb. 4.18. So this Church always increasing and proceeding further and further, grew stronger every day from small beginnings. About the year 1300, many strong courageous men sprung up, faithful deffendours of the truth, but about seventy years after, john Wicklefe added much to their beginnings: he made clear the doctrine in far more points, and confirmed that more plentifully with arguments, which they had barely searched out. And fouty years after followed him john Husse and Hierome of prague: by whose preaching and martyrdom there was made a far greater increasing. The Bohemians followed these, who openly did fall away from the Roman Antichrist, and appointed a more reformed worship in their assemblies. And then the minds of all the godly became stouter through all Europe, who more boldly professed the truth, howsoever they knew, that they did it with the danger of their life. Neither did Thyatira stand still here, but about the year one thousand five hundredth, she powered out largely a new plenty of most learned men: who gave no vain hope of a fuller and clearer light to break forth by & by after. And these are the last works more than the first. Worthily therefore she is Thugateira that is, a daughter growing so notably, even as the waters running from the Temple, which at the first being small, after full of shallow places, could not at the last be passed over for the deepness, Ezech. 47. And so in this first bending from the North, was made the first pair of contraries; For this growing Thyatira is directly opposite to Languishing Ephesus, which became omission, leaving, as we have showed, worse in the last times, by the continual omission of labour and watchfulness, than also heaping up superstitions, till at length all care of true godliness awas abated, and so in the two following Churches it became always worse: Now at last it began to return, and to oppose three other Churches to these three, as we shall see in each one of them. 20 But I have a few things against thee: The reprehension is, that the woman jesabel was permitted to deceive the servants of God with her vain shows, Therefore either their negligence, or faint heart, or both are blamed; whereby it came to pass, that she dealt not with the wicked according to their deserts; but they were suffered to sleep securely in their sins. Who this jezabel was in the Thyatiren City, the old History showeth not. From this place we understand, that in the same place there was a certain Chief and famous woman, an Idolatrice, Sorceress & Harlot, like the ancient jezabel, which was the wife of Ahab; yet by thus much more furnished to destroy, because this showed herself openly an enemy and adversary to the truth: that would be accounted for a prophetess. From that which followeth, appeareth that she was taught to the naughtiness in the school of the Nicolaitans, of which she became a school mistress, teaching others the same rules. For the Heretics abused the labour of women to sparse abroad their poisons. Simon Magus hath his Helena, Carpocrates his Marcellinam, Apelles his Philumenam, Montanus after in the latter times, in places nigh to this Thyatira, his Priscilla & Maximilla. In the Antitype the thing is clearer. For this jezabel is Rome Queen, Idolatrice, Sorceress, Whore, Killer of Martyrs, prophetess, the head of all Churches, and the whole way of salvation, which never yielded to any heresies, and many such like, with which we shall see her adorned by the Holy Spirit partly in this book, partly she boastingly setteth forth herself impudently. Lately we learned tha the Pope was signified by Balaam, now we have the city showed by jezabel. Both which pertain to the describing of the same Synagogue of Satan, see in the Bishop and City, are things very nearly conjoined. And how doth it fit the times, that the Spirit doth set before our eyes now such a city? How long time did the Pope deceive under a show of godliness, as the Hypocritical Balaam in the former ages about the beginning of increasing honour and reputation? but after he was grown to an inmeasurable greatness, lifted up above Kings & Emperors, so as now all men quaked at the very name of the Pope of Rome, his Rome became the Queen jezabel, an impudent and painted whore. Balaam therefore and jezabel declare the same kind of impiety: only they are distinguished by the increase an times. Rome in her infancy, as Balaam, handled her matters more warily and secretly: she pretended that she could not speak, but that which the LORD should put in her mouth: being grown to full age, as the prophetess jezabel preacheth openly that she cannot err, and that she is the rule of faith and all godliness; That abused the labour of Kings to bring in and set up Idolatry: This by her own authority commandeth to commit fornication and to eat things sacrificed to Idols, in exacting the worshipping of Idols & Images. Who can admire enough the singular art of the Spirit, who hath so lively set forth this matter. This then is jezabel: the holy men of this time shaking too softly & modestly this pest, have therein so much the less approved themselves to Christ our head, who would have no earnestness spared in repressing so great impudence. Learned men have dealt some what more boldly and freely, than they had done in former times: yet they used not that earnestness that was meet in a cause of this sort. ¶ And I gave her time to repent: In these words is showed the stubborns of jezabel. Christ dealt some while patiently with that impure Thyatiren woman: so also with the city of Rome, the stormy trouble of Barbarians being quieted, and the langobards being overthrown. Nevertheless this peace brought no amendment, but increased rather the apostasy, while they came to this height of impudent Jezabell. For we shall see that after those times all ungodliness did grow, the Papists striving to oppress the former dimness with infernal darkness. 22 Behold I will cast her in a bed: The punishment of jezabel. The bed is sometime to delights and riot, as in the Prophet, sitting down on beds of ivory, and abounding upon their heads: Amos 6.4. Sometime to sickness and weakness, as, The Lord will uphold him on the bed of feebleness, and turn all his bed in his sickness: Psal. 41.4. Of which in this place? Not of delights, although this be a great punishment, to be given up to the occasion of sinning: but of grief, as appeareth from this, that by and by after followeth, where they that commit adultery with her, shallbe cast into great affliction. Therefore the Thyati●ē woman hath languished. Rome also hath been sick since the year 1300 consuming more every day, as being sick of a consumption. For since that time paleness hath covered her face, her stomach is grown weaker, her soul is become heavy, & her flesh consumed: yea her infirmity hath grown so far, that if thou behold her at this day, thou wilt say that she is a dry carcase in respect of her former plight and good liking. O the infinite wisdom of God, which even in one word, hath given so lively image and picture of a time so far of Can the languishing destruction of Rome be noted out more elegantly and evidently? God would not have her perish on a swift or speedy disease, that the peoples should not forget her, but with a wasting consumption to be corrupted and wax rotten, both to the end that her linger punishment should be an image of the eternal pain, and also that she might be a spectacle to many ages, whom she had led in error so long a time. Certainly unless Rome do feel and acknowledge this her consumption, she must needs be sick, not only of a consumption, but also of a Phrenesy. ¶ And those that commit adultery with her: The punishment of the adulterers, who are the Kings and Princes of the earth, as is after in the 17. chap. 2. Unless these shall forsake the whore, they shall feel great affliction. Have not yet the Kings learned this sufficiently by experience, the most fierce and savage Turk on the one side vexing the Emperor, the Spaniard on the other side? Remember the ages past since the year one thou sand and three hundred, in which jezabel began to languish: Who can attain to declare the great evils which Transilvanie, Polen, Boheme, the house of ostrich, the Emperor, The Venetians, the Spaniards, have suffered at the hands of this barbarous Turk? Did not this your affliction begin at the same time, wherein jezabel Rome was cast into this her sick bed? Why do ye not observe that your adultery, which this whore hath brought forth, and caused all these evils unto you? But this calamity hitherto, while Jezabell lieth sick in bed, is nothing to that wherewith at length ye shallbe punished, unless ye renounce betime her ungodly commerce and society, when she shall yield her last breathing, as we shall show afterwards. Is it then now time o ye Princes and Peers, to fly like cowards from the true God unto the whore of Rome? They have no pardon or excuse, who bewitched with her beauty while she flourished, companied with her. What torment awaiteth your wretched lust, who do now embrace a stinking carcase? For the love of Christ provide for yourselves in forsaking with all speed this Harlot, least suddenly at length ye be overwhelmed (when your repentance shall be too late) both with the most grievous calamities of this life, and also those that shall be endless. 23 And I will kill her children with death: The third punishment is of her children. These are the Popes, Cardinals, Archbishop's Bishops, Priests, jesuits, and the rest of the whole troop of this Hierarchy. Christ will destroy by death all those, not only by this first, but also unless they repent, by the second. This is yet to come, begun after a sort, but now shortly to be accomplished, as after shallbe declared. ¶ And all the Churches shall know; The Church's testimony of the just and severe judgement of God. For at length the other multitude of Christians shall have experience that Christ is such a one, as he hath declared himself always in his word. His long patience hath almost taken away credit from his holy threatenings, but in very deed he shall show at length, that they were not vain terrors of words, but which shall bring most certain vengeance in their time: and this partly begun, partly is yet to come. What reformed Church doth not see the long continued languishing of Rome, and praise the just God and celebrate him, crying out, O the deepness of his judgements? But there shall be a more plentiful argument of his praise, in her last and full destruction. And whereas he saith that he searcheth the reins & hearts, in the same he showeth to what end his eyes were like a flame of fire ver. 18. to wit, because not only his servants should approve themselves to be sharp sighted in searching out the deceits of this whore, but also Christ should show himself such in administering of things, laying open the impiety of Rome, howsoever coloured with many cover. 24 And to you I say & the rest: Now he cometh to the Counsel, as we have noted in the Analysis, teaching how they should defend themselves against this wickedness of jezabel. And it is given to you and the rest of Thyatira, that is, to thee the Angel with the company of thy colleges, and the rest of the Church which have abode in sound doctrine, as Theod. Beza hath expounded very well. The common translation, the Complutent Edition, and others do put out the particle and, but to you I say the rest of Thyatira: But Aretas doth read the same, whom other written copies do agree. From which particle it is evident, that not only the last clause doth pertain to the Church, but also the whole narration, although it respecteth chief the Angel and speaketh to him by name. The same judgement is to be holden of the rest, for there is the like reason of each one. ¶ And who have not known the deepnesses of Satan, as they say: But who are they which say? As far as seemeth to me, the teachers of this heinous wickedness: asthough they should brag that they alone did know the deepnesses of Satan, to perceive all his cunning and subtilityes, and together also to know the way whereby they may resist his mischievous devises, and therefore that they permitted confused lust and buggery, or at least whoredom, for to avoid a greater evil: that the other teachers which the common sort hold true Ministers, are simple men and unskilful, altogether ignorant of Satan's entreprises. The name of Satan seemeth not to be cast in their teeth of john in reproach, but to have been used of themselves willingly, in that sense which I have said. So ungodliness is wont to vaunt itself, challenging to herself alone the power to lose and deliver others, when herself is on every side bound with the snares of the Devil. Wherefore the greek word is more fitly translated by the old Interpreter, who have not known. For the Spirit doth rather check the boasting of the wicked, then praise the integrity of the faithful. ¶ I will lay no other burden upon you; That is, I will denounce no more grievous thing against you, as well expound it Theod Beza. A burdensome Prophecy was wont to be called Massa, that is a Burden. These words than show, that no notable calamity should invade this Church. Which ought to be believed so to have fallen out in the city of Thyatira. We know that it hath come to pass in our part of the world, there having happened no other notable mutation, besides that which was spoken, from the year 1300. by the space of 200. years after and somewhat more. For from that time the Turk waxed strong, but this pertained to the affliction of Kings, that committed adultery with the whore, as we have showed at ver. 22. The true Church getteth no great loss thereby, but that it is a grief to hear, that men of Christian name, should be trodden under foot so cruelly of a most wicked enemy. Otherwise while the Turk vexed the Roman whore and her adulterers, the truth springing up again got leave to grow. 25 Yet that which ye have, hold till I come: He exhorteth to constancy, that they keep faithfully the things gotten. Neither is this exhortation only a precept what they ought to do, but a Prophecy what should be done, as often else where. Therefore they should go forward in the light of the truth, neither should suffer themselves to be driven from the right way. And the coming of which he speaketh is a fuller reformation, whereby Christ being banished from us as long as superstitions and errors do reign, when they are taken away doth come to us, and giveth the comfort of his presence. Therefore this sparkle of truth should continue alive, while at length it should break out into a flame, to wit, even to the times of Luther, as by and by we shall see. 26 For if any shall overcome etc. And he that overcometh and keepeth to the end my work●s I will give to him etc. in stead of and to him that overcometh and keepeth I will give, etc. an hebraism, such as is also in the chap. following, ver. 12.21. where the nominative case is put absolutely, by defect of the preposition lamech, as in Psal. 11.4. jehovah, in the heaven is his seat: that is, of jehovah, or as touching jehovah, his seat is in heaven: So Psal. 18.31, God himself, his way is upright, for Leel Deo, that is for God, or, as touching God: that of Paul is like, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Rom. 8.3. which doth so trouble the Interpreters, not marking this hebraism, whether to adunaton be the nominative absolute▪ the sense whereof is, for as touching the impossibility etc. But the end which he here mentioneth, is not of this life, but of this period; which should then cease, when a perfiter reformation should come. ¶ I will give him power over the nations: The reward is double, of power over the nations, and of the morning star. We have said that the rewards are applied to the times, and do signify those good things, which the saints enjoy in this life, howsoever they be also pledges of future things. Power then over the nations, is power over the enemies of the Church. This name once lighted upon all, as many as were not the people of Jsraell, but strangers from their laws and covenant, now of the Gentiles themselves, all that profess Christ sincerely are counted among the Israelites: The other multitude, that openly despiseth the truth, or embrace it only in name, do stick still in their former mire, and are called by the old name of Gentiles. There were therefore Gentiles among the Thyatirens, namely jezabel with hers. Among us Rome with her Adulterers and children. Neither must we doubt but that the Thyatirens obtained victory against jezabel, as ours against Rome and her followers. For when Luther arose, some Princes of Germany, departed from the service of the Roman whore: Whom at length after some struggling, they cast to the ground and trod her under foot. The same came to pass by the grace of God in many other places. Therefore this promised power is the society of the victory against Papists: which at this day all reformed Churches enjoy: whereof in short time there shallbe a full triumph as after in his place, by God his help, we shall show. 27 And he shall rule them etc. These are the attributes of the former power. To rule with a road of iron, is mightily to subdue and to compel to obedience will they nill they. Which was done of the Protestants Prince in Germany and elsewhere, Who turned the Papists out of their Monasteries, Colleges, Temples, Grounds, and other goods, and bestowed them on former uses, to wit, to the maintaining of godly teachers, widows, orphans, schools, or finally on whatsoever could make to the promoting of Christianity. But the Papist crieth out that this is sacrilegious and tyrannical: Let him cry out as much as he will: the more he mourneth, the more we do acknowledge the hard iron road to be upon his back. Therefore as many of the Thyatirens as should preserve even to the end, the truth kindled among them, they should see this joyful day with their eyes & should be partakers of the victory. Not that it should be neefull for them to be living at that time, which arose about the year 1300: but because that is wont to be attributed to all which are of the same condition, that happeneth to any of them, to wit, to them which should be alive at the end of this period. For so the communion of saints require that that which is a few should be all's. ¶ And as the potter etc. It is without any hope of restoration, even as the fragments of earthen pots, which are for no use. Let then the Roman Pope sweat & move every stone, that he may recover his former authority: he striveth in vain, his fall is unrecoverable: he shall find no glue, whereby his earthen vessels may again be joined together. That in the end, As I have received of my father, signifieth that this power shall not be obtained, without blood, For Ch●ist first suffered, and so entered into glory. So Christians after some dangers and battles, yea overthrown in war, as we know to have fallen out in Frederick Saxon, Philipe the Landgrave, & their armies, shall obtain this dominion over the Papists, as we shall show more fully in his place. 28 And I will give him the morning star: An other reward no less agreeing to the times. This star is Christ, as we shall see after in the 22. ch. where he hath thus, I am the root and generation of David, that bright morning st●rre: so called, partly because in this life he imperteth to the saints himself a pledge and first fruits of the true glory, least through a long desire they be discouraged in their minds: partly he taketh to himself this name in respect of the diverse administration of things. When he shineth fully, he is both the morning star, the Day and the Sune; but when he giveth a less light, but so yet that he giveth hope of the perfect day following by and by, he is the morning star, the Precursor of the Son. And we must know (that which shall be clearer in the exposition following) that a most bright light of truth, of all godliness and religion shall shine upon the earth, when our brethren the jews shall be converted to Christ. Seeing therefore that then shallbe the full day, that renewed Church which goeth nex before, is the day star, which in the morning being seen nigh the Horizon, showeth that the fountain & spring of light will straightway appear. And this Church is that reformed, which succeed the Thyatiren, taking his beginning after the year 1520. Which the full restoration of the jews followeth at the heels, as the Sun the morning star. That which is here but barely avouched, as much as may be sufficient to illustrate this place; the sequent treatise shall add proofs. Wherefore in this place the promised morning star, is that sweet communicating of Christ, which one shall enjoy in the reformed Churches, whereof he shall be enroled a citizen: which communication, shallbe followed of the full happiness of the saints, as great as can be on earth, shortly after. 29 Let him that hath an ear; The usual Epilogue, but to be observed by reason of his diverse placing. For to what end in the 3 first Epistles is the reward set after the conclusion: In the 4 last this Epiphoneme holdeth always the last place? First the Spirit teacheth this, that there is a certain difference between the three first and four last: which we have observed, distinguishing all the seven into the three f●rst Churches growing worse, and the four last waxing stronger after sickness & feeling themselves somewhat better. Secondly there may be an other reason, which I gather from the event, that the rewards in the three first, as to eat of the fruit of the tree of life in Paradise, not to be hurt of the second death, to eat of the hidden Manna etc. were not paid on the sudden and in one moment, but pertained to a time far of and delayed. Whence do follow the Epiphonemes, as though after the admonition, they should give time to deliberate: but in the four last they go before the Epiphoneme, as if the admonition once given, there should be no place left for to take counsel, but the thing forthwith should obtain an issue, beyond all expectation, together the deeds and sayings. And so we know it came to pass in the reformation begun by Luther, which we have showed to be a reward in respect of the Antitype of the Thyatiren state. Who would have believed that from so small beginnings that thing could have gone so far at length? Luther indeed thought nothing less, than any alteration or defection from Rome: or who could have expected in so small a space so great a change of things? But now was the time, when there should be power over the nations; and therefore the matter once begun, proceeded of it own accord, an alteration of those things being made in a moment, whereat the world than not without cause was astonished, & at this the enemies do at this day behold with so heavy eyes. It seemeth that there shallbe the same suiftnes of the following rewards, which a man shall see given before he shall hear that they were to be given: and therefore in place they go before the admonition, which also no less they shall go before in time. You therefore o Pastists, you again I speak unto, if peradventure the Spirit hath given any of you ears, that you may hear: attend diligently those things, which have been spoken. See what a one is your Rome which you embrace with so great reverence, and whether you ran the last year to celebrate your wicked jubiles: she is not a holy virgin, as you are persuaded falsely, but a most impudent Jezabell, a most cruel murderess of the saints, from whom we ought rather to fly into any wilderness with Eliah, then to run to her by sea, by land, leaving at home the most chaste spouse of Christ. Behold also that this sorceress had lyensike now many years agone: (can you otherwise deny it?) which calleth the Turk to come upon the Christian world, expelleth our brethren out of their places of abode, turneth them out from their goods, spoilt them of their children and wives, and constraineth them to be carried away into most cruel servitude, and heapeth many calamities upon us all, which are far of from that burning hatred. And not only these things at this present, but which shall bring finally an horrible death upon you her children. Can it be doubtful to any, who shall weigh diligently these things with himself; but that we ought to flee very soon & very far from this plague and mischief? The Spirit give you ears to hear; I will speak no more; to them of whom the truth is esteemed, a bare signification of the ●ill of God shallbe sufficient: let him be filthy still, who shall contemn this. I will turn myself to the unfoulding of those things that remain. Chap. 3. AND to the Angel of the Church which is at Sardis wright: These things sayeth he that hath the seven Spirits of God, and the seven stars: I know thy works, to wit, that thou art said to live, but thou art dead. 2 Be vigilant & strengthen the things that remain, ready to die: for I have not found thy works perfect before God. 3 Remember therefore how thou hast received and heard; and observe, & repent. That if thou dost not watch, I will come against thee as a thief, neither shalt thou know what hour I will come against thee. 4 Notwithstanding thou hast a few names even in Sardis, which have not defiled their garments, and therefore they shall walk with me in white: for they are worthy. 5 He that overcometh shallbe clothed with white garments, neither will I ever put his name out of the book of life, but will profess his name before my father and before his Angels. 6 Let him that hath an ear hear what the Spirit saith to the Churches. 7 And to the Angel of the Church of Philadelphia write: These things saith he that is holy and true, which hath the key of David; which openeth and no man shutteth, shutteth and no man openeth. 8 I know thy works: behold I have set before thee an open door, neither is any man able to shut it: because thou hast a little strength, and hast kept my word, and hast not denied my name. 9 Behold I will give those which are the Synagogue of Satan, that is, of them which say they are jews and are not: Behold, I say, I will cause 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 time of tentation, which shall come upon the whole world, to try the inhabitans of the earth. 11 Behold, I come quickly, hold that which thou hast: that no man may take thy crown. 12 Him that overcometh, I will make to be a pillar in the Temple of my God, neither shall he go forth any more: and I will write upon him the name of my God, and the name of the city of my God, that is, of the new Jerusalem, which cometh down from heaven from my God, and my new name. 13 Let him that hath an ear, hear what the Spirit saith to the Churches. 14 And to the Angel of the Church of the Laodiceans writ, These things saith Amen, that faithful and true witness, the beginning of the work of God: 15 I know thy works, to wit, that thou art neither cold, nor hot, I would thou wert either cold or hot. 16 Therefore because thou art lukewarm, neither cold nor hot, it shall come to pass that I will spew the out of my mouth. 17 For thou sayest, I am rich, and increased with goods & need 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 mayest be rich: and white garments, that thou mayest be clothed, and that the shame of thy nakedness may not appear; and that thou anoint thine eyes with eye salve that thou mayest see. 19 As many as I love I rebuke and chastise. 20 Be hot therefore and repent. Behold I stand at the door and knock, if any shall hear my voice and open the door, I will come into him and sup with him & he with me. 21 He that shall overcome, I will give him that he may sit with me in my throne, as I have overcome, and sit with my father in his throne. 22 Let him that hath an ear hear what the Spirit saith to the Churches. The Analysis. THERE be three Epistles of this chapter: One to the Sardenses, an other to the Philadelpphienses, the last to the Laodiceans. Neither are they without cause included in one chapter, seeing they are of nature somewhat diverse from the former. For the former were further distant one from an other, so they had Antitypes of a longer time: But these are both severed one from another with lesser distances, and also we shall find the Churchches directly answering unto them, to be of a more conjoined tyme. The Epistle to the Sardenses after the inscription to the Angel, describeth the Sender from the seven Spirits, and seven stars: after it addeth the Narration. Which reproveth him, that he carrieth the name and some show of life, when in very deed he was dead, ver. 1 but together also he teacheth the remedy, which is double: the first consisteth in confirming the other things that are ready to die. For it should come to pass, that by the just judgement of God many should die, who so should punish the neglect of lawful and just amenndement, ver. 2. The second, that he should remember what things he had received, and should repent. Which admonition, lest he a should negligently regard, he is sharpened by threatening of his unexpected coming, ver. 3. After he praiseth some for their pure garments. Which praise containeth the reward, both proper to them, and also common to all conquerors ver. 5. Which is threefold, white clothing, a permanent name in the book of life, and his professing of him before his father and the Angels. All which are concluded with the usual Epiphoneme ver. 6. Scholions. 1 To the Angel of the Church which is at Sardis: Hy● ca● Sardis is the second of the Churches rising again, going yet further in the South, and growing in a more ample light of truth. The Antitype is the first reform Church, begun of God by Martin Luther of Wittenberg, a town of Saxe upon the river Albe, in the year 1517, when that holy man opposed himself against the Roman Questors selling for money the forgiveness of sins to the people. The truth began to be revived under the Thyatiren state, but no reformation followed; This was first undertaken at the time which I have said. For which cause we shall find no mention in these three Churches of this Chapter, either of Balaam or Jezabell. For they were pure from the fault of this whore, whose fellowship they renounced utterly. But yet notwithstanding seeing the same should not be done of all after the same manner, but a threefold difference would be found in them, in like manner they are shadowed out by three cities according to the beginning and condition of every one. The first, after the impudence of jezabel restrained, is Sardis. And the first after the Roman impudence weakened, is the German Church of that time, which even now I have set down. Only the indifferent and good readers are to be entreated that they do not think me to descend to this or that interpretation by any ill will, but in good faithfulness to follow that sense, which the printed steps of the Spirit going before, seem to me not darkly to point at. I know how fearful a thing it is even to hurt the estimation of any brother with wrongful suspicions, how much more heinous a sin it should be to cast any blot rashly upon any whole Church? And certainly as in all my life I desire to put far away all virulency of tongue, so especially I have thought always that I must take heed that I make not the name of God a cloak for my lust. Let not then the office of an Interpreter be any fraud to me, speaking either here or in other places of things present otherwise peradventure than many either would or expect. It is an impious and detestable thing, to play the hucksters with the word of God, in speaking rather according to the pleasure of men, than the truth of the thing itself. Therefore all as well hatred as favour set aside, if we shall see that that which is uttered agreeth with the truth, let us quake rather at the threatenings of the most just God, then be angry with him, who to the end that we may not be oppressed unwares with the evils hanging over our heads, hath endeavoured to his utmost power to reveal the hidden truth. Which I hope I shall obtain easily of all the godly, so far shall it be from them, to reprehend mine industry: with which hope supported, I will proceed to my purpose through God's help. ¶ These things faith he that hath those seven Spirits of God, & those serven stars: In the description of the sender of the Epistle, of those Spirits which are rehearsed, there was no mention made in the vision of the first chapter. They are fetched from the common inscription of the Epistle in the 1 chap. ver. 4. They are seven for the abundance of all gifts, which that number usually signifieth. Christ hath in his own power, that being the keeper of the storehouse of the heavenly grace, he bestoweth the Spirit on whom he shall think good; Whereupon he saith, that he will send the comforter from the Father: john, 15.26. who should receive from Christ, and show unto us, Io. 16.14. The Stars are in the right hand, chap. 1.16. Likewise in the Ephesine Church, wherein we have heard is declared the safety of the ministers, whom Christ carrieth in his hands, chap 2.1. To what end then is this repeated a fresh? Was there wanting now any other honour spent wholly on the former? in no wise, but only because the conveniency of things, and not any vain novelty, is sought. Because Sardis should find the same safeguard of Christ in defending her Pastors, which he had showed in Ephesus; not without cause doth he use the same similitude, wherein there is so great conjunction of things. But of Sardis the History speaketh not a word: Which thing in her Antitype is most clear. For he that giveth the Spirit plentifully, to whom and when he will, shed out in those times so great plenty of all gifts, as no where else in these last times. Good learning had been already as buried, being driven away for many ages by the rusticity of the Scholastiques: until at length, after the wonderful art of printing was found out (which cunning flowed from the same fountain of the Spirit) many excellent wits were raised up to search out the truth. Among which were, john Picus, Mirandulanus, Angelus Politianus, Platina, Trapezuntius, Gaza, Hermolaus Barbarus, Marsilius Ficinus, Pyrbachius, joannes de monte Regio, Aldus Manutius, Rodolphus Agricola, joannes jovianus, Pontanus, Philippus Beroaldus, joannes Reuchlinus, and many other most learned men; Whose chief labour was in setting forth the tongues, arts, and other human learning: but how great an entrance was made from hence to find out the mysteries of salvati●●, the conjoined times have taught. For by and by after came Martin Luther, Philippe Melanthon, Erasme of Roterodam, Zuinglius, Oecolampadius, Capito, Blaurerus, Bucer, Musculus, Calvin, and many other most learned men, so many lights of the Christian world, who being helped by the studies of those former, brought forth again the truth, covered with long filthiness and uncleanness, dissipated the Romish darkness, and dispelled utterly as smoke hither and thither all the subtleties of the enemies. Doth not Christ worthily take upon himself this ensign of the seven spirits, enriching this time with so great plenty of gifts? Neither was less famous his power & grace in conserving safety to the Pastors. Who would not have thought that Luther in so great hatred and envy of all men, for whom almost the whole world laid wait, even also he under whose feet the Emperors once were compelled to subject their necks, that Luther I say, should have died a thousand deaths? But peradventure troubles being raised up he did scarce endure; yes by the space almost of thirty years he abode in the battle safe, even from privy assaults, with which the Pope is wont to make away those men, whom he cannot conquer with open war and force: and at length lying sick in his bed and giving up his soul to him that gave it, he slept quietly in Christ. What should I speak of Melanthon, Peter Martyr, John Calvin and the rest of the valiant Herolts? Bucer being buried a few years before, at length turned to dust, was digged out of his grave, or rather an other buried there latelyer, that they might show their cruelty even in the burning of his ashes, whom they could not, nor durst not hurt, while he lived. Who then hath not seen the stars in the right hand of Christ, so wonderfully defending his servants against all force of adversaries? And ought not the fresh memory of these things, to give constancy and courage unto all, that reposing themselves in the same protection, they may go boldly to the deffense of the truth every one according to his calling? There is not indeed the same express promise of other times, yet there is always the same crown, for them that fight lawfully. ¶ I know thy works, that thou art said to live, but art dead: A reprehension for their counterfeit life, of which the Angel beareth a show, being void of truth: from whence Sardis may be called Hypocritical. The force of which notation is manifest from the name itself. For Sardis as Sardian laughter, such rather in show, then in very truth; so called of the city Sardis, even as the Sardonian laughter, of the Island Sardonia, as Erasmus noteth from Plutarch. For that kind of herb ranunculus in English trowfoot, by which the mind is taken away, may grow as well in Lydia as in the Island. This Church was counted alive but was dead: like unto this laughing, which feigneth joyfulness, in the mean time full of deadly sorrow. And from hence it is evident how Sardis is opposed to Smyrna; This found all outward things most troublous, so as she was almost held of all for dead; yet in the mean time live a true life, and was most acceptable to God: That abroad in the judgement of men lives and flourisheth excellently, yet within, death reigneth, true godliness being banished: From whence is made the second pair of contraries, as was observed in the common analysis of the seven Epistles. But in what thing consisted this feigning, as far as concerneth the city Sardis, it is not clear to us from the history: there flourished in the same place not very long after, the famous Melito, celebrated by Euseb in his 4. book chap. 26. But hence it appeareth that the matter was brought to that case when John wrote, that although the Angel seemed to himself, and peradventure to some others, excellently well furnished with all things unto salvation; yet that he wanted many things necessary, and abounded in the contrary. We know that they which are alive outwardly, may be dead either in ignorance of doctrine and corruption, or through carelessness of Godly duties: as Christ calleth them dead, which were void of faith and knowledge of salvation, john 5.25. And the Apostle calleth the wanton widow, dead when she is alive, howsoever she had given her name to Christ, 1 Tim. 5.6. In which respect also works are called dead, Heb. 6.2. as declaring that they are in deed dead that give themselves up to the study & love of them. It may be that partly through neglect of godliness, partly by corruption of doctrine the Angel of Sardis fell into this dead life. If the doctrine had been quite extinguished, which in deed is the soul of the Church, she could not have obtained even the name of any life. We have said that the Antitype, because of the following order of things, was the first reform Church, springing up in Sax●, when Luther began to teach. For the Thyatiren Church have some bla●me for suffering the Roman jezabel. This first, as jehu, laboured that the painted & shameless whore should be cast out of the window, so as she did sprink the earth with her brain. From whence it cometh to pass, that she is not rebuked so much as in one word in respect of this. This Church than hath the name that she is alive, for the truth restored, which in wonderful manner she hath manifested; and also for the excellent courage, whereby she weakened and trodden under foot the Romish tyranny, shaking of the same not only from her own neck, but also giving the same to be derided of the whole world: yet she is dead, having some errors and corruptions of no small importance, chief that consubstantiation of the body of Christ in the sacrament of the supper, which many other absurdities followed, which do spread like leprosy, and take away the life of the members living by themselves. Notwithstanding these things are not to be understood of every man, but of the whole policy and form of the Church, which is apparent to the world: the image and proportion whereof, the Spirit purtrayeth to us. Which also is to be observed in the rest. 2 Awayke and strenhthen the things that remain ready to die: The first reme●y is of diligence in confirming the rest; who, if it were not with all speed looked unto, should rush into the destruction of death. By the which it is taught, that if the Teachers would bestow faithful and diligent pains, in cleansing the whole doctrine and godliness, they should take away from many the occasion of falling: but if they shall carry themselves over negligently in this matter, there would be a lamentable ruin of many. In the Antitype the thing is so clear, that any man may bewail it with tears, rather than to prosecute it in words. For how many excellent men hath that monster of ubiquity cast headlong into death? The seeds whereof Luther sowed in the year 1526. and 1528. in a disputation against Zuinglius & Oecolampadius. But they ought to had been pulled out again of his books, at least after the controversy was brought a sleep, least lurking as it were in the furrows, they should break forth at length into deadly hemlock. But Luther himself was careless thereof, providing after the manner of men rather for his own estimation then, as was meet, for the safety of the brethren. Moreover I do find lack of thy faithfulness and diligence, o holy Philip: because thou hast not thrust through so foul an error according to his desert. Peradventure thou thoughtest that it was to be handled more gently of thee, partly in favour of thy friend, partly because thou supposedst that it might be abolished by silence more easily then by sharp inveiging of words. But the errors which are not refuted, seem to be allowed, and their estimation groweth so much the more as they are dealt with more gently: for they are gangrenes, which gentle remedies do not heal but make worse. While therefore neither of you watcheth nor doth his duty, many die: how many I pray, and how great men? An huge number in deed of all degrees: of which the principal as standerdbearers were johannes Brentius, jacobus Andreas, Selnecerus, Kirchnerus, Chemnitius, and others of that sort, who have increased this monster of ubiquity, of itself horrible, with so many and notable errors, that there hath been scarce at my time any other more foul and deadly. Lamentable in deed is the fall of the famous men, whose labour was once courageous and no less profitable against the common enemies. And what a crown had they received, if they had continued in the same warrefarre, and had not as cruel Elephants turned back of the enemies, wasted their own friends. But my office is of an Interpreter and not of a quarreler: and therefore I leave of these things. This death invaded not only some perticalar men, but also many whole cities and provinces, as may appear by the book of Concord published in the year 1580. which is not of so great force to 'stablish the error with the consent of so many, as to testify this miserable calamity of the brethren. And to this error touching the Supper of the Lord, and person of Christ, were many other also added, to wit of Original sin,, of Free will, of justification, of Good works, of the Law and Gospel, of Indifferent things, and of Predestination. Therefore death assaileth with a manifoulde dart: how great must the slaughter be, seeing she casteth to ground even with one, great troops of men? ¶ For I have not found thy works perfect; The reason why so many fell into death. The Church of Sardis, as far as it seemeth, admitted not the sincere truth of God, but retained some Ethnic superstition. The Church of Germany did indeed cast away many Popish errors, yet in the Sacrament of the supper, she stick still as it were in the clay of bodily presence, not as Rome, dreaming of a changed substance of bread and wine into a true and real flesh and blood, but no less contrary to and disagreeing from the truth, conjoining the true flesh and blood together with the outward signs, affirming that he is present here on earth. This leaven Luther never cast out, but contended fiercely with Zuinglius & Oecolampadius, for to defend & retain the same. Neither would God, which afflicted so grievously the Corinthians for the profanation of this sacred mystery, so as many were weak and sick, and many slept, 1 Cor. 11.30. have go away unpunished the neglect of amending in this point. Of which punishment to come some proof was made, wh●n Luther was constrained for the defence of an unjust cause, to fly for succour to ubiquity and to confirm many other things touching the manhood of Christ, which are contrary to the truth. But for the heat of contention, he could not so well consider and mind, that from those beginnings and flourishes, he should understand God to be angry. How did he not beware of that error which did draw with it so great a multitude of wicked opinions? Why feared he not, what might have happened to others, having tried in himself, into what case he himself was brought in disputing? But his eyes were holden, that he could not foresee for the time to come, and turn away this so grievous punishment from his people. Wherefore their works were not perfect, because a full reformation was not used, but only one error changed into an other no less grievous. And God is wont often times to punish sin with sin. 3 Remember therefore etc. The second remedy is, to remember and repent; Theod. Beza translated thus, remember what thou hast received. And so indeed some time the word pos seemeth to be taken. For that of Mark take heed what thou hear, chap. 4.24. Luke hath it thus, take heed how you hear, chap. 8.18. But when he said even now, that their works were not full before God, he seemeth not so much to exhort, that they would retain those things which they had received (for so they should have continued in their former errors) as that they should remember the manner of receiving: So as pos in this place ought to remain in his own proper signification, denoting rather the quality, than the substance of the thing. He warneth therefore the Sardenses, that they go back to the first institution, and amend things fallen into decay, after the rule of that alone: Even as also the German Church, that they mind what Luther propounded to himself at the beginning, and make their reformation according to that rule But he regarded no other thing at the first, then that all human inventions driven away, only the divine truth revealed in the scriptures inspired of God might prevail. For so in the preface of his assertion of the articles condemned by the bull of the Pope Leon x. First, saith he, I will that they bear me witness, that I will not be compelled with the authority of any at all, how holy a father soever, unless as far as he shallbe approved by the judgement of divine scripture: Again, Let the first principles then of Christians be none other but the word of God: but all men conclusions be fetched from hence, and again to be reduced thither and tried thereby; Those first of all aught to be known of every one, & not sought out by men, but men to be judged by them; Whereupon also he rehearseth that of Augustine in his 3. book of the Trin. be not bound unto my Epistles as unto the Canonical Scriptures etc. Therefore we may not cleave in the books of Luther, as the Ubiquitaries do, and they which corrupt the Sacrament by the late devised consubstantiation, but as he thought he must be wise only out of the scriptures, so all his writings are to be brought back to these holy balances. Why do we give greater authority to his books, then either he to the books of others, or himself would have to be given to his own? A matter indeed of great moment, and in which alone consisteth the turning away of the eminent evil. Unless men turn their eyes to these things, and have their ears bend to hear their voice, and also those things performed which they shall command, an other scourge remaineth for Germany more bitter than that, which even hitherto hath afflicted her not lightly. What godly man taketh not great grief minding the destruction of so many brethren by a pernitions' error, so long contentions of minds, so sharp battles both of words and weapons? But he must needs be more vexed, when he considereth with himself, that there is not yet an end of these evils, but some greater thing to hang over their heads, unlese they repent betimes. I could not but warn the brethren of the danger, lest I should hear with my great grief, them to be afflicted and full of calamity, whom I desire in Christ jesus to flourish. And I hope that howsoever my judgement shallbe troublesome, yet my good will shall not be ungrate. ¶ If thou shalt not watch I will come etc. The peril that he threateneth is his coming as a thief, and that in an unexpected time. He doth not expressly mention what kind of evil shall come, although in some part it may be gathered from the similitude: which often times is used in the scriptures to signify the invasion of the enemy, but seeing the next words have respect hitherto, neither shalt thou know in what hour I will come against thee, peradventure he meaneth some other thing, to wit, a certain force & violence, such as thiefs use in robbing houses. Who often times not only do spoil the masters of their goods, but also commit adultery with their wives, and deflower the virgins, and compel by torments, to confess where the money is hidden: which having once gotten, that their wickedness may not be bewrayed, they kill all without difference either of sex or age. Therefore Christ seemeth here to threatenen the like outrageous fierceness of some cruel enemy. Of whose coming we may not define by the judgement of the flesh, seeing it shall not be known in what hour he shall come. Neither must we labour much to search out, who this enemy should be. The Spirit who hath determined that his coming shallbe sudden, would not have him known by name. It may be, that it is the Turk, to whom the reins may be loosed a while, till they be looked unto which are to be punished. But whether it shall be he, or some other, we may not sleep securely, and neglect reformation, because we see no danger at hand: but we must think how it may come upon us in a moment. And it is to be feared, that this which is threatened shall no more be avoided, then that of removing the Candlestick from the Ephesine Church, chap. 2.5. These things depend on the condition of repentance, to which the ears of men are deaf even the greatest part. 4 Yet thou hast a few persons, in the greek it is a few names, that is, a few men, as Act. 1.15. and after in this book chap. 11.13. In these words he cometh to the other part of the narration, which pertaineth to commendation. Which always at other times is wont to take the first place. But this new disposition & setting in order is not done rashly, teaching that in the latter times shallbe some, who refusing errors should embrace the truth. As we know was done, when the book of Concord began from this occasion, and so many visitations undertaken, that the Calvinists, as they speak, might be rooted out utterly. For such men followers of true godliness and judgement, were conversant in the most inward bowels of this Sarden state. Beside many free Cities, Strasburg, Heydelberg, Marpurg, Newstadt, Breme, the people Anhaltine etc. who opposed themselves against the forgeries of the rest. In every one of those places famous lights now and then did shine, which driving far away that darkness, gave a joyful day to their flocks. ¶ Which have not defiled their garments: The garment is Christ himself, the common clothing of all the faithful: of which in the parable, Friend how camest thou in hither, not having on a wedding garment, Mat. 22.12. And Paul more plainly, For all ye that have been baptised into Christ, have put on Christ, Gal. 3.27. But it hath a divers signification according to the divers respect of things, into which it is referred. In respect of God, it belongeth to justification: in respect of other men, to sanctification and profession; in respect of ourselves, to honour, glory, triumph, joy, etc. Therefore these Sardens, kept their profession of Christ sincere and entire from all the filth and pollutions of those monstrous opinions. Although they also which by repentance did awake from those errors, may be said to keep their garments also pure. For they that are in Christ, are not esteemed according to their former foulness, but according to their present apparel, wherewith all their fomer uncleannesses are covered. ¶ And therefore they shall walk with me in white, to wit, garments. These are the same garments with the former, but a little differing in respect; for those were of profession, whereby the valiant soldiers of Christ did appear to others: these are of glory, triumph, and joy, which they shall enjoy both in themselves from the feeling of Gods love shed abroad in their hearts, and also which they should receive from the praising of others, who shall praise God in their name, who hath bestowed on them fortitude & victory. A white and pure gown in a solemn mirth is commendable, both among the Gentiles and also the people of God. From whence the wise man alluding to this manner, Let, saith he, thy garments be white always, Eccl. 9.8. But especially I think that of Mark is to be regarded, where some step of this celestial glory appeared in the shining garment, so white as snow, such as no fuller can make on earth, ch. 9.3. At which sight Peter being overwhelmed with unmeasurable joy minded this one thing, which way he mought have been able to enjoy it always. So this shallbe a most ample reward for the saints in which they shall so heartily delight, that they shall desire no greater thing in this life. And if any should ask the brethren themselves, whose these garments are, I doubt not but they would answer, that this joy is of more value, which they obtain by Christ in retaining his truth, than that they would change it with all the delight of this life. Certainly great is their glory among all the godly, which we pray with all our hearts to be perpetual to them. ¶ For they are worthy. The Papists are glad in their own behalf for this words, as an excellent patron of their merit of condign worthiness: but let them remember that this merit is attributed to the garment not to the body, that is to the imputation of the righteousness of Christ, wherewith we are clothed as with a garment, not to our inherent holiness; For not to defile the garment, cannot be of more estimation, than the garment itself. And seeing there be sundry significations of the garments, as we have showed, the worthiness ariseth not either from profession of good works, whereby the saints are seen of others, neither from the joy of the Spirit, which we ourselves feel within us, but from this alone, that the father counteth us righteous being clotheth with his son. He therefore is worthy that is clothed, though not of every use of garments, but only of that peculiar respect, whereby we are presented blameless in the presence of God: even as a man seethe, although not the whole man, but only that part, to which the faculty belongeth. 5 He that shall overcome etc. Some copies and the common translation read thus, He that shall overcome, shallbe so clothed. But the reddition of a similitude is unusual, where there is no question: unless peradventure they be referred to the former verse, as though he should say, as they that at all have not assented to errors, shall walk with me arrayed in white apparel, so they that after some striving shall depart from the same, shallbe clothed with white. As though the first reward were pertaining to them that fell not, this to them that repent & forsook their errors, with which they were possessed before time. Of which sort were many in Germany before the book of Concord was published, when in most universityes the chief teachers understood the true doctrine of the supper of the Lord, and the opinions of Ubiquity & corporal presence in the supper, every where were contemned, as witnesseth Georg. Sohnius in his exposition of the August. Confess. which appeareth more clearly from the Synod of Desdrense, in the year above 1571, where it was ordained by the common consent both of all the Superintendants of the Dukedom of Saxony, and also of the Doctors of the universities of Lypsia, and Wittenberg; That the Ubiquity of the body of Christ, was an horrible profanation of all the articles of the Creed, and a renewing of all heresies, Gallobel. in the year 1592. And since that time a perfitter light breaking forth every day, many were raised up from their drowsiness, and opened their eyes to the truth. Whom also even as well as the other, he adorneth with white garments, who gave a penny to them that were hired at the eleventh hour, Mat. 20.9. Such than is the first reward, two yet do remain. ¶ And I will never put his name out of the book of life; The second reward applied to the times. For because very many in these times should fall from the truth, and many cities, peoples, provinces, regions, should consent to error (as at this time it is evident how far and wide the contagion spread abroad, flying also over the sea and infecting those Northern regions Gotia and Suetia) by which their approving of error they should blot their names out of the register of the saints, and should cut of from themselves the hope of life, unless they should repent, lest I say, the falling away of so many, should trouble the saints, he biddeth his conquerors to be of good courage; Christ himself would set them free from falling, howsoever they should see infinite numbers to rush down violently on their right and left hand. For it is he alone, who first calleth us back from error, then sanctifieth & confirmeth us in the truth, lest at any time we should revolt from it. Therefore howsoever this reward be full of comfort, yet it teacheth that the time should be lamentable through the fall of many. For to betray and forsake the truth, is not a light matter, as many suppose, who easily are carried away with every wind of doctrine, but it is an argument of a man of no reckonning with God. But how, wilt thou say, can they be blotted out, which once were written in the book of life? especially seeing that this book is the book of the Lamb, as in the chap. 13. 8. that is, wherein those that are written, the Lamb acknowledgeth them for his, & counteth them heirs of eternal life: neither is there any of those that are given to Christ, that can ever perish, joh. 6.37.39. & 17.12. I answer that these things are spoken in respect of us. For there is a twofold book of life, one, as I may say, of vocation, an other of election. Into the first are put all, who by the preaching of the Gospel are taken into the fellowship of the Church, who rightly do seem unto us to be partakers of life, and endued with the hope of eternal salvation. For the scriptures are wont to speak so generally, giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear son, in whom we have redemption by his blood, the forgiveness of sins etc. So the Apostle speaketh of the multitude of the Colossians without difference, chap. 1.12. And after the same manner every where in other places. Yet men may be put out of this book. For many are called, but few chosen, Mat. 22.14. And it is declared after in the 7. chap. by an example, Dan and Ephraim being passed over in the rehearsing of the tribes, as soldiers put out of wages, and cassed out of the register. For God of old, as in a certain visible shadow of this book, commanded the genealogies of each tribe among the people of Israel to be kept diligently. Whereto also pertained that of raising up seed to the dead, that his name should not be put out from his people: Deut. 25.6. In which respect also the Psalmist wisheth to certain reprobates, who held a place in the Church, like true citizens, that God at length would separate them from the congregation of the Saints and manifest them to be mere hypocrites, Psal. 69.29. Wherefore all are put out of this cook of life, who forsake the fellowship of the holy Church, either through error and heresy, or wickedness, or other cause whatsoever: not that for this cause they are blotted out of the book of Election, but because by this way they make manifest, that they were never written in this book; as john saith, they went out from us, but they were not of us, 1 joh. 2.19. But the other book, to wit, of Election is never spotted with any blots, but the names once written in, do constantly remain in the same without rasing out. Although these books are not so open and evident, that they can be read of all men without difference: but it is declared to every one severalty by the Spirit that is found in this register, in what estimation and account he is. ¶ But I will confess his name: The third reward is of confessing their name. Which showeth not only the falling away of many, but also that others shallbe compelled by force: So as there is great need of the power of the Spirit, lest any weakened by the injuries and threats of adversaries, do forsake the truth. For the confession of their name before his father, is for the comfort of confessing Christ and his truth boldly and without fear. So sending his Apostles to preach, furnisheth and instructeth them against the fear of affliction, Mat. 10.32. And who knoweth not to what inhumanity & cruelty proceeded the hatred of them who call themselves Lutherans, against the professors of the truth? In the year 1580. was obtruded upon the Ministers of the Churches, and Schools the book of Concord, avouching the execrable error of ubiquity. A subscription was commanded in the name of the Princes, the refusers were proclaimed Sacramentaryes, or put out of their places. In the year 1591. Christian Duke of Saxony being dead, Paul Kreilius Chancellor, suspected of Calvinisme as they speak, was cast into prison: Vrbanus Pierius Professor of Wittenberg, was lead captive into prison: Gundermamnus of Lipsich, committed prisonner. In the year following was appointed a new visitation, they went through all Saxony: they that would not subscribe to the articles, were removed from their offices. What should I rehearse the broil of Lipsich the year following, when all the university men on every side assembled together to break open violently the houses of the Calvinists? Or the savage cruelty of the Dressenses against the dead body of Jac. Lassius, to which they denied a grave among the wicked, because being alive he was a lover of the purer truth? I recite these few against my will, & I would be ashamed to mention them, but that the brethren were not ashamed to commit them. But how much better is it for you to hear these things of your friends, them of your enemies? These as much as they can do exaggerate with words your evil acts, unto your perpetual shame & of all religion: I do only show the congruency of the Prophecy, that seeing in what account you are with God, ye may think earnestly of reforming the errors & making peace with the brethren. God give you to see that way, whereby consenting to one truth, you may turn away the judgement from your heads, which otherwise will overtake you. In the mean time if I shall prevail nothing with you (which estimation I pray may be far from you) yet I shallbe glad to admonish the brethren, that they be of good courage, who do endure troubles and calamieyes among you. Christ will not be ashamed of them before his Father, if they shall abide constantly in their profession. Fear not therefore the stately look and countenance of men, but being grounded upon this hope, that which ye have worshipped in darkness, profess now openly & in the eyes of all. 6 Let him that hath an ear hear; Ye therefore brethren of Saxony, for Jesus Christ sake give ear and hearken, what action the Spirit chargeth you with. Your praise is great in respect of your first combat, and breaking off the yoke of the Romish tyranny, yea of you that in this were the first of all: But the Canaanites left in your land, are come to be thorns in your sides and eyes. Those few errors neglected at first, by the just judgement of God have brought forth new errors: by the contagion whereof true godliness being driven away, and together with it true life lost, there is left unto you a Church defiled with horrible death. Neither is this the end of evils, but some new, great & sudden calamity shall come upon you unless you shall obey forthwith the Spirit giving you warning. Therefore let that unhappy obstinacy departed and be packing, and take those counsels, which may promote the truth, recall again the banished life, and may procure the salvation and safety of every one of you. And do not only give ear, but let all harken & learn by your evil, how great danger it is to cherish the least error in the matter of religion. Analysis. SO is the Epistle to the Sardi, this to the Philadelphians is inscribed like wise to the Angel: He that sendeth is notable for Holiness, Truth and the key of David: which he carrieth not idle, but with the same openeth & shutteth, the supreme power being in himself for 7. The Narration reciteth first the good things, both present, of an open door, which is illustrated by his cause, a little strength and the constant observing of his word ver. 8. and also to come, both of subduing their enemies, ver. 9 and also of ministering help in the common tentation; of which also a reason is rendered, from their patience in the profession of the Gospel ver. 10. After he provoketh them unto a care of conserving that which is good, because his coming is at hand, and there may be danger of their crown to be taken away ver. 11. Then is there a great reward, when he shallbe made a pillar, and shall have written upon it the name both of God and of the new jerusalem, and the new name of a son, ver. 12. To all which is added in the end the common conclusion. Scholions. 7 And to the Angel of the Church of Philadelphia; We have showed at the first chapter ver. 11. that Philadelphia is situate in a dangerous place, and therefore not so frequent of citizens, who did dwell scatteringly in the fields, fearing the often quaking of the city. But she carrieth a sweet name, and which alone containeth within it all virtues. Neither found out the Apostle Peter any thing, when he would exhort to all godliness, which might commend more fitly the same unto us then brotherly unfeigned love, 1 Pet. 1.22. How well this name do fit this Church, which is reproved of no sin openly! But as it was truly godly because of brotherly love, so is she lowly and not famous, both through a continual fear of danger, and also solitariness of the citizens, who dwelled here and there, and in waste places, where they could get safe dwelling. Wherein she is altogether contrary to Pergamus a towered and proud city, as before Sardis to Smyrna, and Thyatira to Ephesus. And so there is made 3. pair of contraries. It lieth from Sardis toward the South, having an increase of greater light, as becometh a reformed Church. She is set in the second place after Sardis (for this is the first after jesabel overcome) where by is showed that her Antitype is the second reformed Church, which should arise after the German, and this is the Church of the Helvetians, Suevia, Geneva, France, Holland Scotland. I join all these into one, because they live almost after one and the same kind of laws and ordinances, as touching the things that are of any moment. Neither doth the distance of place break of that society which the conjunction of minds and will doth couple. Yea this dispersion doth agree chief to the Philadelphians, whom we have showed to dwell thicker and more frequent in the fields then in the city. Whereby it cometh to pass that this thinness of ●he citizens taketh up much place, though the citizens are not so many. We shall find that this Church which I speak of arose a little while after the German; when Vlricus Zvinglius began to teach at Tigur in Helvetia, in the year 1519, and the reformation was begun the fourth year after, to wit, in the year 1523, at which time no Papist durst enter into combat against Zuinglius, who did defer the judgement of all controversyes to the arbitrement of the sacred scriptures. They of Constance, Basill, Strasbourg, Geneva and others, followed their steps. Where it is to be observed that the former Antitypes were distinguished by longer intervalles: these three last as they have types less distant one from another by space of place, so they are joined one with an other with a nearer conjunction of times, neither are they divided so much by ages and limits of years, as by laws and customs. For after the first receiving, which happened to some later than to others: we shall see that they did all flourish together. ¶ These things saith that holy one, that true one, who hath, etc. A description of him that sent the Epistle: whose two first properties are taken out from the nature of the son of God, which yet are not rehearsed expressly in the vision of the first Chapter: They do greatly help to declare the administration of this Church. Touching the city Philadelphia itself, we find no other thing, but that in the age following, there abode in that place a famous congregation of the faithful, over which Demas had the charge, as is gathered from the Epistles of Jgnatius. In the Antitype, a divine power specially shineth forth sanctifying the Church, by kindling the desire of godliness, and in making it in Christ jesus fit and cheerful to every good work. Let my words be without envy, the true doctrine soundeth no where purer, the worship less corrupted, more flourisheth the faithful diligence of the Pastors, is performed more willing obedience of the people, nor greater reverence of all religion among all degrees. But this holiness seemeth chief to respect manners. In which thing is not to be passed over that famous testimony of john Bodin, speaking of them of Geneva; Of whom that thing, saith he, is praise worthy, if any thing any where in the earth, and which maketh a common wealth to flourish, if not in riches and greatness of Empire, yet certainly in virtues and godliness, namely that censure of the Popes, than which nothing greater and more divine could be devised to bridle men's lusts, and to repress those vices, which by no means could be amended by any human laws and judgements. How be it that this restraint is directed after the rules of Christ, first privately and friendly: after some what more sharply: then if thou obey not, there followeth an heavy, grave and effectual prohibition from the holy things; after the interdiction, is the punishment of the Magistrate. And so it cometh to pass, that those things which are punished no where by the laws, are there restrained without any force and stir or great ado. Therefore no whoredoms, no drunknesses, no daun●ings, no beggars, no idle persons are found in that city, Those are his words in Meth. of History chap. 6. Worthily is the sanctifier of the Church to be praised, who hath wrought, that they should will and effect these things according to his free good will. There is the same care and fruit also of the rest, according to the measure, which Christ vouchsafeth to every congregation of them. Neither is his truth less excellent, both in as much as he is a Prophet in teaching, and also a Surety in promising. We shall see this double truth in the following Church to be distinguished by their proper words; both which the Greek word true seemeth to contain, when it is put absolutely and by itself. And as touching truth of doctrine, where is it more pure and more sincere in the whole earth? The whole Papacy hath here his throat cut. The Anabaptists, Antitrinitaries, Arians, and such like monsters raised up again from hell, partly in Germany, partly in Transylvania, have found no where a fiercer enemy: What also hath it not assayed, that she might pull away from the German Churches their errors? Neither doth she keep only the doctrine of salvation uncorrupt, but also she both delivereth and teacheth in writings and exerciseth in practise a sincere manner of administering, whereby salvation is bestowed. Certainly the whole will of God is communicated with his saints, so as Christ taketh to himself not undeservedly this praise of true in governing this Church: He doth also perform plenteously that which he promised, that he would keep safe and sound those that seek him with an upright heart. What have not endeavoured the Franch man, the Spuniard, the Savoyan, the Pope, to root out them of Geneva, a small people, and environed on every side with enemies, and shut up from all aid of friends? Nevertheless it flourisheth yet still thanks be to God, and shall flourish hereafter, while all her adversaries burst with envy: as long as she shall continue in this holy order. The French Church hath been preserved hitherto, no other wise than the three children in the furnace. Who would have believed that the Low Countries had been able to resist and withstand the raging Philip, the cruel Duke d'Alve, and so many bloody Tyrants? But true is he, who hath promised this honour to his saints, that they should bind the Kings with chains, and their nobles with fetters of iron, Psalm 149.8.9. And that I may not speak of every each one, they can be safe only by thy protection, o most high God, who art constant in all thy promises, whom both enemies almost infinite do persecute with deadly hatred, and also to whom many of their friends through envy wish not very well. ¶ Who hath the key of David: The third property pertaineth also to the same administration. Christ openeth and shutteth, to whom he hath thought it good, the entrance into the kingdom of Heaven, by his regal power. Which faculty in deed he bestoweth upon all his, which do declare and preach the word purely and sincerely, but which is principally to be seen in that part of government, whereby obstinate sinners which will not yield to admonitions, are delivered to Satan by the Ecclesiastical censure, and are cast out of the Church, which is the Kingdom of Heaven: according to that, Whatsoever ye shall bind on earth, shallbe bound in heaven, and whatsoever ye shall lose in earth, shallbe loosed in heaven: For where two or three are gathered together in my name, there am I in the mids of them: Mat. 18.18.20. By these therefore is showed, that the power of opening and shutting, of binding and losing is very effectual in these congregations and more over also the whole administration of the censures. And what godly man doth not thank God from his heart, and extolleth not with worthy ptayses the holy pains of this Church, which restored discipline fallen into decay, and brought it back to the rule of truth and use of the primitive Church? But it is to be observed, that this key was said before to be the key of Death and Hell, in the first Chapter and 18. verse, by one part denoting the whole force of them. Therefore that key is to be feared, which locketh up the gate upon the wicked being thrust into Hell, howsoever they despise the same with security: And yet notwithstanding no less pleasant to them that fear God, because it unlocketh to them the doors, by which they may enter unto life. But why is it called of David, seeing it is of Aaron rather, whose office was to keep away the leprous and unclean from the holy things, and to shut up the Temple against them? Certainly the Priest only could pronounce men unclean: he was not wont by an ordinary & proper power to use force to compel the disobedient. Christ both King and Priest is very mighty in both faculties and powers, and joineth together both in this Church: who not only raiseth up Pastors, that they should denounce men unclean, but also together adjoineth the Magistrate, that he should give his ready and diligent labour to the Pastors in this. So before Bod. the punishment of the Magistrate followeth the debarring from holy things. Therefore both sword are drawn in this Ch but severally by those to whom the one & the other belongeth. And indeed this society is most sweet, seeing all the industry of civil Magist. aught to have respect thereto, that we may live with all godliness & honesty, 1 Tim. 2.2. The words seem to be taken out of Isaiah chap. 22, 22. I will lay, saith he, the key of the house of David upon his shoulder, when he openeth no man shall shoot, & when he shutteth no man shall open; But in this place the word house seemeth to have been omitted purposely; for he saith not, which hath the key of the house of David, but that hath the key of David. There is a difference, because that seemeth to pertain to an inferior minister, and that only in the family of David, this to a supreme Governor, and that of a whole kingdom. So the omitting of one word, putteth a difference between the type & the truth, Eliakim & Christ. See also Isay 9.6.7. The Complutent Edition & the King's Bible read somewhat otherwise, who openeth and no man shall shut the same, who openeth not, and no man shall open: Arethas hath, except him that openeth. 8 I know thy works: behold I have set before thee an open door: He entereth into the narration, and first of a present good thing. And it is an open door: Which sometime signifieth the faculty of preaching the Gospel: From whence Paul would have that it should be earnestly desired of God in his behalf, that the door of utterance may be opened to him, Col. 4.3. And that speech may be given unto me in opening my mouth, Ephes. 6.19. And worthily is it so called, seeing by the word a door is opened to us into heaven, which being taken away and removed, the door is shut and looked, so as no man can enter in, Luk. 13.25. And not only the faculty of the Ministers is the door, but also the readiness of the hearers, as, For a great door and effectual is opened unto me, and there be many adversaries, as though he should say, although there be many that do resist and strive against the truth, yet there are many, whose desire is prompt and ready, 1 Cor. 16.9. And again, coming to Troas to preach the Gospel, and a door being opened to me in the Lord. This door is opened, when the hearts are opened to receive the truth, as lid a, whose heart the Lord opened, that she might attend to those things which were spoken of Paul, Act. 16.14. But although the name of door be attributed to those a part, yet most of all the door is then opened, when all these things meet jointly together, the word, discipline, the care of the Magistrate and of the people. Then is there free leave to pierce into the consciences of men; unto which an entrance is shut up after a sort, where any of these shallbe wanting. This then is that open door, whereby this Church was famous. Which in deed no strength of wit hath opened, which consisteth either in the virtue of speaking, or in the sharpness of wit and prudence in understanding, but only that chief key-bearer, who hath given freely that which no man could have obtained by human strength. How ungodly therefore do they, which do check by reproachful words, that which Christ hath conferred for an excellent benefit? They whet their tongues against heaven, yea against God himself: But they shall not escape unpunished, let them clatter as much as they will. ¶ Neither can any shut it; The endeavour of the adversaries hath not been wanting; some have loboured to bar these doors by slandering, reproaching, inveighing, with all manner of contumelies: others by force and weapons, as it were by a rushing down violently to shoot this gate, but he hath performed his promise, who hath confirmed that none shall prevail: the enemies have lost their labour, and have got no other thing than shame in the world, for their cruel mind against the truth, and punishment at God's hand, meet for their deserts. Let the experience of the time passed be a confirmation against future fear. ¶ Because thou ha●t a little strength: The common translation hath, because thou hast a little virtue, the sens●, if I be not deceived, being w●ll expressed which dependeth on that which followeth, neither is it absolute of itself: as though he should say, because although thou hast but a little strength, yet thou hast k p● my words. And in deed the fortitude in the greater danger is more famous. And this manner of speaking is frequent among the Hebrews, who use the copulative v●u, for the discretive particule: (the custom and manner of whom i● frequent with john) as, Neither shall any straw be given you, and ye sh●ll deliver the whole tale of brick, for, yet shall ye deliver etc. Ex. 5.18. So, And behold an escaping remaining in her, for, yet shall some remain who shall escape, Ezech. 14.22. Afterwards also john in the same manner, And men raged in heart, and blasphemed and repent not, for, and yet repent not, chap. 16.9. If he had praised a part their small strength, how should there not be in the same thing much depravating. For this is wont to abound, where that which is opposed, is but little and small. Sardis had a few names, whereupon death had possessed the greater part. Neither would the Spirit have passed over in silence the corruption, if he had found any worthy reprehension. Therefore the common translation ought here to hold in that sense which I have showed. This Church is of weak strength, which dwelleth here and there, and the greater part under a popular state, one only people enjoyeth a Monarch for their patron. But neither is this Church able to do much either by her own or by her friends riches. Therefore the greater is the praise of thy fortitudo o Philadelphia: who hast not yielded to the threats of the adversaries, neither forsaken the truth, by being dismayed with the vain fear of men. 1 Behold I give of the Synagogue of Satan; Here is a defect of the word some, I will give some of the Synagogue of Satan, of those which say that they are jews. This is the future good thing, as we have showed in the Analysis, and it may be manifest from the latter member of the verse, Behold I will make them come: unless peradventure this verb of the present tense didomis, respecteth the present time, wherein some of the jews submitted themselves to this Church, for a token and pledge of a full subjection afterward, which it may be the last words mean. We showed upon the ch. 2.9. how they which by nation are jews, do lie saying they are jews, to wit in bragging that they are the only people, when in the mean time they refuse Christ, in whom only we are counted children, and do continue and rest in the abolished ceremonies of the law. By which things they have made themselves to be the Synagogue of Satan, and not a congregation of saints, whatsoever they affirm to the contrary in words. In the Antitype are jews as many as entangled in errors, challenge to themselves alone the truth, faith, salvation and promises of God, speaking of nothing, but the temple, the temple, of which sort were the Arian Bishops under Constantine, Constance and Valence, and such as are at this day the Romanists, glorying no less in the Chyre of Peter, then of old the jews in their temple. These only will be Catholics: their Church to be the only spouse of Christ, that no salvation can be found, out of their congregations. But let them deceive themselves with as goodly words as they will, by their true name they are false jews, in show only Christians, who gather congrega●ions in the honour of the Devil: God acknowledgeth them not, which thrust upon him an other worship, than that which he hath appointed from heaven. Some of these therefore are given to this holy Philadelphia, seeing there are many daily, whom God of his singular mercy plucketh out of the jaws of Antichrist, & enlighteneth their eyes, that they may acknowledge & embrace the truth. Among which are Peter Vergerius, Peter Martyr, Hier. Zanchius, Martinengꝰ, & many other, both Italians & other nations: who first being papists were afterwards converted to the truth. ¶ Behold I say: Excellent doubtless was once the victory of the Phlladelphians over the jews, & no less famous shallbe at length the triumph of this Church over the Papists. Hitherto we have fought with them by pen & ink: but the time shortly cometh when they shallbe rooted out by weapons, chief by the labour of this Church, as after shallbe showed more plainly. Rome shallbe destroyed of some other, but being overthrown, holy Philadelphia shall pluck up by the roots the remnants of the Popish kingdom, so as no name of it shallbe left, as we shall show in chap. 19 For this worship of the false jews pertaineth to that time, when the Romish beast being cast into hell, all his hosts shallbe killed with the sword that cometh out of the mouth of him that sitteth upon the horse. ¶ And they shall know that I have loved thee; For hitherto thou art made a mocking stock, neither do unthankful men acknowledge any love of mine, by the singular gift of godliness, which I have bestowed on thee: But then I will adorn thee with those things also which are in account with the world: thou shalt set up a token of victory over thy enemies, & shalt enrich thyself with their spoils, that every one may be compelled to confess that thou art dearly beloved, whom contrary to all hope they shall see increased so wonderfully. O holy Philadelphia cherish thy hope with these things, neither be grieved in mind whatsoever the world saith otherwise. 10 Because thou hast kept etc. My word & doctrine which I have taught the world with great patience, and which is also to be preached always with the like patience: which I see thee to have used to thy great peril, & yet thou hast abode constantly in thy duty. ¶ I will keep thee also etc. But what is it to keep from the hour? Would not God suffer the tentation to touch the Philadelphians at all? It could scarce be done that they should be free altogether in the common calamity of all the world. To keep therefore is to deliver, as the Lord did keep them out of the hands of their enemies; that is, delivered, jud. 2.18. as though he should say, I will not suffer thee to be overcome in that tentation, but I will give thee strength, by which thou mayest not only bear conragiously the calamity, but also overcome & be victor. But what is this hour of tentation? In the type itself, that persecution doubtless under trajan, which Philadelphia together with all the other Churches sustained. Neither is it to be omitted why in the Epist. to the Ang. of Smyrna, he said that the same affliction was of x days, which in this place he included in one hour: in both places he respecteth the concurring of the type & Antitype: there because under Constantine, Costance & Valemce (within which times we have showed that the Antitype of the Smyr. Church is to be limited) there should be a long calamity, raging in the greatest part of that space, he defined that affliction by x. days; in which he noted both the years, so many as Traian should go on with rage, & also that long delay in the Antitype under the Christian Emperors; But seeing in the Antit. of the Philad. Church there should be affliction far greater than all, yet short, he hath joined the same trouble of times in one hour in the type. This tentation therefore yet to come, which shall come upon the whole world is the last fight of the Rom. Antichrist in the west, & of the Mahometan Turk in the East; very terrible in the whole preparation; but on which the Church shall carry away the victory, to be preferred far before all the triumphs and the victories of all men. Of which is here given a taste the full declaration is reserved to his own place. But seeing in this battle there shallbe a common victory of the whole Church, and here seemeth to be promised some thing proper to this alone, peradventure this tentation shallbe an other, which shall go before that war. And before we have heard that in the Church of Germany some grievous thing doth hang over their head. For he threateneth that he will come as a thief: Then also in the Church following we shall see that some storm is to be expected. Wherefore it is to be feared, that shortly this tentation w●ll come upon us, and shake the Christian Churches with an horrible tempest. Besides the conjecture of this place, the sins which reign every where, not without caus● indeed may increase this fear. It shallbe profitable for every one to prepare himself, that he may stand firm in that day. And we may g●ss● at the greatness of this tempest in some sort from the very words themselves. For they promise that this alone shallbe kept pure, sound and undefiled: whereto belongeth also the reward of Pillars, ver. 12. What then shallbe done with the other Churches? The future disturbance of all things seemeth so miserable, that there shallbe left no face of any Church any where beside. For it seemeth that those Churches at length shall by the just judgement of God come to nothing, which have not regarded a full reformation. 11 Behold I come quickly: Hitherto the good thing: the way to preserve is by constancy, unto which he exhorteth, first by his quick coming. The Philadelphike Church felt the hour ostentation, by and by after this writing. For trajan succeeded next after Domitian: under whom john received this Revelation. Neither shall the new restored Philadelphia find it to be long, before all these things be performed. Within two hundred years after she was borne again, she shall see the issue & end of all these things, as the Prophecy following shall declare with God his help. ¶ Hold that which thou hast, that no man may take away thy crown: Go on courageously in the race wherein thou hast begun; keep thy sanctity of manners, purity of wholesome doctrine, severity of heavenly discipline, lest if thou shalt begin to relent any thing in this matter, an other take thy crown from thee. But what crown is this? The honour which she shall receive from the enemies brought under her and worshipping before her feet, ver. 9 Which manners of rewards do depend on the duties of godliness, unto which they are propounded, and are taken away some time from the saints for a correction of their cowardliness. Wherefore they do unskilfully, who transfer these things unto eternal life, as though that could had been taken away from the elect, or at the least wise, as though they should always waver as for an uncerten and doubtful thing, of which they could have no sure hope, as long as they dwell on earth. It may come to pass, and always it cometh to pass, that the wicked may deceive themselves with a false persuasion. But the elect have the Spirit, who witnesseth that they are the children of God, neither can he, the author of all truth, either deceive or be deceived, Rom. 8.16. Although if any think that there is the same reason of the earthly and heavenly reward, of which they will have that to be at least a type, the same thing may be answered truly and rightly, which we have said before touching the book of life, ver. 5. That many are called, but few chosen. Now the crown may be taken away from them that are called not persevering, the which for a time they did hope for: in which respect it is called not without cause their crown. But how do they trifle, who wrist unto the elect, that which pertaineth to the called only, because they invy that others should have that certainty or asseurance of salvation, which themselves feel not! As touching the words, take it is here the same with that of Mat. 5.40. and take thy coat, that is, take away. 12 Him that shall overcome, I will make a pillar; word for word in the greek, He that shall overcome, I will make him, for, the overcomer I will make, or, as touching the overcomer, I will make him; an hebraism of the nominative case absolute, such as we have observed in the chap. 2.26. The reward is, that he shallbe like a pillar in the Temple of God, that is, he shall abide firm & stable in the Church of God, neither shall he fear any ruin or fall, in what manner soever the rain shall fall, the floods shall come, and the winds shall blow, & all things at one brunt shall fall upon it. He alludeth unto those two brazen Pillars, placed in the Temple by Solomon, which did figure out the stability of the children of God, 1 King. 7.15. And so is this Church by the grace of God, not defiled with schism, and fowl apostasy, as lately we have seen the Sarden Church: which taking no care of a full reformation, by the just judgement of God lost many citizens, losing them as a fig tree her unripe figs, so far of is it that they should be a Pillar. Philad●lphia should be free of this sorrow: not because she should see some Apostates, who should fayne godliness for a time, but because those few should more commend her faithfulness in trying and casting out of Hypocrites, then cast upon her any blot of schism and defection, ¶ Neither shall he go out any more: The pillar is declared by a double property, one of continuance, an other of a name written upon: the first is signified in these words, and he shall go out no more: the force of which seemeth to be this, that they may meet with a secret doubt, which peradventure might trouble some bodies mind, because when the city was taken by Nabuchadnezzar, those pillars were broken and the brass of them was carried to Babylon, jer. 52.17, Lest any should fear that the same should befall him, namely that although for a time he shallbe placed in the Temple, yet at length he should be banished away, he biddeth them to be of good courage. For he promiseth that this pillar shallbe such, as no Nabuchadnezzar shall ever break in pieces, neither ever carry away by any force. The Son abideth in the house for ever, joh. 8.35. The bond woman with her son is't cast out, but the heir shall live always in the sight of his father, Gal. 4.30. and c. ¶ And I will write upon him the name of my God. The name written is three fold, of God, of the new jerusalem, and a new name of son; All which are spoken according to the manner of the Pillars in the Temple the figure whereof the Spirit here declareth, pointing unto it as with the finger, by the same thing teaching by the way, that nothing was ordained there in vain, although it might seem to be of never so small moment. Solomon adorned the two erected pillars with two names: The one on the right hand he called JACIN, that is, he shall 'stablish; That on the left hand BOAZ, that is, in him is Strength, 1 King. 7.21. not only showing by the matter itself of the pillars, but also by the names, in what firm estate the elect do stand before God, both present and future. For the present the children of God have strength in themselves: for the time to come, God will so 'stablish them by his grace, that they can never fall away from him altogether. Although that I may put you in mind also of this further, that they seem to signify the two Churches: by that on the right hand Jacin, the Church of the Jews, which God at length in his time should 'stablish, having not yet gotten stableness, because of their harneded heart, whereby they should refuse Christ, when he should come: by that on the left hand, Bohaz, the Church of the Gentiles, because of the present strength which should be in it, when she should embrabce Christ at the first hearing. So Christ would write names upon those Pillars, better than those Jacin & Bohaz. For first he will imprint the name of his God, that it may be manifested to all men, that they have been set at liberty to be Gods chief treasure and riches, as it cometh to pass in things marked openly, which do show by their titles to every one that looketh on them, whose they are. In which sense it was said in the 9 ver. and they shall know that I have loved thee. In which respect also holiness to the Lord is written upon the bells of the horses, in Zachary 14.20. The second name is of the new Jerusalem, of which in ch. 21.2 to which time this reward pertaineth: from whence it is clear that these 7 Epistles respected not only the present condition of the 7 cities, but by the way of types to contain a long following age, even as we have interpreted. But so far as pertineth to new jerusalem, we will show in this place, that it is not that city which the saints shall enjoy in heaven after this life, but a Church to be expected on earth the most pure and most noble of all that ever have been hitherto. The rewards in a peculiar manner do serve the times, and if this felicity shallbe after the resurrection, it shallbe common to all the saints, not proper to this Philadelphia. This therefore signifieth both that the Philadelphians shall continued until that restoration in which new jerusalem shall come down from heaven, & shallbe conversant among men, & also shallbe joined with the same in a league & fellowship, shallbe endued with that heavenly city, & enjoy the same Law, privilege & happiness. At which time all shall acknowledge thy reformation not to be a thing devised of man as contentious men affirm, when they shall see the same ordinances to flourish in new jerusalem. The third name is the new name of son: What can be new unto him? namely that which is not yet acknowledged of the world. Hitherto he hath suffered the tyrants to bear rule & to tread under foot the name of Christ, as though he were a King only in title, who should have right to reign, but should want power. But at length he shall rise up, & shall take a club into his hand: he shall destroy all his enemies, he shall give the triumph to his spouse, & shallbe celebrated King of Kings by all men through the whole compass of the earth. Unto the society of which glory he shall take his servants, he shall deliver them from the calamities, wherewith they are now oppressed, he shall give them power over their enemies, & shall bestow on them the whole glory of his Kingdom, as much as mortal men can receive. And there is some difference between a new name put absolutely as in chap. 2.17. & a new name of son. For that pertaineth unto the certainty of adoption by Christ, which faith was very weak in the Pergamen state: this belongeth to the society of the Kingdom, which shallbe communicated with his in the last times. 13 Let him that hath an ear hear; Hear therefore Philadelphia and rejoice, thou art low and nothing esteemed, but God will exalt thee. Only go forward constantly & augment your care & diligence, slake and assuage it nothing. Neither regard the scoffs of the wicked, who shall bring upon themselves sorrow, & to thee a crown. Shortly there shallbe an end of thy warfare. In the mean time we will pray for thy peace. Do thou again join thy prayers with ours, that Christ would bestow the same things upon the rest of thy brethren, which he hath so greatly approved in thee. Far well. The grace of our Lord jesus Chest be with thee, Amen. Analysis. SO is the Epistle to the Philadelphians, the last remaineth to the Laodiceans, whose inscription is to the Angel, like to the former. The description of him, by whom it is sent, is fetched from a double property, first of Truth, partly in the promises, in that he is Amen, partly in the Doctrine, in that he is the falthfull & true Witness; secondly of power, whereby he is the beginning of the creature of God, ver. 14. The Narration first reproveth & showeth the greatness of the sin, both secretly omitting the making mention of any good thing, as in the former Churches, and as also openly, both by comparison of coldness, as a lesser evil, ver. 15. and also by the punishment to be inflicted, the vomiting out of his mouth, ver. 16. After he teacheth the way to heal them, both by opening the cause of the disease, which is a false persuasion of their own worthiness, and ignorance of their misery, ver. 17. and also in prescribing a remedy to be sought from Christ alone, ver. 18. And not this alone, but also by persuading the use of it, as well by the chastising of sons, if they shall neglect it, ver. 19 as also by his readiness to apply, ver. 20. and by the reward, ver. 21. The last end is the Epilogue, to hear what the Spirit saith tu the Churches, ver, 22. Scholions. 14 And to the Angel of the Laodiceans: Laodicea situated at the river Lycum: was once a great city and famous, abounding both in citizens & riches, and also in all other things, as we showed in the first chap. ver. 11. It was built by Antiochus the son of Stratonice, and for his wife Laodice her sake, called this city Laodicea, as it were, the Princess and ruler of the people, to whom she should administer justice and make laws. From whence we call her Glorious, great both by name, and also in their own opinion, which boasteth that she is rich, and wanteth nothing, ver. 17. It is from Philadelphia more toward the East than the South, being distant from it according to Ptolemy not above tenth scruples. She is the third city since there was mention made of Jezabell, the reproach of whom Sardis took away from the Churches. She hath this proper to her, that she hath none, to whom she can be opposed, as in the former Churches. Unto Ephesus was opposed Thyatira, to Smyrna Sardis, to Pergamus Philadelphia, Laodicea the seven hath no fellow. The Antitype is the third reformed Church, which before I note or show, the unjust suspicion and offence of some men is to be put away by entreaty. No disease or corruption of mind hath moved me to seek out an odious application. No man's either riches or honours, God is witness, grieveth me. I am content with my little. Neither have I counted any thing to be more foolish, then to please on's self by displeasing others. But how dishonest and filthy a thing is it, to sit as doth the fly upon the soars of the brethren? My soul hath always abhorred such dealings. But when I considered that these seven cities were set forth for a type of all Churches among the Gentiles, and then also perceived the course itself of the time, and the mervaylous concurring of all things, I durst not unfaithfully hide the truth with silenee, lest I should make myself guilty of others blood. far be it, that I should distain willfuly that Church which through the mercy of God hath brought me forth, nourished and sustained me, which I desire in my daily prayers and labour, to be most blessed. But seeing the soar cannot be cured, unless it be touched, neither truly touched without grief, I thought I must not refuse to cast myself against what troubles soever, rather than to betray the salvation of her, of which every one of us ought to have greater regard and care then of his own. Verily he that gathereth the tears of his children in his bottle, knoweth that I have not viewed round about this Laodicea with dry eyes. I could not but morn from the bottom of mine heart when I beheld in her Christ loathing us, and very greatly provoked against us. Wherefore let no man blame me for that, which not so much my will, as the duty of a faithful Interpreter compelleth me to bring forth. And I hope that the lovers of the truth will not despise and refuse so equal and reasonable request: with which hope supported, but especially with his aid, who is the leader of my way and life, I will gird and make myself ready unto the thing itself. The Antitype I say, is the third reformed Church, that is, ours of England. For all the purer Churches are comprehended in this threefold difference: For either they presist and continue in those steps which Luther hath traced out, such as are the Churches of Germany, especially of Saxony, and those next bordering of Suerland and Danemarke; or they abhor that error of Consubstantiation, as all the rest with one consent: which yet do not agree in all things, but follow a differing manner of governing and administering, the French and their companions one, our English another, a certain propre and peculiar one. Whereupon there are three distinct severally, unto which the three types Sardis, Philadelphia, Laodicea, after that jezabel was overthrown, that is the yoke of the Romish tyranny shaken of, do answer. And to the last Laodicea, the English doth agree, whose last original taketh her beginning at the year 1547. when Edward the King of most famous memory, came to the rule and government of the common wealth, but then at length she was confirmed and established, when 11 years after our most peaceable Queen Elisabeth begun the kingdom. Most mighty King Henry her father had expelled the Pope, but retained the Popish superstition. And before he began to stir any whit, even against the Pope, the Churches of Germany and Helvetia were founded. The Scotish Church is later in beginning than ours: yet by right it is numbered with them, with which it agreeth in ordinances: into whose times she is cast, which is to be esteemed rather from the agreement of things, then alone from the difference of time. Wherefore our English Church alone constituteth the Antitype answering to Laodicea; as she which began last of those, in which there appeareth no difference of any moment. ¶ These things saith that Amen: Amen is used as a proper name and unchangeable, as before he that is, he that was, & he that cometh. This threefoulde property pertaineth thereto, that it may teach what manner of one Christ would show himself in governing this Church. The first is fetched out of the first chap. ver. 18. although Amen there wanteth the article, neither is it read at all of the common Interpreter, yet notwithstanding this place giveth conjecture that it ought to be read. The second is taken not out of the vision of the same chapter, but from the inscription of the common Epistle ver. 5. Neither is the third found in express words, but in the 8. ver. he is called the beginning and the end, from whence this seemeth to proceed, the beginning of the creature. The two first properties pertain to the double truth, one of promising, the other of teaching: in respect of that he is called that Amen, according to that of the Apostle, In him are all the promises of God yea and amen, 2 Cor. 1.20. in respect of this, a faithful & true witness. As touching that, Christ taketh this name upon him now, because he should show himself very clear & famous in performing his promises. But what are they? All blessings of heaven, of earth of cattle, of children, of peace, of war, of good health & the like, to them that obey the voice of the Lord: but all contrary things to them that refuse. Deut. 28. Which how they were performed to the Laodiceans is not plainly apparent to us, being destitute in this point of the light of the History. As touching our England nothing can be more clear than the excellent goodness of God in this thing. For the space of these 42. years & more, what abundance of all good things hath been powered forth upon our Island. He hath given us a most peaceable Queen, excelling so in all praise, as no age hath seen the like. Together with her he hath given peace. What good thing hath not issued from thence? Fron hence the laws are in force, judgements are exercised, every one enjoyeth his own, injuries are restrained, wantonness is repressed, the nobility is honoured, the common people goeth about their work with all diligence, arts do flourish, handicrafts are used, cities are built excellently, riches increased, infinite youth groweth up, the fields abunde with corn, the pastures with cattle, the moutaines with sheep. What should I use many words: hence is a port & place of refuge opened to the banished for Christ's sake: affoardeth aid to them that are oppressed by tyrants, neither have we almost any other labour, than that we may help them that need, & all this even while our ears do ring of the noise & tumult of the nations round about us, no less then as the waves of the sea. England never had so long quietness of days. At which our felicity strangers are astonished, our enemies are grieved, we ourselves almost know it not. But praise be to thee most true Amen, who hath given us this ease and rest. In bestowing largely upon us so many good things, thou hast showed truly to the world, that thy Gospel is a guest not going away scot free, which dot so abundantly bless those that receive & entertain it. Keep & continue these good thing unto us, yea thou wilt keep them, which art Amen, if we shall keep and defend thy truth. ¶ That faithful witness & true: The second property is of truth in teaching. For these things pertain to the prophetical office of Christ, as hath been said in the first verse of the first chap. where he is called faithful, because of the diligence of labour, whereby he is exercised in his office with very great faithfulness, to whom the FATHER hath well committed a business of so great moment; true for the soundness and sincerity of speech, without all, even the least spot of falsehood. In this kind of truth he should manifest himself in wonderful manner in this Church. But touching the city of LAODICEA, we have no more than before. In the Antitype those former riches of his grace are in this thing, if it may be, surmounted and excelled. And to what end were all the good things, if we could not have the wholesome doctrine of truth? But ever since the first times of our most peaceable Queen, he hath raised up continually diligent and learned Pastors and Teachers. who have preached the word purely and sincerely. Neither at this day are many wanting by his infinite mercy, who bestow all their labour in imperting to his people the whole will of God, and that pure and uncorrupt from all leaven of falsehood. Although not without cause in deed, one may mervayle how in so disorderly custom & licence to do all things that they will (excepting the diffaming of the dignities) the doctrine hath continued so long whole and sound. But he that is a faithful and true witness, sanctifieth the Pastors with the truth beyond all hope: in whose lips he dwelleth even hitherto: although by many not obscure tokens he threateneth that shortly he will go away, unless betime he be met with. ¶ The beginning of the creature of God: The last property which is of power. For whether we interpret the greek word for't beginning or for dominion, it cometh to the same end, seeing it is necessary that all things be subject to his gouvernement, who in the beginning made them In which respect Christ hath showed himself wonderful also among us. What hath not the Pope of Rome endeavoured and undertaken, that he might trouble our peace, partly by execrations, excommunications and bulls, sounding an alarm to open rebellion: partly attempting privily, jesuits being sent by stealth, and other privy murderers who should kill the sacred Princess with sword, poison, torments, devilish arts, or any other way. We knouwe that not long ago the Prince of Orange was set upon with desire to kill him,, by a popish cut throat, and was killed. Late is the memory of Henry King of France, whose murder jacobus Clemens a monk attempted & accomplished. And Henry the fourth who now enjoyeth the sovereignty, escaped hardly the bloody hands of john castle the jesuite, being stricken through the jaw bone with a knife, and two of his teeth dashed out. But our Queen assailed of many at many times, with sundry treasons, hath been kept whole and sound from the least harm. From whence was this I pray? Was opportunity wanting to these wicked men. The alone Prince of the creature, to whose beck all things obey, hath laughed to scorn & deluded the counsels of the wickel, repressed the endeavours of the ungodly, and made frustrate their subtle devising, and restrained them lest they should touch his anointed, nor hurt the nurse of his Prophets. His power is no less famous in briddling the Spaniard, with whom we make war now so many years. What is there that he doth not think to effect by his riches, who alone procureth trouble almost to all Europe and other parts of the world? The invincible navy of the year 1588., swallowed up in hope our whole country, our lives and goods. But good God how was he disappointed without any labour of ours, through all the seas cost asunder, scattered here and there and broken in pieces? He came out one way against us, and fled seven ways from before our face. This is thy praise alone o most mighty Governor, whom the winds, the waves, the hearts and hands of men will they nill they do obey. O ye Kings why do ye not regard? Why do you not learn, ye that judge the earth? Will ye fight yet still against the Prince of the creatures to your own destruction? If ye shall go on to be so made, we in the mean time will betake us under his wings, by whose defence alone we stand safe against all your assaults. Such is then the threefoulde property whereby Christ showeth himself to be seen in this our Laodicea, to wit, constancy in promising, sincerity in teachting, than an invincible power in defending. 15 I know thy works, that thou art neither cold nor hot. In declaring the greatness of their sin, he maketh no mention of any good thing, contrary to that of the other Churches, none of which was of so desperate estate, Noah not Pergamus neither Sardis, as to be void of all praise. But this evil, as though it could not endure the fellowship of any good thing heareth nothing but reprehension, without confirmation of any honesty. Not but that there were many singular men, whose faithfulness and diligence the Spirit might approve (for it can not be but that where Christ is a faithful and true witness, there some should take singular pains) but because he respecteth the common form and outward face of the Church, namely of what quality it is, not so much for her own sake, as for the administration of the Angels, which was such, as he that considered the matter but with indifferent eyes, he shall judge her worthily to be void and empty of all virtue. It is an horrible evil which refuseth all fellowship with goodness. And although by this silence, we may be able to conjecture, how grievous the disease is, nevertheless afterward it is described more plainly of what quality it is: and first, for more perspicuity and clearness, by a denial of contraries: I know, saith he, that thou art neither cold nor hot, but some thing compact and joined together of both. Whereupon this evil consisteth of a temperature and mixture of certain contraries. Now he called him cold, who with a quiet mind can endure that the duties of godliness should be neglected and despised, little or nothing at all regarding what manner of worshipping either he himself or other do hold: him hot, who do boil with a right affection and desire through vehement heat and fervency, as scalding water, seething in the pot with a certain restless motion, for so the Greek word zestos do signify, of which sort are they which can by no means suffer superstitions and ungodly religions, but do try all lawful means, that there may be an amending. For hot, is not here sinful, as is a rash zeal as it cometh to pass in habits, in which both extremes do swerve from the right: but it is of praise: As Apollo's being fervent in Spirit, Act. 18.25. And Paul exhorteth that they be fervent in Spirit, Rom. 12.11. If by excess he should degenerate from the truth, lukewarmness, holding the mids, there were some consideration of honesty. But fervency or Zeal is an affection, following the love of holiness, with a great and earnest affection of mind; whose defect, whether that more removed of coldness, or this, nigher of lukewarmness, is blamed. And lukewarmness placed in the mids of these extremes in that, whereby a man staying himself from committing grievous sins, embraceth godliness, so far as may be enough to maintain the reputation of an honest, prudent, and man. The College then of the Laodicean Pastors, was as it were a Senate of prudent and moderate men in the matter of religion. Even as at this day the lukewarm have the report commonly & in every place. Yet it is not plainly mentioned from what mixture of things this lukewarmness did arise. Before these times of john, Paul biddeth the Collossians, that they should say to Archippus, who then was the Pastor of the Laodicean Church, that he would look to fulfil in the Lord, the ministry which he hath received, Col. 4.17. From which things appeareth that the Pastoral faithfulness began then to shake and lean, which afterwards fell most shamefully, when the Spirit sent these Epistles to the Angels. In our England the matter is more clear, where there is such a form of Church established, as is neither cold nor hot, but set in the mids, and made of both. It is not cold, in as much as she professeth the healthful, pure, and entire doctrine of salvation, whereby we have bid far well and forsaken the Romish Antichrist, and have risen from that cold death, wherein we lay before time. Hot in deed she is not, whose outward government for the most part, is yet still Romish: In the degrees of their Clergy, in Elections, and Ordinations, and whole administration of the Censures: Which mixing of the pure doctrine and Romish regiment together, maketh this lukewarmness, whereby we stand in the mids between cold & hot; between the Romish & Reformed Churches, of both which we are compact, as Martin Bucer of godly memory, complaineth in a certain Epistle sent to a most beloved friend of his, at Cambridge, written in january 12. in the year 1553. He in the times of King Edward the VI was used among other, who should determine the reforming of our Church. But in what things both his own and Peter Martyr his authority prevailed he himself manifesteth in that Epistle even now spoken of: for so he writeth: Whereas thou puttest me in mind of the purity of the rites and ceremonies, know thou, that there no stranger is asked concerning those things; yet of ourselves, when we may, we fail not to do our duty by writings, and in presence, and chief that the people may be provided of true Pastors, after also of the most purity, both of doctrine and ceremonies. And in an other place, There be some who by most human wisdom and vanishing cogitations, would join together God and belial, by the leaven of Antichrist. These things he did write, which we at this day find by experience too true. ¶ I would thou wert cold or hot. I would to God that thou wert either wholly Romish, or at length admit a full reformation. He showeth the horrible greatness of the evil by comparison, wherein he preferreth a wicked and no religion, before this mingled lukewarmness. But doth not lukewarmness come nearer too good? From whence then hath it more faulty? Certainly sin is more sinful, where grace is more plentiful. The fall of the Angels in heaven, left to themselves no way to obtain pardon. The sin of our first parents was more wicked being committed in paradise: most foul was the Idolatry of the five & twenty men committed be 'tween the gallery and the Altar itself, Ezech. 8.18. God willbe sanctifxed in them that approach unto him; and suffereth more easily his grace not to be known, then to be despised: The servant that knoweth his masters will & doth it not, shallbe beaten with many stripes. Wherefore if Baal be God follow him; why halt ye between both? As though it were hard to judge whether were better. God abhorreth to come into this trial. There is more sound judgement in him, who not knowing the truth, continueth in his superstition, then in him who being somewhat enlightened, is tossed this way & that way, uncerten still what to follow. Therefore a mean here is worst of all: which under a show of prudent moderation and tranquillity; is honoured of the world, which God esteemeth less than his next extremes on both sides. It is then better to fall away to Rome? Be it far from us. For in this place Christ preferreth the blind Papists before those Angels, who bewitched with ambition and covetousness, do refuse holy reformation. He saith not that the condition of the whole Church is worse, to which the true food of salvation is ministered, whereof no power is granted in the Romish Church. 16 Therefore because thou art lukewarmne etc. The aygernesse also of the punishment, discovereth the horribleness of the sin, which seemeth to be confirmed with an oath; For the greek word which Theod. Beza translateth, therefore, the common Interpreter hath, but, and it is of one swearing and confirming by oath in this place, as though he should say, So, or thus let this or that be done to me, as it is certain that I will vomit thee out of my mouth, After which manner the word So, is used by the Latynes, as in that Ode of Horace, So the mighty Goddess of Cyprus etc. as it hath been observed by Henry Steven. And with the Heb. Aeen is the same with sic, as in Isa. So he bore our sorrows, that is, certainly, cha. 53.4. & Eccl. ch. 8.10. and in so I saw the wicked buried, that is, truly, certainly, as some would. And such silence is often used in execrations; Therefore I swore in my wrath, if they shall enter into my rest, Heb. 3.11. ¶ It shall come to pass that I will vomit thee: As it cometh to pass in meats, which either hot or cold, are retained of the stomach because of the exceeding quality, which causeth feeling, and exciteth the stomach to embrace it: but that which is lukewarm, because of his nigh and familiar heat, neither in entering is felt, neither being entered is it for that cause digested, but remaining idle, and bringing at length trouble by his tarrying there, is thrust out of doors with vomiting as an unprofitable guest. But we must beware that similitudes be not wrested, beyond that which they do intend, as though naughty and wicked men should remain constantly in Christ, as cold meats in the stomach. For such were never in Christ: neither doth he tell what he doth approve simply, but what he preferreth. Furthermore the things are referred to his extern administration, whereby he beareth longer with the notably negligent, or rather all together strangers then lukewarm, as the experience of all times proveth, & at this day we see in the Romish Church, which although she hath forsaken utterly the truth, hath flourished a long time, when in the mean time God rebuketh forthwith the true, neither differreth chastisement unto any long time, if he shall see them slacking a little their earnest affection, and to lean more to lukewarmness. But what is it to be vomited out of his mouth? Will Christ, in whose mouth and lips the very truth resteth and abideth, take away his truth from this Angel, delivering him up into absurd opinions, and that he should believe lies again? The itching desire of many men at this day, to give again to the people monstrous & rejected opinions, maketh this interpretation probable. We know what is taught within these few years in the Schools, is preached usually in the assemblies, is disputed at the public Comices, and was published in print the last summer. But this should be the punishment as well of the people as of the Angels, to whom it seemeth to be proper. Therefore I have no certainty touching this matter. Surely the event will declare shortly. In the mean time let us know that this shallbe a fearful punishment: for first Christ will take great pleasure. in rejecting from himself this Angel. For what can be more pleasant to a man that hath a disposition and will to vomit, then to be eased by and by of the cause of his grief? Even as Moses threateneth to the Apostate jews, that jehovah will so rejoice in destroying and rooting them out, as before he rejoiced to do them good, Deut. 28.63. Secondly because he will cast out this Angel with great dishonour. For an unclean place is sought for vomiting: howsoever Antonius in the assembly of the people of Rome governing the public business, filled his own bosom and the tribunal with gobbets of meat. Thirdly, that the Angel shall never recover his former dignity. For far be it that the Prince and Author of all cleanness, should ever return to his vomit, But this punishment was not to be inflicted to the whole Laodicean Church, but to the Angel alone, that is, to all lukewarm Pastors, partly because of that which we spoke even now, partly because the Church is wont to be mentionned expressly, where she is entreated of. As unto the Ephesine Angel, I will remove thy candlestick out of his place, chap. 2.5. It shall therefore be peculiar to the Ecclesiastical men without the destruction of the whole Church. Neither is it to be doubted but the same at length happened to the Laodicean Angel, which here is denounced: The which thing is also certainly to be expected in his Antitype, unless she shall prevent it by repentance. For it shall come to pass that that faithful witness shall overthrow this whole Hierarchy, and not always suffer men, seeking only honours and riches, not those things which are Christ, to enjoy even this false felicity. Certainly a great and reproachful judgement abideth those lukewarm on's. Of which though they be troubled with no fear, as having with their terror put to flight all the noise there of: yet though all shall hold their peace, he will not deceive, who hath threatened that he will punish. It is also to be feared, that the Church may feel some adversity through contagion and consenting to. Such as are the Angels, such becometh she for the most part: and none is so ignorant of the matters, who seethe not plainly that the whole body is sick of the same disease. But have mercy upon us o thou beginning of the workmanship of God; deal not with us according to our sins, thou knowest our making, that we are dust and ashes. How should not earth wax cold? Raise up in us the burning heat of thy love: dissolve I pray thee our ice: neither suffer us to please ourselves in our miparted godliness, but kindle us with thy heavenly fire unto a full heat and fervency, that we may both avoid thy loathsomeness of us, and may always enjoy that pleasantness, which thou givest to them whom thou lovest: Amen. ¶ For thou sayest I am rich: Thus was the nature of the sin. The cause is double, a false persuasion of their own worthiness, and ignorance of their misery. That grew from their wealth, which was of earthly and not spiritual riches, for against these he opposeth the riches, which he biddeth the Angel to buy of him in the next verse. Neither could he have been lukewarm if he had expected spiritual riches from any other then from Christ alone: but rather thoroughly cold, and altogether a stranger from grace, being become void and separated from Christ, Gal. 5.4. But he seemeth to have abounded in earthly riches, because of the wealth of the city which we spoke of chap. 1.11. For which cause peradventure Archippus was more negligent of his ministry, whereupon Paul would that he should be admonished: Col. 4.17, although small fruit seemeth to have followed thereof, seeing that even unto these times of this Revelation, there was so great matter of boasting: and that also not newly bred, but gathered from old time. The abundance therefore of things for this life, begat this lukewarmness. And it is no new thing, that prosperity doth steal away our minds, & draw men away from God. This warning is often in the law, that they should take heed to themselves, least being fullfedd, and filled with good things, they should forgeth jehovah. And the boasting is threefold, the first of the present wealth: The second of long continuing; The third of a perfect and absolute to every use. For so the words require, that I am rich, should be referred unto the present riches: I have been rich, unto those that are past; I want nothing, unto a certain fullness. From which further must needs spring a certain persuasion of a permanent state, and also constant felicity for the time to come, And it is to be observed that he bringeth in this Angel boasting in his own words: otherwise then was done hitherto; & yet this not in vain, seeing nothing is uttered rashly of the H. Ghost. But as touching the Anghel of Laodicea a clearer application offereth not itself: In our England the congruency is so manifest, that nothing could have been expressed more lively. For what other cause can we bring of our lukewarmness, the Popish gouvernement mingled with the pure doctrine, than the love of riches & honours? Men suffer not this hope to be taken from them: but they had rather have a half godliness, together with the enjoying of their riches, than a full and perfect reformation with the loss of them. Yet lest they should seem to prefer any thing before the truth with dishonour, they praise some what proudly our present happiness in the published books and in the assemblies: as we may see from the writings of many men, which have come forth in these last years. Not without cause therefore the Spirit maketh this Angel vaunting himself, but in the same setting before our eyes our notable glorying. And we have said that the first bragging was of the present riches. How doth our Angel triumph in this respect? and lifteth up the head above all other reformed Churches? In other places there are poor and basse pastors, almost of a vulgar state & condition; nor of any greater authority, than their godliness and learning can procure unto them, But our Bishops are Peers of the Realm, superior in honour to many great states: also in riches, company of men and maid servants, in magnificence of houses and all the other pomp of the world, equal to any even the greatest Earls. How rich is the rest of the Clergy? The Deans, archdeacons, Prebendaries, Chaplains, heaping and gathering together many benefices, as they call them, do match Squires at least in early revenues. Do not this amplify and increase very greatly the glory of the Church, that her ministers do shine in garments of silk and Velvet, do walk in the streets with the retinue of noble men, & so drive far off the contempt of the ministry? Where canst thou see after the Pope expelled, a Church to rejoice of so rich things and of such prosperity? No where in deed; neither do I envy or grudge at it; only our rejoicing is not good. And would God that our riches did serve to the promoting of God's glory, rather than to the hindering thereof; but they have brought in this miserable lukewarmness, while that we may retain them, we make no reckoning of true godliness. The second boasting is of the long continuance: For this plenty it not new, but which hath been confirmed now by the space of two and forty years. With how great prosperity of all things. Who may be so bold as to reprove the condition of this Church as maimed and imperfect, which the experience of long time hath approved to be most happy? Not I in deed, unless prosperity were an argument rather of God's patience, then of man's justice. In the third place he vaunteth that he wanteth nothing: What tellest thou me, saith he, of other reformed Churches? I see no cause why other reformed Churches, should not imitate ours, rather than we them, seeing we are inferior to them in nothing. The answer to the admonition made to the Parliament, pag. 226. Yea why dost thou call me back unto the first Church? As though we were to be bound with the first beginnings and principles, as with fetters: And it were not lawful for us, to alter those things, which at their first original were not so profitable, as at this day they seem hurtful, this is in a certain Apol. of the government of the Church, pag. 81, A bold, that I may not say ungodly, assertion, to affirm that any thing ordained of the Apostles, should be no less noxious to our Churches then profitable to them, for which they were appointed. But I remit this to the heat of contention. In the mean time let such a man know, that the Apostles Church was most perfect, and was not to be made perfect by the inventions of them that came after, but that all other are to be tried and examined by the square thereof. That saying of the first Council of Nicen is to be celebrated, which is, Let the old customs hold. And that also of Tertullian against Praxeam, Behold, whatsoever is first, that is true: and whatsoever s later, that is false. And it is not to be doubted, but that Paul taught Tim. most fully how he (hold behave himself in the house of God, 1 Tim. 3.15. Is all that instruction abrogated for oldness? Should the time teach better & more certain things, to which those Apostles should give place? Surely the Church, as Adam in the first beginning was purest; the farther she proceedeth, the more filth she gathereth, unless God extraordinarily make the light to shine out of darkness, as lately in this last age. That first Church was the garden of Eden, as we have showed in chap. 2.7. The Church of the following ages compared with that, was a wide and barren wilderness. Perfection is not to be measured by multitude of professors, or by amplitude of riches, but by the integrity and pureness of God his institution and abundance of heavenly gifts. Let it be then enough to praise men's inventions, let us tread under foot the sacred truth in comparison of them. ¶ And knowest not that thou art wretched; The other cause of the evil is the ignorance of their misery. For prosperity blindeth the mind of the world, that it cannot see in deed in what state it is. Therefore in many words he declareth this misery, because in so deep a drowsiness a light upbraiding would not cause any feeling. he maketh a fivefold degree of it. Of which the two first are as certain common accidents; the three last do show the very kind of the disease. For the remedy is threefold, of gold, of garments, & eye salve in the verse following, and teacheth that the disease consisteth chief in these three things. The accidents are referred either to his own sense, or to the compassion of others: in respect of that, the Angel is wretched, in respect of this, miserable. A man is wretched, who is consumed with some great sorrow, whether it ariseth from a public calamity, or from some private and domestical grief. And there is none placed in any dignity whatsoever, who can keep himself from this anguish, whereupon Kings in the tragedies lament that they so often are wretched. Such heaviness of mind did lie once upon the Angel of Laodicea, as is at this day in our England. How, wilt thou say, where no public calamity presseth? The Spirit speaketh of private sorrow, as is evident from the glorying of this Angel, for which there can be no place in a common mourning and sorrow. but this interior grief doth torment miserably the English Ang. For how great griepes doth he feel, who desireth exceedingly riches & honours, and cannot get them? Or at lest who cannot enjoy securely those things being gotten, whom many godly and learned men do inveigh against with most grievous words? and not this only, but also do prove manifestly from the truth of God, that such dignities are unmeet for the ministers of Christ, and that they cannot stand together with the faithfulness of Pastor & Bishops? How must it needs be that these disturbers should be very grievous, especially seeing this opinion is now favoured of the multitude: and the nobility hath perceived plainly long a go the truth of it? If one could open the breast of this Andgell, doubtless he might see his heart almost consumed with this grief, howsoever without all things are joyful, & the common wealth flourisheth with happy tranquillity. And I doubt not but that the Angel will confess, that I have touched his most inward sense in this thing. This Angel is miserable to others; not to the wicked Papists, to whom the former grief is not sufficient, but to the godly brethren, both at home and in other nations, who being free of all partiality do acknowledge the condition of the Bishops & other Clergy, who do give themselves wholly to ambition, and labour for honours, to be miserable & unhappy, howsoever it doth very greatly please ourselves. For what is worthy of more pity then to see brethren snared with the vain glory of the world, altogether to desire and to enforce themselves to get earthly dignities, and to make shipwreck of the heavenly crown? If they had always lain in the snares of the Devil, the thing were not so much to be lamented; but after that they have escaped from his snares by the wholesome knowledge of the gospel, be entangled again in the same by this way: what godly man cannot both be grieved at their change, and also bewail the common misery of us all, which by a thousand means are drawn into the same destruction? Such therefore are the accidents, grievous indeed of themselves, yet but as a flee biting in comparison of the disease itself: which now let us touch, as gently as we can, and with the mind only to heal, and not to exasperate it. The first matter to be purged is poverty. And konwest not, saith he, that thou art poor: Of what sort of poor? not poor in Spirit of whom Christ speaketh Mat. 5.3. for this is a blessed poverty, that a wretched. Also the Angel boasteth that he is and hath been rich, and that he wanteth nothing, so that he is far from that holy humility. This poverty therefore is the timorous beggar lives, which both quaketh at the sight of a richer man, nor either speaketh or doth aught, but to the pleasure of a mightier man, and also which sustaineth the wretched life by begging money and relief: For the greek word ptacoes, poor, hath the name both from fearfulness, and also he is noted with the same name of him that laying at the gate of the rich man, desired to be filled with the crumbs, which fell from his table, Luke 16.20. Which of these agreeth to our Angel? Is not all this dishonest covetousness removed far from so great riches as are ministered to ours? I would to God it were in deed: but here as always I am compelled to admire the infinite wisdom of God, who hath opened our secret imposthume, with a word so fit for the thing, as nothing ever could be spoken or thought more fit. For first, how servile a fear possesseth the Angel, from hence may easily appear, that he speaketh almost nothing, which he thinketh may displease any one. The Bishops do fear the Peers: the Parish Pastors, the Bishops, whom they perceive to be ready to scourge them, if any provoked at home, will crave their aid, especially if he can object their mind to be out of love with some ceremonies. So reprehensions are silent, naughtiness reigneth, the hand of God is heavy upon us, and whither the matter will grow at last, prudent men fear not without just cause. But chief the beggary of ask is notable. For run over with your eyes and minds the whole Clergy. Will ye that we begin at the weakest? Those that they call Curates, both in very truth & also in the judgement of all men, are beggars. In whom we may see that which was threatened to the family of Ely, men bowing themselves for a piece of silver, and a masell of bread, and requiring to be joined to one of the Priests, that they may eat a piece of bread, 1 Sam. 2.36. In the rest, who through their greater abundance walk more underpropped, what running up and down? what bountiful giving and bribes? What importunate and earnest entreating? How great flattering enticements of humble service and soothing of all duties, that they may procure to themselves Ecclesiastical offices? Very many do fly unto the King's Court, or to the house of a most noble man the Lord Keeper of the Great Seal. For these places are like the beautiful gate of the Temple of Solomon: in this, men enter in great multitudes, and there is great hope of carrying away the penny, Act. 3.2. Others follow the States and Peers, to whom they become either domestical Chaplains, or that I may so say, vassals: For what cause I pray? That assoon as any Benefice, as they call it, shall happen to be void, they may enjoy the same by the gift of their Lords. And this is thought to be an honest way to get an Ecclesiastical charge. But is not this flattery mere beggary? In obtaining a divine office is favour any whit less dishonest than money? If we will weigh the matter rightly, it is of the same fault and blasme, to enter either by bribe, or by favour. The other rabble is diligent about the common sort of Patrons in the Country, in whose Porches they set, flatter and speak fair to their wyves, flatter their children, Win their fervaunts by gifts: and in every place behaveth himself like wretched beggars. Some more craftily, even as they, which sit in a way having two paths, and in public ways do offer peeled rods and sticks to them that travail by, to the end that they may get some money: so they either by bountiful giving of present money, or by agreement to give a certain yearly rent, do make a way for themselves. But thou wilt say, this is the corruption not of our Laws, but of the men. Certainly as long as this way to obtain Ecclesiastical charges holdeth, which hitherto hath prevailed, no remedy can be brought for this beggary. Have we not known this sufficiently by experience? In the late assembly of all degrees of the Realm, a sore and heavy ordinance was made against it; hath ought been effected thereby? Nothing at all, but only that the thing be done more warily and subtilely. We avail nothing with our laws, where the Laws of Christ are not kept. But that we may proceed, when the thing is begged of the Patron, how much less business remaineth to the unlearned rout, to obtain Institution of the Bishop? Here not only humble request must be made to the chief Lord, but to the Examiner's, Grooms of the chamber, Clerks, Buttlers', yea to the less jacke, not because ignorance shall keep him from an entrance, but because he is wont to bring most gain to the servants, who hath need of more favour. There is no Tower made so strong, which an ass loaden with Gold doth not vainquish. Neither any almost so unlearned or foolish, which taketh the repulse. But what engines and crafty means are used, let them look to it. There is the same consideration of Prebendaryes, Archdeacon's, Deacons. Are the Bishops themselves void of this avarice? What meaneth then that often attending at the Court and on the Peers of the Realm? Why wait they not till they be sent for? Why are they not pulled against their wills from their studies? Yea if any should appeal to their consciences, whether are those fat manors and farms of their bishoprics let out to hire of their own accord to farmers that longed for, or promised bribes to the adiutours of their dignity? But are they only beggars in suing for the office? Some indeed are come to that beggary, that if their seat be to be changed, they pay not their first fruits, except they have raked together shamefully some alms from the poor Rectours under the name of a benevolence. Thou art therefore a Beggar o thou English Angel. And therefore with thee it is ordinary and usual, that the best are passed over, and others less worthy, are in better estimation. For as we bestow some alms upon the blind, lame, and those that are full of sores, we stop our ears against them, whom we see to have a body well liking and in comely apparel, so men of a blind mind, deformed and maimed doctrine, and witty understanding, do gather together much alms, when they that have more learning and far better judgement, are suffered to hunger and to perish through famine, which cometh to pass either because they cannot cry out so stoutly, or because they are more ashamed to beg, or because men have less pity of them. But it is not my purpose to plead their cause, thy beggerlines o Angel, is to be reproved of me, which wilt thou, nilt thou, thou canst not but acknowledge, if thou weigh the thing with thyself in earnest. Thou dost abound indeed in riches, but nothing is more filthy than the way of getting them. Shall the beggar, after he hath filled his purse with ask alms, cast away his patched cloak, and in silk vaunt himself to be rich & wealthy? What other thing is thy boasting, than the bragging of riches, which thou hast gathered most dishonestly by begging? And yet I do not speak these things to that end, as though the stipend of the godly Pastors, who holily both enter into and execute their office, should be mere alms. For the labourer is worthy of his wages; neither can this distribution be said to be freely bestowed, any more than is any made to one which liveth of his public office. God which made the earth, hath so given it to the children of men, that he reserveth a portion to himself, which he hath bestowed on them, who earnestly bend themselves to holy things. Therefore the patrons do not give of their own, when they do appoint the yearly rents to the Pastors of the Churches for their pains, but deliver them to those, to whom they are due, and of which they have been the keepers only. We speak not, I say, of such special persons, but generally of the state of the Clergy, the manner of which is so ordained, that the Angel manifestly groweth rich by alms, and in deed is no other thing, than a Lord Beggar. There is added to beggary blindness, whereby the evil becometh far more grievous: For what is more pitiful than a blind beggar, whom necessity constraineth to seek his living abroad, and the want of sight suffereth him not to seek? But this is a blindness of mind, whereby a man being deprived of a witty and prudent mind, cannot provide for himself touching things profitable and honest before God and men. The Angel then being void of this wisdom, sinneth even so in administering his office, as of late he sinned by beggary in the manner of getting. And this is the worst kind of blindness, which for the most part, neither acknowledgeth his own darkness, neither can suffer patiently admonition: yea doth use the staff whereby he ought to have tried the way, against him that showeth him of the danger. Yet thou art to be admonished o miserable Angel, how froward and angry soever thou shalt be: it may come to pass, that at length thou mayst see, and be wise: if not, at least wise I may be without danger of setting a stumbling block before the blind, if I have seen the pit and not showed it him. And that I may deal with thee more favourably, I will make thyself judge, whether thou be better sighted than I accuse thee: although this be unreasonable in on's own cause, wherein thou must needs be twice blind. Call therefore to remembrance with me, your last constitutions, which are wont to be wisest, handled in the Convocation at London, and published in the year 1597. what medicine dost thou make for the Church being sick? First thou decreest that fit men be admitted unto Ecclesiastical holy orders and benefices, as they call them. The title in deed recreated many, and very many did judge thee now at length to use thine eyes. This kind of men hath made the Church sad a great while. There was hope of remedy when thou shouldst see and acknowledge the disease: For of evil manners do arise good laws. But how wisely hast thou met with this evil, and satisfied men's expectation, weigh well with thyself, after give sentence. Thou knowest that it was ordained in a statute of the Realm, that none should be admitted unto holy orders, but he that should be four and twenty year old at least, and have brought before the Diocesan the testimony of such men as the Bishop knoweth to be of sound religion, both of his honest life, and also of his professing the doctrine of our Church; yea have been able to render a reason of his faith in the latin tongue: or at the least hath been endued with some special gift of preaching. Although this were long ago enacted, the Church hath been greatly troubled with a new rabble of most unworthy men. With what cautions then hast thou helped the imbecility of the law? For wise and quick sighted men are wont, when they have perceived the weakness of the law, to help with more sharp laws for that point, whereby they see the impudence of men to break through. Thou in deed hast established many things, but I pray, what serveth for the worthiness of Ministers, That no man be received to holy orders, unless at the same time he shall exhibit the presentation of himself to some benefice then void? or, who shall not bring a certificate from some Church, wherein he may serve the cure of souls, that is, where he may play the Curate under some one in reading of prayers: or who hath not been appointed in some College; or at lest who is not to be admitted of the same Bishop unto some Benefice, or to a Cure. To what Idiot or any the worst man may not these things pertain? But thou proceedest and addest other things as vain as these: Moreover if he shallbe, sayest thou, of an other Diocese, unless he shall bring dimissory letters, be full four and twenty years old, and hath taken some degree in the University (which last is required only in men of another Diocese), finally that holy orders be not given, except on the Lord's day, or holy days. Excellent ordinances in deed, for which the reformed Churches may be ashamed. What do these things profit at all, that a fit man be admitted? What that after should be ordained ministers either more learned or more honest? Wilt thou on the H. Spirit crying by Paul, who is fit for these things, obtrude a man with a presentation, with a Certificate, with Dimissorye letters; or who hath been licensed on the Lords days? But I will not debate the matter harder, only I appeal to thy conscience: What I pray have you provided in this matter, who hast covered the wall ready to fall with such foolish plastring? What touching plurality of Benefices? Thou decreest that it is to be restrained. And well in deed: for it is an heinous thing, that one should be a shepherd of sheep, which he feedeth not, or at least should receive any fruit from them, which take no profit from him. It were meet therefore, that here thou shouldest bring forth whatsoever skill thou hast, to cure this evil, which not only the divine oracles, but also common sense condemneth of sacrilege. What remedy then dost thou apply? Namely, Let no man enjoy this faculty, unless he be at least a Master of Arts, and a public and fit preacher of God's word: A notable Physician in deed. What have Masters of Arts deserved so ill at your hands, that thou would have those first burdened with so great a sin? Thou confessest that Plurality is an evil thing, and to be corrected, yet thou permitest this mischief to them: In deed it is a notable privilege of their degree, whereby they first are licenced to be evil. But whether thoughtest thou that the destruction by these means would slay more secretly? There are so many, thanks be to God, as if all, letted by no other religion, should use of the liberty of thy constitution, more parishes, I believe, should want Pastors resident with them, then at this day they want. So thou dost stay and repress prudently the evil by augmenting of it. But peradventure it is enough for thee to deceive men only with a title and pretence of repressing plurality. Moreover there is an ordinance made touching hospitality in the Benefices cared for. And this is the calamity of our Church that the Ministers do not feed the poor with beef. That of binding the Regulars to make sermons in their own proper persons, would seem to belong to a sharper sight, unless peradventure it should call them away from other places, where their labour is more necessary; I let pass the Matrimonial ordinances. That is worthy remembrance touching excess about Excommunication to be reform. For thou seest it to be defiled shamefully with many pollutions: I would to God thou wouldst see and regard as well those things, which belong to the holy and lawful reforming of it. But why dost thou first deny, that herein any thing can be inovated or altered without a great mutation to the whole Ecclesiastical jurisdiction, and of very many laws of this Realm; yet afterward thou wouldst reduce the same to his ancient honour and dignity? wouldst thou make a reformation without an alteration? Thou wilt have nothing to be changed, that the laws may not be violated, yet thou pretendest to recall the former comeliness. It pitiest me that thou canst not see thine own blindness. But by this provision thou hast openly showed what reformation we must expect, such indeed by which no amending may be made. Therefore the Title might had been enough for this thing. Yet that thou mightest seem to do that which thou dost not at all, thou usest a certain form of ordinances. For let us see how they answer and agree to the promise. First thou ordainest, That in grievous crimes, the sentence be pronounced, either by the Archbishop, Bishop, Deane, Archdeacon, or Prebendary, in his own person. What is this ancient use of prononcing the sentence by them, whose names, except only the Bishop, had not been heard in deed in the Church, as long as the true honour and dignity of excommunication remained? Why is there no place left for the Pastor of every congregation to whom once it belonged to pronounce the sentence? Peradventure it makes no matter to him what is done to his sheep, or it may be that he is not fit, nor endued with judgement and wisdom enough. In very deed this fear might peradventure have prevailed some what in time past: But now it ought not, seeing thou hast set us free enough from it in the first book of the Decrees. For it is not to be doubted, but that he that hath been furnished with Presentation, Certificate and the other things, with which thou hast in the same place instructed him, should be fit enough and more than fit unto every part of his office. Or if I must deal with thee in earnest, what letteth that the Pastor using the counsel of others, and making diligent inquiry, may not pronounce the sentence, as well, as either the Bishop or Prebendary, or any other? But thou wilt say, we will not have this matter to be handled by common advice, but to stand to the judgement of one alone. Is this the meaning of thy reformation, and yet darest thou make mention of the honour and dignity of the ancient use? Christ commanded to tell the Church: Shall any one sustain the place of this Church? One in deed for order sake did pronounce the sentence, but the matter was judged not by his sentence only, but by the advice of the whole assembly and Council. Neither would PAUL have the Jncestuous man to be excommunicated, but when the brethren were gathered together, and consented, as we read in the first Epistle of the Corinth's, chapter five, verse fourth. And so the Church for some ages after, as is clear from Origene, Tertullian, Cyprian and others. Wherefore I would mervayle that thou dost promise so boldly concerning the former and ancient dignity, but that I knew that blind men fear not the faces of men. But what if this thine amending which thou pretendest doth lay open a way to impunity of grievous crimes? The Commissary as long as it pertained to him, twice at least every year did compel the Church Wardens by virtue of an oath, that they should present wicked men: Now while he should do that, there is no cause peradventure, when the Priest associated with him cannot denounce the sentence against such man. And in deed it is not to be hoped for, that the Church Wardens willingly will flee unto the Bishops, Archdeacon's or Prebendaryes, whom they know not where they may find, or who peradventure are far of from them, and a journey cannot be made without charges, when being present, and that at other men's costs, they can scarce be driven by oath to bewray the guilty. Thou oughtest to have minded these things, and not to have used a remedy worse than the disease itself. Secondly thou speakest of Excommunication for contumacy, which hath no new thing from thy former decrees. But the repeating of the old manner, is with thee a reformation, lest peradventure any box should want a superscription, although there be nothing in it. I pass by the Change of Penance, the foul things of the Officials, the excess of Apparitors (of taking away whom, you ought rather to have entreated, then of moderating them) and Registers. Thou thyself how mayest speak how well thou hast used thine eyes, who passing by many great evils, either art wholly occupied about trifles: or if peradventure thou hast touched any weygty matters, thou makest them either worse by curing, or in deed nothing better. Certainly by many reasons thy blindness is proved. But Christ open thine eyes: I will not so much deal with thee by words, as for thee by prayers. For I have not purposed the handling, but only the judging of these things. The third part of the disease is nakedness: garments are used that we may provide for shamefulness. Out of which when one is put, his ignominy is set openly in the sight of men, according to that of the Prophet, Behold I am against thee, saith the Lord of hosts, and will uncover thy skirts, unfolding them upon thy face, that I may show thy nakedness to the nations, and to the Kingdoms thy nakedness, Nah. 3.5. Therefore this nakedness is a reproach, dishonnour and contempt, whereof this Angel is sick. For it cannot be that our Clergy should not be contemned of men, who manifestly & clearly do see how beggarly Ecclesiastical stipends are sought and desired: how filthily and negligently the holy offices are administered: how all care of the flock is nought set by, & the study of God's glory is cast away. When I say men see these things, can it be that they should not despise the Angel seeking only his own things, not those which are Christ's. And the Angel himself at certain times seethe the same thing in some sort, as can testify the often complaints of their public sermons, although he knoweth not the cause, or he would not know it, fearing more, as it were, the remedy then the disease. But it appeareth plainly, how greatly he is despised, from that which happened a few years since. A certain man set forth books, who called himself a Marrer of Prelates in which he dealt boldly with the Angel, How acceptable to the people were those merry conceits in words? How plausible almost to all men? How gladly and greedily, and with how great pleasure were they received every where? No man is so ignorant and unskilful in things, but that minding the time, he may say thus with himself, For jehovah hath poured contempt upon the Princes: those that honour him he honoureth, and the despisers of him shallbe made light: he hath made our Priests to be abject to all the people, because they have broken his Covenant. These things, I say, a man considering with himself, had not swerved from the truth. For if there had been any estimation of the Angel, men would rather have mourned, then laughed, and delivered those writings to the fire, before they would had worneth them with foe often handling and looking on them. I would not tell thee these things, unless the Spirit did affirm plainly, that thou dost not know thine own nakedness. That false glory wherein thou flourishest, suffereth thee not earnestly either to mind or regard what men speak and think of thee. But learn from hence if thou be wise, how servants going before in great number, and having chains, and a great troop of serving men following after, are of no force to drive away contempt, and to deliver from the despising of the common people: or if thou canst not perceive these things so well in thyself, behold the Papists, and the Pope their Prince, how doth he now stink for his desert with the greatest part of men, contemned, nought set by, vile and hated of all the godly: whose feet notwithstanding some Princes being bewitched, yet do kiss, and then whom, no mortal man hath been in time passed of more imperial majesty. Remember our former Prelates, whose riches were greater than thine, their authority greater, their power more to be feared: yet because the common sort of people did see them to be mere gluttons, how did they deride them? The pride of our Wolsey was mocked openly. For the honours of this world are fig leaves, or as it were torn and ragged clothes, which cover not the nakedness, but make more deformed through the loupes. Mind these things, and be not proud of thy golden feathers, but rather where thou art naked, cover thy shame, least through vain boasting of the part adorned, thou lie despised with the common people for thy other deformity. And thus at the length I have opened this rotten sore; if my pains & travail shallbe acceptable, and if being cleansed it doth far well, how great thanks shall I give to our God? but if the evil only shallbe stirred up and provoked, and the handling shall disquiet them that are sick: I will comfort myself with the conscience of duty, and the usual wages of the Physician. 18 I counsel thee to buy of me Gold: Hitherto the cause, now the remedy is taught: both from whence it is to be fetched, and by what means, and also what is the matter of the medicine itself. It is to be fetched from Christ alone, he alone hath borne all our infirmities, and alone yet can heal our griefs. The way to fetch is by buying: not because he requireth a price; for he selleth wine and milk without money or changing of my thing, Isayah 55.1.2. But because he will have a desire to be brought, even as in getting of things with great cost: in which together also he showeth the dignity of the remedy, which otherwise is not dear at any price. The medicine is threefold, after the manner of the disease, which we have showed to be threefold, Gold, white garments, and eye salve: Gold is set against poverty: white garments do cover nakedness; and eye salve doth help against blindness. We have said that wretchedness and misery were accidents, which forthwith vanish, when their fountains are taken away. Of what sort every one of them is, may easily be understood by their contraries. Gold is opposed to the riches and poverty of the Angel, that is, to the hegging of Benefices and Ecclesiastical Offices. For the former riches are not true, and do not let but that the Angel may be the most base and vile beggar. But the Gold of Christ driveth far off this beggary. It is therefore that most holy manner appointed by Christ himself, of calling, choosing, ordaining, & appointing Ecclesiastical men, every one to his office. Whereby Pastors do not seek for the office, but are sought for: are not promoted for a peace of money, but for goodness and virtue, not for favour, but learning, not at the will and pleasure of any man, but by the election and consent of his flock. Christ will have this Gold to be bought of him, because he himself hath described plainly this whole way, end hath not left it free to men to deal in this matter at their pleasure. As long as the thing shallbe in the power of one Patron and Bishop, there will never be wanting bribe givers, and such as will suffer themselves to be corrupted with rewards. But if Christ rule be kept, this begging poverty would flee away never to return again. For this gold is tried in the fire, proved often times & wholly fined. We see the excellency of it in the primtive Church, & also among our neighbours at this day. It dreadeth not any touch stone, it feareth not any fire, it bursteth nor asunder by any knocking of the hammer, but it abode invincible in time past, & yet doth abide, with the great glory of them that are made rich thereby. white apparel is opposed to the former honours & nakedness, that is, contempt. These garments also Christ's will have to be bought of him, having them most precious & most praise worthy. For what contempt can come to them, whom their worthiness hath chosen, their learning ordained, their holiness put in authority? Whom many have earnestly desired for their tried godliness, do admire for their diligence in teaching, do fear because of the most free truth, & reverence as exemples of all virtue & honesty? Be an example, saith Paul, to the faithful, in speech, in conversation, in love, in spirit, in faith, in chastity, let no man despise thy youth, 1 Tim. 4.12. Behold the way to deliver from contempt. These garments are full of majesty, with which youth being covered, is not despised. And so once the Prophets went adorned: whose hairy garment had more estimation with all men, than the silk & vain painting of others. Those wicked men & scorns of the Prophets, who were together with jehu, when the Prophet having entered in, did lead him out from the company, unwares did show what good opinion of the Prophet they had fixed in their minds. What, say they, would that made man have with thee? Ye rather, why do ye made men ask what that made man would have? But their tongue spoke according to their wicked custom: their desire to know did show abundantly what authority & credit they gave to him secretly; whereupon when the message was known assuredly, they created him King whom the made man had anointed for King. The Baptist with his leather girdle & garment of Camel's hair was safe from the injury of the Priests, because of the honour, wherewith the common people honoured him. The strength of the divine institution is great, in which God himself getteth authority, either by the voluntary obedience of men, or by some punishment inflicted from God. There is no need of the show of earthly riches & honours, which at the first is wont to dazzle the eyes of the unskilful, but at length when the vanity of it is perceived, it is no less despised them frogs fallen from the air. Therefore garments are to be bought of Chr. by which alone our nakedness is covered, appearing otherwise very deformed, whatsoever clothes thou puttest upon it. Eye salve of old was all kind of medicine, made in that manner, that is might be kept while need should require. At length the name remained chief in those, which are prepared for the diseases of the eyes: because the Physicians have used abundance of it. Here it is applied against the blindness, namely the wisdom of the flesh, & ignorance of spiritual things. We read that a certain sensible thing was made of the spittle of Chr. & of earth, Io. 9.6. as it were by the knowledge of Christ by the word that proceedeth out of his mouth, & also the knowledge of ourselves, who made in the beginning, of the earth, savour nothing but the earth. Both these are to be joined together & to be kneaded into one lump, they profit nothing asunder, For our misery being known particularly, bringeth forth desperation; & Christ being received without the feeling of our own unworthiness, is unprofitable and unfruictfull. And yet we are no table to mix & compound together these things, but it must be obtained of him, who came into the wo●ld to judgement, that they which see not, should see: & they that sce, should be made blind: joh. 9.39. First therefore we must remove our own wisdom, which as long as it reigneth, doth possess us so wholly, that it leaveth no place for true and heavenly. For o Angel, wouldst thou have devised a reformation taken wholly our of thine own brain, unless thou hadst swelled full of the opinion of thine own wisdom? Overlook thy decrees, where is the Spirit called into counsel? By what authority of God's word is the amending of things confirmed? After what example of the purer Church, are our matters being fallen down, corrected and amended? There is a deep silence of all these things; Noah where is heard, either Paul, or any other witnesses of the holy truth, upon whose credit the things established might rest and stay themselves. I believe thou shalt scarce find a Synod, even in the corruptest times, in which the divine authority is more dumb and speechless. This opinion is to be laid away o Angel, thou must acknowledge that thou art earth, and that thou hast no eye salve in thee, till thou shalt be mollified with the heavenly spittle, and subdued into a linament. Depend therefore on the mouth of Christ, from whence floweth that which is profitable to doctrine, to confutation, to correction, to instruction which is in righteousness, that the man of God may be perfit, to every good work, 2 Tim. 3.16.17. From hence is conpounded that eye salve, which will take away the scales of the eyes, & endue thee with that sharpness of sight, that thou mayest see plainly, how thou oughtest to behave thyself in the house of God. Neither must thou give ear to them, who not only unskilfully, but also ungodly cry out, that the rules of these things are not to be fetched from this shop. Christ would not seth forth himself to be a seller of eye salve, unless he had it both abundantly, whereby he might help our want, and also it were not lawful to buy it from any other. So then the medicine is threefould, Gold against poverty, which earthly riches ease not: white raiment against nakedness, which the honours of the world hide not: Eye salve against blindness, which the wisdom of the flesh taketh not away. From which now at length it may be understood, that those riches where of in the former verse the Angel boasted is not the righteousness of faith alone, as the counterfeit Ambrose prateth unwisely. For those riches rested not on Christ alone. Whereupon he warneth that he would buy gold of him, which he should do in vain, if before the Angel did abound in the same. But the righteousness of faith hath all his treasures placed in Christ alone; of which he is made partaker, whosoever believeth truly, and renounceth all other righteousness, john 6.48. Rom. 3.7. Therefore o Ribera, draw rather water out of a pumeise stone, then overthrow the righteousness of faith from this place. But such trifles of thine do fall of themselves down, that I need not spend time in confuting of them. 19 As many as I love etc. An exhortation to use the remedy: and first from the chastising of them whom he loveth. A reason in deed of very great moment. Whosoever is either among sons, or among the reprobate: If he receiveth no son, whom he rebuketh and chasteneth not, what shall be done with the multitude of the rest? An horrible destruction remaineth for them, whom he will spare never so little, who do not suffer his own children to escape uncorrected. Therefore a chastisement is at hand, unless thou repent betime, and that very grievous and full of trouble, as the very words themselves do show: which are wont to be used for a comfort in a bitter affliction, wherewith the mind is so stricken as if it were forsaken of God. Therefore he saith they are sons, whom he beateth with so cruel punishements, lest through the grievousness of the punishment, they should despair of his fatherly goodness. Therefore it is not time now to strive and to contend with mutual hatred and reproaches, but the ears are to be lift up to the alarm of Christ, and we must either think forthwith of the remedy, or some great and lamentable calamity is to be expected shortly. And it is to be observed that he doth rebuke and chasten; that is, convince and punish. These two things are to be joined together. Punishment is unprofitable where words are silent, stripes are fierce. From whence chastisement is well called discipline, wherein the offender feeleth pain and learneth together. But what shall then be the fruit of so long and spiteful contention, when the convinced and chastised son shallbe compelled, will, he, nile he, to sing a contrary song? Were it not better to give now ear to learn, then to expect that sorrowful changing of our judgement? Although Christ in deed hath convinced already, seeing now by the space of many years, many notable men do labour in this thing, that the brethren may understand the truth. What remaineth now, but that at length he fetch out his rods and chastise those whom he hath rebuked so long time without fruit. ¶ Be hot therefore, Strain therefore thy zeal to the utmost. The translation persisteth in the former metaphor, but the Spirit speaketh now properly, teaching that the former heat, was nothing else then zeal. Forsake, saith he, thy lukewarmness; purge out all the Romish leaven, that thou mayest hang no longer in the mids between the reformed and the Antichristian Church: cast away for his sake honours & riches, who for thy sake was most despised & most poor. Let faithful Pastors be appointed for the several congregations; let them that have charge & rule be compelled unto diligence, let the changers & corrupters of the doctrine be repressed: let the censures be restored to the Pastors over their flock. And dispute not with Christ, how profitably the Polity used of the enemy may be joined with the Gospel. He that reproveth in his people the manners of the East, & would not have his to be shorn after the similitude of the Gentiles, will not easily suffer this society with Antichrist, which our carnal wisdom mindeth. This is the force of this zeal, which unless we shall receive forthwith, we shall undergo some sharp chastisement. ¶ Andrepent; Repent of the injuries which thou hast done to the brethren, in casting some into prison, in turning others out of their goods, in depriving many of the power to preach the word, in reproaching & traducing all with the odious name of Anabaptists. Thou knowest that they have no fellowship with them in any of their errors. They that reprove thy superstitions, teach most purely & holily concerning the Magistrate: whom they honour no less faithfully & reverently, than any other whatsoever. If I should say that he were esteemed more holily & religiously of them, then of all other, I should not lie. For they that cleave to God with most firm minds, are such as observe most his decrees, & in all true obedience yield up themselves to him, whom they acknowledge to be ordained of God among men in his fear. That was a notable calumny, whereby both thou hast deceived the Prince, & also hast procured hatred to thy brethren. But thou sawest that this weapon was most ready at hand, & to them hurtful above all other. Repent, & wash a way thy former offences with tears, forget thy riches which the more thou lovest, the more pain shalt thou feel. It is forsaken with much ado where it cleaveth so near the heart. But Christ is determined, unless thou repent betime, to spew thee out of his mouth. 20 Behold I stand at the door: A second reason persuading to use the remedy, taken from the readiness of Chr. to dwell with them that shall receive him. which belongeth to every one of the membres: that former respected properly the Ang. but why doth he say that he standeth at the door & knocketh? Why openeth he not the door & goeth strait in, especially seeing he hath the key of David, wherewith he openeth & no man shooteth? above in ver. 7. These things are spoken most elegantly & most significantly in respect of the Laodicean Church & ours: in which Christ standeth at the doors, an entry in some sort stopped up against him. The Philad. Chur. in which once flourished God's ordinance, & in whose Antitype it is force at this day, all the relics of Antichrist being thrust forth, hath the door unlocked & opened: & especially because of the true use of excommunication restored, whereby the gates of heaven are both shut & opened, & also the doors of every on's conscience are opened, that Chr. may pass in without any tarrying. For where good heed is taken to every on's manners, & according to the present occasion men are admonished, reproved, cut of, received again, & the other things are performed faithfully & diligently, with the regard had of every on's salvation, all doors & bars of the heart are cast down & removed, & in very truth the gates than lift up their heads, that the King of Glory may enter in. But when as England is lukewarm, because of the contagion of the Romish government (as once Laodicea for some such like mixture) & hath not any administration of the censures, granted unto lawful Pastors, as Christ hath appointed: as often as the word is preached, Christ standeth knocking as it were at the doors shut, to whom no other way is open into men's heart, them by the word: whose power we read to have been great once, when in one sermon three thousand were converted, Act. 2.41. Neither is it at this day of itself less mighty: yet there is a divers raison of a Church to be gathered, & one gatthered. God showeth himself extraordinarily bountiful in inviting his people, which after he hath gathered together, he will have them to grow by the way appointed. As touching the fruit of the Gospel therefore, the people receiveth no less loss of so excellent an ordinance, them the Angel doth acknowledge himself maimed & lame, being spoiled of his lawful power. This key is wanting to our Church, & therefore it is no marvel if Christ be hindered that he cannot enter in readily, seeing the doors are shut. But are we them destitute of every good thing? in no wise, but we enjoy still a double good thing wholesome to the elect: the first of which is the going in of Chr. unto those that do open to him. The 2 is their most sweet setting down with Christ. That is the most sweet solace of receiving Christ, which the Saints perceive, as often as at the word preached they feel their hearts to be opened by faith, by the work of the Spirit. For than he entereth in & suppeth with us, in imperting himself most benignly and sweetly: even as he bade Zacheus desiring to see him & climbing up on a wild fig tree, to come down & to make ready for him entertainment at his house. Luke 19.5. And he suppeth not going away scotfree, who doth give them that thus embrace him, that they be made the sons of God, joh. 1.12. He again, entertaineth us, that we may sup together with him, as often as with pure minds we come to the Sacrament of the Supper, wherein he feedeth us with his own flesh and blood most sumptuous delicious dainties, above all that can be spoken or thought. In which sense it is spoken in Luke chap. 13.29. Then they shall come from the East and from the West, and from the North, and from the South, and shall sit down in the kingdom of God, that is, men shall assemble together to the Gospel from all quarters: shall embrace the doctrine of the kingdom, and shall be partakers of Chr. truly, whose pledges they shall take, bread & wine, sitting down at his table in celebrating his sacred supper. For he speaketh of the calling of the Gentiles, whose faith and assenting to the whole truth, he signifieth by one sacramental action. These guests now Christ would call, when in the mean time the jews, of whom he speaketh in the parable, did abhor and despise the way of salvation, as we see it hath come to pass now for the space of many ages. Whereto pertaineth that which in the same place the jews excluded do allege, requiring an entry for themselves because of their former familiarity in eating & drinking in his sight; ver. 26. as though they should say, O Lord, we communicating at thy table, have feasted merrily with thee, in eating of thy sacrifices, wilt thou lock the door now against us? For in this respect the meat of the sacrifices was the same thing to the jews, that the bread and wine is to us. Neither are these things notwithstanding so to be taken, as though the elect were limited within the bounds of this life; but because the supper which is made on earth, is a pledge of the eternal feast in the heavens. These things therefore prove, that a double and great good thing do abide in the English Church, that is to say, the preaching of the word and the lawful administration of the sacraments. In both which Christ bestoweth himself upon hispeople, keeping a mutual feast with them, he first being received of us by hearing, secondly entertaining us again with the supper-of his body. O we therefore most impure as often as we fly from and forsake hearing of the word, for we refuse Christ to be our guest: O wicked despisers that we are, as often as we withdraw ourselves from receiving the sacrament with our brethren. For we despise Christ bidding us to supper. But these things are added for the singular comfort of the godly. For who would not quake and think of flying very quickly from this Church, when they should hear that the condition of the Ministers is hated of Christ, whom not repenting he will vomit out of his mouth shortly, unless by the words of Christ himself they were assured of their communicating with him? Praise be to thee therefore most meecke Lamb, who finding the door shut against thee, dost not depart quickly, being moved with anger and fury, and deprive us of all means of salvation, but leavest yet an abundance of thyself to all that do open to thee knocking by the word, and despise not thy most sweet inviting by the Sacrements. Therefore wicked and blaspehmous is their error who do fall away so from this Church, aa if Christ were banished wholly from hence, and that there could be no hope of salvation for them that tarry there. Let them mind here Christ feasting with his people. Will they be ashamed to sit down there, where they see Christ not be ashamed? Are they holier & purer than he? But why do they not convince themselves, by their own experience? They cannot deny, but that they believed in Christ before they made a separation from us: whence came this faith? Cam it not from our preaching in our Church? Can any than preach except he be sent? Rom. 10 13. etc. Why then do they so perversely refuse, for some blemish in the outward calling, that word, whose divine force they feel in their hearts? Although the fruit itself doth no more free from blame our corruptions, than a true child, adultery. And therefore, neither may we either take pleasure in them, nor they forsake and fall away from us for some blemishes; Wherefore return to the unity of the Church, which hath begat and nourished you. If you fly from this Christ, who suppeth with is elect in our assemblies, and welcometh them again, ye shall find him no were. In the mean time let us also mind how great evil we call for upon ourselves, who by holding hard our superstitions, do throw our brethren into so great danger. Certainly if that hath any weight, which the truth himself once confirmed, it were better for such men, that a millstone being hanged about their necks, they were drowned in to bottom of the sea, Mat. 18 6. I wish health of mind to both. But more over this place is to be delivered from the fraud of the Papists, who will have it to be in the power of men to open to Christ knocking. Whether, saith Bellarmine, doth he not know, that they cannot open? Should he not be a fool, who would knock at the door of his niggbour, if he knew certainly that none were within, who could open? in his first book of grace and free will, chap. 11. I answer, he should not without cause be a fool, if his only end of knocking were, that he mitght enter in: But Christ knocketh at the door of the reprobates, whom he knoweth neither to be willing, nor able to open, not that he may enter in, but partly that he may upbride them with their impotency gotten by their own fault: partly that he may increase their condemnation. For so speaketh the Evangelist expressly, Therefore they could not believe john. 12.34. Why then useth he words to them, who have not ability to believe? Christ himself showeth: If I had not come, saith he, and spoken unto them, they should not have had sin, but now they have no cloak for their sin, joh. 15.22. Therefore he spoke unto them, that for the contempt and hatred of his only begotten son, their condemnation might be the greater. Such are the powers of the natural man, as is the love of the truth in the Papists, who seeing it, refuse it wickedly. 21 To him that overcometh I will give to sit, word for word in the Greek is, He that overcometh I will give him, in stead of I will give to the overcomer; by the nominative case absolute, as was observed before chap. 2.26. This third reason is taken from the reward of being a companion and partaker of his throne: Not because the glory of every one of the children shallbe equal to the honour of the Man Christ: but because the glory & majesty of the head, shall redound to every one of the members. Therefore the thrones are not peculiar to the twelve Apostles of which see Mat. 19.28. but common to all the elect. Although in a certain peculiar manner they are attributed in the same place to the Apostles, as it may be we will show in an other place. And we have said often that the rewards are fitted unto the times, and to contain a Prophecy, which is here also to be respected. Christ therefore mentioneth the throne which he obtained, after his sacrifice finished on the cross: showing that the like things are to be endured also of his, afterward they shallbe partakers of his throne. Therefore by this making mention of it, he lesseneth the affliction, and so the consolation of it he setteth himself for an example, as though he should bid us look upon him, and not to be overcome of any troubles, when we see that he ascended into his throne of supreme dignity by this way. And we know how much this contending for reformation hath cost many & excellent men, whose sufferings shall not be forgotten, although they be not recited of me. Only let them comfort their faintness of heart with the expectation of his throne. What thoug they be trodden under foot, while they shall see others to flourish with the dignity of Peers of the Realm? Christ hath prepared for them a throne with himself. Let no man regard an earthly chair: as hitherto they have confirmed abundantly, that they are far of from such desire, whatsoever ambitious men prate otherwise, who do conjecture of other by themselves. 22 Let him that hath an ear hear: Now therefore thou whosoever hast felt Christ to be thy guest, & hast tasted again of the daintyes of his table, left up thine eats & attend to the thing which the Spirit saith to the Churches. Let man go, & rest not in him, but regard the conveniency of all things from the beginning to the end. And complain not of the newness & strangeness, as though thou wouldst appoint Christ, to whom & when he should reveal his secrets. We know that somethings have been sealed up unto the determined time. But if it be needful, that thou confess it to be a divine truth, let us all endevoure earnestly, Princes, Peers, Angels people, that we may turn away the evil that hangeth over our heads. What an horrible thing is it to be vomited out of the mouth of Christ with loathing and abhorring? The land vomited our once the Chananites, and they were destroyed utterly. Shall their punishment be lighter, whom not the land, but Christ himself shall spew out? Therefore let us use the remedy seriously. We have need of zeal, whereby we may attain a full reformation: We hang yet between Heaven and Hell: The contagious vapour of the Romish marsh doth molest and annoy us; our sylver hitherto is foul with dross: our wine is mixed with water: Christ will suffer no longer such Angels that are in the middle? What if this mine admonition be the last token and sign to thee of bewarring? Let us therefore give ear, & not whet our teeth against the stone that is hurled: But let us quake for fear of the hand that threw it. Thou o Christ, who tookest lingering Lot by the hand to pull him out of the city, open our hearts who are slow and prolong the time, that we may obey thy warnings and exhortations. Chap. 4 AFTER I saw, and behold, a door was opened in heaven: and the first voice which I heard, as it were of a trumpet talking with me, said, come up hither, and I will show thee what things must be done hereafter. 2 Then strait way I was ravished in spirit: and lo a throne was set in heaven: & one sat upon the throne. 3 And he that sat was to look on like a jasper and a Sardin stone; and round about the throne was a rain bow in sight like unto an Emerald. 4 And round about the Throne, were four and twenty seats, and upon the seats I saw four and twenty Elders sitting, clothed with white raiment: and having crowns of gold upon their heads. 5 And there proceeded from that Throne lightnings, and thunders, & voices: and seven lamps of fire burning before the Throne, which are the seven spirits of God. 6 There was also before the THRONE a Sea of glass, like to Crystal, and in the mids of the Throne, and which compassed the Throne, four beasts full of eyes before and behind. 7 And the first beast was like unto a Lion, and the second beast like unto a Calf, and the third beast having a face like a Man, and the fourth beast like a flying Eagle. 8 And the four beasts every one of them by themselves, had six wings round about, and within were full of eyes, saying day and night without ceasing, Holy, Holy, Holy LORD GOD that almighty one, which was, and which is, and which is to come. 9 And when those beasts shall give glory, and honour, and thanksgiving to him that sitteth upon te throne, to him, I say, that liveth for ever and ever. 10 The four and twenty Elders shall fall down before him thaat sitteth upon the throne, and shall worship him that liveth for ever, and shall cast their crowns before the throne, saying. 11 Worthy art thou o Lord, to receive glory, and honour, and strength; because thou hast created all things, end by thy will they are and have been created. Analysis. HITHERTO hath been the Prophecy of particular Churches: that of the whole Church followeth; which propoundeth first the matter summarily in this chapter: afterward specially in the rest of the chapters. This containeth a new calling of john, consisting in the thing seen, a door open in heaven, in the first voice heard of a trumpet, ver. 1, and lastly in the effect, whereby he was in the Spirit forthwith, in the beginning of the second verse: and also the universal type of the future Church, which is described in the rest of the whole chapter. Whose Prince as it were the centre, is most glorious by the Throne, most delectable in sight, shining with heavenly brightness round about, ver. 2.3. The members of this centre, as it were the circunference, are the four and twenty Elders, full of majesty, reverend in their seats, age, holiness, and crowns of gold, ver. 4. The things accompanying these persons, are partly gifts, which God hath bestowed on the holy congregation; partly the worship itself, which the congregation of the faithful doth yield unto him. The gifts are first of protection: whereby proceed from the throne lightnings, thunders, and voices, for the punishment of the wicked world, because of their entreprises against the congregation of the saints, ver. 5. Secondly, of sanctification, whereby he presenteth the holy congregation blamesse before him, not having spot or wrinkle, or any such thing, of these the intern are the seven lamps burning before the throne, ver. 5. The extern and their instrumental causes, are, the Sea of glass & the Beasts; whose place, number, eyes of the body, the proper countenance of every one, and adorning of wings, are described in the ver. 6.7.8. Afterward their office, ver. 8. And the worship that is given to him that sitteth on the throne is thanksgiving, in which the Beasts go before, as the captains & standerd-beates of the public congregation, ver. 9 Afterward, the other body of the Elders followeth, both in adoration, ver. 10. & also in consent to the same glorifying, ver. 11. after that custom, whereby God is worshipped in the christian congregations. Such is the congregation of the Godly before God; and some such might be always, although not evident and visible to the world in equal glory at all times. Scholions. Afterward I saw; Those things being declared which are of some short time, now the Spirit, those bounds being enlarged, pursueth with a continued order, those things which should show the common and entire face of things from the time of this writing unto the last end. The handling of which things willbe admirable, neither willbe accomplished and performed without his aid alone, which showed these things first to his servant. Trusting therefore to his grace, I will proceed in the work begun. Unto the finishing whereof, howsoever other things shallbe wanting, certainly faithfulness and diligence in searching out to my power, shall not be wanting. These first words are pertaining to a new preparation, unto a new prophecy. For john is no more conversant on the earth, but is taken up into heaven, where through a door opened he beholdeth wonderful changes of things that were to be known by no other way. Therefore the manner of the Prophecy following is diverse from the former. That former is straighter, even as also the place where it was seen, a small Island compassed with the sea: this spread far and near passing all measure, even as also the heaven itself containing all things within his compass. Furthermore a certain visible print and sign of things to come was there to be seen in those seven cities. For the Churches that after were to be enlarged & increased, should be portrayed and drawn out by the will of God, according to the present image and figure of them, but there was no token or show among mortal men of the things to be spoken of in this second prophecy. For the peculiar judgements, of which there is most speech here, are to be fetched from that secret revelation alone. Unto the heaven then, where liberty of this vision was given, is added afterward the book sealed with seven seals: then no creature sufficient to open the same: nor any sufficient power of any one, except of the Lamb only, as we shall see in his place. All which things, as they declare the excellency of this Prophecy, so they require our greater attention and earnest bending of our minds to them. As touching the words, the first voice is heard, because there is the same author of both Prophecies: and soundeth like a trumpet, whereby the things heard may be made more certain and out of doubt, & might be perceived the better of john, as hath been observed at chap. 1.10. It biddeth to come up hither, where only the things might be seen, of which there was no track or path made in the earth. And he would not that he should see a far of as through the door, by which means he might be deceived, or not see the thing plainly enough, but that he should be present and before him, that he might have a certain & undoubted knowledge of the things. But that which followeth is not void of doubting, how he may say, that he will show a vision of things which must be done after these. For whether should the following Prophecy not take her beginning, before that former of the seven Churches should attain his end? But in them we see is entreated of things of our time: or if we respect the bare types, many things to come were fore showed; moreover in those things that follow it shall no less appear that john- doth tell of things agreeing with their own times: so that the words cannot be so understood by any means. Wherefore neither is that distribution firm, wherein the whole Prophecy is distinguished into things present and future. The Spirit followeth not such distribution, but mixeth many future things with present as they are counted. Wherefore these words, after these things, are not refferred, in respect of their beginning, to the end of the former prophecy, but unto the present age of john, yea unto that very moment, wherein the Spirit revealed these things: from whence a new beginning be in taken, he describeth the continual course and term of time of the whole Church, and annexeth those things which could not be understood sufficiently from the former types. Therefore Theod. Beza well translated heta tauta by and adverb hereafter. But in respect of the end, not without cause this second Prophecy, is counted after the former, as being of a far longer time, reaching unto the last coming of Christ, whereas that former is termined with far narrower bounds. Fron these things therefore there are, as we take it, two things chief to be observed: First, that from this place those things only are handled, which do follow the time of the revelation made. For so he speaketh plainly, And I will show thee the things, that must be done hereafter. Which being marked of certain Interpreters, I mervayle was not observed in their expositions: But the times through the whole treatise to be confounded so by a whirlwind, that all things were wrapped in most thick darkness. We being taught by their example, we will borrow light from hence for the exposition following. The second, that this Prophecy belongeth to the whole Church, which is neither tied to any particular Churches, nor is ended with any other bounds, than the whole frame of the world. The Spirit set in the first place, that particular Prophecy, that he might relate common things commonly, without interrupting of the narration. 2 Therefore I was suddenly ravished in the Spirit: Here is the same authority altogether, which was before, as well from the person calling, as from the person called. For it is the same holy inspiration of God, which he mentioned in the first chapter verse 10. But what need was there of a new inspiration? Had the former ceased, that in a certain distance of time it might be kindled a fresh? Without doubt the instinction was continual without intermission: but he saith that it was suddenly in the Spirit, because the Spirit did frame him to receive new visions, unto which he perceived himself prepared forthwith. The whole Revelation seemeth to have been finished in that one Lords day, chap, 1.10. and therefore that there fell out no intermission after that it began once to be exhibited. ¶ And behold a Throne was placed in heaven: Such was the preparation by a new calling: now he cometh to the common type of the holy Church. The description of which was necessary before he should enter into the other Prophecy. For when as her manifold dangers and notable alterations were to be rehearsed, her flight, return, false friends, open enemies, counterfeit Sosiae, who should vaunt themselves under the show of her, and many other things of that sort were to be declared, with which she should contend and have to do, it was needful, that first a certain form and image of her should be portrayed, which is the principal point of the treatise following, lest peradventure in so great stirs and troubles, we should suppose her to have been wholly extinguished and abolished, or at least wise her face being not known, we should be the more hindered from acknowledging of her. wherefore we shall find this Type to be common to all ages, as of which there is mention made in the fourteen chapter of this book and third verse. Where the companions and followers of the Lamb sing a new song before the four Beasts and the Elders. And again nearer to the ending of the Prophecy, the four and twenty Elders and the four Beasts fall down and worship God, as may be seen in the nineteen chapter of this book and in the fourth verse. So in other places, as speech is made of the true Church, so far as any thing is to be done in the public assembly, she is noted always after the manner of this type. For we may not think that any congregation on earth is to be found of so absolute purity and sound perfection, as is here described, but that all the holy assemblies of the elect, are counted such in Christ, before God the Father, although much terrene dregs be sprinckeld upon them, according to that, The Church to be sanctified by Christ, & to be purged by the washing of water through the word, made also glorious, without spot or wrinkle, or any such thing, but to be holy and without blame, Ephes. 5.26.27. An example of which description we have here set before our eyes. And for that purpose beside, that we should conform all our assemblies unto this rule: even as Moses was commanded to make the frame of the Tabernacle, and all his implements, altogether as was showed to him in the mount, Exod. 25.9. But the type of our Church is showed in the very heavens, according to the more plentiful glory, wherewith the Gospel shineth above the Law: But how much the more diligently all things are to be considered Seeing therefore we know the drift of the vision, let us search out the exposition of the several things. First, the head itself of the Church is described, such as the true members do always confess and worship; both by his sitting in a Throne in this verse, and also by the similitude following. The sitting declareth the majesty and glory of the most high God, and no less his steady and stable dwelling among the Saints, in whose assembly he hath placed his throne of dignity, to go to no other place. And because there is but one throne and one that sitteth on it, we know that God is one in nature, power, majesty, glory, and that there is not any other beside, who ruleth in the mids of the saints. Therefore the holy Church, worshippeth and praiseth with all honour and reverence the one only supreme jehovah. 3 And he that sat, was to look on like: Aretas, the Complutent edition, and the King's Bible do not read these first words, and he that sat was but they add by and by to the end of the former verse, these following words, like in sight; Our books and the common latin translation do distinguish more plainly the sitting and the similitude; which thing in describing the true God, seemeth that it ought not to be omitted. This verse showeth a little more fully of what sort this one God is; of whom yet it setteth forth no image but only a certain kind of colour, after those ancient representations made once to the old people. You saw, saith Moses, no similitude in the day that jehovah spoke to you in Horeb, out of the mids of the fire, Deut. 4.15. For the same is that one true God reigning in the Christian assemblies, whom from the beginning the primitive Church worshipped. And seeing that in the infancy of the Church he showed no image of himself, much less is any similitude to be expected in this up grown and ripe age. This is a more familiar & fuller manifestation, seeing beside one and the same essence, which the common glory noteth, the incomprehensible distinction of the three persons, is in some sort revealed by the three precious stones, the jasper, Sardin, and Emerald. For it pleaseth the Spirit to use the delightful jewels to disclose these mysteries, because the grace and beauty of these doth most of all excel in this world below, whereupon they may be most fit images of that pleasantness, which exceedeth all created understanding; especially seeing the representation is rather of the virtue then of any form. The first sight of the jasper, resembleth the person of the Father: this jewel is green, and not without cause called the mother of Jewels, the kinds of it are so many, and the honour so ancient. And what more fitly among pearls could shadow out the Father, who is the first in order, always of a flourishing eternity, & of whom the other persons have their beginning and original? The second sight is of the Sardin, whereby the Son is represented. This jewel is red of a fleshly colour, from whence also it is called a Carneole, fitly in deed being in his stead, who took upon him flesh for our sake, and was made a man, like unto us. The third sight is of a rainbow, of the colour of an Emerald, whereby the H. Ghost is noted. He compasseth the Throne round about, as in the book of wisdom chap. 9.4. compassing the whole circuit of the divine majesty with an unutterable sweetness. For the Emerald doth show so acceptable, pleasant, and shining greene's, that the eyes behold nothing more gladly. Yet this rainbow is not like that which is commonly so called. For this is not over against the Throne, but about the Throne: neither is it an half circle, but whole and full on every side. For it is round about the throne: finally it is not of three colours, as the true Rainbow, but of one only and simple colour of the Emerald. Such therefore is that God, one in nature, three in persons, the head and centre of the Church; whom alone the faithful are in love with, and do worship, taking pleasure most sweetly with all their hearts in his incomprehensible sweetness. ¶ And round about the Throne: So is the Head, now he adjoineth the body, like the circumference of this centre, as we have said. Which is described by the place, the number of members, age, apparel and crowns. The place is double, common, about the highest throne, and proper, the peculiar throne of every one. The common, round about the throne, is before, behind, at the right hand and at the left, that it may part the Rain bow (which compassed also the Throne, but with a contrary situation, above, beneath, and on both sides) at the right corners. Although the Rainbow seemeth not so much to be divided or touched, as to be included with this compassing of the Elders: which nevertheless it should cut in the middle, as it were, if it were extended unto a full compass. Unless peradventure the highest throne be set in the same plain place, in which were the thrones of the Elders; for then the Rainbow shall not be in a contrary seat or situation, but shallbe compassed only with a longer circuit, as the circumferences nigher the centre are wont to be contained in those that are further of. This common seat is attributed to them from the manner of the saints, who are called his compassers, as vow and perform to Jehovah your God, ye that stand round about him, Psal. 76.12. And as Christ promiseth, that he will be in the midst of them that shallbe gathered together in his name. Mat. 18.20. So in old time, the Tabernacle was set in the mids of the Jews camping, Numb. 2. And this is for the comfort of the Godly, whom all, God receiveth without respect of persons, being alike nigh to all that call upon him: lest peradventure any should complain, that he is dealt with all unjustly, as who being set in a latter place, hath no access unto God, but by messengers and mediators. The proper place is every on's Throne. For they sit upon Thrones. Whereby is signified that all are of a Kingly dignity; of which an other mark is added in the end of the verse, namely the Crowns. This honour the saints enjoy by Christ, who hath made us Kings and Priests to God and his father, chap. 1.6. Neither doth he adorn with this benefit some few excellent faithful on's a part, but receiveth all the elect into the fellowship of the same honour. Every one knoweth, how this certain number of four and twenty thrones, and so many Elders, tormenteth the Interpreters. Some refer it to the twelve patriarchs, or the twelve Prophets, & so many Apostles. But the thing as it seemeth is far from the truth. For he speaketh of future congregations, not of those that were passed, as before ver. 1. Then of such, whose office is performed on earth, not in heaven properly so called: as afterward we shall see, ch. 14.3. & 15.7. That I may not say that they swerve wholly from the scope of this vision. Others apply it other way: but it were to long to reckon, much more to confute all opinions. It shallbe sufficient to propound, that which seemeth most likely to me, & to put it to the judgement of the godly. The Spirit alludeth to that distribution of the holy offices & servants of the King, ordained by David from God into 24 orders, 1 Chr. ch. 24. etc. For first the chief Priests were distributed into 24 orders. After the same manner, the chief Levites that served the Priests in the same ch. ver. 31. So the holy Musicians, ch. 25. & the Door keepers, ch. 26. Of those that served the King 24 thousands in their several distributions, ch. 27. Therefore seeing the whole congregation of the children of Israel, whether we respect the tribe of Levi, or the rest of the people accounted after a sort for the King's lot, whose affairs they did administer, was distinguished into 24 orders: not without cause those Elders which are both Priests & Kings, & are in stead of all the faithful serving Christ, are reckoned in so many orders & by the same number. And together also is showed by this number of 24, how much larger is the Church of the Gentiles, them was that of the jews. This was contained in 12 patriarchs, as the chief heads: that greater by half: that is many degrees, which a certain measure signifieth indefinitely, exceeding so in multitude of citizens, as also in clearness of the things known. Whence the nearer they came to the times of Christ, so much were all things in former time the clearer & greater. How clear made David the service of the Tabernacle, the offices being described, their place assigned to every one. But the Temple of Solomon surpassed all the former glory; all things were made with larger dimensions, accordind to the increase of the light of the Sun approaching nearer. when Christ at length was exhibited, the Sun attained to his height, by whose brightness all the former light vanished away. So then is the number: as touching the age all are Elders, not because of their feeble strength & wasted through old age, but for their gravity worthy of reverence, & their mature judgements, by which they embrace the truth: then also because they have a certain present possession of their dignity, such as agreeth to perfect men, & of a confirmed & strengthened age. Infants, although they be worthy honour through the right of inheritance, because of future hope, yet they want the present fruition of things. And in the whole time in deed of the Law, the heir was an infant, and differed nothing from a servant, brought into bondage under the elements of the world, as under tutors & governors: but when the full time came, we are no longer under a school master, but enjoy the liberty of men, so as all the faithful now are called Elders most sigificantly, Gal. 3.25. & 4.1.2. etc. White raiment is the mark of the Priest hood, Ex. 28.40. which office the believers in Christ do execute, giving up their bodies a living sacrifice, holy & acceptable to God, that their reasonable service of God, Rom. 12.1. The golden crowns of the head, manifest the solemn majesty of a kingdom. For Kings do not always bear their crowns, but in solemn assemblies & where they will show plainly their glory according to the present occasion. But there remaineth still to these the solemn honour of royal majesty, whose crowns are never put off, except when they give honour to the supreme King: when their bare heads are more honourable than they themselves crowned with a Diadem. The Complutent edition and the King's Bible do not read, and they had, nor Aretas: if they are to be added, the usual defect of the article is to be supplied in this sort, who also had. 5 And out of the Throne proceeded: Hitherto the body. The gifts that do accompany it, are first of Protection, for out of the throne come lightnings, and thunders and voices: because for the Church's sake God in fearful manners doth punish the wicked; who are plagued for the contempt, tyranny, and injuries which they have done to his singularly beloved spouse: and at length they do feel the delaying of the vengeance recompensed abundantly with the sharpness thereof. The punishment of the persecutors are witnesses, whose rage and fury God hath always punished in this sort by his special providence. Otherwise how could the truth have been spread and extended even unto these times, in so deadly hatred of the world? But he that setteth on the throne do not permit any to oppress his saints without punishment, he reproveth also Kings for their sakes, saying, touch not mine anointed, and do my Prophets no harm, Psalm. 105.14.15. For the Lord shall roar out of Zion, and his voice out of jerusalem, Amos 1.2. Why then is not the world wise at last, when it seethe that this is the fountain of all evils, because it doth entreat so contemptuously and unworthily the Church? And the lightnings and terrible thunders, do signify punishments, and not to be avoided by any means, as which do fall violently upon men from heaven. But to what end are voices added? Surely voices do note out often times the craking of thunders, as Exod. 19.16. And there were voices, and lightnings, and a thick cloud upon the mount, and the voice of a trumpet very loud: So in chap. 20.18. And all the people did perceive the voices and the voice of a trumpet. But seeing in this place there is express mention of thunders, the voices are referred to some other thing, namely to the sound of the trumpet. For he doth allude unto that fearful sound of the trumpet in giving of the law, whereby the Israelites were summoned to appear at the Tribunal seat and judgement. The sound whereof, when it continued and waxed very strong, Moses said, I do fear and quake, Exod. 19.19. Heb. 12.21. For the expectation of judgement did more abash and trouble their mind, than the present horror of some terrible spectacle: the fear of which, the mind can sustain in some sort, unless it be troubled with the conscience of sin: when it shallbe cast down with the feeling of this, it quaketh at every show of evil, as if torments were prepared and by and by to be undergone. The voices then here are some strange things betokening some evil to come, or stings of conscience, with which the minds are always tormented, with expectation of some more grievous thing to come. This fear shallbe as a torture to the wicked, tearing and vexing with greater torment of mind, than any present, though grievous calamity. Such than are the weapons which are laid up in this armoury: which in deed are drawn out and brought forth in a readiness for taking of vengeance, even as the use either of the whole Church, or the necessity of any of the saints privately doth require. Wherefore there is no caufe why they should fear the wicked world, for whose defence so grievous punishments are prepared. ¶ And seven lamps of fire: After the grace of protection, are declared the gifts of sanctification: of which the inward are signified by the seven burning lamps, after the account of the seven spirits which are before the throne, chap. 1.4. For by the flame of these, those lamps do burn, with that difference only, whereby the river differreth from the fountain. The which thing the lamps do signify, vessels of a certain and limited measure, whereas the Spirit himself is unmeasurable, and cannot be included in any strait vessels. For which cause he was before most free, not limited by any addition of any measurable quantity, where mention was made of him as of the third person, of equal glory and majesty with the Father and the Son, chap. 1.4. And these lamps are called the seven spirits of God, both because they are gifts that flow from the Spirit, and also there is a most strait joining together of the effect with his cause. For they be most sweet fruits which the Spirit created in the hearts of the saints, in giving them faith, hope, charity, peace, joy, pray, and the other things with which the elect are sanctified. They are likened to lamps of fire, according to the custom of the lights in the Temple, which were to be lighted every day of Aaron and his sons, Exod. 27.20. For the Spirit will have them to be kindled in the hearts of the elect, by the labour of the Ministers, through the word and sacraments, and not to be expected contrary to the order delivered to us of himself. There is the number of seven, because of the manifold variety of gifts, wherewith he adorneth the faithful: as every where that number is used to note an infinite number. Last of all these gifts are compared to fire (for the lamps are of fire, & burning before the throne) because they enlighten the mind, & burn up the stubble of the inbread corruption, and kindle a desire of all godliness, which john calleth the Babptisme of fire, Mat. 3.11. And how great comfort ariseth from thence, that the name of the Spirit himself is attributed to those gifts? Which are, saith he, the seven Spirits of God: From which the faithful may understand, that that force which they feel in their hearts raised up of God, is a most sure pledge of God dwelling in them. Such than are the inward gifts, of which the Church shall never be destitute: but some congregation of the Godly shallbe remaining always, in which those seven lamps shall burn. 6 There was also before the Throne a Sea of glass: The first outward gift which serveth for those inward, as the instrumental cause, is the Sea of glass: which seemeth to be some very great vessel and huge lake after the likeness once of the Sea in the Temple, of which 1 King. 7 23. Likewise he made a molten Sea. This Sea is to be understood of such a vessel. For how can that which is before the Throne compassed with a company of Elders standing round about, be spread abroad on every side like the sea properly so called? The circuit in deed of the Elders may extend so far as the compass of the earth, yet it behoveth us to remember that the thing was showed to john in a type, that we should not think of any such unmeasurable space. Both the name and the largeness of the vessel do show the fullness of all gifts, which the Church doth draw from Christ unto her salvation, who received the Spirit without measure, and from whose infinite riches it is bestowed upon us, john chap. first, ver 16. For to what end otherwise was there so big a vessel, at which Aaron and his sons should wash their hands and their feet? For cleansing whereof, some small pitcher or cruse would had sufficed? And in deed this Sea showeth very fitly a certain resemblance of the whole outward worship, which is to be performed to God. The doctrine often time is compared unto waters: Ho, saith Isaiah, whosoever thirsteth, come ye to those waters: For the carrying away of which, he commendeth no other buckets to be brought, than the ears: Jnclyne your ear, saith he, chap. 55.1.3. From whence the Ministers are called waterers, 1 Cor. 3.6, Baptism also is signified by the Sea, through which the Fathers passed, and were all baptised unto Moses, in the cloud, and in the Sea, 1 Cor. 10.1.2. Furthermore the water noteth the spiritual drink of the holy Supper: And all, saith he, drank the same spiritual drink, ver. 4. By the same also prayers are signified, as the Israelites being gathered together to Mizpa drew water and powered it out before the Lord, to wit, rivers of tears, with earnest repentance wrung from them, 1 Sam. chap. 7. ver. 5. And no less is it a sign of thanksgiving, as in the Revelation, they that got the victory over the Beast, stood at the glassy Sea, having the haps of God, wherewith they sung his praises, chap. 15.2. Therefore this Sea showeth by right the whole worship: which in respect of the lamps is like a Sea of oil, wherewith their heavenly fire is nourrished continually. But what manner of one this Sea is, we must see from the Epithets; the first of which, he saith that to be glassy. How is this? Is it in respect of the colour? There is a glassy colour & agreeable to the Sea: Whereupon Virgille describing the Fairies, attributeth the same to the Goddesses of the Sea: The Nymphs did spin the fleeces of will of Miletus, died with a deep colour of glass, Geor 4, And again a little after,— and all in their glassy seats, were astonished: glassy not in respect of the matter, but of the colour & clearness. So Ovid. There is a clear river more bright than glass, a sacred fountain, Epist. Sapph. But glassy in this place is even, as of glass, showing rather a shining matter that one may see through, than a colour without matter: whereto serveth the other Epithet, like unto Crystal. Glassy, to wit for a difference from the legal Sea. Which being made of brass, a thick & dark matter, could not be seen through of any sight, 1 King. 7, 23. The face of God did shine upon his, but under those rites & ceremonies somewhat darkly: which thing also Moses declared, putting a veil over his face, that the children of Jsraell should not look into the end of that which was to be abolished, 2 Cor. 3.13. But contrariwise all we behold with uncovered face, the glory of the Lord as in a glass, In the same place ver. 18. Therefore their Sea is of Brass, and ours of Glass, and great is the dignity of the Christian Church, in comparison of that under the Law, considering that our worship doth show us the most pleasant face of God, as it were through a most clear glass, how amiable are thy Tabernacles, cried the Psalmist in that darkness, Psal. 80.1. But how admirable ought the most sweet countenance of Christ to be unto us, whom we with Peter and those two disciples, do see shining as the Sun, & his garments made white as the light, Mat. 17.1.2. O we blessed men, if we could have always our eyes fixed on this glass. There is a certain incomprehensible majesty of God to be seen in that very creature, but this knowledge is common to the reprobate, there is no where any means to enjoy a saving sight, unless by this glassy Sea; God hath replenished it with most pure waters, both of knowing and worshipping him truly: of both which he hath laid up such abundant plenty in this sea, that there is no need to fetch any thing from any other ditches. And this aught to be the scope of all worship, that it may show us GOD'S face: By how much the more either the doctrine or the ceremonies do hurt or stop up our eyes in this matter, by so much the more do both of them swerve from the right. The other Epithet is Like unto Crystal: What need is there of this second? In deed that he may teach, that that Glass is not only bright, but even also most purely bright, which no other mixed colour doth in no sort darken. For Crystal is, as it were, void and free of any colour, approaching the nearest to the purity of the air, which the eyes do pierce through almost as easily. Therefore no human devise and invention is powered into this Sea; but it is pure from all filth added to it, and also perfit and absolute without any thing detracted from it. As it is taught in Deut, 4.2. Such is the worship of the Saints in Christ, in whom God the Father beholding his elect faithful, findeth no thing in them coloured, nothing maimed and imperfect, nothing filthy and defiled. All worship ought to level hereto, and be framed after this pattern. Others do interpret these things otherwise: some do refer this Sea to the judgements of God; but enough was fore showed touching them, in the thunders and lightnings, Others think that it signifieth a multitude of men living on the earth. But if this multitude be holy, it was noted before in the four and twenty Elders. But if it be wicked what doth it before the throne? or how may the purity of Crystal agree unto it? There is no need that I should confute other men's interpretations in many words. The very order of the things doth show easily, what cometh nighest to the truth, This only I will say, which is common to this whole book, in every allegorical interpretation, before all things the purpose of the allegory itself is to be regarded, without which every interpretation shallbe doubtful and uncerten, and of no weight: but if we shall know that well, and shall add to it prudently the other circumstances, we may draw no less constant sense from an allegory, then from any other plain place. ¶ And in the midst of the throne, and which compassed the throne four Beasts: The second outward gift are Beasts: whose qualities come first to be considered, which respect the preparation to their office, if in a few words we shall first see of what sorts the beasts are. Which is heard to be known from the judgement of the Interpreters, they are in so manifold difference, we will propound in a word, as we have begun and intended, that which seemeth to be most nearly joined with the truth. They are servants and Ministers of God, all whose labour is bestowed in preaching the word and in looking to the other things which belong to the Ecclesiastical policy. For first, it is manifest that they are men: for so they sing together with the Elders, thou hast redeemed us to God by thy blood, chap. 5.9. Secondly, seeing there is two sorts of Redeemed: one of the people, another of the Ministers: the very place in which they serve, showeth that they belong to this second degree. For they are conversant between the highest Throne and the Elders set round about. Therefore they approach nearer unto God, and are as his messengers between both. Hereunto is added, that they are leaders of the public action, as is manifest after at the ninth ver. Lastly, they are represented so in wings, eyes, and their whole shape, that they may be most furnished, to perform this office. Neither are they any of the excellent men of the age passed, but Ministers to come, to which sort of things this whole Prophecy is applied, as that of the first verse hath taught, I will show thee the things that must be done hereafter. They are called Beasts because of that lively force of the Spirit, whereby they are quickened, and that spiritual life, which they effect in others, God working together with them. In which respect the like servants of God, full of the Spirit and most nimble to dispatch all sorts of businesses committed to them for to do, are named Beasts in Ezech. chap. 1. But if they be Ministers, how may I count them among the gifts? The faithful Ministers are of the chief gifts of God as he saith of the Levites; Behold I have taken your brethren from among the children of Jsraell: they are given you for a gift, for the Lord to administer the service of the Tabernacle of the congregation, Numb. 18.16. etc. And Paul, Let no man, saith he, rejoice in men, for all things are yours, and Paul, and Apollo's, and Cephas, 1 Cor. 3.21. Most clearly to the Ephesians, when he ascended up on high, he lead captivity captive, and gave gifts unto men, some Apostles, some Evangelists, some Prophets, some Pastors and Teachers, chap. 4.8.11. These things being thus established, let us now see the properties themselves. As touching the place, they are between the throne, and which did compass the throne, both in the mids of the throne, and round about the throne. Not in the very mids in respect of the place, where one sat like to a jasper stone, ver. 3. nor because they did hold up the throne, as the Bulls Salomons brazen sea: under which they were put in that manner, that their back parts lay hidden within, their fore parts stood out abroad, 1 King. 7.25. For when the four Beasts did fall down, how should not the throne fall together with them? For it is read after, that the four Beasts did fall down before the Lamb, chap. 5.8. But in the mids, hath the same force, as to be between, or in some part: as Abraham is called a Prince of God in the mids of the children of Cheths, Gen. 23.6. that is among, and so every where in other places. Wherefore Theod. Beza hath translated it plainly, between the throne, and which did compass the throne. Whereby is signified, that the Beasts in respect of their office do come nigher to God's majesty, than the Elders, & in some part to touch that seat, which shineth with God's glory, an evident argument of the administration given to them. There is the number of four according to the state of the Christian ministry augmented. For as the Christian congregation is twice so great as the Legal: that consisting of four and twenty Elders, this of the twelve patriarchs: so there is a double respect of the Ministers, of four Beasts, unto the four and twenty Elders, unto the one only tribe of Levi, in regard of the twelve Princes of Israel. In respect of the Elders which sit round about the highest throne, they are four beams of the two diameters, dividing themselves into strait angles, by the which the circumference is conjoined every way, and equally with the mids of the throne. So disposed toward all quarters, by the four chief corners, that as the river of Paradise divided into four heads, they might be able most commodiously to water the whole Church. These qualities are yet more remote, them of the bodies & wings are more nearly conjoined: The first of these are Eyes, of which the Beasts are full, before and behind. The fullness noteth the notable quickness of perceiving a thing, and the rich understanding of divine things, wherewith they are endued by the gift of the Spirit: Such kind of Ministers Christ requireth, as be, the light of the world, Mat. 5.14. and that they go before the blind in the right way, lest they fall into the pit, Mat. 15.14. Which may be able to teach, 1 Tim. 3.2. That they be able, both to exhort by wholesome doctrine, and also to convince them that speak against it, yea to stop their mouth, Tit. 1.9.11. For the Priests lips ought to preserve knowledge, and the Law is to be sought at his mouth: for he is the Angel of the Lord of hosts, Malac. 2.7. Therefore they that want eyes, either altogether, or for the most part, what fellowship have they with these Beasts? What communion have the moules with Argus? Let them therefore look to it, who do set for officers before the Christian people, such as have but one eye, and such as are blind, what answer they can make to him, who requireth such plenty of eyes in Pastors. Those that have refused knowledge, are they not refused of the Lord, that they should not execute the Priest office to him? Hos. 4.6. But the eyes both before and behind, is a kind of knowledge, whereby they know both things past, and also see things present, and resting only upon the divine oracles, do wisely perceive things before hand. The Ministers being altogether like unto a householder, which bringeth out of his treasure things both new and old, Mat. 13.52. Such kind of knowledge both the ancient scriptures Moses, the Psalms, the Prophets, and also the writings of the Evangelists and Apostles, do minister. Out of these fountains may abundantly be drawn, that the man of God may be furnished with eyes, both behind and before. God in Christ do account all eyed Pastors, who according to the talon received, do instruct faithfully, the people committed unto them, howsoever much human ignorance be in the best. 7 And the first Beast was like a Lion: Such is the common property of all the Beasts; the proper form of every one is, of a Lion, first: the second of a Calf: the third of a Man; the fourth of an Eagle: Which four divers forms, almost all the Interpreters do refferre to the four Evangelistes. And so as according to Aretas the Lion is john, the Eagle Mark: according to others, the Eagle john. Mark the Leon. Augustine will have the Lion to be Mathewe, Mark a man: so uncerten are they. But we may not think, that the Spirit was so ignorant an artificer, that there should be need of his name to be inscribed, to whom every picture doth belong, or that otherwise the Lion, the Aygle and the man, could not be discerned one from another. That of the first verse doth end the controversy about this point. Which must, saith he, be done hereafter. Which words do forbid to look back, and to mind that which is past, but rather commandeth to expect some future thing. They seem therefore to pertain to those gifts, wherewith every one of the faithful Ministers are to be adorned in some part; besides those gifts of knowledge. For the eyes ought to be common to all, every one ought to be learned: the other gifts may be divers, as God hath given to every one privately for the use & necessity of the Church. Although no man can be void altogether of the other virtues, who is indeed partaker of one. From whence Ezechiell attributeth these four faces to every one of the Beasts, chap. 1.6. And in deed there ought to bear sway in each one, the courage of the Lion, the patience of Oxen, the prudence of men, last of all the contempt of earthly things of the Eagles. Yet not without cause some proper thing here is applied to every one severally. Peradventure that thereby the Spirit may show in what principal virtues the Pastors should excel others according to the four divers seasons. The first age after john gave famous men in all those virtues, chap. 6.1.3.5.7. Whose fortitude yet most of all appeared, whereby they did both suffer and overcome the most fierce cruelty of the tyrants. The age following after Constantine ministered Oxen, when liberty was taken from the Ministers, & every excellent man was oppressed under the yoke of Antichrist, with the burdens of human ceremonies. The Gospel recovering life again by Wicklefe & Luther, afforded men, who being weary of the Romish bondage, both desired earnestly and at length obtained the Christian freedom. We do expect yet Eagles, which the calling of the Jews, will give at length, when the Gospel shallbe restored fully, and brought to his perfect glory, which this Prophecy will show shall come shortly. Then the Bishops shall behold the Sun with steady sight, and shall search out with mervaylous quickness of understanding, whatsoever yet lieth hid in the truth of God: neither from our times & manners, shall they basely creep on the earth minding earthly things, but shall fly upon high, having all their conversation in heaven. 8 And every of the Beasts, etc. Hitherto of the form of their body: the form of their wings is described by a triple property, number, standing & eyes. Every Every one hath six wings, so many as had also the Angels in Isaiah, 6.2. but not of like use, as it seemeth. For the Angels with two did cover their face, with two their feet, with two they did fly. But the placing of them of the Beasts is such, as it is not fit for this thing. For they are round about them, behind, on their sides, before them, that they cannot serve fitly to cover either the face or feet. Neither in deed are they given them for flight. For what need have they to fly, who have the place of their abode between the throne and the circuit of the Elders? Therefore they belong to aid & succour, by which they fly most readily into every part to help others. Such an office is twofold in the Church, one of Helpers, an other of Governors, 1 Cor. 12.28. That belongeth to the Deacons and Widows: whom once the Apostles appointed to look to the poor, and those that had any infirmity of body, by a divine ordinance, lest that they attending to such business, should become less careful about prayers and the administration of the word, Act. 6.2. etc. 1 Tim. 5.9. This office belongeth to the Elders, who are appointed to govern only men's manners, and are moderators of the discipline. Teir office is showed by the eyes, of which the wings are full within. For to what end else should there be new eyes in the wings, when before the whole body was beset with eyes? In deed those eyes of the body are of knowledge and science, and therefore do stick nearer, being in the body itself, which the Ministers may as well want as their own eyes, which are joined to their body with so near a conjunction: but these eyes of the wings, being removed a little farther of, are placed as it were in a watch tower to search out every on's manners, executing the Office of watches and wards, as the Apostle showeth, saying, Obey your Teachers, & submit yourselves to them, for they watch for your souls, as they that must give account, Heb. 13.17. And how fitly is it that this kind of eyes is within and under the wings? For they must look only to the flock, which dependeth upon them, as Peter warneth 1 Epist. 5.2. They ought not to care for another's flock; or at least they must watch over the Christian people, For what have we to do to judge them that are without: we must judge them that are within: God judged them that are without, 1 Cor. 5.12.13. Such a Tabernacle was seen in the mount, as touching his ministers; according to which pattern the Christian Church was framed by the Apostles, whose besides the Pastors, ordained also these Helpers in every congregation, which should govern the reformation of manners together with the Pastors, whom Paul mentioneth, commanding that the Elders which rule well should be had in double honour: specially they that labour in the word & doctrine, 1 Tim. 5.17. For such are blind, and which in understanding do not understand, who avouch that this two kind of Elders can not be proved from this place. Further, what else shall we understand to be those Governements in the 1 Cor. 12.28. than the office of them, who are appointed to this charge? In the beginning of the verse Paul reckoned up, Apostles, Prophets, and Teachers, upon whom lieth the administration of the word: unto which, after some other things interposed, namely, namely Powers, Gifts of healings, and Helps, at length he adjoineth Governements, that by this order interrupted and discontinued by so great a space, we might know that these Governements, is a certain distinct thing from the charge of teaching. Furthermore, of what sort were those Elders, which were conversant together with the Apostles in the Church of jerusalem, Act. 15.4.6? Were they such as bestowed all their labour in teaching the people in the public assemblies? It is likely that the Apostles abiding there, laid aside this care of teaching, and gave themselves to execute a certain Lordship. A few years before, they suffered not themselves to be pulled from prayers and teaching, Act. 6.4. but at length peradventure this exceeding love was abated; they followed their ease, and gave over the duty and charge gladly to the Elders. Away with this folly: the holy men were not sleepy with slothfulness, neither did they affect ambitious dominion over others, which they forbade others by their example, 1 Pet. 5.7. But to their power labouring in that which was the principal, they used those Elders as the eyes of the wings to take good heed to the holiness of their flock. It is also evident from the use of the primitive Church, as was said before in chap, 2.2. But first of all Ambrose is a substantial witness in this matter, upon the 1 to Tim. chap. 2.4. Whence also the Synagogue, and afterward the Church had Elders, without whose counsel nothing was done in the Church, which by what negligence it is grown out of use, I know not, unless by the slothfulness or rather pride of the Teachers, while they alone willbe thought some what: Such are his words: from which it doth most clearly appear, what sort of Elders the Primitive Church had; such in deed, who with joint studies and counsels regarded the dignity of every one together with the Pastors. Ambrose complaineth that these were worn away (when those other preaching Elders failed not in his time, neither could fail) and that by the negligence or pride of the Teachers. And it is manifest from Hierome, that an other kind of governing was by and by grown in use in stead of those Elders. For he mentioneth to Rusticus, of the Ecclesiasticalll Senate: The Church, saith he, hath a Senate, a company of Elders, without whose counsel, the Monks may do nothing: And again: And we have our Senate of Presbyters, Gratian. C. 16. q. 1. The Church. But the Senate was become much unlike to the integrity and institution of the first time, as we learned even now from Ambrose: after whose time & age men labour in vain to find out this kind of Elders, which he complaineth to have perished and come to nothing before his times. Those wings therefore together with the eyes are those Deacons and Elders: Of which what picture more fit could have been given? In them is required simplicity, in these, diligence; Rom. 12.8. That first is signified by the eyes in the wings: this second by the wings with eyes. From which first is perceyved how necessary these Offices are in the Church. For they are the wings of the Ministers. What is a bird without wings? Yet this lack is more damageable, because a bird being destitute of wings, perisheth herself alone: the Pastors being void of them, the whole flocks are set in danger of destruction. For they are wings of helping, as we have said, whereby aid is ministered not so much to the Ministers themselves, as to the people. And seeing the Apostles had need of Deacons, that a more necessary work might not be left of them: could they by themselves observe every on's life, without the hindrance of the administration of the word? Therefore they took to themselves the wings full of eyes, which the Beasts have before the Throne, and have taught by their own example, how maimed and lame the Pastors are, to whom these wings are wanting. Again, we learn, that these Offices are advantages, and additions, as parts hanging to the Pastors, joined to them as necessarily, as wings to the body, from whence they draw life, and by whose benefit they are moved and upholden. And that therefore a divorce is not rightly made between them, as in the common wealth of the Scaphusians, where none of the MINISTERS are present in the Consistory, but learned men out of the Senate, and for the most part some DOCTOR of the Laws is chosen among the judges of the Consistory: See for this, josias Simlerus in his treatise of the Common Wealth of the Helvetians. Neither are those excuses of any moment, whereby it is pretended, that another manner of governing not less profitable is used in stead of ELDERS and DEACONS, as it is done in England. Is it not, say they provided in a special manner, for the poor, by the statutes of this Kingdom? And do not the Churchwardens present wicked men unto the Commissaries? What need is there of other Elders and Deacons, especially indeed, seeing all that way is wholly severed from all overseeing of the Pastors, to whom alone these wings ought to be fastened, and not to any other body of Commissaries? God give therefore Wings to the Beasts, that his people may be helped, all whose holiness almost is lost, because the Pastors being destitute of their wings full of eyes, there is none that with an earnest and true affection of mind, will look into the diseases and sikenesses, and fly speedily for to heal them. Lastly our brethren are to be entreated, that they will speak more modestly of the ordinance of God, least giving themselves to reproaches and railings, they be found to open their mouth against heaven itself. ¶ Day and night without ceasing, saying: Hitherto hath been the preparation unto their Office, now it followeth, of what sort their Office itself is, which is showed by their unwearisome diligence in praising the Lord. Which one thing in deed showeth sufficiently that these Beasts, by their charge and Office are stewards of the Mysteries of God, to wit, Pastors, in whom he hath put the word of recenciliation, and whom he hath made his Ambassadors, who should entreat and pray the people in CHRIST stead, that they would be reconciled unto God. It is in deed the duty of every one to praise God without ceasing: Such diligence the Apostle requireth in all Christians, saying, Pray continually, in the first Epistle of the Thessalonians chapter five, ver. 16. But especially it belongeth to them, who ought to give themselves to this study with their whole minds and thoughts. For as Paul counseleth Virgins, that they might cleave fast to the Lord without any distraction, in the first Epistle to the Corinth's, chapter seven, ver. 35. That should be the only care of them, that bend themselves with all diligence unto holy things, all whose business both in the day time and in the night is bestowed in meditating on the things of the Lord: You, saith the Psalmist, which stand in the house of God every night, Psalm 134. ver. 1. Were there any prayers before day break, or in the night time, as in the monasteries of the superstitious Monks? Not at all: But this kind of speaking showeth that their whole labour was spent in worshipping the Lord: Such as then was the study of the Levites, and of them especially, who departed not from the Temple neither day nor night, for the space of the weeks of their course, in the second book of the Kings 11.5. & in Luke chapter first, ver. 23. And such aught to be the care of all, who deal with holy things by profession They who are detained with the affairs of this life, because they have their minds withdraen from the contemplation of heavenly things, worthily may be said to leave sometime their care of serving God, by comparison with the Ministers. Seeing then so continual a pains is required to the Ministers, may they intermeddle with other Political and civil affairs? Shall they whose minds ought never to be vacant from holy meditations, so far entangle themselves with earthly cares, that they can mind very little divine things? Christ, who alone was fit for every administration, would not be a judge to divide the inheritance between the disagreeing brethren: Which office he refused, not for any inability to perform it, but only for our example. To whom also he hath appointed bounds of our power, least by wandering without our limits, we should be unprofitable both to ourselves, and also to others. The Princes, saith he, of the Gentiles bear rule over them, and the Nobles exercise power over them, but it shall not be so among you, Mat. 20.25.26. Of which commandment when the Apostles understood this to be the meaning, that they should take upon them nothing that might hinder never so little their holy function, they would not suffer so much as that the care of the poor should be laid upon them, though most nearly joined with godliness, that they might not wander any whit from their duty. Therefore the Romish Antichrist, with his Prelates, hath ceased long ago in many ages past, to be in the number of these Beasts. How far also are our Bishops from them, who have forsaken prayers & the administration of the word, not that they may look to the poor, but that they may handle civil affairs and enjoy the honours of this world? Whom thou mayest see oftener in the judgement seat, then in the pulpit, and to differre nothing from the Politic Magistrates, but only in name and apparel. Do they day and night extol our God with meet praises of his holiness? God open their eyes, that they may see how excellent things they leave, for thing of no value, that at length acknowledging their error they may return to better things, all trifling lets being cast away. The Psalmist telleth openly, that they are blessed, which dwell in the house of the Lord, and that in this respect, because they praise God continually, Psal. 84.5. What then shall we change with this office, which so great King being destitute of, envied, that I may so say, to others, through a godly zeal? But too much it may be, is already spoken of this matter: too much in deed to him that speaketh the truth, but to all that love their errors, I do fear that they will not be enough. The office of these Beasts is declared, not only by this care, but also by the form itself of the thanksgiving, for they cry, Holy, Holy. Holy: by which thrice repeated crying together, they praise the one only jehovah, seeing in repeating they say one certain thing: which one also they acknowledge to be three, in repeating thrice, that which they gave to one: whereby likewise they esteem every each one person of equal honour, commending each with equal praise. For holiness containeth within it all praise, which signifieth such a purity, which is sprinkled and mixed with no spot or blemish. And this the Beasts do give to God, not only setting forth the same so in words, but also in making the people holy, or at least in using that labour whereby to their utmost power they may make them. From whence of all the testimonials of God's praise, this chief doth sound and ring again in the lips of them that serve God. Some books do repeat these words six times: but Aretas agreeth with our copies, and these words are in other places of Scripture, Isay 6.3. So is the title of holiness: this the Beasts do set forth by a double kind of Power and Truth, whereunto pertaineth that distributive noun, which is, and which was, and which is to come, as was declared before, chap. 1.4.7. And they mention first of all the Power, showing the incomprehensible glory of holiness, which is most hard where one hath liberty to do what he will. He that can do all things, and yet in the least thing abuseth not his power and authority, it must needs be that his glory exceedeth the comprehending of every mind. Again, how hard is it to keep the promise which thou hast made, when they to whom thou hast promised do break their promise almost every moment? O therefore the unmeasurable holiness of our God, whose truth men's infidelity doth not hinder. 9 And when those Beasts shall give: Hitherto the gifts, with which God doth notably adorn his Church, now the worship is described, to which the Beasts and Elders together do earnestly bend themselves. The manner whereof is such that the Beasts have the chief doing in the action, and go before the Elders with their voice, as the Ministers are wont in the assembly of the people. For these things are spoken according to that order, which God hath appointed in his Church, whereby all the people do give worship to God, the Minister being the leader. But it is to be observed, that this action of giving glory doth differ in a respect from that of the former verse. For that pertained to private care, which is continual, their whole office tending to this only end: this is proper to their public function, and at certain time, as is manifest from those things which follow in the next verse. As touching the words, Theod. Beza translateth, when they did give, and so the other words they did fall down, they did cast of, by the imperfect tense: but the property of the time is to be kept, seeing a future thing is here foreshowed, and not a thing passed reported. 10 The four and twenty Elders shall fall down: The action of the people governed by the conduct of the Ministers. And it consisteth in two things, in gesture in this verse, and in words in the following. The gesture is threefold, of casting down themselves before him that sitteth on the throne, of worshipping, and casting of their crowns. The first signifieth their cheerful haste, that at the voice of the Beasts they fall down by and by. The second, the just worship given to him, to whom alone it is due. The third, the sincere truth of their mind, in performing this adoration, in that putting off their own dignity, they acknowledge themselves his servaunts, before whose throne they cast their crowns. But how, wilt thou say, do the Elders fall down, when the Beasts do give glory, seeing the Beasts are employed in this labour day and night without ceasing? Do the Elders never sit in their thrones, but fall down always prostrate on the ground? We must remember that which I said even now, that the private care of the Beasts is one thing, their public action an other. That hath no intermission, this is performed with certain respites: to this alone this throwing down of themselves pertaineth. From whence there is a double argument, that all these things belong typically to the Christian assemblies on earth. There are no set times of worship in the heavens, but all that eternity is bestowed about this thing. Secondly, neither shall there be any need of leaders and rulers to perform the worship. For Prophecy shall then cease, 1 Cor. 13.8. much more the Ecclesiastical Policy, which is ordained in respect of this: but every one being a Priest, then not only by right, but also in practise shall praise God the Father, the Son, and the holy Ghost, without the mediation and help of any other than himself. Seeing therefore this type is proper to the Church on earth, let every one consider with himself earnestly, how greatly it belongeth to them, to frequent the public assemblies with all diligence, that as often as the Beasts give glory to him that sitteth on the throne, he may fall down before the throne, and worship him that liveth for ever. Certainly they that contemptuously sit at home, and neglect the congregations of the faints, or in the mean time make journeys and withdraw themselves in any other unnecessary manner, show openly than they belong not at all to that most honourable company of the Elders. And let not any deceive himself, by his honours, dignities and excellency, as though the public assemblies, were either of the unskilful multitude, or of the base people, and that he might either be present or absent at his pleasure: but let him behold here Kings attending to the voice of the Beasts, nor that once or twice, and at certain times, but whensoever the Beasts give glory: that is, as often as they do execute their public office. The praising of God of these, and their adoration of God are joined always together: so that neither may any think that he is free and discharged from his duty, neither to have performed it enough at some few times. 11 Thou art worthy o Lord: The praising which the Elders use in words is no other thing then a subscribing to the crying out and shouting of the Beasts: these celebrate the holiness, Dominion, omnipotency and truth of God. The Elders now do sing together, thou art worthy indeed o Lord, to receive glory and honour, which we and all thy creatures worthily do give to thee: as though unto the sung of praises of the Ministers, the people should give their consent, saying Amen. But how may God receive power? They mean the praise of all virtue and power. Power can not be given to God otherwise, but only by acknowledging and praising. Which then shineth forth most clearly, when he showeth his strength extraordinarily, both in delivering his own and also in destroying his enemies. ¶ For thou hast created all things: The people ought not only to consent to the thanks given by the Ministers, in the mean time themselves being void of all knowledge of their own, as it cometh to pass in the Papacy, where after the prayers not understood is sung Amen, by the unskilful common people, or some as they will, supplying their place: but their consent ought to come from a true faith, and that not confused and implicit, but of which a true sense and feeling is settled in every on's heart peculiarly. For the God of reason, requireth a reasonable worship, not unknown, rash and void of counsel. Whereupon not without cause is added from what fountain the declaration of the consent of the Elders, to wit, from their own acknowledging of the exceeding power of God both in creating all things, and also in preserving the same: and no less from the sense of his most free good will, by which alone being moved, he made all things in the beginning, and governeth and preserveth the same at this day, according to that saying, Who worketh all things, after the counsel of his will, Ephe. chap. 1. ver. 11. For which cause, there is repeated in the end of the verse, they have been created, that we may understand that the will of God not only hath rule in governing things at this time, but also that it gave the first original to the same. And so is the pattern of the Christian Church, so much the more famous than that of the Law, by how much heaven in which john saw this figure, is more excellent than the Mountain where Moses saw the Tabernacle. There is the same end and purpose of both: of this that it might be a pattern of the worship to the Legal people, which should hold even to the time of reformation: of that, that it might be a type unto Christians, according to what square, they should frame all their assemblies, both generally and specially. Grant O most high God that we may be found as faithful in bringing back all things unto the Heavenly pattern, as Moses was unto that earthly. Chap. 5. AFTER I saw in the right hand of him that sat upon the Throne a book written within and on the back side, sealed with seven seals. 2 And I saw a strong Angel preaching with a loud voice, who is worthy to open the book and lose the seals thereof? 3 And no man was able neither in heaven, nor in earth, nor under the earth, to open the book, nor to look thereon. 4 Therefore I wept much, because none was found worthy to open, and read the book, neither to look thereon. 5 Then one of the Elders said unto me: weep not, behold that Lion of the tribe of Juda, that root of David, hath obtained to open the book, and to lose the seven seals thereof. 6 Then I beheld and lo between the Throne and those Beasts, and between those Elders, a Lamb standing as though he had been killed, having seven horns & seven eyes, which are those seven spirits of God, sent forth into all the world. 7 He came and took the book out of the right hand of him that sat upon the Throne. 8 And when he had taken the book, those four Beasts and those four and twenty Elders fell down before the Lamb, having every one haps and golden vials full of odours, which are the prayers of the saints. 9 And they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof: because thou wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. 10 And hast made us to our God, Kings, and Priests, and we shall reign on the earth. 11 Then I beheld and I heard round about the Throne, and of the Beasts, and Elders, the voice of many Angels, and the number of them was a thousand hundred thousands, and ten hundred thousands. 12 Saying with a loud voice, worthy is that Lamb, that was killed, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and which is on the earth, in the sea, and all things that are in them, I heard, saying, unto him that sitteth on the Throne, and to the Lamb, be praise, and honour, and glory, and power for ever more. 14 And those four beasts said, Amen. And those four and twenty Elders fell down on their faces and worshipped him that liveth for ever more. The Analysis. I have spoken summarily of the common type: the special Prophecy comprehendeth both the excellent dignity of this Revelation in this chapter, and also the events themselves in the rest of the book. That thing is declared first, in respect of the Creature; secondly, of the Lamb: In respect of the Creature it is altogether unsearchable, as appeareth, partly from the signing of seven seals, ver. 1; partly from the testimony of all creatures, which after the inquiry proclaimed, and the thing was caused to be cried by the voice of the Angel, as it were of a common crier, ver. 2. then also after trial made at last, ver. 3. all do acknowledge their own unablenes. Of which lastly there is a sorrowful consequent, the weeping of John, which this imbecility, and despair to enjoy so excellent a good thing did wring out from him, ver. 4. In respect of the Lamb only it is able to be searched out as first an Elder showeth, who comforteth john, ver. 5. Secondly the Lamb coming at the same instant and taking the book, ver. 6.7; from whence at length ariseth the singular joy and thanksgiving of the whole Creature, but apart first of the Church, ver. 8.9.10. and of the Angels, ver. 11.12. After of the rest of the Creature, ver. 13. Last of all the Church together subscribing to the common joy & rejoicing of all things, ver, 14. Scholions. Afterward I saw at the right hand: the common translation hath In the right hand, as also the Interpreter of Aretas; but all the Greek copies with one consent have at the right hand. They peradventure have put it in the ablative case, because it followeth after in the seventh verse, that the Lamb took the book from the right hand. But this is no sufficient cause to depart from the natural property of the words, when it may be that the weakness of the creatures might be made to appear the more, the book at the first was not in the right hand, but at the right hand: from whence if there were no power to open it being offered and laid before without ask, much less would there have been any if he had held it in his hands. Afterward when the debility of the Creatures was found out, the book was taken into his hands, that the dignity of the Lamb might be the better known, not taking it up hastily lying at his side, but receiving it from hand to hand. As touching the intent of this vision, it seemeth good to the Spirit, after the lively representation of the true Church in the former chapter, (which was to be laid as the fundament of all the building following, before that he should come to the particular prophesies) to put men in mind of the incomprehensible excellency of this Prophecy, For we are wont, such is our slothfulness, to pass by very great and excellent things carelessly and sleepingly, unless peradventure some body pull us by the ear, and require instantly diligence, mentioning the greatness of the thing. Lest perchance the same thing should fall out in this place, he setteth before our eyes, that this is a Prophecy of that kind, which containeth in it all the dangers that at to be undergone of the Church through her whole race on earth, yet wrapped in so great obscurity, that no created mind can behold it a far off, much less unfold the same to others. An argument in deed most worthy to be known, and far most pleasant of all things, opening to us the hidden Mysteries, with exceeding great desire whereof men are inflamed: or otherwise in searching out of them, they torment themselves rashly and in vain. And yet nevertheless it is not to be desired only for this cause to know it, but because also it containeth events of that moment, that it would be very hurtful and for rowfull to the Church, if they should wholly be concealed. Therefore john wept, being privy to the dangers, and together therewith also minding the lack of a guide. And in deed the Church hardly holdeth on her course, though this lamp be given her: How miserable had she been, left utterly in darkness, and not perceiving sufficiently either which way she should go forward, or where to set her foot safely? john therefore had had just cause to weep, if there had been hope no where of opening the sealed book. But the sudden assault of grief, bereft the holy man of understanding, and suffered him not to think in whom there was ability, while at length he knew by the putting in mind of an other. Therefore this Prophecy is famous for the worthiness of the argument, excellency of the Mystery, plenty of fruit, but far way most excellent, because he alone was found worthy to open the same, who by his death found out a redemption for the elect. This is that thing for which the Church on earth, the Angels in Heaven, lastly the universal Creature rejoiceth greatly, and that not for a glorious show without the truth of the thing, as the manner is in human writings, in which the things are amplified for to adorn and set them forth, but from a true feeling and just cause of rejoicing, as hereafter we shall see through Gods his help. In the mean time shall not this exceeding great joy of Heaven and Earth kindle in men a diligence to read, a desire to understand, and an endevoure to observe? It is in deed a thing worthy of our serious meditation, into which I have digressed and discoursed in many words, because I see that the Interpreters, either not to have marked the intendment of this chapter, or at the least, otherwise then was meet, to have spoken nothing at all, of a matter very needful and necessary. ¶ A Book written within and on the backside: The first commendation of the Prophecy is from a Book, a copious writing, and Seven Seals in this verse. That which is recorded in a Book, must without all controversy be certain, being a faithful helper of the memory: whereas that which is no otherwise grounded then only upon the memory, may easily in continuance of time, either be utterly extinguished, or at the least wise corrupted. Whereupon GOD biddeth jeremy, for the greater credit of that Prophecy, to write all the words that he spoke unto him in a Book, in the thirty chapter of jeremy and in the 2. verse. So careful is he to provide against our doubting, that we should not think otherwise of the things, then of such as are written in public books, & graven as it were in brass, so as they can neither be altered nor forgotten. The plenteous writing is showed, in that the book was written within and on the back side, on both sides of the leaf. And he speaketh after the old manner of writing in somewhat long parchments, which afterward were wound about some round smooth piece of wood, from whence they were called volumes, & Christ is said to have unrolled the book, and rolled it up again, as in Luke chapter 4 verse 17. And the outside (that I may use the words of the most learned Theod. Beza) always remained clean, unless the inside was not able to contain the whole writing, for than they wrote on the outward part; which sort of writings were called exterior writings, as being written on the back side. This so great prolixity therefore, did contain not only the chief points which peradventure might be included in some narrow place, but also every most small things: so that neither is there any need to seek and fetch aught from any other place, which pertaineth to the knowledge of future things: and that we know also that nothing can be done without the will of God. The Complutent edition and some others read without, but on the back side, is more often used: from whence is written on the back side, as we have showed a little before. Finally, how precious are these mysteries, which God hath with himself, sealed up with so many seals?. The creatures could not so much as to look on the BOOK, as is in the fourth verse, much less was there need of seals for to hid from them. But by these means he will declare and manifest, how greatly we ought to reverence his secrets. 2 And I saw a strong Angel publishing; There is a great dignity of the Prophecy, from the certainty, largeness, & scaling up; but now a greater appeareth, seeing the highness thereof surmounteth every created Spirit. For it is not of that kind, which the more prudent sort of men can comprehend by any skilful foreknowledge, but wherein all must needs confess their ignorance. The which for to show, he alludeth to the manner of Princes, who in difficult things are wont by great rewards to provoke their subjects by the voice of a Crier to try their strength, and there is almost none, whom in such business, some small hope will not thrust forward to make trial. If so be that no man cometh forth, what is this else, than an open confession of their imbecility. So the Angel is sent to inquire, who is worthy to open the book? If no man offereth himself, let us acknowledge our own impotency, and the power of our Mediator: and together also let us honour with due reverence these holy mysteries: for which cause God causeth in us this feeling of our own want of power, as of old in Adam, before whom ere he gave him a wife, he set all creatures, that no fit helper being found, he might make the more account of the wife given him. ¶ Who is worthy: He maketh not inquiry of the power and strength, but of the desert and worthiness. For even all the creatures if they should conspire together, are able to do nothing, to wring out perforce the things from God. Whatsoever we obtain, we enjoy it at his will and pleasure, and by entreaty, and the Lord being just in giving his things, regardeth their worthiness, upon whom he bestoweth his benefits: whom unless either their own, or an others just dignity shall commend, they can hope for no good thing from him. But if a bare foreknowledge of future things, shallbe of so great importance, in what estimation is the knowledge of salvation to be had? 3 And no man was able: A free confession of the creature, that it is able to do nothing herein. Let them therefore look to it, who do make her a patroness for themselves in matters of greater moment. Why then should we mervayle if no man understandeth any of these things, not only among the Gentiles, although the most quickwitted of them, but also not in the whole Kingdom of the Papists, noe not that blasphemously unerring Pope himself, with all his Seraphical Doctors, arrogating to themselves the victory of all knowledge, learning, prudence, and wisdom? These things surmount all human sharpness of wit, lest peradventure thou reject rashly that which shall not please those our masters. And the distribution of things in heaven, in earth, and which are under the earth, may be understood from the proclaiming of the Angel; he made inquiry who was worthy? Therefore the inquisition pertained not to the Devils, and souls punished for sins. For what hope or show of worthiness could be here? Therefore the things in Heaven, are the Angels; they in the earth, Men living: they which are under the earth, are the Saints sleeping in their graves. Whom he signifieth in this manner by that one part, which cometh nearer to our sense. In which respect jacob sayeth, and I shall go down to my son mourning into the grave, Gen. 37.35. In these alone their might be some question. Therefore that place is to cold for to kindle a Purgatory. ¶ Nor look thereon: for so hath Theod. Beza: the common translation hath look upon: I should rather turn, look in. For so the sentence increaseth: seeing this is greater, than not to open. The book could not be looked in, so long as it did remain sealed: whereupon the addition would be superfluous in this sense. 4 I wept therefore:) It is a lamentable thing in deed, that the Church should want the gift of Prophecy. But john bewrayed his infirmity, having forgot, or at least wise not minding, that nothing is so hidden that could be unknown to our chief Prophet, & of which he would not teach his Church, so far as should be expedient for his. Wherefore one of the Elders warning him that he should not weep, doth together with gently reprove his ignorance, or rather forgetfulness: as though it were a shameful thing for a teacher not to know that, which the common sort of the faithful should not be ignorant of. 5 Behold he hath obtained:) Many as it were contending, but one obtaining the victory before the rest. He seemeth to speak after the manner of the former proclamation, whereby the thing was put as it were to a public strife and trial, and in which Christ bore away the chief praise, yea the whole. ¶ That Lion of t●e: A circumlocution of Christ the King, fetched from Gen. 49.9. But what hath the Lion to do with seals? Our sins did remove far from us, all the mysteries of God: Which when Christ hath by his mighty power abolished, and conquered for ever the enemies the Devil and death, worthily with this name as a badge of the victory, he cometh forth to obtain that for us, which our enemies kept away. ¶ The root of David; So hath Th. Beza translated rightly the Hebrew word, to which the Greek word answereth, and is some time taken for a root, as is in Isaiah: He groweth up as a tender plant before him, and as a root out of a dry ground, chap. 53.2. But a root properly groweth not out of the ground, but that which springeth from the root, nevertheless this in deed is such a root, that also together it is the root of David, that is, the fountain and wellspring from whence salvation and life flow unto David: so that nothing can be more significant than this word, neither hath there been at any time any root beside of this kind; See Psalm. 101.1. Mat. 22.43. etc. 6 Then I looked and behold between the Throne:: Word for word in the Greek is in the mids of the Throne, as before in chap. 4.4. etc. The Lamb is in the mids of the Beasts and Elders, to wit, in the assembly of the faithful, in the mids of the Church. ¶ A Lamb standing, as though he had been killed: The Lamb is described by his triple office: These words as th●●gh he hath been slain, pertain to his Priesthood, being eternal through the eternal power of his death: Seven horns, declare him to be a King: Seven eyes (which are so many Spirits) and the taking of the book, show him to be the chief Prophet. The scar of a deadly wound is a token that he once died, and teacheth that the Father doth give all things to his Church for the merit and through the beholding of it. For this is it whereby our Priest once entering into the holy place, hath obtained eternal redemption: Heb. 9.12. And in that he hath once got redemption for the elect, shall he not also obtain all things for us, that may avail any way for our good? The seven horns is that supreme power, whereby the man Christ sitting at the right hand of the Father, ruleth and governeth all things according to that, which Christ being raised from the dead, said to his disciples, all power is given me in heaven and in earth. Mat. 28.18. Therefore that most meek Lamb wanteth not those weapons, whereby he chaseth away his enemies, although by his great patience he seemeth not to regard the injuries which they do. And thou mayest observe, that it is not needful that the parables and similitudes should agree in all things, seeing here to the Lamb contrary to nature are attributed seven horns and as many eyes, that is, gifts of the Spirit wherewith Christ endueth the faithful. They are sent from him, seeing no man can be partaker even of the least gift, unless he bestow it on them. For God heareth not sinners: but from his fullness we all receive: and he being gone to his Father, sendeth the comforter unto his, which leadeth them into all truth, as in the Gospel of john chapter sixteen ver. seventh and thirteen. A visible token whereof were once the cloven tongues like fire sitting upon the Apostles, and that miraculous gift of speaking suddenly with other tongues Act. 2.3. etc. With which faculty not only the Apostles were endued, but afterward also others embracing the faith. Neither are they only sent into all the world, that they may confer the comfortable knowledge of salvation to the Elect: But that CHRIST may search out all things that are done in his Church, yea which are done in any other place of the world. Wherefore how great impudence is it to thrust upon the Church a visible head, seeing the LAMB is furnished with so many eyes, neither hath them idle and unoccupied, but sendeth them forth with all diligence into the whole world? The care of Christ taketh not indeed away the Ministers, either Ecclesiastical or Political, which he hath ordained: But to feign and invent a new kind and degree, and that under a pretence that CHRIST is absent, is proper only to that man, who is directly opposite to Christ. As touching the words; some Copies read, as is noted in the Greek Bibles lately set forth at Frankfurt, which are, that the relative may be referred as well to the horns, as to the eyes. After which manner also Aretas readeth this verse. And the Horns may be said to be sent into the whole world, when CHRIST putteth forth his power in succouring his own servantes, and destroying his enemies. But it agreeth more properly to the eyes, which when we turn toward any thing, we are said to cast them upon the same. 7 He came and took the book out of the right hand of him that sat on the throne: There is a double consideration of Christ, one so far as of the eternal God sitting together in the Throne with the Father, chap. 4. ver. 3. The other so far as he is of the Mediator attending on the throne and prepared and ready to perform those things which make for the salvation of his people. There is the like regard of the Spirit, who as he is the Eternal God partaker of the Throne, compassing the same about, as in the fourth chap. and third verse. But according as he sanctifieth the Church with created gifts, there are seven Spirits before the Throne, seven burning Lamps, seven Horns, and seven eyes. 8 Having every one haps and vials: A rejoicing and thanksgiving of the Church for this great benefit of taking and unsealing the Book. Therefore they take unto themselves fit and proper instruments for this purpose, haps and Vials, that is to say, Praises and thanksgiving. For Vials full of odours are the hearts of the Saints, which the Spirit hath filled with a fervent desire of calling upon GOD: the haps pertain to gladness of mind: and rejoicing in prayers is the very thanksgiving. But he alludeth to the manner of the Temple, where the LEVITES praised GOD with Musical Instruments, and the PRIESTS had their Pots and Bowls set before the Altar, full of odours, as we read in the Prophet Zachary chap. 14. ver. 20. ¶ Which are the prayers of the Saints: He speaketh not of the offerring of prayers for the dead, which are made of them that are alive on the earth, but as I have showed in the former chapter, all that which is attributed to the Beasts & Elders declareth what exercises the Saints go about with all diligence in the militant Church. So also after in verse 10. And we shall reign, say the Elders, upon the earth, not preaching, doubtless, the Kingdom of the souls departed, but of the holy men on earth. The hearts of these as golden vials do breath out and yield up praises and thanks for those great benefits, which are obtained for us by Christ. If the Elders of●er only the prayers of other men, as the jesuite interpreteth, they should be dumb in the common joy of all things. Nay rather the benefit is theirs: for they themselves shall reign, say they: therefore they offer not other men's, but their own prayers. 9 And they sung a new sung: It is called a new song, in respect of more plentiful grace ministered now since Christ hath been exhibited, then was in old time under the shadows of the Law. The ancient people did not praise the man Christ so openly and clearly, before he had taken unto him our flesh, as at this day the faithful do praise him clothed with o●r nature; from whence not without cause this more manifest praising is called a new sung. But he alludeth unto the manner of the Law, where new & greater benefits are celebrated in new forms of praises, conceived of purpose; whereupon there is so often mention of a new song in the book of Psalms. ¶ And hast redeemed us; Therefore the Beasts and Elders are men redeemed by the blood of Christ: neither in deed some twelve chief men of the jews, and as many Christian twelve Apostles, with the four Evangelists. (For this whole company was not chosen out of every Tribe, and tongue, and people, and nation, but out of the nation of the jews only) but of all the faithful in every place: all which this holy company and band mustered indifferently from all places of the world, do worthily note out, as we have observed upon the fourth verse of the 4. chapter. And it is said significantly, out of every Tribe etc. not all Tribes etc. because all men are not redeemed by the blood of Christ, but only the elect, as Aretas hath well observed. 10 And hast made us to our God Kings; Some copies do read them, & so this whole verse in the third person: but Aretas, and the common Latin translation, do read in the first person: we have expounded these things before. But why do they mention this benefit in the cause of taking the book? Because it is proper in deed to a Kingly power, to prevail with God, and to bear away those things from him, whereof lately they had no power nor ability. Wherefore they sing that they are made Kings to God, as though they should say, that they not only are Kings, because they have subdued Death, Sin, and the Devil, but chief because they have God regarding their commodities, & keeping nothing from them, which any way may make for their good. This is that Kingly power, most noble in deed and always to be praised. But where they say, they shall reign on earth, from hence that is evident, which even now we said at the eight verse, that this is the company of the militant Church reigning on earth. For why should the Saints in Heaven having attained heavenly glory rejoice in an earthly dominion? 11 And I heard round about the Throne and the Beasts: The glorifying of the Angels, who apart from the Church praise God, of whom there is another consideration than of men redeemed by the blood of Christ: for these being fallen are restored, and they, are upheld that they fall not. And therefore are placed without the circuit of the Throne & the Elders: to whom yet they are next, on every side guarding the Church, both that they may watch for her safety, and also may rejoice in her behalf, for her prosperity. From whence in the second place is rehearsed their gratulation, as though they would learn every day more and more from the Church, the incomprehensible mystery of redemption, in which they behold with such earnest desire, 1 Pet. 1.12. ¶ A thousand hundred thousand. The common translation hath not these words a thousand hundred thousand: but Aretas, the Complutent edition, and other copies read them. And so in Daniel 7.10. from whence this place seemeth to have been taken, albeit the jesuite will have nothing to be added in the common translation, of such purity is it. But where ought to be a greater number, then where every kind of Creature which is in Heaven and beneath, with one consent agree to praise the Lamb, ver. 13? Therefore he had better covered his shame, if he would rather confess freely the defect, then to defend a manifest fault. 12 To receive power: Worthy is the Lamb that was killed, that nothing should be so heard, which his power may not overcome: for he hath deserved by his death in such sort that he should have power over all things. Therefore by right all praise is given unto him as to the most mighty, most rich, most wise etc. the common translation for riches readeth Godhead, without the authority of any Greek copies. Notwithstanding it must be so, because so it seemeth to the jesuits, that the old Jnterpreter hath followed always the more corrected copies. I would pass by such things, if the impudence of the adversaries did not compel me to make them manifest, at least in a word. 13 And the whole creature: All the Creature rejoice at this Prophecy, even they also which are void of reason, because from thence they may perceive plainly, that there shallbe an end at length to their labours. Which time they expect with earnest affection, much desiring to be freed from this yoke of vanity, Rom. 8.21. ¶ And which are on earth: in the Greek it is and which are in the earth, that is to say, which live in the overmost part of the earth, and under the earth, which lie hid in the most inward bowels. The whole creature expecteth a renovation, not only that which showeth itself abroad & is to be seen, but also which lieth hid within in secret. But seeing here he speaketh of creatures void of reason (for it was spoken before of the whole kind of reasonable creatures) who would had from hence built and erected Purgatory, but men void of reason? But for want of other guests, they are compelled to stuff their Popish banqueting chamber with bruit beasts. ¶ And which are in the Sea, and all things which are in them: The common translation corruptly hath it thus, And which are in the Sea, and which are in it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a change of gender, whereby figuratively persons are attributed to the things created: See Theod. Beza. 14 And the four Beasts; The beginning & the end of the thanksgiving is attributed to the Church, because this benefit doth most of all belong to her. Therefore her glorifying is double, one whereby she goeth before all the rest in praising: the other whereby she accordeth with the rejoicing creature. But the four & twenty Elders follow the leading of the Beasts, as it is wont to be done in the Church, where the people speaketh to God, not so much in their own, as in the Ministers words, and yield themselves wholly to his government to be ruled, as touching religions and manner of worship, as we have observed in chap. 4.9.10. CHAP. VI After I beheld when the Lamb had opened one of the seals, & I heard one of the four Beasts saying, as it were the noise of thunder, come & see. 2 Therefore I beheld, & lo there was a white horse, & he that sat on him had a bow, & a crown was given unto him, & he went forth conquering & that he might overcome. 3 And when he had opened the second seal, I heard the second Beast saying come & see. 4 And there went out an other horse red, & power was given to him that sat thereon to take peace from the earth, that they should kill one an other & there was given unto him a great sword. 5 And when he had opened the third seal, I heard the third Beast saying, come & see. Then I beheld, & lo a black horse was there, and he that sat sat on him, had balances in his hand. 6 And I heard a voice in the mids of the four beasts saying, a measure of wheat for a penny, and three measures of Barley for a penny, and wine and oil hurt thou not. 7 And when he had opened the fourth seal, I heard the voice of the fourth Beast saying, come and see. 8 And I looked and behold a pale horse, and his name that sat on him was death, and hell followed after it, and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with beast of the earth. 9 And when he had opened the fift seal, I saw under the Altar the souls of them that were killed for the word of God, and for the testimony which they maintained. 10 And they cried with a loud voice saying, how long Lord which art holy & true, dost thou not judge and avenge our blood,, requiring it of them that dwell on the earth? 11 And long white robes were given to every one, and it was said unto them, that they should rest for a little while, until their fellow servaunts and their brethren be accomplished, who are to be killed even as they were. 12 And I beheld when he had opened the sixth seal, and lo there was made a great earthquake, & the Sun became black as sack cloth of hair, & the moon was like blood. 13 And the stars of heaven fell to the earth, as a fig tree casteth her green figs when it is shaken of a mighty wind. 14. And heaven departed away as a scroll when it is rolled, & every mountain & Isle were moved out of their place. 15, And the Kings of the earth & the Peers, & the rich men, & the Tribunes, & the mighty men, & every bondman, & every free man, hid themselves in dens, & among the rocks of the mountains. 16 And said to the mountains and rocks, fall upon us and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb. 17. For the great day of his wrath is come, and who can stand? The Analysis. SUCH is the Excellency of this Revelation: The Events do follow, which first are the Seals: secondly the Trumpets: lastly the Vials. For all the rest of the Prophecy is distinguished into three notable periode●, which contain the chief alterations to come in the world, even unto the coming of Christ, every one of which again is divided into seven points, so as from the last of the former ariseth always the whole sequent period. As touching the Scales, there is in every one a certain preparation, afterward the type of the future things. And the preparation is partly common, whereby the Lamb openeth each one in order, partly proper to the four first, which beside have an inviting by one of the four Beasts to come and see. There be six types of this chapter (for so many seals are opened) a white horse, ver. 2. a read ver. 4. a black ver. 5. a pale ver. 8. The cry of the souls for, 9.10.11. and great earthquake, to the end of the chapter. Analysis. After I beheld when the Lamb had opened the first of the seals: Now the Spirit entereth into the events, which will instruct us touching all the change succeeding by course in the world, as far as is expedient for the Church, and which are of any moment, unto the last end of all things. A great matter and chief necessary to be known: but such as into which no understanding of mortal man can penetrate. Therefore whom in the beginning I have prayed unto, him do I call upon again, having gone forward in some part by his alone grace, that he will grant me happily to make an end of the things that remain, who hath granted me so to begin, as I am persuaded is agreeing with his truth. Thou therefore most holy and most wise Lamb, who alone hast deserved to take & unscale the book, and not to that end that thou shouldest have these secrets for thyself alone, but that thou shouldest communicate them with thy Church, as far as shallbe for her profit, grant, I pray thee, unto me thy most unworthy servant according to thy bounteousness, that perceiving clearly what hidden and secret things these seals contain, I may reveal the same holily unto the world, to the edification of thy Church, the ruin of Antichrist, and the glory of thine own name, to be published unto all ages, Amen. In that we have distinguished the Events into three ranks, we have the Spirit himself for our author joining the trumpets to the seals, & the vials to the trumpets, in such sort, as that always the first thing of that which followeth, do arise out of the last of that which went before. Therefore they bring in darkness upon themselves, who do thrust together into one, the seals, the trumpets, the vials, and also the seven Candlesticks, so as each one of every order should be joined one to another in equal degree, as if the Father & the Sons should be equal, & should run together the same term of years. Furthermore seeing the seals are as it were promises of future things, the trumpets adversities approaching with great noise: the vials, things that are powered upon men by little and little, and come upon them unwarres, as we shall after see, & overwhelm them: it seemeth not to be convenient, to confound these contrary things together, so that the thing should be promised and accomplished all at once: and that the same thing should be done openly and secretly at the same moment of time: but let us come to the words. ¶ When he had opened (saith he) one Seal, that is to say, the first, as Theod. Beza translateth it: for after followeth, the second, third, etc. And so the Hebrews every where use to speak. But before I proceed to the things that are behind, that cold comment of the Jesuit is to be removed, who thinketh that the opening of the book is something divers from opening of the seals: as though nothing in the book could be read and showed unto us, before that all the seals should be opened. Which opinion verily feigneth unto us I know not what book, of which we have received never a word written, neither do we understand from thence aught touching things to come. For the Revelation hath nothing more besides the opened seals For out of them the trumpets come forth, and again out of them the vials, as we have advertised in the resolution, so as all the rest of the Prophecy is limited with those things, that are contained in the seals, as we shall prove by manifest arguments in their places. If therefore after all the seals opened he hath found out some book to be read, it is Apocryphe that is a hid book, the original and authority whereof is not known, & which peradventure may lie hid in the coffer of the breast of their Pope, but which to read and know the Church hath nothing to do. Furthermore it is needful for the clearer understanding of the periodes, first the terms of time wherein things are finished and every several article of them, to set down some entrance, from whence we must begin: which surely we judge to be by and by after this writing of John. For that saying of the fourth chapter ver. 1. I will show thee the things that must be done hereafter, calleth back john both to that moment of the Revelation given, & also teacheth to count from thence all things which are delivered in the book following. Therefore there is no need to have recourse unto the first ages of the world, nor unto the Monarchies, nor unto the times of Christ or the Evangelists, or in any such thing of the age past: but John writing this Revelation by the commandment of God about the end of the Empire of Domitian (as Ireneus showeth in his 5 book against heresies, & Eusebius out of Ireneus in the 3 book of his Ecclesiastical History chap. 18. At the end of the reign of Domitian, about the ninety seventh year from the birth of Christ) we think the beginning of the Seals, to wit of the first period is to be set at that time, from whence we shall see every each thing which followeth to flow with a ready course stopped and stayed with no uneven places. The event in the unfolding will show what is the limit of every Period. These things being thus established, let us return unto the declaration of the words, afterward we shall see the thing itself and coherence thereof. The first preparation is of the Lamb opening the first seal. For he is the word of the Father, who doth minister unto us whatsoever understanding we have of Gods will. And the events are called Seals, both because they contain a mystery most hidden from the understanding of the profane multitude Isay 8.16. and also because these first experiments should be pledges of future things. Not that we should understand these to be bare forshewing of things and empty promises, who do only denounce the troubles in word, the execution whereof is commanded in some other place in this book (for that is no where to be found) but that they are signs of that kind, which bring together with them their execution, and do give a firm pledge of future things. He openeth the seale● in order one after another, and not all together with one labour, both because the manner of the things to be don● did so require, & that also the whole Prophecy was not to be uttered at once, but to be drawn 〈◊〉 piece-meal, as it w●re for ability of a d●yly pittance. The second p●●p●●tion is of one of the four Beast's, calling john to come and see. And this one Beast is the first, to wit a Lion, Chap. 4. ●. But the ●●●st● are Go●●●●● of the Churches, as hath been observed in the foresaid pl●ce ●ho●e labo●● G●d useth to instruct others. These call men to see and obs●●●e, ●ot only b●ca●se it is their office to forewarn the Church of th●●● that ●re to ●o●e to pass, whether good or bad: but especially ●ee● 〈…〉 thinger next to come, should be notable through their faithfulness & di●●●●nce in this ●●●ter. But the Lion speaketh first, because they w●ich fir●t ●h●● beguine the combat, should have like courage & success, no● less prevailing in th●● t●ey go about, than Lions making their prey. The voice is, ●n it 〈…〉 ●●der, penetring very far that it might be heard of many. C●●● saith he, & see, speaking to john, representing now the person of the faithful, who likewise should be stirred up by the voice of the ministers to observe th●se wonderful events: which thing also is common to the three s●●es following, that being once spoken here, it may be understood in the rest. 2 I beheld therefore, and lo a white horse: The first type is a white horse, and the sitter on him with a bow and a crown. As touching the horse, he is a warlike and swift beast: to which worthily God compareth his actions, both here & in other places, because with great courage & swiftness, they will break through, whatsoever men shall make against. Zach. 6. The white colour is joyful, proper to some famous solemnity, as in the triumph of Diocletian and Maximian: After, saith Pomponius Letus, the chariot of the triumphers of gold and precious stones, which four horses drew, comparable in whiteness with the snow. But a rider is attributed to this and the rest, that we may know that they wander not up and down rashly at their pleasure, but are ruled and governed by the rains of God's Providence. And it may easily be guessed what manner of sitter it is from the analogy of the 8. verse. For there he is noted by name, that sitteth on the pale horse, whose name, seeing it is death, his name may be life or truth, that hath so noble and pleasant a form. But whereas he is furnished with a bow and crown and went forth conquering that he might overcome, by the same things is signified, that an assault far of shallbe made, and that a notable victory shall ensue thereof: which should not vanish away with the present success, but should even also flourish with future happiness. For a bow is a weapon of that kind, as with which the enemies are hirte both far and near. But the Crown is a token of victory, so as both in the horse & sitter on him, all things are joyous & prosperous. So is the interpretation of the words, wherewith the History doth agree so wonderfully, that no picture doth more lively represent his pattern, than the type of this seal, the condition of those times. We know that while trajan was Emperor, after john was gone from Pa●mos to Eph●sus, that is by and by after the Revelation was written, a most lamentable persecution waxed very hot and fierce, which raging even unto the fourteenth year, at length by the letters of Pliny second Proconsul of B●thy●ia, it was some ●hat quenched and mitigated. Nevertheless the first Beas● had not yet spoken. For Pliny was a heathen man and no member of the Ch●rch, much less the chief ruler. Neither s●●●d the trouble wholly through his admonition, only this was obtained, that the Christians should not be searched for unto punishment, but only should be punished when they were brought unto the Governors & accused, Eus. Feel. Hist. book. ●. 33. Wherefore the fight yet continued, & Traian being dead, a few years after it waxed more fierce under Adrian: who at length going on with rage unto the destruction of the name of Christians, the Lion roared out, even the first Beast, as the thunder. For God raised up Quadratus the Bishop of Athens, & also A●stides a Philosopher citizen of the same city, who as lions stoutly regarding not the danger of their life in respect of the good of the Church, spoke to Adrian by Apologies, than also in face, pleaded the cause of the Christians. By which the minds of the faithful were raised up with attent of the event, & not in vain, seeing from thence followed a great change forthwith. For the white horse & his sitter with a bow & crown went forth: that is, the truth triumphed joyfully when the Emperor being overcome by the oration of those godly men did ordain, that no Christian should be condemned, unless he were convicted of some crime, punisheable by the laws. This was a manifest victory of the truth, and a great token of future happiness, Euseb. Hist. book 4 ch. 3. But her power was more excellent under the next Emperor, Antonin Pius: about the beginning of whose Empire, the Christians being again miserably oppressed from the former hatred, at length justin Martyr Leo, administering the word of God in the habit of a Philosopher, (as sayeth Euseb. book 4.11.) wrote Apologies for the Christians unto Antonin, to his sons, and to the Senate of Rome: whereby he effected God working together with him, that it was enacted by public decree, that no man should trouble Christians in that respect, because they were Christians, but if any would proceed to molest them, the accused, used should be free and absolved from the accusation, although found to be such a one, but the accus●r should be made subject to punishment: as it appeareth by the Decree of the same Antonin, in justin and Euseb. book 4.13. Now surely the truth triumphed wearing a crown, and the Emperors did lie down b●ing strooken by the bow, who seemed to be far beyond the lot of private men. Yea in the most remote countryer one Apology being thrown, the enemies were so restrained, that they could attemp nothing against the truth. The same justine also by his most learned writings, stopped the mouths of the jews and Grecians, so as the victory of the truth was famous, Euseb. book 4.18. Therefore this time next after john excellent for Apologies, & joyful fruit of the persecution stayed, is the voice of the Lion, the first Beast, and that only pleasant solemnity, which the truth did keep, being sit on the white horse with the bow and crown. 3 And when he had opened the second Seal; So is the first Seal. The second as touching the Lamb that openeth it, there is nothing new. But the Beast is an other, namely an Ox, whose place was the second, in chap. 4 7. And we know that this beast is borne to labour; not to be compared with the Lion in the glory of overcoming: yet far more noble in the praise of enduring sorrow. Neither is the voice here so terrible and roaring, as was that of the thundering Lion, but vulgar and common: whence he saith that he heard the second beast, saying, which yet should have his force to stir up men to hearken to the event. 4 And another horse came forth that was read: The second type is a read horse, & the sitter upon him, to whom was given a great sword. Of the horse we spoke at the second verse. That fiery colour signifieth war, contentions, slaughters blood, as in Isaiah: Who is this that cometh from Edome, with stieped garments from Bozrah? Wherefore art thou red in thy garments, and thine apparel as of him that treadeth in the wine press? chap. 63.1. The sitter on him is furnished with power, because he should order the matter, not at his own pleasure, but by an others commandment. Power is given, partly by word, partly by sign. By word. leave being granted to take peace from the earth. For so the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take, is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take away, as we have observed before in chap. 3.11. But the Earth in opposed to Heaven. And seeing Heaven in this book doth note out the true and holy Church, as after it shallbe manifest, the earth contrariwise signifieth the ungodly world, from which peace is taken, and not from the Church. Which is yet more plain from the declaration of the power, which proceedeth so far, that it should set men together by the ears, to kill one an other, as these words show, that one should kill another, but the Church avengeth not herself by slaughter of the enemies, much less by a certain fury in murdering her own friends. But this butchery one of an other groweth from the strifes and battles among the Gentiles, whereby one should run headlong to an others destruction. Wherefore it is not here spoken of the persecution of the Church, but of the tempest of wars, wherewith the whole world should be shaken. Which is declared to be very great by the sign and Instrument of the power, that is a great sword given to the sitter on the horse. Which thing came to pass, after that Antoninus Pius was dead. For his son Marcus Aurelius, Antoninus Verus, by name a Philosopher, by deed a great enemy of the truth, being blinded with the Heathens superstition, moved a merciless persecution against Christians. Which that the second Beast might restrain he uttered a voice. For justin sent a second Apology to the Emperor, Euseb. book 4.16. of the Eccl. Hist. Melito Bishop of Sardi, & Apolinarius Bishop of Hierapolis do the same, pleading earnestly the cause of the Christians, in books written to the same Emperor, Euseb. Hist. book 4.26. But the Emperor more learned than his Father, less godly, received the defence with deaf ears. From hence the voice of this Beast became the voice of an Ox, as which prevailed not, as before the voice of the Lion did prevail. But the Beast nevertheless after his lowing did bear a grievous yoke of the former calamity. justin himself, before in strength a Lion, now in patience an Ox, killed for Christ his sake, obtained the name of Martyr Euseb. Hist book 4. 16. The residue did mourn under the cross, without any rest given them. Notwithstanding howsoever the voice prevailed not to appease the cruelty, yet it was instead of an alarm to warn, the faithful how great evil was like to come shortly upon the world for their cruel hardening against the truth. Peace shallbe taken away straiteway from men; seeing it should be most just, that they which would refuse eternal peace, should not also enjoy this earthly; and they which so greedily thirsted after innocent blood, should be satiated at length with their own blood. Therefore by and by all things are on fire w●● wars. The Parthians now first of al● af●● Tr●ian● fall away f●●● he Romans. Thither the brother of the Emperor goeth, be in ad●●● as a ●●●forte to the Empire, and at length a very great discomfiture 〈…〉 he returneth home with triumph; to whom this felicity was bu● 〈…〉, being suddenly dead of an Apoplexy, wh●le he sat with his brother in the chariot: Eutrop. Brev. book 8. Shortly after arose the war of the people of Bohemia: so great as there hath not been the like in any time, as the s●●e Eurropius saith, worthily to be compared with the wars of Ca●th●g●: which together with the Bohemians, the Q●●d●●, Vand●●s, the Sardines, and Su●ves, and all Barbary, from the C●●●●e of Pa●●onia even to the mids of the Gaulleses. Ho●●e miserable was then the face of things, the same author describes excellently after thi● manner: For, saith he, there was not rest any where from war, and through all the East, Illyr●●um, Italy, France, battles were hotly applied: these were earthquakes, not without the destruction of cities, inundations of rivers, often pestilence, kinds of locusts hurtful to the fields: so as nothing at all almost whereby mo●●●ll men are wont to be wasted with very great sorrows, can be spoken or thought, which raged not when Antoninus was Emperor. Those are his words. It was a great and cruel sword which was moist & drunken with so much blood. If any do think that war was no strange thing to the Romans, neither to be like to be true, that a thing so common and ●●uall should here be signified, let him compare the Empire of this Antoninus with theirs which went before: he shall see that the war had ●●●●ed by the Providence of God for a long space, to the end that this judgement of God, when it should come to pass, might be more famous. A●●●●us his father governed the whole world by his sole authority, no war being made for the space of three and twenty years. Sextus, Aurelius Vul●r: Had●ianus also had peace the whole time of his empire, except that once only he fought by his Viceroy; Eutrop. Brev. book 8. Was not the thing worthy observation, that after the peace of 44. years, all places should be suddenly troubled with the burning flame of wars? Every man seethe that there is so great agreement of all things, namely of the Prophecy, Time and Event, that it cannot be doubtful, but that the Spirit pointed as it were with the finger to this only thing. Tertul. in his Apol. that a notable peace was granted at length to the Cristians by this emperors decree: but this came to pass after the war of the Marcomanes, in which having tried the singular help of God against the enemies by the prayers of the Christians who were soldiers in his army, he could not but provide at length for their safety, who had brought health both to himself and also to his Empire. And yet he lived not long after this war, the next year after the triumph departing this life. 5 And when he had opened the third seal etc. The Beast of the third seal is a man, chap. 4.7. mighty in reason & experience of things. Not but that the former Beasts were of this same force also and power, but because this should be the chief thing wherein the third Beast should excel. The voice also of this is more obscure, than was that of the first: which yet should be sufficient to teach the faithful what punishment God would take of the world for their sake. ¶ T●●● I beh●ld, ●●d lo● a bla●ke horse: The third type is a black horse, the sitter on w●●● he ●●●th in ●i● ha●●●●●es, being commanded to bring in a dearth al●● 〈◊〉 the B●●●s, yet so as he should not hurt wine and oil. Therefore as ●oa●●ng this ●orse the bl●●●olour sitly agreeth to the hunger starven, who 〈◊〉 a body without blood without juice, & without colour: as jer. Lam. 〈…〉 pure th●●●o●●ow is their bewry become more dark than 〈…〉 8. Also through hunger the eyes are dim, & covered with da●●●● 〈…〉 eyes receded light, when he had put his hand to his mouth. 1 S●●. ●●. 28 〈…〉 which the s●●ter hath in his hands, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, w●● 〈…〉 to wit the beam of the balance, on which the s●oles do hang 〈…〉 the whole. A s●● instrument for famine, seeing 〈…〉 as weighed. 6 A●d I 〈…〉: Th●s v●●●● is the 〈◊〉 being in the mids of the Beasts: ch. 5 6 〈…〉 uni●●s●ll administration of things being 〈…〉 B●t se●●ng this voice is ●●●●d, among the Bea●●, neither as 〈◊〉 go●● out from 〈…〉 ●lace by the same is signified th●● the very 〈…〉, but yet which alone should know the co●●ll 〈…〉. ¶ A measure of whe●● etc. The Inter●●● 〈…〉 he ●●●en quantity of this measure some give to it 3 〈…〉 8. ●●esichius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as it were ●ood divided: which in one word 〈◊〉 called commonly Dimension, a s●● m●●●●re of corn. Atheneus speaks ●ore d●●inctly of it in his 3 book D●●opsi, showing for how long a t●me this allowance was, calling it the sustenance for one day. Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring●th somewhat a more full light where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twitting the servants, saith whom I have taught to fashion four loaves of bread to a Choenix, to wit, a measure of corn. Therefore Chocnix containeth so much corn, as would suffice to make four loaves. The Scholiast addeth, that four great loaves were made of a Choenix, and 8 small ones: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify corn in general, in this place wheat, or meal of wheat, a dearer provision than barley, three measures of which are not sold for more than one of wheat; for a penny, understand shallbe fold, or some like word. Denarius is a latin word, being worth ten pieces of silver. The ancient writers make it equal in weight & value to the Attic drachma, that is seven pence. It is of three kinds, as some will have it, one of which is worth after our account seven pence, an other eight, an other ten. And thus much of the corn: as touching the other sustenance, he saith, and oil and wine, hurt not. The latin translations read the words being displaced, thus, and wine & oil hurt not: the meaning is, yet wine and oil hurt not, after the manner of the Hebrews, the copulative being put discretively. The words wine & oil cannot be referred unto those that went before, as though he should say, a measure of wheat shallbe sold for a penny, and three measures of barley for a penny, likewise wine and oil for a penny: junius on this place, thou shalt not do unjustly, for the words oil & wine are the accusative case of the following words thou shalt not hurt, and not the nominative going before the verb, as the words, measure and measures are. Wherefore all succour for life should not be taken away, but only necessary things should be diminished. Oil and wine which serve for delicious dainties, should be left unhurt, because it had seemed good to God to punish the poorer sort first, the Princes and states being reserved as dainties from famine to the pestilence. For whom the famine could not consume, because of their riches and abundance, those the pestilence should eat up and should kill with a speedy death, as in the seal following. So are the words. The event is not so plainly mentioned of the History-writers, as were to be wished, who do gather only the more notable things, and do easily pass over for the most part things vulgar and common, especially, when as this famine consisted only in the scarcity of corn, & not in a dearth of all victuals: Yet God would have some tokens of it to be apparent, as far as might suffice to set out of danger the truth of the Prophecy. Commodus the son of Antoninus did succeed his father, who being Emperor there was given by the mercy of God some breathing: I think, because from the Emperor himself alone, man kind should have plague and pestilence enough. Pertinax & julian follow: both of a short reign, and therefore less hurtful. At length Severus enjoyeth the Dominion, a cruel author of a most grievous butchery, whether of his own accord, or by the instigation of other men. Then the third Beast cried out, admonishing the faithful that God would punish the wicked loathing spiritual food with a great penury of the sustenance of this life. For Tertullian, whom by right thou mayest call a Man excelling in wit in good judgement and in learning, who hath almost as many arguments as words, who through anger falling away unto the Heresy of Montanus, by his infirmity also showed, that nothing pertaining to a man, was alienate from him: this Tertullian, I say, sent a most learned Apology written against the Gentiles, to the Nobles of Rome, by which at least secretly, as writeth Franciscus Zephyrus, they might have knowledge of the common cause of Christians, seeing that openly they might not. Neither did he think that only the Princes of the Roman Empire were to be called upon of him generally, but also by name Scapula the Precedent of Cartage, if peradventure he might tame by these means his cruel mind. He showeth him the true cause of the public calamities, to wit, that the wicked world by persecuting the truth, did bring upon themselves those sterilities, that after sowing time the harvests were lost, that deluges arising from showers of rain and fearful tempests marred all things. For so he speaketh, Yet we must needs be grieved, because no city shall carry away scotfree the shedding of our blood: and also as under Hilarianus the Precedent, when concerning the floors of our burials, thy cried together, they shall not be treshing floors, they were not their floors. For they have not done their harvests. Which words show plainly, that there was great barrenness in those times, when as there were no harvests: and therefore as it seemeth, those floors were given to the Christians, wherein they might bury their dead, when through the great barrenness they were to no use for to lay up corn. And why should we not acknowledge here the black horse, seeing the Sun in the assembly at Utica, had almost quite lost his light, and that not by an extraordinary eclipse, but being placed in his high and exaltation? as witnesseth the same Tertullian to Scapula. Neither did this want of sustenance torment only the wicked Gentiles, but also did trouble the Christians, for God will have worldly goods to be common to the profane: and afflictions to his own children, that all of like fellowship might prove both his lenity and severity: Tertul. in his Apol. So then the event doth agree with the Prophecy, punishing the world with an other scourge, even famine, which could not be raised from their drowsiness with that great sword and destruction of wars. The jesuite will have the black horse to be understood of Heretics, although according to his wont error, he hath no regard of the time. For he referreth these things to the fortieth year of the Lord, when Mathewe wrote the Gospel: wherein he passeth over the bounds set of the Angel, I will show thee the things, which must be done hereafter, chap. 4.1. Many Heretics indeed arose in the time of that respite which the Church enjoyed under Commodus, as Montanus and others of that sort: but seeing the former Horse, & that which followeth, do note bodily calamities inflicted upon the world for injuries and violence offerred to the truth, it were unmeet to transfer this which is placed between them, into an other kind, especially seeing there is a manifest consent of the History. Neither must we think that a famine belonging to the common people, is a lighter matter, then that it should be meet that men should be forewarned of it. For it was the purpose of the Spirit, to appoint these first calamities as pledges of the following Prophecy: from whence they are called, Seals, as it were confirmations of the other things which are to be delivered, that the truth of these predictions being perceived, which should follow in the next times, the faithful might be no less without doubt touching those things which are to be expected in the last ages. Therefore these Seals, are as the three kids, three loaves of bread, a bottle of wine, Likewise a Viol, a Timbrel, a Pipe, and a Harp, with which men meeting Saul, made a more undoubted persuasion in him, touching the promised Kingdom. 7 And when he had opened the fourth seal, I heard the voice of the fourth Beast: The fourth Beast is an Eagle, flowing on high, and little esteeming the things that are on earth, chap. 4.7. He standeth in equal degree with the last former Beasts, and do not attain that power of the first, whose roaring sounded out like thunder. Yet nevertheless by his Eagles cry he instructeth the faithful touching the evil to come, whom he biddeth come and see how great destruction should come upon the world by and by. 8 And behold a pale horse: The fourth type is a pale Horse, the Sitter on whom is described by his Name, Follower, and the business committed to him. The colour of the Horse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth being green, & a thing so green as grass: Some time it is taken for the deformity of herbs waxing dry, which have lost their colour, from whence it is taken for paleness, which is the colour of a thing withered, as pale fear, because fear maketh men pale: and Constance the Father of Constantin the great, was called Chlorus for his paleness, as saith Zonaras in Diocletian. That sickly colour doth very well become the Horse on whose back sitteth Death himself: where he that sat, is used for to him that sat. Which kind of speaking is according to the Hebrews, as was observed chap. 2.26. Although lest any should think it to be against the rule of Grammar, and through his own ignorance impute barbarism to the holy writer, we have also examples in other tongues of most eloquent authors. Livius speaketh thus, The learned, saith he, in religions and common law, when duo ordinarij consuls, two ordinary Consuls of that year, one perished by the sword, the other by sickness, denied that the substituted CONSUL could have an assembly of people to choose officers. Where duo ordinarij consuls, is put for duorum ordinariorum Consulum, that is, of two ordinary consuls. So Sallust. Therefore in the beginning Kings (for that was the first name of Government on the earth) being divers, part exercised their wit, part their body. Many things of this sort are noted of learned men, of whom also it is observed that this manner of speaking is very usual with the Grecians. First, to the rider the name Death is given. From the proportion whereof names also be given to the former, so as he that sitteth on the white horse, may be called truth: on the red horse, war: on the black horse, famine: Which I do mentione, because I see that some little to the purpose, do feign here the Devil and I know not what others to be the Sitters. Now the Sitter is named Death, for excellency sake, both because the plague of this seal should bring more swift destruction, and also because it should annoy with more kinds of killing. The third scourge of God is wont to be the Pestilence as in Ezechiel. That they shall fall by the sword, by famine, and pestilence, chap. 6.11. The which notwithstanding is not here made the captain of the rank, but only, mustered into the place of an ordinary soldier, as we shall see by and by. The companion or rather waiting made of Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which in latin is commonly translated Hell, but it would be more fitly translated Grave, which also the greek word signifieth, & so it ought to be understood in this place: especially seeing many holy men should die together with the rest, whom it were a wicked think to judge to be swallowed up of the Hell of the damned. For as touching that the Jesuit doth think, that Hell doth follow to devour trajan, whom he will have to be this Sitter, we shall see in the applying how fond a thing it is: that I may not say how carelessly he mixed and confoundeth all things, who bringeth again to trajan the Prophecy which was passed beyond Severus. Secondly power is given to the Sitter, and together also is limited with his bounds, and there was given them: where some books do read the order being changed, and power was given to him over the fourth parth of the earth, and the common Latin translation, for the fourth part of the earth, readeth, over four parts of the earth: by these means the whole world being made subject to their dominion, against the consent of all the Greek copies. But now it is a detestable thing to think after the Tridentine Decree, that the common translation was not corrected according to the best Greek copies. Although a good sense in deed may be drawn from the words, that the four parts of the earth, may note the largeness of the countries in which the destruction should go on with rage: even as the fourth part of the earth; the multitude of men which should perish by this death. The Power is defined with a four fold kind of destroying, with Death sitting on the horse, which he useth as his Ministers. Wars & Batells lead the first army, whose weapon is a Sword; Want of food guideth the second host: the third the Pestilence, (for by death he meaneth it) to whom is attributed the name of the gender, because it taketh men away with a most quick destruction, and setteth before our eyes a most lively image of death: and then also it is wont to be always the follower of Famine. And in many mother tongues it is called Mortality. The last scourge is of Beasts, a scourge much used in former times, as I will send upon you the Beasts of the field, Levit. 26.22. So, Also when I shall send my four sore judgements upon jerusalem, even the sword, and famine, and noisome Beasts, and Pestilence, Ezech. 14.21. An example whereof we have, when the Lord sent Lions among the new dwellers, who succeeded the ten tribes carried away, 2 King. 17.25. or it may be that Beasts, be taken metaphorically, for men mighty on earth and made like Beasts, a frequent name in the scriptures of Tyrants and wicked Princes, as of Pharaoh: Thou art like a young Lion among the nations, Ezech. 32.2. And famous in Daniel is the nothing of four Kings by so many Beasts, that is, a Lion, a Bear, a Leopard, and the fourth terrible Beast, to wit, a Centaur, compact of many: chap. 7.4.5. These are then the bands of Death, which now joined together, he would spread abroad into the world, when the gates and ways were opened, which before were several plagues. And that it is also so come to pass the coherence of things do teach it. After Severus the state of the Church was quiet, until at length the Empire came to Decius. Maximinus' troubled somewhat, but he being killed a while after, his madness and life was short. But Decius neither feared with the calamity of wars, nor any whit moved with the scarcity of victuals, both which he might easily perceive, the slaughters of the innocents to have brought into the world, commanded that rigour should be showed toward the Christians, with all kind of torments. Then the fourth Beast spoke, for Cyprian being indeed an Eagle, a contemner of the world, and of the things that are very much esteemed of other men: who at his first conversion bestowed all his goods upon the poor: who earnestly reproved the covetousness of other men in heaping up patrimonies: sharply rebuked the pride of them that preferred themselves before others: reprehended swelling insolency, and immodest boasting of confession, & by all means, openly avouched, that these scourges were provoked by such sins. This Eagle, I say, flying so much the more higher, by how much the more he did abase himself, in writing against Demetrianus Ethnicus: showed plainly, that this was the chief cause of all evils, wherewith the world was tormented, that the Gentiles did persecute so barbarously the harmless worshippers of Christ: whom the world after their manner through envy charged, for to be the cause of the common calamities: but that holy man did put away those calumnies, and declared manifestly the true fountain of all the evils. Neither was his voice false, God forthwith approving it by sending into the world diverse and sundry sorts of horrible destruction. Decius himself was swallowed up in a golfe-mire of a marsh, not bequeathing himself to death for his country, after the example of the old Decius: but going down as it were quick into Hell, for a just terror of all merciless Tyrants. Gallus & Volusianus by and by after felt the wrath of God, who are famous for no● remembrance of their notable acts, but only for the destruction of mankind. For first when these reigned, the sword slew an infinite sort of men. For the Scythians when Decius was gone, & when first the yoke of tribute was laid upon the Rom●nes (which how much blood it cost, any man may easily conjecture) altering forthwith their act, did make invasions, did drive away spoils, did violently enter in, often times by a very great army by land and by sea, did waste Dardania, Thracia, Thessalia, Macedonia, and the country helas: part did molest Asia with the spoiling, rasing, and destroying of many cities on every side: By whose example also other enemies did arise: the Parthians did take and hold by force Armenia, and did pass through into the part of Syria; which mischiefs when Gallus & Volusianus, make ready to withstand, they are both killed of the soldiers. Aemilianus a three-moneth Emperor was chosen of the same into their place, and of them killed. Valerianus cometh alive into the enemies power, and is made a footstool to Sapores, for to get upon his horse. The sword than played his part greatly, leaving scarce any part of the world free from slaughters. The famine gave occasion both to Demetrianus of calumniating the Christians, and to Cyprian of defending them. Dost thou, saith he, speaking to Demetrianus, marvayle and complain in this your obstinacy and contempt, if the earth be foul with the standing of dust, if the barren clot bringeth scarce faint yellowish and wan herbs and grass, if seldom rain descend from above, if the beating hail maketh the wine feeble, if a subverting whirlwind do break in pieces the olive trees, if drought do stop up the fountain & c? From which it is clear how grievous the condition of those times was, as concerning victuals. And although the untemperatnes of the Heaven had not been, there was calamity enough from the continual wars to spend up all the store: seeing it must needs be, that the fields and country were forsaken, the tillage of the earth was neglected, that the cattle were not regarded, the corn laid up was burnt with fire, and that all succour of life was destroyed. From whence the sword hath Famine joined with it, as an unseparable companion. The third weapon of death was the Pestilence: than which no man will say easily, I think, whether at any time, there hath been any more sharp and grievous, either for continuance of time, or for multitude of those that perished. It arose first under Gallus & Volusianus, beginning at Aethiopia, it was spread almost through all the East and West; it made many cities wholly empty of citizens, and continued whole 15. years, as Zonaras in Gallo, and Dionysius of Alexandria in an Epistle to the brethren, do describe lamentably, the cruel fierceness of it: and together also maketh mention of the former calamities, giving a most clear testimony of the fulfilling of this Prophecy in those times: After the persecution, which he spoke of a little before, there followed both wars and famine, which we endured together with the Gentiles: bearing alone the things, wherewith they oppressed us: yet even alike partakers of those things which both they brought upon themselves, and suffered, and again we rejoiced in the peace of Christ, which he gave to us alone: But when both we and they had been cased a very short time, that pestilence entered, a thing more terrible to them then any terror, and more lamentable than any calamity, and (as one of their own History-writers said) which alone exceeded the hope of all men, yet not such to us, but an exercise and trial inferior to none of the rest: for it abstained not in deed from us, but it came on with far more violence against them. These things hath he in Euseb. Hist. book 7.22. Cyprian from this sorrowful and unwonted evil, took the argument of his book touching mortality. As for the Beasts, if they be taken properly, I remember not that I have read any notable damage and hurt done of them at this time: although it is no light conjecture that they did much harm in the Eastern and Southern countries. In some ages coming after, when also the famine and pestilence became worse and worse, men were afraid of the dogs, least being accustomed to eat their carcases cast forth abroad, afterward they should desire them alive for meat: whereupon they set themselves to kill the dogs, Euseb. book 9.8. neither could it be, but when food failed in the fields, and men were less able to defend themselves, that many were devoured of the Beasts. But if we refer them to cruel men and tyrants, in no man's remembrance at any time were there so great troops of Beasts in every place, spoiling and renting men in pieces. For when Gallienus was Emperor, who after Valerian was taken, reigned alone, so many tyrants arose, who took to themselves the name of Emperor, as there were not so many since Cesar was Dictator, to that time, in so long a row and continued rank of EMPERORS. Thirty are recorded by Trebellius, who at one time, in diverse countries, invaded the Empire: in which also certain women scoffed at the name of Roman. How great a dismembering of men must there needs be, when so many Beasts strove at once about the Empire? Such than are the three Seals, every one notable for their scourges: the two former for their special, the last for all these kinds of punishements, wherewith the world was to be punished, for despising and vexing the truth. For when the milder correction prevailed nothing with their stubborn hearts, almost all the hosts of death are sent in upon them, even as also the event hath most fully approved. Neither yet are these evils so proper to this one age, that they can agree to no other; but they are the common punishements of the contemners of godliness; Lev. 26. Ezech. 6.11. etc. And afterward after these times of Gallienus, one may see the Famine and Pestilence did consume all, when Maximinus reigned in the East, Euseb. book 9 8. But there is so solemn a Prophecy of them in this place, both because the next times after john, should be famous for these punishements, which men should procure to themselves for despising the Gospel, and also because they should be faithful hostages, pledges and seals of the future events, that were to be expected many ages after. 9 And when he had opened the fift Seal, I saw under the Altar the souls etc. Of the fift seal there is no Beast, by whose voice john is invited to see. And that not without cause, but because this secret should pass over, men being not stirred up by any public solemn cry, to observe the event, as was done in the former; neither certainly doth the History report, that any man performed any such labour, in which respect such an office might be attributed unto him worthily. Furthermore, this Seal consisted partly in rehearsing things past, partly in reporting an event of that kind, which is wont to glance by without perceiving: especially seeing our natures are so disposed, that adversities do abide more surely in our minds, than prosperityes. Wherefore seeing the Seals are made like unto the events, it is no marvel, that no type is set forth here, to which no event should be answerable. ¶ I saw under the altar the souls: The fift type is the souls of the Martyrs lying under the altar in this verse, requiring vengeance against their enemies, ver. 10 & receiving answer ver. 11. Which three members do respect three times, to wit, the time past, present, and to come. The souls lying under the altar declare most finely from the consequent, what went before, that is to say, in what condition the Church was during those former seals, and with how great cruelty of men she contended. We have heard in deed the truth overcoming, we have learned also that war, famine, and pestilence with their companions possessed and spoiled all things, but there was no mention yet, in what state the true worshippers of Christ were in the mean time: although from the victory of the truth, their conflict may be guessed, & from those calamities annoying the world, that great wrong was done to the godly, for which cause the enemies were so sharply punished. But the thing is made manifest now by this complaint of the Martyrs killed, that is to say, that an infinite quantity of blood was shed of men that worshipped the Son of God, from that time in which John wrote, unto the end of the reign of Galienus, whither the former seals have brought us. And what place is there that have not heard of these horrible massacres all this space of time? Tratan, Hadrian, Antonin Ver, Maximin, Severe, Decie & the rest, not Emperors, but Murderers have defiled all Histories with guiltless blood But he that followeth brevity may not reckon up severally the innumerable murders. Although who could be able to rehearse them if he would, seeing the Ministers of the wickedness confess themselves not sufficient to kill them, that came running together to punishment of their own accord. For so a certain man Tiberianus, who had the chief doing of things at Palestine, reported to trajan, as Suidas declareth in his Traiano. Pliny a heathen man being moved with the multitude of them that were killed, obtained some ceasing, or at least a certain moderation. So pitiful was the condition of the Christians, that the enemies had compassion on their calamities: read the 3 4.5.6.7 book of Eusebius, where almost every page is washed with blood. It is no marvel, that the saints being wearied with so continual slaughters, do ask at length some delivery. So is the meaning of this verse, but the words are yet to be made clear and delivered from the slanders of the adversaries. From whence then is this fetched, that the souls of the Martyrs lie under the Altar? Without doubt in that respect, that David used oft, as in Psal. 27.5. For in the time, saith he, of trouble, he will hide me in his Tabernacle, in the secret place of his pavillon shall he hide me, and set me upon a rock: and again, thou dost hide them in a privy pl●ce of thy presence from the pride of men: thou keepest them secretly in a cottage from the strife of tongues: Psal. 31.20. But it is known that the Tabernacle both according to the parts, and according to the whole, was a shadow of Christ. Wherefore to be hidden in the Tabernacle, is to have Christ alone for the place of their succour and refuge, by whom alone we are covered and defended against all assaults of the adversaries. From hence it is apparent why the Souls are said to be under the Altar, to wit, that we should understand first from thence, that all the salvation also of the Martyrs consisteth in the alone Death of Christ, under the which the holy champions hiding themselves as under a shield, can appear safely and boldly before God; and that they do not merit eternal life to themselves by th● shedding of their own blood for Christ his sake, as the Papists wickedly dote: but to have need of this covering, without which otherwise they cannot stand in the sight of God's majesty. Secondly that we may know that all the children of God must be conformable to the image of their first borne brother: Rom. 8.29 and must walk the same way to heaven, wherein he hath gone before us, that is to say, by suffering of troubles, being made sacrifices and oblations, and to be killed with many anguishs. For which cause Paul saith, that he in his flesh for the body of Christ, doth fulfil the rest of his afflictions, Col. 1.24. And the rest or defects he calleth conformityes, and not satisfactions, either of worthiness or merit. For whatsoever remaineth yet to be suffered of any of the saints, that is wanting after a sort to the afflictions of Christ, who judgeth all our calamities his own. These are common to all the faithful, who have place alike under the Altar: but especially to the Martyrs, whose sufferings are famous before the rest. For which cause this covert to hide in, is attributed to them by name. Seeing then they lie under the altar in this sense, after the usual speaking in the scriptures, how wickedly doth the jesuite wrist these words unto the Idolatrous custom among them, of dedicating Temples? Whose manner is to bury the bodies or relics of the Martyrs under the altar in the Churches, which they dedicate to them: & afterward to call the Church by his name, whose relics are there buried, as though more respect were to be had to the relics under the altar, then of him whom they will have to be sacrificed on the altar. Would the Spirit have respect to this custom, whereby very great injury is done both to Christ, and also to his holy Martyrs? To Christ, because he is spoiled of his honour, and thrust beneath his servants. To Martyrs, because they are made robbers of his glory, for maintaining whereof they shed their blood. Neither are the jesuits content to abuse these words unto the defence of Idolatry, unless also they destroy that which was well built of others. Bernard in his third sermon of the Saints, taught from hence, the holy souls loosed from this prison of the body, not forthwith to enjoy perfit blessedness, but to wait for full happiness at the last judgement, rejoicing in the mean time with great and huge comfort: I dispute not how such doctrine is not drawn necessarily from this place: the sentence seemeth to be true and agreeable with the other scriptures. For so David speaketh, when I awake, I shallbe satisfied with thy image, Psal. 17.15. Neither did Paul expect a crown before that day, in which it shallbe given to all that have loved the bright coming of Christ; 2. Tim. 4.8. Neither would God that the ancient people should be made perfit without us: much less is it like to be true, that one of the essential parts, should attain absolute happiness without the other, Heb. 11.40. They that would (more boldly than becometh modest Christians) that the separate souls, should have a clear sight of God, in whom as in a glass they behold all things, past, present, and to come: what reason do they give, why the souls under the ALTAR not content with this sight alone, as if they were ignorant do inquire of the time of vengeance? Many such things ought to have restrained the jesuits not to fight against a true sentence. But they saw that unless they should give to the separated souls full happiness in the clear beholding of God, the Jnvocating of Saints would be overthrown, and that there were no reason left, for to show why we should implore their aid, seeing it was not the manner before Christ was exhibited: but let it be sufficient to have touched in a word their crafty dealing. ¶ For the word of God: Which most constantly they have professed & preached, as ch. 1.9. And for the testimony which they maintained, in the greek which they had, peradventure in this sense, that they were counted Christians by the testimony of others, as 1 Tim. 3.7. But he must be well reported, even from them that are without: as if for the word of God, should belong to them, who by their profession have procured to themselves the hatred of the wicked: but the testimony which they had, to them that are manifested by the judgement of other men. 10 They cried with a loud voice: Hitherto the first member, which hath opened the condition of the time past: now the present state under Galienus, is showed by a cry. Through yrkesomness of continual trouble, a deliverance from it at length is asked; seeing they have endured more than enough. This cry showeth the manner of God's justice, which cannot suffer unjust murders unpunished: in which sort the blood of Abel is said to have cried, Gen. 4.10. But how great is the patience of our God, which is provoked by a cry to punishment, before that he prepares to it? But whither did the saints bear the former injuries without speaking, neither cried out before this 5 seal? Without doubt they did always sigh under the cross: but now first of all mention is made of the crying, because the time was not far of when they should be delivered from those sorrows. For God is wont when he will bestow any thing upon his children, to stir up their hearts to fervent prayers, both that they may more esteem the good thing obtained, and also that they may learn how great a regard he hath of us that call upon him with sincere minds, ¶ How long O Lord which art holy & true: They set forth God with those titles, whereby they may 'stablish & increase their faith, as it ought to be done in all right invocation. For because he is holy, he cannot let go unpunished the ill deeds of the world, especially seeing he is also true & hath made large promises touching the blessedness of his people. ¶ Dost thou not judge & avenge: judgement pertaineth to the knowledge of a matter, vengeance to the performing & executing of the thing judged, which signify punishment toward him that doth wrong: yet chief I think the delivering of the innocent party: from whence it is construed often with a preposition, as in Luke avenge me of my adversary, ch. 18.3. Where the widow doth not so much desire fervently the punishment of the adversary, as her own deliverance. So David 1 Sam. 13. and the Lord avenge me of thee, so hath Tremelius. I would rather translate the words thus, & the Lord shall deliver me from thee, as also the Greek Interpreters have it, the Lord deliver me from thee: for he doth not wish evil to Saul to his face. And such a thing is it which the Souls require, to wit, that God at length would after so long a trial, deliver the Church from the power & tyranny of the enemies, & that he would not suffer it to be oppressed always with the yoke of the wicked. That this is the sum of the request, it is known from the grant. That is not denied them which they desire earnestly, but it is differred to some time, which being accomplished, they should receive the thing so much desired. 11 Then long white robs were given to every one: Montanus omitteth the white robes, & readeth, & it was given to them that they should rest. Other copies read in the singular number thus, & a white rob was given them; & so Aretas & the common translation, & there were given to them every one several white robes. The answer made to the souls is evident by a sign & by a speech, by both which is declared what should be the next coming condition of the saints. The robes are given for a sign, which are garments hanging down even to the heels, fit for to hide all deformity in the body, as Cyrus of the rob in Xenophon: it seemed to hide, if any should have any defect in his body. Fit vestments for the saints, & meet for Christ to give them. But whereas the robes are white, that pertaineth to an ornament used in time of joy, as we have showed at ch. 3.4. But now they are given to every one, not so much for the soul's cause themselves, in so much as they enjoy gladness in the heavens, but for to signify the things to be done on earth. For wanted they robes all that time from trajan to Gallienus? Christ promised that he that overcometh shallbe clothed in white array ch. 3.5. How long is this promise differred? It is not to be doubted, but that the race being run out, there is some reward of the labour. Therefore these robes are not they of which it was spoken before, which are given by and by after the labour is ended, but of an other kind, signifying that the saints should have merry days on earth for a time, which they should celebrate as it were with white gowns, as is the custom in the time of solemn mirth. The answer made by word cometh to the same end, which both commandeth them to rest, and also sets down limits how long it should continue, namely, a very little time, until their fellow servants were fulfilled, which should be killed, even as they were. In sum a joyful rest for a short time is fore showed, which at length a new slaughter of the faithful should follow: which at length being finished, that should come to pass which the holy souls desired. The History witnesseth, that the thing fell out after the same manner. For after Galienus, succeeded Claudius, Quintilius, Aurelianus, Tacitus, Florianus, Probus, Carus and his sons, & at length Diocletian: through all which space of about forty years, unto the ninetinth year of Diocletian, there was a time of a white gown, and of joyful mirth, free from the murders and spoiling of the saints, the Emperors themselves being restrained of God, that they might not interrupt and hinder the peace granted. Which calmness Euseb. describeth eloquently in the 8. book and 1. and 2. chap. of his Hist. For being about to write of the sorrowful time of Diocletians cruelty, he prepareth himself a way, by the remembrance of the former happiness. He professeth himself unable to declare according to the worthiness of the thing, how great every where among all men was the credit and liberty of the Christian truth: How great was the mildness, saith he, of the Emperors towards ours, to whom they committed authority and rule over the Gentiles? whom they suffered without punishment and boldly to profess their religion, held in great estimation, loved entirely, and counted most trusty to them, as that Dorotheus and Gregorius. Also the Governors of the Churches found no less courtesy, assemblies were celebrated with very great company of people, the accustomed houses were not able to receive the multitude, but it was needful to build new and larger. Certainly the whole narration casteth a savour of mirth most convenient to these white robes: neither is there need of any other comment and exposition of these garments and of that rest, which the holy souls are commanded to take. But this felicity remained uncorrupted, until Diocletian disturbed it. For this one only conflict was remaining to their fellow servants, which at length being past, they should enjoy the thing much desired: neither should any rage of Tyrants afterward trouble them, as before times. 12 Afterward I beheld when he had opened the sixth seal, and lo there was a great earthquake: Neither hath the sixth Seal any Beast to make attention, because men were attentive enough by the answer given to the Souls under the former seal. For it was said that one only strife remained. And in deed it might easily be understood, that the time was not far of, when an end should be put unto public murders, seeing all degrees of men did incline with so great gentleness to the truth. But this Seal hath both some thing proper in the rest of this chapter, and also common in chap. 7. That is the last trial of the Seals: the first part of which containeth the going on of the sorrowful Tragedy and all the former calamities, ver. 12.13.14. The second the joyful isue in subduing the enemies and appeasing all hurly-burlies, ver. 15.16.17. As touching that, Aretas reporteth from the monuments of Andreas, that very many said, that this earthquake was a passage from the persecutions, which were brought upon them for Christ his sake, unto the time of Antichrist. And so the scriptures are wont to call some notable alteration, an earthquake, as where it is said: yet once more I will shake the earth, Heb. 12.26. It signifieth the removing of those things that are shaken, as Saint Paul declareth. And in the old Testament, the going of the children of Jsraell out of Egypt, is called an earthquake, as Psal. 68.9. The earth was moved, and the heavens dropped at the presence of God. Those Interpreters have touched the point according to the truth, but only they did miss in this, that living under Antichrist, they expected him yet to come, not knowing that he was come long a go. Which error of the ancient Fathers (as who being further of from the last event, were less able to perceive the matter itself) the Papists snatch to themselves greedily: and here they make a very great gaping and distance of time, leaping over from the times of trajan, in which they conclude the former Seals, unto the last end of the world, which they reserve to their Antichrist, as though by this earthquake, all judgement of that which is right had fallen unto them. But whether is it likely that a whole thousand and five hundred years, and yet to come, we know not how many more, have been passed over with silence, and that all the rest of the Prophecy was stuffed together into the narrow straits of 3. years and an half, as Frances of Ribera the Jesuit will have it? It is indeed a profitable abridgement and a short way to set free his Lord the Pope from a very great fear. For it could not be, but as often as he should behold his face in this glass, he would seem to himself to be Antichrist, unless the jesuite now did make it apparent, that all that, was but a phantasm which made him afraid. That nothing is here spoken of the present time, neither of that which is passed through many ages, but that all the speech following, is of the time yet to come. But we will put away this smoke & mist through Gods his help, neither will we suffer that the Pope seeming to himself a triksy fellow, should love himself to destruction: & also will make plain, that the Jesuits, do not interpret but moke the scriptures. ¶ And the Sun became black: These figurative and hyperbolical speeches do show that there should be a persecution, the most fierce of all those which the Church endured at any time from Christ's birth till now. For so the Prophets are wont to speak when they point at any great calamity, as Isaiah, He will cloth the heavens with blackness, he will make their covering as a sack cloth, chap. 50.3. And jeremy, When I behold, saith he, the heavens, they have no light, ch. 4.23. and the heavens above shallbe black ver. 28. but most plainly in Ezechiell, speaking of the overthrow of the Egyptians, When I shall put thee out, I will cover the heavens and make the stars thereof dark; I will cover the Sun with a cloud, and the moon shall not make her light to shine: all the clear lights in the heaven I will make dark upon thee, and bring darkness upon thy land, saith the Lord, ch. 32.7.8. Many such places do teach, that these speeches are not to be refferred to the last judgement only, as some do expound, but also to other times: which those ancients did see, of whom spoke Aretas even now, who would have these things to be understood of the passing over to Antichrist. This blackness of the Sun & the other disturbance of the creature, pertaineth to that horrible slaughter, whereby those wicked men Diocletian, & Maximinian endeavoured to root out the Church. For we shall see that the sun & Moon doth note stably through this book, the chief ornaments of the congregation of the faithful: so that the Sun may signify the Scriptures, the Moon that excellent glory of godliness whereby the saints do shine, after they have borrowed light from them. That both these should be miserably defiled by this common calamity, this seal showeth it. The accomplisment whereof is recited by Eusebe, book 8.2. For when the Emperors in the nineteenth year of their reign, ordained by public decrees, that the books of the holy scriptures should be committed to the fire in the mids of the marked: we saw, saith Eusebius, with these very eyes, that the sacred Scriptures, inspired of God, were cast in to the fire, in the mids of the market place: and in the same place a little after, the kings letters patents did fly to & fro in every place, whereby it was commanded to abolish the scriptures. So this Sun as a sack cloth of hair noteth not only generally, that the public joy should be turned into very great sorrow, but also especially that outrageousness, whereby cruelty was exercised against the sacred scriptures. Neither could it be otherwise, but when the fountain of light was darkened, the Moon which hath her light only borrowed, should fade away into the dark colour of blood, as almost alway it happeneth, when she is kept from having society with the Sun. 13 And the stars from heaven fell to the earth; The stars were Ministers & Pastors of the Churches, chap. 1.20. In which signification they are used both here & in other place afterward. Many of them through fear should revolt from the truth, which is showed by the falling from heaven to earth. Neither that only after many dangers and diverse calamities, whereby being weakened they should yield, but in the very first assault, they should fall down as green figs, that is, with very little ado, even at the first rumour of peril; for the fig tree most easily looseth her fruit before maturity, neither tarrieth almost for the violence of storms, but with any light blast of wind, maketh an untymely birth, that I may so say, Plin. book 16.26. Of which thing the Spirit maketh mention, in so fine a similitude, that the faithful being forewarned, should not be discouraged with the so easy falling away of many. Eusebius showeth that the thing fell out altogether as it was here foreshowed. For after that first decree of demolishing the temples & burning the scriptures, there was added an other not long after of apprehending the Pastors of the Churches, and compelling them to sacrifice to idols: Here many courageously persevering, were not overcome with torments, but an infinite sort of others, being astonished a good while before through fear, were weakened at the first assault, Euseb. book 8.2. by the which he showeth the sudden fall of many. 14 And the heaven departed away: The heaven every where in this book signifieth the universal purer Church, and it properly to be at length her dwelling place, & in the mean time in such sort by her represented, that it hath not any more lively image on earth. These things therefore prove that the calamity rested not in the Governors alone, but that the whole face of the Church was covered with so black darkness, that it could be seen almost no where. Let the same Euseb. be read in the 3 book ch. 3. where he bewaileth the miserable wasting of it, with lament borrowed from the lamentations of jeremy, chap. 2.1.2. Likewise from Psal. 89.39 etc. Yet notwithstanding this desolation should be but as the folding of a book. A book is not destroyed when it is rolled up, but remaineth as great as it was before, it becometh indeed less evident and apparent in the sight, being reduced and brought into a far straighter room: So likewise the Church should lose nothing of her sincerity, howsoever her glory might seem to be quite abolished. But the similitude of a folded book is taken from the ancient custom, wherein books were not bound into leaves, but were rolled up as little wheels, whence they were called volumes, as Aretas hath nored, The Hebr, saith he, did use rolls, that which is books with us: in the same sense it is said in the Epistle to the Hebrews, chap. 1.12. and as vesture shall thou fold them up, that is, thou shalt deface all their glory as of a vesture folded up, whose gorgeousness and beauty cannot be seen. The Hebrews have for it Tach●liphem, thou shalt change them, Psal. 102.27. the which is translated by the Greeks' significantly thou shalt fold up: seeing the Psalmist speaketh of such a changing as is altogether contrary to the nature of the heavens. For the heaven is R●q●●hh, stretched out, spread abroad as a curtain, or as a mortal plate divided: but rolled up it ceaseth to be Raqiahh: so the Church is made to be spread through all nations, a●d to imp●rt to them, as the heaven to the earth, light, warmness, and life itself: but now for a time it should be rolled up, neither should any glory of it be seen abroad. Where then was the visible majesty of Rome in the mean time, when the heaven departed away as a book folded up? But they have goodly provided for themselves touching such dangers, who have cost of all these things unto the last day: but how amiss and wrongfully shallbe showed by and by at ver. 16. ¶ And all mountains and islands: There is nothing so firm, which this tempest should not remove, nothing so far of, whither it should not go and be spread. The word mountain noteth that, and the word Island, this. It is a great storm, which doth either scatter the little hills of the earth, or which doth rage but in the bordering and low places: but that which doth either cast and drive away the Mountains themselves, neither stayeth in the continent, but also flieth over the sea into the Islands, must needs bring extreme destruction. Eusebius beginning this boisterous storm at Nicomedia, pursued it by the very footsteps through all Syria, Egypt, Cappadocia, Cilara and Phrygia; book 8. but being as it were weary with travailing, and loathing so sorrowful a narration, he came not to our Europe: although Thracia, Italy, Spain, France being nigh to them, and our Island Britanny somewhat further of, ministered no less plenty of Martyrs, although the moderation of Constans, caused all things to be more mild in these countries. The eight book of the Ecclesiastical history of Euseb. expoundeth these three verses largely. 15 And the Kings of the earth, and the Peers etc. Thus far is the Epitasis, now followeth the Catastrophe joined together with the former troubles. For in the mids of the rage and heat of this calamity, Christ would show forth his divine power from heaven, and as it were raised from his sle●pe, would appease suddenly the tempest by his word alone, as he did in time past being awaked by his disciples. First at the sight of him Kings and the Peers of the earth should flee away, and should hide themselves in most secret dens. For what other thing drove Diocletian, & Maximin Hercule, that having the sovereign power of things, and a most fervent desire to root out Christians, when also they had continued their fury unto the second year, resigned the Empire suddenly and returned to a private life? A thing, saith Eusebius, never heard of, to have come to pass at any time, book 8.13. Neither without cause doth Ignatius cry out, o wonderful thing and unknown till this age, that of their own accord, neither old age pressing them, neither the weightiness of things, both brought themselves into order. Euseb. layeth the cause upon their frenzy. Nicephorus also upon their rage, arising doubt less from thence, because they saw that they laboured sore in vain to destroy the Christians. But they touched not the true cause: from hence they should have learned this, which is it and no other: The Lamb at length showing himself to be the avenger of his Church, inwardly and secretly did sting their minds with the conscience of their wickedness, and fear of vengeance: whereby he drove these men even against their wills unto this unheard modesty. The thing is manifest from Maximianus, who, after that sting of conscience waxed somewhat weak, it repent him of his fact, and left no means unattented, for to recover the sceptre which he had laid down. An other of the Emperors, who succeeded those that gave over their place called Gallerius Maximianus exercising tyranny against Christians, the same Lamb vanquished by an horrible disease, and drove him to recantation: an example whereof see in Euseb. book 18.17. Maximinus also being made Emperor in the East by Galerius, at length against his will acknowledged Christ to be the King, and gave free leave to his worshippers to live after his precepts and ordinances, Euseb book 9.9.10. Maxentius that Roman Tyrant stricken with fear by the same Lamb, feigned himself to be a Christian for a time. Sabinus and the other rulers of the Provinces, following the authority of the Caesar's & Augusts desired to win the Christians favour also by a feigned gentleness, and to hide themselves from the wrath of the Lamb. So great a fear of the Lamb came upon all degrees of men, that every one thought himself well provided, who could get any corner wherein he might lie hid in safety. 16 And they said to the Mountains: It is an argument of exceeding desperation, when they esteemed all evil but light in comparison of his wrath, from which they would redeem themselves with any most grievous damage whatsoever. Diocletian being sent for by the letters of Constantine the great, drunk poison for fear. Maximianus ended his life with an halter. Gallerius perished of a most fowl disease. Maximinus' prevented the death that was nigh to him from Licinius, by a voluntary death. Maxentius took for himself a den in the very bottom of the great river Tiber. So in diverse manners the Tyrants desired to be hid from the sight of the Lamb. Many men from the likeness of speaking, do think that these things are to be referred unto the last day. But no man can deny, that these same kinds of speaking are applied of the Prophets unto other and also unto the last calamities. And they shall come, saith Isaiah, into the holes of the rocks, and into the caves of the earth, for the fear of the Lord, chap. 2.19. Likewise Hoseah: And they shall s●y to the Mountains, cover us, and to the hills fall upon us. When yet nevertheless he speaketh there only of the carrying away into Babylon, chap. 10.8. Therefore the likeness of speaking hath small force to effect that which they would have. Moreover neither can the consideration of the time suffer that interpretation by any means. For seeing the time of the Trumpets and Viol● is of long continuance, as we shall show in the things that follow, the sixth seal must needs be a great way from the last day, especially seeing the first Trumpet shall not begin to blow, before the seventh seal be opened. This one thing may be sufficient to convince that strange interpretation. 17 For that day cometh: In which the Lamb would do that for the souls which they desired, ver. 11. would take deserved vengeance on the enemies, would break the yoke of the Tyrants, would take away the power of assailing with public persecutions, would set his people at liberty, neither would suffer them to he vexed any more for a long time, as after chap. 20.2. of any enemy of this kind. Therefore the Church now could not be withstood by any forces, that she should not get out of trouble, and obtain the sovereignty of things, even as the experience of the same times hath showed plenteously. Now therefore we see the wonderful Prophecy of the six Seals, in which have been disclosed the things of chief moment, from the time of the Revelation given unto the reign begun by Constantine: surely in so express types and image of the things to be done, that although peradventure some will accuse the interpretation of novelty: yet every sincere and equal judge will mervayle rather, that the same hath not been observed of others afore time, them refuse this as strange. If any desire to understand more fully touching the six Seals, let him read the seven last books of the Ecclesiastical History of Eusebius, which may well serve him in stead of an ample and sufficint Commentary. CHAP. 7. AFTER that 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, neither on the Sea, neither on any tree. 2 And I saw an other Angel coming up from the East, having the seal of the living God, who cried with a loud voice, to the four Angels, to whom power was given to hurt the earth and the sea, saying, 3 Hurt ye not the earth, neither the sea, neither the trees, till we have sealed the servaunts of our God in their foreheads. 4 And I heard the number of them which were sealed: there were sealed an hundredth an four and forty 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 Nepthali we● sealed twelve thousand: of the tribe of Manasses 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 Jssachar were sealed twelve thousand: of the tribe of Zabulon were sealed twelve thousand: 8 Of the tribe of Joseph were sealed twelve thousand: of the tribe of Benjamin were sealed twelve thousand. 9 After these things I beheld, and lo a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the Throne, and before the LAMB, clothed with long white robes having Palms in their hands. 10 And they cried with a loud voice, saying, Salvation cometh of our GOD, that sitteth upon the Throne, and from the Lamb. 11 And all the ANGELS stood round about the THRONE, and about the ELDERS and the four Beasts, and they fell before the Throne on their faces, and worshipped God. 12 Saying, Amen, praise, and glory, and wisdom, and thanks, and power, and might be unto our God for ever more, Amen. 13 Then spoke to me one of those ELDERS, saying unto me, who are th●se, and whence came they, which are arrayed with long white robes? 14 And I said unto him, LORD thou know●st. And he said unto me These are they which come out of great affliction: and have washed their long robes, and have made them white in the blood of the Lamb. 15 Therefore are they before the throne of God and serve him day and night in his Temple, and he that sitteth on the throne will protect them as in a bower. 26 They shall hunger no more, neither thirst any more, neither shall the Sun light on them, neither any heat. 27 For the Lamb which is in the mids of the throne, shall feed them, and lead them unto the lively fountains of waters: and God shall wipe away all tears from their eyes. Analysis. HITHER To that which is proper to the sixth Seal: that which is common followeth, that is to say, a certain general portraiture of the whole future Church, even unto her last end. Which is distinguished into two times: The first is in which the true worshippers are defined with a certain number, who are called the sealed by a peculiar name; the occasion of whose sealing are the four Angels, prepared to show rigour against all men, standing for this purpose on the four corners of the earth, that they might restrain all provision of food for salvation ver. 1. Afterward the Minister of sealing, who exempteth the elect out of the multitude of the destroyed, coming from the East with full power, and no less valiantly executing the office committed to him, forbidding with a loud voice that they should not proceed in their intent, until he have sealed certain that were to be taken out, ver. 2.3. But how great the number of the sealed is, it is showed generally, ver. 4. Specially of what Tribes, and how many of every one, ver. 5.6.7.8. And this time belongeth chifly to the trumpets. The second time is of an infinite & innumerable multitude: whose citizens are described partly by those things which john himself could understand by himself, to wit by the things seen, whence they were, where they stood, and in what apparel ver. 9 Likewise by the glorifying of God heard, both of themselves ver. 10. and also of the Angels consenting to the same ver. 11. and more fully praising God in their behalf ver. 12. Partly by the instruction of an Elder, whereunto a way is prepared by a question ver. 13. & a confession of ignorance, in the beginning of the verse following: afterward a full doctrine is added, which showeth that they came out of great affliction, but that now they are blessed through the imputation of the righteousness of the Lamb ver. 14. testified by their constant desire to serve God, and of him again by his defence ver. 15. then also by an eternal freedom from all evils ver. 16. and last of all by the fruition of good things ver. 17. And this second time for the most part is of the Viols. Scholions. 1 After I saw four Angels: This whole Chapter belongeth to the sixth seal, wherein a new common type is set forth of things that are to be done afterward. The former was common to all the three periods, chap. 4 This containeth only the two latter, to wit, the Trumpets and Viols. For the Spirit rejoiceth for perspicuity and consolation sake, to set before our eyes often times, certain common figures, both that the things may be more apparent, and also that the event beheld a far of may recreate the mind, being in heaviness. But when after that isue of the former calamities, which was spoken of in the end of the former chapter, the seventh seal should bring in diverse sorts of troubles, before he cometh to declare them, he setteth as it were this table in the sight of all men, in which viewing the future image of the holy Church, we should know assuredly, that the same can in no wise be abolished and clean taken away, howsoever horrible tempests might seem to appear and cast down all things to utter destruction. This purpose of the Holy Ghost being considered, will free us from the great confusion, wherewith the Interpreters are wont to shuffle together all things, and to cast upon the most wise distributour of the times, a wrapping & entangling which cannot be unfolded: which surely if ever elsewhere, it is most of all shunned in this book, whereby it shallbe made manifest, that the Spirit is not a lover of confusion, but that he alone is the principal author of all right and prudent dispensation. ¶ Four Angels: These are not the four Angels of the last time, which is yet to come a little before the end of the world. For their endeavour in holding back the wind goeth a little before the sealing, as the next words make plain. But they that are sealed must reign a thousand years on earth, and those not reaching to the end by some ages, as we will show by the help of God at the twentieth chap. ver. 4. But it grieveth me to contend so often with this jesuitical Monster: that I may make short, if every verse almost do not disprove this exposition, let it obtain what authority it can. More over neither are these good Angels, when as that which they enterprise pertaineth rather to the destruction of souls, then of bodies. Certainly the prohibition doth not altogether take from them the power of hurting, but restraineth it only for a time, till the sealing was finished, which is apparent to have been done, before that the Trumpets do blow. Wherefore they rush in together with the Trumpets, being already prepared to bring in trouble, and stayed only with the let of sealing: assoon as that should be dispatched, they should fly greedily upon that, from which they would not refrain themselves, unless they had been constrained. Therefore both they do bring those four mischiefs which are threathed by the four first trumpets, and also unhappy and pernicious effectors of so sorrowful events. They may be showed by name from those Trumpets, so that the First may be called Contention, the second, Ambition, the third Heresy, the fourth, War. These four Angels did take to themselves the four corners of the earth, each one being ready from their stations to bring in that mischief, which in the next words is mentioned. For assoon as any tranquillity appeared, when now Diocletian was driven away, and the other Tyrants: the Bishops began forthwith to be given exceedingly to privy discords. What means assayed not Constantine the Great to quench this raising flame, who appointed a Synod at Rome, and commanded Miltiades and Marcus to sit in examination of the controversy against Caecilia? But when the Synod was not able to end the strife, he appointed for chief doer in the same business Aurelius Bishop of Syracuse: whom together with his fellows in office, he commanded to go from the City Arles in France, and the matter being heard again, to set them at one, that were at variance. The counter-writings of Constantine touching this thing are to be seen in Euseb. book 10. 5. The Antichristian ambition sprung up in the times of the Apostles, lest we should think that it failed now in playing her part: But now, saith Paul, you know what letteth, that he should be revealed in his time, for the mystery of iniquity worketh already. 2 Thessal. 2.6. And surely one would scarce believe, but that those arrogant boastings of the Chair of Rome, with which the Decretal Epistles do abound, were forged of the posterity, and afterward to have been ascribed falsely to the ancient Fathers, so impudent and vain are they, unless Firmilianus had proved, that they are their own, at least for a great part, whose names they bear. For speaking of Stephanus then Bishop of Rome, He that so boasteth, saith he, of the place of his Bishopric, and avoucheth that he holdeth succession from Peter, upon whom the foundations of the Church are set, showing plain enough, how the Bishops than were given to boasting, among the Epistles of Cyprian, Epist. 75. This same age was famous by the beginning of the Heresy of Arius, whom we have said to be the third Angel. Neither was the Northern barbarousness, which had brought long ago the Romans under the yoke, quiet in those times, as may be seen in Euseb. upon the life of Const. book 4. Albeit that in stirring they prevailed not: yet there wanted not a desire to trouble the state, that we may easily now acknowledge the prontnes of these four Angels. And they did in such sort divide the world among themselves, that Contention did invade with force from the East; Ambition from the West; Heresy from the South: War from the North: the chief quarters of the world being so occupied, that the holes out of which the vital wind should issue, were altogether stopped from the earth, as shall be made more plain in his place. ¶ Holding the four winds of the earth: We have seen the Angels & their standings, their endeavour is to take away the wind from the earth: the four, saith john, winds of the earth, which yet is one by nature, but diverse according to the countries from whence it bloweth. But this wind is not properly to be understood, seeing such a calamity hath never befallen, albeit many ages now are past, since this Prophecy was accomplished. For if it were proper, how should not the stopping up hurt as well the sealed, as the reprobate, who dwelled together and one with an other? I therefore understand the wind, to be the force and faculty of the Holy Ghost, whom Christ compareth to the wind, john 3.8. the wind, saith he, bloweth whither it listed, so is every one that is borne of the Spirit. For as of old that disordered Chaos, and seed of this our world could not otherwise consist, then as it was quickened of the Spirit, who moved himself upon the waters, Gen. 1.2. So neither doth this earth nor sea, nor trees come to the feeling of any vital strength, unless that sanctifying wind doth lie upon them, from whose breathing they do as it were draw their life. It is not indeed in the power of any creature to restrain the force of the heavenly Spirit: yet the truth being stopped, which he used as his chariot, not without cause the passages may be said to be stopped, whereby he should blow to our good. ¶ That the wind should not blow upon the earth, nor upon the sea etc. Now the things are reckoned up, from which they would had restrained the wind: to wit, from the Earth, the Sea, the Trees. The Earth before, were the Heathen Nations, as chap. 6.4.15. Afterward it seemeth to signify always, not men wholly repugnant to the name of Christ, but the common sort, & mixed company of the corrupt Church, which hath succeeded in the place of the Gentiles, as chap. 8.13. & 12.9.12.13.16. & 13.11. etc. The Sea signifieth, the doctrine, sometime true, and then it is placed before the Throne within the compass of the Elders, where it is of glass, & like to Crystal, most clear & most pure, as chap. 4.6. More often it is brought to show false doctrine, in which sense, it resteth and is quiet as in his channel, in the bosom and embracing of this earth, which it doth fasten together with his humidity, though gross and brinish, through secret passages, least being by nature easy to be reduced in powder, and not cleaving together, it should be dissolved through her atidity. For unless there were some band of consent among the counterfeit citizens, even the wicked assemblies could not stand. The trees we understand to be men from ch. 9.4. where commandment is given to the Locusts, that they should not hurt any tree, but only the men that have not the seal of God in their foreheads. Now the exception is always of the same kind, of which that is, from whence the exception is made: & therefore when as men are excepted, it must needs be that the trees also are men: not indeed of the basest sort, & condition, but who show themselves above others with their high dignities, and lift up their heads among the rest, being more famous in the Christian Assemblies. But if the Angels would have hurt only this earth, sea and trees, why was there not free leave granted them? Because in that vile heap many of the elect lay hidden, who were to be provided for: for their sakes the Angel from the East would have the confused multitude to be spared, neither any hurt to be done to any, until order was taken for them for whom it was necessary. The wicked gain the deferring of punishment for those few good, whom they have dwelling among them. ¶ And I saw an other Angel which was come up from the East: in greek which did ascend: some copies do read coming up: the Hebrews figuratively do take these words to ascend and descend, for to depart, to go forth, to go, to return, as he went up from jerusalem, that is, he returned and left of to assault it, 2. King. 12.18. But it is well joined with the rising of the Sun, because the Sun seemeth to ascend from the East, until he be come to the mids of heaven. The first occasion of sealing being declared, there is now described by what Minister it was done. Whom both the respect of the time and all circunstances do prove to have been Constantine the Great. He succeeded in the Empire, after that the Lamb had thrust out Diocletian, and the other Jdolatrous Tyrants. But he came up from the rising of the Sun, having come from the Eastern countries to receive the Empire. For being a young man he served in war under Diocletian in Syria. But after his virtue had procured him envy, so as often through secret treacheries he was in peril of his life, he was compelled to get himself out of the East as speedily as he could: and to go to his Father. So Eusebius writeth he was provoked to flight for his safety: in the life of Constantin orat. 1. Zonara's saith that he was given of his father for an hostage to Galerius, of whom when he saw that he was hated through envy, and that in the battle at Sarmatia he was cast forth of set purpose to danger, and again for the same intent commanded to fight with a Lion (both which battles he executed with good success) by flight at length he escaped away to his Father: & together also by these means avoided the danger and obtained his Father's Empire, the seat whereof afterward he placed at Byzantium. Therefore whether we respect his first return from the East, or mind the decrees which after the Empire was established, touching the worshipping of the true God by Christ, did fly often from thence into that part of the world that was under Rome: the History agreeth very well with the Prophecy: but that former seemeth to come nigher to the meaning of the Holy Ghost, because of those things that follow. ¶ Having the Seal of the living God: B himself instructed in the true knowledge of God, and endued with very great authority to spread abroad the same unto others: whom while by his own example and zeal he provoked to embrace the truth, he is said to mark them with the seal of the living God and to take them for God's chief treasure. He cried with a loud voice, promoting the truth by Edicts published, removing far of to his power, all that which might hinder the amplifying of it. He did repress for a time, according as it was appointed of God, those four Furies of H●ll which were prepared to hurt, whereof we have heard at the first verse. He restrained the Ambition of other men, by his own majesty. How great labour did he take to pull up by the roots all contentions, who esteemed nothing more excellent then to seat peace among the Bishops that were at variance? Moreover in the very Nicene Council, he cast into the fire bills given to him, wherein the Bishops accused one another, adding this one thing, Christ commandeth that our brother should be forgiven, who desireth to obtain forgiveness, Socr. book 1.7. By which moderation, albeit that he could not pull up the root of bitterness from these contentious men, yet he brought to pass, that the branches could not burst forth so plentifully as they otherwise would. The Arian madness he bond with fetters of Brass cunningly wrought at Nice as speaketh Evagrius book 1.1. He overcame in many battles the Sarmatians, and the Goths, and almost all the nation of the Scythians: so as they durst attempt nothing afterward for some long time. This was that voice which revoked the Angels from their enterprise, until that should be performed which would be for the good of the elect. 3 Saying, hurt not the earth &c. until we have sealed; until is an adverb of time most commonly: some time of place, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Xenoph. Cyrop. 5. Whither doth this latter agree better here, that they should work their purpose only within certain bounds, that they should not enter into the bounds of the godly? If they must have abstained from hurting, while all were sealed, it seemeth they must have stayed until many ages, much more beyond the time of Constantine. The sealed that are mentioned in the first trumpet, chap. 9.4. were not yet borne, when Constantine reigned: much less they, of whom there is mention made cha. 14.1. Which things seem to make against the signification of time: but neither is there an easy reason of the place. For it is no where read that all the elect were gathered together and shut up in any one country, as in old time the Israelites in Goshen, where they should be free from the common evils. It remaineth then, that we understand it figuratively: so as till we have sealed, is all one as if he should say, till we have laid those foundations, by which both the elect now living may be Gods own, carrying upon them his mark, whereof also the foot steps may remain unto the posterity by continual succession. So as he may be said to seal all, who was only the beginner of sea●●ng. But he sealed, proposing before the elect a pattern of sound doctrine, chief in the Nicene Council, labouring that the pureness of the truth might be defended against the fraud of Arius and other wicked men: whereby the faithful might acknowledge one true God, and his only eternal & coessential Son Jesus Christ, in whom they should put all the hope of their salvation: which after in chap. 14.1. is said to have the name of the Lamb and his father's name written on their foreheads, lest peradventure any jesuite may dream, that he speaketh hereof the sign of the cross. We must observe furthermore, that sealing is always of a few among many. For it is a saving of labour to leave the greater multitude without a mark, and to distinguish by some token the fewer number. These things therefore prove, that howsoever the Church flourished outwardly in very great glory, when Constantine enjoyed the sovereignty, yet in the mean time had a very sm●ll number of true godly men. Which we ought to remember carefully, that we may understand more easily those things, which in more words are spoken touching this matter, in the repetition of the same time, chap. 11.1.2. & 12.6. etc. ¶ In their foreheads: The true worshippers are marked in the foreheads, openly showing their faith: for with the mouth confession is made unto salvation, Rom. 10.10. It's all one to Antichrist if his slaves do receive his mark in their hand: which according to the occasion, they may either shut or open, chap. 13.16. For he permitteth all manner of counterfeiting to them that are his, so that it may help any thing to the enlarging of his Kingdom. 4 And I heard the number of the sealed; Such than was the cause of sealing: now he cometh to the general number of the sealed. Ar●tas will have to be signified in this number of an hundred forty and four thousand, that every one of the Apostles multiplied his talon twelve times. Certainly the diligence of the holy man is much to be commended, who thought nothing in this book so small, which might not be worthy of searching out, and of which it should not be lawful to seek out a reison soberly, so that the analogy of sound doctrine be kept always. But when I consider diligently in my mind this whole second period, of which these sealed are, the Spirit seemeth to have chosen out most divinely that number, which may represent before our eyes a lively image and portraiture of the Church of the same age and time. The number is long, and indeed of an huge length, but of a lesser breadth by a thousand proportion; teaching, as it seemeth to me, & as it hath been found true by the event, that the present true Church for all that space of time should be very slender, narrow, obscure, and scarce perceivable, such as in this proportion is a long figure: and that the dignity of it is not at all to be esteemed from the present amplitude, but from the length only, that is, by the during and continuation of time, in whose long space, a sufficient number of the elect should be gathered together. For example, let there be drawn a Geometrical figure, whose lines are in every part alike distant one from another, whose shorter side is one foot long, divided into twelve parts: the other side a thousand feet long, whose void space containeth this number: surely the figure shall seem to be almost of no breadth, but the sides being severed by so small a distance, will make a certain show of lines coincident and meeting together. Such should this Church be, whose longer side, the number of twelve thousand out of every Tribe doth make: the shorter side, that small number of twelve, which is of the Tribes. Learned and good men will easily acknowledge what I mean: & if any thing shallbe wanting in my conjecture, they will rather add of their own, whereby it may level the righter at the mark, then blame me for my pains-taking. Doubtless there is so great a consent of the History, that the conjecture is to me more than probable. But let the other brethren judge of it, to which I submit this and all the rest of my writings. But yet this whole number was not sealed at once & together, in the time that Constantine liveth on the earth, but figuratively one part is here put for the whole, upon whose first fruits only the mark was set, whereas the rest in course of time should be sealed, every one according to the consideration of their age, as we said at the former verse. ¶ Of all the Tribes of the Sons of Jsraell: Are these then natural jews, or are they not also Gentiles, adopted Israelites? as in the Rom. 2.28. For he is not a jew, who is one outward, but which is one inward. Also, ye know that they which are of the faith, are the children of Abraham, Gal. 3.7. And again, peace shallbe upon them, and mercy, and upon the Israel of God, Gal. 6.16. Therefore the name is common as well to the Gentiles as to the jews. Neither will the consideration of the time suffer that the natural jews should here be signified. This sealing was begun by and by after the tyranny of DIOCLETIAN was utterly abolished, as we have showed before. And to this number only is ability given to learn the New Song, as we shall see in the fourteenth chapter and at the third verse. Which in these times was not proper to the jews, neither ever shallbe. But if this concerning the time shall not be granted me, & if this sealing is to be expected a little before the end of the world, as the jesuite will have it, how shall, after the sealing of the jews, as he judged, an other infinite number come to the Church, as is taught in this chap. ver. 9 seeing that the jews shall not be called, before that the fullness of the Gentiles be come in, Rom. 11.25. Furthermore it shall belong only to the sealed to learn the sung, but if the jews alone shallbe sealed, at whatsoever time at length it be done, what shall become of your most holy Rome, and Christ's Vicar, who shall have no place among the sealed? But we will deliver the most blessed Father of this fear. This described form of the primitive Church comprehendeth both those sorts of people indifferently, so as they all, as well of Gentiles, as of the jews, who love the sincere truth in their heart, shallbe found in this number of the sealed. And indeed the writers do make mention, that some of the jews came to the Church in those times: but let them be jews, they shall not be Israelites alone, since the stop of the partition wall is broken. 5 Of the tribe of juda twelve thousand: Hitherto the general sum, now are reckoned the particular companies, of which that whole is made. In which these things are to be observed, first, that there is an equal number out of every tribe. For God beareth good will alike to all the elect: neither hath any just cause of complaining, that more respect was had of others, them of him. Secondly, that some of the ancient tribes are passed over, and that new are put in their places: For there is no mention made of Dan or Ephraim, but in place of them come Levi & joseph. Some allege this cause, why Dan is omitted, for that Antichrist should arise out of that tribe. What letteth then, that there should not be two Antichrists, seeing the name also of Ephraim is omitted? Surely the distinction of the tribes would had been very profitable to discern Antichrist from other men, which God undoubtedly would have kept entire & safe, that his Church might beware of him, if he would have had this enemy to come out of this nation. But the true cause of passing by them seemeth to be this, that the tribe of Dan in time past revolted to the Gentiles: and Ephraim was the causer of the rest to rend the Kingdom, and persuader to institute a new worship, whereby the ten tribes fell away from God: for jeroboam was an Ephratite. I King. 11.26. Wherefore neither doth he mention him, but ascendeth unto the first patriarch, teaching that the names of the wicked shallbe blotted out of the book and cathalogue of the living, as we have observed at chap. 3.5. Thirdly, that in the rehearsing there is no order kept, either of beginning or dignity. And yet the names are not rashly gathered together (as leaves flying in the hollow rock of Sybille) although peradventure it will be a very heard thing to find out any reason, why they are set down in this wise: yet nevertheless let us assay to do it, trusting in God his help. The countries do seem unto me to be noted, from which God would gather out his elect, in all this space of time when the Church lay hid, and would severe them from the vile and naughty persons of the world, in the same order of places, wherein the Tribes of the Israelites long ago took up their seats in the promised land: to wit in this manner, that Juda should signify the Southern part of the Church: Reuben and Gad the Eastern: Ascher and Nephtalim the Northern, and the west part: Manasse partly the Eastern, partly the Western, who dwelled on this side and beyond jordan: simeon & Levi that part which was spread here and there and one with another: Issachar and Zabulon, the North-east part, to wit the Sun raising: joseph and Benjamin the middle countries. For we shall see that after Constantine was dead, there was such a wandering progress, as it were, of the Church. For in the first times her purest part seemeth to have been in Africa, as it were in the Tribe of juda: the which most of all than was free from the Arian Heresy, thoug brought forth by Egypt next neighbour: and in the mean time infinite uncleanness had overflowed the rest of the world. And this purity continued from Constantine, till the invasion of the Vandals. Then Reuben and Gad succeeded; For when that barbarous people pestered the whole West and South, that which rested of the hope & face of the Church, did all flourish in the East. But when the Saracenes at length destroyed also this vineyard, our Britanny and the Northern regions, lying toward the west, as Asher and Nephtalim flourished greatly: when more than two thousand Monks of Bangor refused to take upon them the Romish yoke: for which cause the Britan's did undergo a grievous persecution, raised up by one Augustine a Romish Monk. The sequent age gave Manasse, partly the East, partly the West, when both Leo Isaurus, and also Carolus Magnus with joint endeavours though somewhat disjoined in respect of places and times, assembling Counsels condemned worshipping of Images. The next times were most miserable, when now Antichrist was come to his highest power and dignity. Now the truth did lie so trampled under foot every where, that the Church could not be seen in any certain places of abiding: but the sealed, as Simeon & Levi did lie hid confusedly, and here and there, known to God only, removed far from the sight of the world. In the ages following after, the seal passed over unto Issachar and Zabulon, that is, to the Northern people, lying toward the Sun raising. For there are read famous conversions in this time of the Polonians, Saxone, Danes, Suevians, & Norwegians. And although the conversions came by the labour of superstitious men, yet nevertheless is was the seal of God and profitable to his elect. For where the doctrine is corrupt and contaminate with errors, there the grass is better than the stalk: the seed new sown is purer than the greenness waxing to an herb For they that are first converted, do hear only of faith and the way of salvation by Christ, but waxing more grown, they are wont to be corrupted and marred by the superstitions of their teachers. Last of all, the end now of those that were to be sealed approaching, true citizens were chosen out from the middle regions, as it were out of the Tribes of Benjamin and joseph. For about the year a thousand two hundredth arose the Waldenses at Lion in France, who making separation from the Church of Rome, professed a more pure doctrine, with the loss of their riches and lives. Fron hence did spring the Albingenses about the city of Toulouse, who afterward were spread through all Germany and Bohemia, whose lot did not f●ll neither about the furthest South, nor to the utmost North part of the world: but a middle place of dwelling was given them among their brethren. I run over these things briefly, rather disclosing, then thoroughly handling the matter: but they that plainly perceive the History, from these few things, I know, will admire and reverence the marvelous wisdom of God together with me. 9 Afterward I beheld, and lo a great multitude, which no man could number: We have spoken of the sealed, and comprehended them in a certain number: the indefinite multitude can neither be declared by the number, neither is said to be sealed: not that any of the elect & pertaining to the king doom of God, is in the mean while without the seal (for this is necessary to every one of the faithful) as though there were a way opened for any man to go to heaven without faith, as a certain great man of blessed memory, seemeth to interpret, moved of a good affection, but not very warily nor truly: but because by reason of the huge multitude, which should profess Christ openly and sincerely, there should be no need of a privy mark of distinction, whereby they might be discerned from other men. For sealing belongeth to the Church lying hid, when a disordered multitude of superstitious and wicked men beareth sway, in which there are a few good men, known to God, & regarded of him, as in Ezech. 9.2.3. but where the godly worshippers are sufficiently manifest in their number & multitude, there is no use of this sealing. These things therefore teach, that after that darkness, wherewith for a time the Church should be oppressed, it should rise up again at length into the light, furnished with very great multitude of true Christians, which out of all nations should embrace the truth, and profess the same openly and without fear. And this plentiful harvest began about the year 1300. at which time the sealing ceased. Not that this huge multitude was apparent so suddenly at once: but because the first fruits were brought forth, with which continual increase a● length should yield this great company not to be numbered, as we have shewed in his place. ¶ Of all nations: not by every Tribe, as before, out of certain separated countries, but from all in common, Germany, France, Britanny, Italy etc. For he alludeth to to the ancient manner of the Church. As long as the time of sealing remained, the elect were few, as in time past the Israelites, while they alone were the chief treasure of God above all nations of the world; but after that time was ended, then true Christians were in greater number. as also the former people of God, was increased very greatly, when the Gentiles were taken into the Church. Surely this repairing should be like to the first calling of the Gentiles: even as we know it came to pass after the Waldenses and Albingenses, when many learned and faithful men rose up, who defending the truth boldly, gathered together many lovers of true godliness. ¶ And they stood before the Throne: gathered into the Church, and acknowledging Christ truly as chap. 4.3.4. etc. ¶ Clothed with white robes: see chap. 3.4. and 6.11. ¶ And Palms in their hands: which cannot yield under any burden. A fit mark of them who at length do lift up their heads, against the wills of all their enemies. They should get the victory of Antichrist, which afterward is said to get the victory of the Beast, and of his image, and of his mark, chap. 15.2. By this one word he noteth their fight and triumph. 10 And they cried with a loud voice: word for word, and crying, and so the verb were must be understood. Also the participle is put collectively with the noun multitude, as before the participle, standing. The great admiration of God's bounteousness in restoring his Church should draw from the Saints crying and shouting for joy, who should not hold it sufficient to acknowledge the exceeding mercy of God with their accustomed voice. All though that crying may signify also a bold profession of the truth, which durst scarce mutter in former ages: but at length should despise the enemies & obtain perfect boldness. We & our Fathers have seen with our eyes this thing brought to pass. There is no man which hath tasted of true godliness, but he giveth God thanks from his heart, for the light of his truth restored in these last times. And although the Romish Antich. doth gnash his teeth together for anger, yet we cease not to praise boldly the great name of G. so as the world ringeth with the saints voices. And why should not we as joyful victors cry a loud, who have palms in our hands, & by the grace of God the necks of our enemies put under our feet? God grant that we may extol him always with meet praises for his infinite goodness, least making small account of so unmeasurable grace, we bring upon ourselves some lamentable trouble, whereby the joy of our triumph may be distained. 11 And all the Angels stood: see chap. 5.11. The ancient mirth of the Church shall return, at which the Angels shallbe glad, both themselves consenting to the joyful shouting of the Saints, and also lauding God apart in their behalf. 12 And power and might: that is, let the praise of power and might be given un to him. For God showeth a mervaylous power in delivering his Church. The Saints indeed do bear Palms, but the victory is gotten by the strength of God alone. How merciful is our God, who will have the pains to be his in consuming the enemies, and the triumph to be ours? 13 They which are arrayed in long robes. Hitherto this multitude was described by those things which may be perceived by the sense: now he cometh to the more perfect instruction by communing with an Elder. And first he convinced john of ignorance, whereby the knowledge received might be the more acceptable: together also teaching, that the faithful people, whose person john now representeth, shallbe as ignorant of the truth of this type, when the time of fulfilling it shall come, as john in this place, until they be taught of the learned Ministers, after which sort john is here instructed of the Elder. Nevertheless it shall appear from those things, which follow, that the Elder demanded not of the general innumerable multitude, but of one certain kind contained in that great company. Who yet all are in one apparel, and rejoice in one name, because they shall cleave one to another both in consent to the same truth, and also by a continual joining together of the times, who also shall at length be partakers of the same glory. 14 Thou knowest: As though he should say, I know not, thou knowest. Wherefore this company is not the same. which he saw lying under the altar, chap. 6.9. etc. For in that place he understood that they were killed for the word of God, neither had he any need to be taught again: but as it is a new troop of the godly, whom by his ignorance he declared should be unknown to the world, suspecting nothing less. ¶ These are they which came out of great tribulation: The Elder did ask two things, Who are these and whence came they: john is ignorant of both of them. The Elder therefore teacheth him: but answering only to one, that is to say, whence they came: which yet also should disclose the men themselves. It was indeed a great affliction, which the Church suffered under Antichrist, that whole time, wherein the faithful were known only by the mark printed on them: and not that only, but also some ages after, as it shallbe made manifest afterward. Yet I do not think that this is meant in this place, but that it is called Great for excellency sake, for the greatest of all that ever was since the world was made. Which surely Moses will tell us of in his song in these words: For fire was kindled in my wrath, which shall burn even unto the bottom of the grave, and shall consume the earth and her increase, and set on fire the foundations of the mountains. Upon the consumed for hunger, and wasted with scab, and bitter pestilence, I will send also the teeth of beasts, with the venom of serpents of the earth. The sword shall kill without, and in the chambers fear, both the young man and the young woman, the suckling with the grey headed, Deut. 32.22 Moses sung that these evils should come upon the jews, for their falling away from God. Which albeit they strike a certain horror into men, even by the words rehearsed, yet they scarce touch the least part of those calamities, wherewith the most wretched nation is wasted by the space of a thou sand six hundred years, even to this very day: which times I doubt not but Moses hath showed in those words, that I may put you in mind of this by the way. Who can number by counting, how great evils those ancient Jews, who killed the Lord of life, and defiled their hands with the blood of the Apostles, suffered in the destruction of the city? No History showeth that there was ever made so horrible a slaughter. The enemy himself refrained not from tears, acknowledging the strange murders beyond the cruelty of any war. You might think that the whole nation was here destroyed utterly, especially, when they who were left in that utter ruin, were sold to be slaves, were thrown to the wild Beasts, were made mocking stocks in the theatres: finally were not exempted from death, but reserved unto torment. Indeed a few years after it seemed to have been revived, but it was to endure new calamities, like as in the Comedy, the heart of Prometheus being eaten, was restored often times. For Hadrian killing again this people most miserably, forbade them their native soil, and dispersed them into all quarters of the world. Since that time they are dispersed, vagabonds, banished from their own country & land, wandering through the whole world: without Governor, without God for a King: yea, that I may use the words of Terlullian in his Apologet. to whom it is not so much permitted, as that according to the right of strangers they may salute their Father's land with their feet. There was never no calamity of any people, either for the kind of punishment so grievous, or for the length of time of such continuance: there hath not been any spectacle so clear of God being offended: not any so fearful example of his eternal wrath. Neither yet should there belesse trouble a little before that time, when God shall give an end to this so long misery. At that time, saith Daniel, when there shall be a time of trouble, such as hath not been, since it was anation, even unto that time: which, that it is to be understood of the last sharp assault before the full restoring of the nation, we shall sometime show more clearly, if God will. Therefore whether we respect the present casting of of this people, or that future calamity, at their receiving again into grace, this great affliction is proper to the jews, who together with the remnants of the Gentiles, being revived after the tyranny of Antichrist, and with them which shall then first open their eyes to see the truth, shall make that great company, which no man could number, ver. 9 These things are confirmed from that happiness, which followeth in the next words, which pertaineth to this present life on earth, & not to that future in the Heavens, the sound fruition whereof shall not come, before that there be made one sheepfold, the elect jews being chosen into one Christian people, as we shall show at chap. 21.22. From which it is now manifest, seeing that this indefinite number is made partly of the Gentiles, partly of the jews, whose calling ought to be expected a long time after that sealing, which was spoken of before, that those definite and sealed ones were not jews. Furthermore sound peace and all perfit happiness shall follow the calling of the jews, as in the next words it is declared briefly, but more largely at chap. 21. and 22. But when the sealing was finished, there remained yet much of that great affliction. All which shall more appear in the things that follow. ¶ And have washed their long robes: At length being converted by faith unto Christ, and clothed with the imputation of his only righteousness & holiness. 15 Therefore they are before the Throne: as before in ver. 9 chosen into the Church, and gathered into the assembly of the faithful. ¶ Day and night: without ceasing. For then the fall away shallbe ended, and they shall cleave constantly to God, even to the last end. ¶ In his Temple: Yet there shallbe no Temple there, as chap. 21.22. But in that place is understood the abolishing of the ceremonies, which they shall regard no more for the worshipping of God thereby: here is a pilgrimage yet on earth from the Lord, where we have need of the coming between of outward means for to worship him: of which there shallbe no use in the heavens. ¶ They shall hunger no more: They shall want nothing, neither shall any adversity trouble them, which is signified by hunger and thirst; moreover also all causes of calamities shallbe driven far away: the sun shall not burn them, neither shall there be any heat, which shall bring scarcity: the whole creature shall consent to further the happiness of the holy people. Here the things are set before us in few words for a taste, which shallbe declared more at large afterward. 17 For the Lamb that is in the mids of the Throne shall govern them. Now the cause is rehearsed of the former happiness, to every part of which it is distributed conveniently; shall govern, answereth to those words, shall not hunger: shall lead them to the lively fountains of waters, respecteth the thirst, which he said should be suffered no more: and shall wipe away all tears, hath regard to the heat of the Sun, which he promiseth shall not be trobelsome afterward. ¶ From their eyes: The tears falling from the eyes. Montanus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were abiding in the eyes: as if God by drying thoroughly the eyes, should leave no faculty to weep. Isayah, the tears from all faces, ch. 25.8. So then is the common type, while the trumpets and viols endure, that is even to the last end. About the beginning and proceeding of the Trumpets, the number of the elect should be sealed: about the end there should be a more joyful, more plentiful, and more evident multitude, which afterward under the viols increasing every day, at length should have their brethren the jews joined together with themselves, when there shallbe a full happiness at last, so great as can be expected on earth, which shall not be discontinued again by any general miseries of the times, until Christ himself shall come to judgement. This common type is to be declared by every member in those things that are behind, according to the several mutations, and notable events, that shall happen this whose space. CHAP. 8. AND when he had opened the seventh seal, there was silence in heaven about half an hour. 2 And I saw the seven Angels which stood before God, & to them were given seven trumpets. 3 Then another Angel came, & stood before the altar, having a golden censer, & much odours were given unto him, that he should offer with the prayers of all the Saints upon the golden altar, which is before the throne. 4 And the smoke of the odours with the prayers of the Saints went up before God, out of the Angel's hand. 5 Afterward the Angel took the censer and filled it with fire of the altar, & cast it into the earth, & there were voices, & thunderings, & lightnings, & an earthquake. 6 And the seven Angels, which had the seven Trumpets, prepared themselves to blow the trumpets. 7 So the first Angel blew the trumpet, and there was hail and fire mingled with blood, and they were cast into the earth, and the third part of the earth was burnt, & the third part of the trees was burnt, and all the green grass was burnt. 8 And the second Angel blewe the trumpet, 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 are in the sea, the live things I say died and the third part of the ships were destroyed. 10 Then the third Angel blew, and a great star fell from heaven, burning as a torch, and it fell into the third part of the rivers, and into the fountains of waters. 11 And the name of the star is called wormwood, therefore the third part of the waters was turned into wormwood; and many men died of the waters, because they were made bitter. 12 Afterward the fourth Angel blewe the trumpet, and the third part of the Sun was smitten, and the third part of the Moon, and the third part of the stars, so that the third part of them was darkened, and the third part of the day was darkened, and likewise of the night. 13 And I beheld and heard one Angel flying through the mids of heaven, saying with a loud voice, woe, woe, woe to the inhabitans of the earth, because of the sounds to come of the trumpet of the three Angels, which shall blow. Analysis. THE common type being declared, the Silence, which is proper to the seventh seal remaineth. Which, of what it is, is declared in the first ver. Afterward he proceedeth to the following period of the trumpets, which is comprehended in the compass of this, and is distinguished into seven trumpets: the preparation of which is double, common, and special: that, consists first in the seven Angels, furnished with so many trumpets, ver. 2. Afterward in one other Angel, who executeth the office of the High Priest, as it appeareth from the furniture, in respect both of the instrument and end, ver. 3. and also of his ministry toward the elect, ver. 4. and against the enemies, partly by casting fire into the earth, partly in raising up from thence voices & thunderings and great perturbation, ver. 5. The special preparation is of the seven Angels making themselves ready unto the business appointed to them. The Execution also hath likewise some thing common, to wit, a warning by the blowing of the trumpets: and also something special, even the proper effect of every blowing of the trumpet: which is distributed in the four first lighter, and the last three, heavier. They are handled in the rest of the chapter, by their distinct articles. At the first blowing of the trumpet, there was hail and fire, ver. 7. At the second, a burning mountain is cast into the sea, ver. 8. At the third, a star fell from heaven into the rivers, ver. 10.11. At the fourth the third part of the sun was smitten, ver. 12. As touching the three last more grievous trumpets, the preparation common to them is had in ver. 13. where the Angel flying through the mids of heaven, denounceth with a mourning voice more horrible calamities from them following. Scholions. 1 But when he had opened the seventh seal: Such than is the sixth: the seventh seal followeth, whose effect, which proceedeth from the opening, is called Silence, which sometime is used for any resting, as why are ye silent in bringing home the King, that is, why do ye rest, 2 Sam. 10.11. Sometime it is opposed unto tumult, from whence, the still waves of the waters, Psal. 107.29. Of which sort is this silence made in Heaven, that is, in the Church on earth, which often times is called of Christ the Kingdom of Heaven. The space of this silence is about half an hour, surely very shorth, which should almost end assoon as it should begin. In which is taught, that the Church afterward shall enjoy for a small time happy rest, after that the open enemies should be driven away, and that comfortable Angel Constantine the great, should arise from the East. For this silence is joined together with that subduing of the cruel enemies, wherewith the sixth chapter was concluded. For the common type, of which sort was the whole seventh chapter, doth not interrupt the order of things. And indeed such quiet days followed by and by after those trumpets. For Maxentius being overcome at Rome by Constantine, and Maxentius in the East by Licinius, how glad a day appeared to the Church through the whole world? How great delectation, how great joy, how great triumph was there of all degrees? How pleasant was it that the prisons were opened, that men were called back from the mines, that their feet were loosed from bounds, that their necks were delivered from the axe? Neither only to have these things, but also an Emperor, of which never any man before did so much as dream, who endeavoured exceedingly to adorn by all means that he could, every one of the meanest that was named a Christian. Eusebius triumphed not without cause, singing with the words of the Psalmist, Go to, see ye the works of jehovah, how he maketh desolations in the earth, causing wars to cease unto the end of the earth, how he breaketh the bow, and cutteth in pieces the spear, he burneth the chariots with fire, book 10. 1. Now both the Augustes, as well Licinius as Constantinus, with one mind did procure diligently, not only the peace of the Church, but also the ornaments of peace, as it is apparent from the Decrees published in the name of them both, Euseb. book 10. chap. 5. etc. But this was a short peace, and in very deed but of half an hour continuance. For first, the Augustes themselves were at concord scarce one three years space: afterward, when they were reconciled, Licinius assaileth openly the Christians, and attempteth a general slaughter. There came more over civil war, which waxed fierce among the rulers of the Church, the Bishops themselves: who being void of all fear of the common enemy, did fall one upon an other with the weapons of words, as if they had been weary of peace, even assoon as they had tasted the sweetness of it with the top of their lips. See Aurelius Victor of Cesar. part 2. Euseb. book 10. 8. 9 and upon the life of Constantine book 1. to the end & beginning of the second. Furthermore those things which we have noted before at the first verse of the seventh chapter. 2 And I saw those seven Angels: Such hath been the Silence, from which at length proceedeth the second period, distinguished from the former, because the entrance into this, began not but at the end of the seals. For shall the Trumpets be answerable to the Seals, which are brought to their last end, before the Trumpets be prepared to sound? More over take away the TRUMPETS from this seven Seal, that which we leave unto it beside and above the Silence of half an hour, is a certain small thing, and more slender and barren, then beseemeth the dignity of it. I see that such an opinion hath pleased some learned and Godly men, but he that shall mark and observe the thing diligently, shall perceive, that the same is quite contrary to the method of the REVELATION. The Heralds of this Period are the seven Angels Trumpeters: The words themselves do not show plainly whether these Angels were good or no They are said to stand before GOD: but this is a doubtful kind of speaking, in so much as it may be attributed as to the evil, so to the good Angels: and therefore it is said that SATAN presented himself together with the Sons of GOD, before the Lord: as we read in the Book of job first chap. ver. 6. But the proportion of the BEASTS in the Seals, and of the seven ANGELS Ministers of the Viols, every one of which was clothed with Pure Linen, as we shall see in the fifteenth chapter of this book and at the sixth verse, may cause us to esteem and judge these Trumpeters in the same number of Holy ones: especially seeing that the article, those seven ANGELS, hath also the force of nothing some that were known: of which we had none before, unless the finger be pointed unto those seven SPIRITS of God, sent forth into all the world, of which we have seen in the fift Chapter and at the sixth verse. We said that the four ANGELS of the seventh Chapter are the four first Trmmpets, but we mean not the TRUMPETERS themselves, but the events which followed when they blew those their Trumpets. But the parts of this Period are distinguished by Trumpets, because these events should be more notable, more famous and manifest to all men, and as it were sung with the public and loud voice of a Trumpet In receiving of which, there is a certain preparation before they begin the work itself, because by and by after the silence made, there should be given some token of the troubles to come, before the rage should wax hot and be kindled. To which is to be referred that Schime between Cecilianus and Donatus of Africa, of which we made mention before: the Apostasy of Licinius, and his wicked enterprise against the Church. The Contention in the East touching the Lord's Supper or Passeover: But especially the infection of the Arian Heresy, the which assoon as it sprung up, began to spread quickly far and near, and to kindle so great close and secret hatreds, that neither the scorning of the enemies on the theaters, nor the most earnest desire of the EMPEROR himself testified both by his letters and tears, and also by the Embassage of Holsius Cordubensis a most famous old man, could not avail any thing at all to quench the flame: for this see the second book of Eusebius, upon the life of Constantine, in his letters to ALEXANDER and Arius. All these things as Trumpets, were given in the sight of all men, as b●ing indeed sorrowful presagies of the future blowing of the Trumpets. 3 Then an other Angel came: Hitherto the preparation of the seven ANGELS; Now followeth what manner of entrance was made to the events following in one ANGEL: Whom we may not suppose to be any Spiritual substance, such as are the ANGELS properly so called, that is to say GABRIEL, or any of that sort, as the jesuite would have it, but a Man, according as this Book of the Revelation is wont to speak, in the which there is nothing more common and ordinary, then to give & attribute the name of an Angel, unto Men. Furthermore this heaven is the Holy Church on earth: the Altar the more inward holy place of the same, the Ministry of the High Priest, which the Angels properly so called do never execute: but the truth of which belongeth only to Christ, the type unto men only, who have a nature fit for sacrifice, about which thing the office of the Priest is chief occupied: of which nature seeing the Angels are void, neither can they represent the Priest. Neither any where in the scriptures are these duties attributed to them. Furthermore the ministry was done before the throne, where there is no place for the Angels, but in the compass of the throne: and of the Elders, and of the Beasts: that is to say, they compass about the uttermost circuit of the Church, watching on every side for the safety of it: whatsoever is within the circuit, is the highest Throne, the Lamb, the Beasts, the Lamps, the Crystal sea, the Altar etc. of which things there is a necessary use in the congregation of the faithful. I doubt not but that this Angel is the same, which in the former chapter was said to ascend from the rising of the Sun, to wit, Constantine the Great. For that which there summarily kept the Angels from hurting until they had sealed the elect, that seemeth in this place to be declared severally in what manner it was done. Neither doth any thing let but that the same man may be described in diverse manners, according to the diverse nature of the things that are to be done. ¶ And he stood before the Altar, the Greek hath, at the Altar, Montanus agreeth unto it. Afterwards it shallbe clearly seen at chap. 11.1. that the Church about this time was gone into the Temple, and had hidden herself in the privy places thereof: wherefore not without cause he is said to stand before the Altar, seeing he was the chief of them, who having escaped from the corruptions of the world, went a part from other into the covert of the Temple. But he stood not in this place as one of the common sort of the faithful, but in the ornament of the Priest, having a golden Censer, and much odours given unto him, that he should offer with the prayers of the Saints. How may these things, wilt thou say, fit to Constantine? Surely as the type of the High Priest to jesus christ: whose person to represent is not proper now to one certain kind of men, but is common to all the faithful; whom all Christ hath made Priests, and that not of the second, but of the highest sort. But why should not he above all have the image of the Priest, in whom most of all did shine the likeness of his Kingly dignity? well spoke he of himself in the assembly of the Bishops, And I, saith he, am here as one of you: for I will not deny myself to be your fellow servant, in which name I rejoice most of all: Socrat. book 1. chap. 7. ¶ Having a golden censer: the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly Frankincense here is taken, for the Censer itself, as is manifest from the first verse, where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled with the fire of the Altar. But the golden Censer was an instrument of the most Holy Place, Heb. 9.4. and belongeth only to the High Priest. ¶ And odours were given him. Therefore this Angel is not Christ: who taketh not odours from any other, but he himself is a most replenished store house of all graces, and giveth to every one, as much as is needful. Those odours are a most ample, both ability, and also will to make peace, which is the end of the Priesthood, and of burning incense before God: in which respect the Lord is said, to smell a sweet savour, when he accepteth a Sacrifice: Gen. 8.21. ¶ That he might offer with the prayers: These things are spoken according to the ancient custom of the Temple: where the Priest burning incense within upon the golden altar, in the mean time the whole people tarried without, giving themselves to prayer, as in Luke 1.10. And the whole multitude of the people prayed without in the time of the burning incense: from whence it cometh to pass, that it is said in this place to be given to the prayers: which before time was wont to be joined together with them at the same moment. And the prayers of the Saints are the godly wishes of the faithful, who earnestly desired, that some remedy might be found betimes against the evils near at hand, which they saw to before showed by many apparent tokens. For could it otherwise be, but that the sincere minds seeing strifes, privy grudges, and contentions reign every where, and to consume all things (I mean those which we showed even now to have followed the half hour silence) should not strive earnestly with God by prayers, that he would not suffer the truth triumphing over the tyranny of the enemies, to be abolished by the discords and alterations of them that were of the household? But what other mean could there be of appeasing controversies, then to gather together the parties disagreeing one with an other, and when the matter was reasoned of on each side friendly, by a good composition to draw them to be of one mind? This was it then which the holy men desired that the present controversies might be taken away, by a general Council assembled, and the future evils might be prevented. Epiphanius reporteth that Alexander Bishop of Alexandria solicited Constantine and required of him earnestly, that he would summon a general Council, and that not of himself, but from the common advice of other Bishops, whom he had consulted with about this matter, book 2. Tom. 2. heresies 69. Ruffinus book 1. chap. 1. From which we may perceive what was the common desire of all men. Only Constantine next after God could give odours to this desire, that is, bring it to some desired issue: for, as saith Euseb. It was in the power of the omnipotent God only, to cure these evils. But Constantine alone of all men on earth to be the minister of these good things, in the life of Constantine, in the 3. book of the said Euseb. ¶ Upon the Golden Altar: The Altar of incense, that was before the veil, as Exod. chap. 30. ver. 3. Here it noteth the company of the chosen saints, the first fruits of the whole world, as speaketh Eusebius: in as much as this company doubtless did hold the place next to the most holy, as in old time, the Golden Altar was set before the veil. And surely by right may this crown of most holy men be called the Golden Altar, the great assembly of which cometh nighest unto the majesty of God, and in which the visible glory of God most of all showeth itself. Where, saith Christ, two or three shallbe gathered together in my name, there am I in the mids of them, Mat. 18.19. Therefore it must needs be that this company should have the next place to the Most Holy, in the mids of which Christ himself did remain. ¶ Which is before the Throne: Within the circuit of the Elders. For that is said both here, and in other places to be before the Throne. Which whole space God would have to be proper to the elect on earth, who approach next to the Highest Throne, and are not separated by the coming between of Angels. 4 And the smoke of the odours went up: Thus far the preparation of the Angel, now followeth his Ministry: and first that which pertaineth to the Elect in this verse, in respect of whom the smoke of the odours is said to go up, that is they were made partakers of the thing which they desired so greatly. The manner of speaking is taken from the same custom of the levitical Priest, the similitude of whom he hath used hitherto. Once every year the Censer was to be brought within the veil, that the cloud of the incense might cover the Mercy Seat, which is upon the Testimony, to the end that the Priest should not die, as we read in the book of Levit. chapter sixeteenth, twelve and thirtheenth verses. Also Incense was to be burned every morning when the lamps should be kindled, as in the book of Exodus, chapter thirty, verses seven and eight. Whose thick vapour ascending should pierce through the veil, and should perfume with a most sweet savour all the inward most holy place: a visible sign of our prayers, which do penetrate the heavens, and by the sweet savour which they cast forth through Christ, do obtain of God, that which we ask. From whence the Psalmist saith, Let my prayer be esteemed as incense before thy face: Psalm hundredth and fourthy one second verse. Therefore the smoke of the odours goeth up, when our prayers coming before God, do obtain for us that which we asked according to his will. And when the holy men desired that some way should be taken, for the ending of that strife by a general Council proclaimed, by these things is showed, that the thing was granted them at length which they desired. For Constantine seeing that he did try in vain all other remedies, appointeth a general Council at Nice: he commandeth the Bishops to take public horses, and all to assemble at the day appointed. Whom at last being gathered together, he most sweetly admonisheth touching the care that they should have to search out the truth; he with very great equity heareth the disputers against it: finally he governeth the whole business with such gravity and wisdom, that at length the wicked blasphemy being condemned by common consent, the holy truth prevailed. By which fact of his surely the thick cloud of the odours, went up from the hand of the Angel before God, when doubtless by his care, pains, diligence, charges, moderation of the whole business, so wholesome a thing, so much desired of all the godly, was undertaken, begun, and brought to an end. Now he set a mark in the foreheads of the elect, whereby they might be discerned from the base sort of the ungodly. Therefore Constantine is that Angel, those odours given him, which he should give to the prayers of the Saints, is the power to gather a general Council: the Golden Altar is Christ himself in the mids of this holy company: The thick cloud of the odours going up, is the whole matter brought to an end most prosperously. And this is that time until which the four Angels should keep the truce, of which we have seen at the 7. chap. ver. 1. ¶ With the prayers of the Saints: Prayers, peradventure by the want of a participle, not of the preposition with, as if the perfect sentence were this, And the smoke of the odours, which were given to the prayers of the Saints went up, the word being repeated from the former verse, where was, that he should give to the prayers: a thing very usual with the Hebrews, to understand in the things that follow, the verb that was used before. But by this reason the odours given should only ascend, and not also the other prays of the saints, which also are odours, as we have seen in the fift chapter & at the eight verse, Therefore by want of the preposition the sense seemeth better to agree: Yet Theodorus bez have it with the preposition with, and not with the of as the Common translation, and the jesuite, who interpreteth it materially, that the odours ascending were made of the prayers of the Saints, when it was said before, that he should give to the prayers of the saints. But nothing that is given to a thing, is made of the same thing, to which it is given ¶ Out of the Angel's hand: Because he held a Censer in his hand: but which is as much as if he should say, by the ministry of the Angel, Constantine ministering, whatsoever was needful for this matter. 5 After the Angel took the Censer, and filled it with fire of the altar: The fact of the Angel, as far as it respecteth the wicked. But the full Censer showeth the greatness of the evil: the fire of the altar, the kind of it. That was an excellent confession of the faith, which the holy Council published against Heresies: which surely was like the coals of the altar, which the fire falling from heaven kindleth in the hearts of the Saints, upon which they may burn most sweet odours in calling upon one true God in three persons. But this same fire cast into the earth, that is this godly confession spread abroad every where by the emperors proclamations into the wicked world, or the Church at least in name (for I told you that so the Earth signifieth often times) how great troubles raised it up forthwith? Doubtless even as that fire ca●t on the earth by Christ▪ made all full of privy displeasures & broils while the godly with the heat of it, were inflamed with a desire of the truth, but the wicked were set on fire with hatred and envy, Luke 12.49. so this holy Decree, a firebrand of the same heavenly fire, raised up a very great hatred in the contrary wills of men. When the Trumpets were first given, they fought one against an other, only with a dissenting of opinions, but the evil increased now by the remedy, as cankers are wont. For after this Council came all manner of calamities, deceits and false accusations, which being showed here briefly by the voices, thunderings, and lightnings, afterward are declared severally in the first trumpete. So therefore, that which was holy and wholesome to the godly, turned to greater destruction and provoking to the wicked. ¶ And there were thunders and voices: Some books have voices and thunders: Aretas only thunders and lightnings, omitting voices and earthquakes, These things do note generally what fruit of that Council should redound to the wicked. But thunders and voices seem here to be two words for one thing, to wit loud thunders, as jer. 4.29, they shall go into the very clouds, and climb up upon the rocks; that is, upon the cloudy rocks by reason of the height of them: unless peradventure voices be the same thing here, which they were in the 4. chap. 5 ver. 6 And the seven Angels, which had: The second preparation of the seven Angel, who now go about the business, of which before in the Trumpets that were given, there was given some proof. For these things a●e spoken of the executing of the work, as likewise the wife of the Lamb is said to make herself ready, at the very marriage, after in chap. 19.7. Now therefore when the prisons where broken, those mischiefs should fly out, which even hitherto made a stir in the inner parts: the four first of which are described in this chapter, far lighter indeed than the three last: and therefore we shall see, that albeit in a certain order of blowing the Trumpets they do assail, yet they all do together come upon men with force, distinguished only by short spaces of time to begin. ¶ Prepared themselves to blow the trumpets: This sound of trumpets, seemeth not to be a voice manifesting to john alone, that is, to the elect in the Church, the trouble that should come, such as was that of the Beasts in the first seals: but the divine administration, giving by the holy Angels so notable beginnings to the facts: that by the same, as it were by a noise of trumpets, all sorts of men should be awaked, for to consider the beginning of things. Many things do creep upon us by little and little and secretly, so as their beginning is unknown, and are grown old before they be perceived: but here the beginning should be marked, and perceived plainly of any one, so that the procedeing of them could not come suddenly upon any man, but such a one, as would be wilfully negligent. Although the sound of a trumpet doth cause rather astonishment and fear, then teach the hearer knowledge. And so in deed it cometh to pass, that the further we proceed, the more obscure are the judgements of the events. In the Seals the Beast doth call john for to come and see. In the Trumpets there is never a word: only a sound is given. In the Viols, there is scarce any noise, but so far as the liquor powered out of a cup doth yield. Certainly as long as faith and godliness was sound, as in those first times, small judgements did awaken the Church: but in these last when iniquity is grown in use, we pass over even the greatest works of God with eyes shut up and deaf ears. Which carelessness of ours God both discloseth and reproveth by this increasing darkness of the signs. For less light is not given from any lack of perspecuity in God, but only for a reprehending of our future secutity. 7 Therefore the first Angel blew the trumpet; All things now being finished, which hitherto caused a delay, at length the Angels sound the trumpets: at the first sound a double effect followeth. The first is a shower of hail, and fire: The second the burning of trees and grass: the hail coming from heaven and with a great noise, signifieth the very great trouble, which from the household servants of the Church, at least by outward profession, should fall suddenly upon their own heads. But the fire mingled with blood, the fervency of the same trouble, and increase even to the shedding of blood. But we must remember that these mischiefs are set on fire with the burning coals of the altar. Which thing is here manifest. For the matter was not deferred for any long while, but in the mids of the Nicene Fathers the first Angel blewe the trumpet: for the holy men had scarce approved the truth by a common consent after they had considered the matter diligently, but the hail began to fall down violently, and to make a wonderful great noise. Certain Bishops, verily citizens of the Earth, making a pretended show that they were offended with some words of the Confession, but in very deed inflamed with the coals of the altar, laboured to hinder the consent and to be against it so far as in their power did lie. These were five, Eusebius Nicomedieosis, Theognis Nicenus, Maris Chalcedonensis, Theonas Marmariensis, & Secundus Ptolemaitensis, who maliciously alleging against the word Consubstantial, would neither agree with the rest touching the faith, nor subscribe to the condemnation of Arius. This was a manifest beginning of the hail, which a while after fell in greater abundance. For after that Eusebius and Theognis feigning an alteration of their opinion, had recovered their former dignity, they went about this one thing, to try by all means how that through the sides of Athanasius, they might pierce the truth. And these cunning devisers looked so well to the matter, that no times have been more troubleous through most impudent false accusations, malicious surmises, lies, and unjust vexations: That Athanasius had killed Arsenius, had ravished his hostess, had taken away craftily the provision of corn at Constantinople, had ministered money to one that attempted an alteration: & what time affordeth exemples of like impudence? The good Arian Bishops removed from his seat Eustathius Bishop of Antioch, because he was one of them that held the truth, a whore being brought forth, who objected unto him dishonest conversation with her. Neither were these things done secretly and privately, but that we may acknowledge the huge noise of the hail, in assemblies full of men, by continual run up and down from Thracia & Alexandria into Syria, by wicked accusations, by appealing to the Emperors, in abrogations of ungodly sentences, and approving of the same again, so as the whole East had business enough by these means, & did ring on every side with the noise of this shower. But the broil stayed not here. CONSTANTINE the son of Constanntie mingled hail with blood, banished many, put many to death, How cruel a thing was it, that he compelled by torments to consent to the wicked opinion, that reverend old man Holsius of Corduba, to whom his Father gave so great honour? But the outrageousnes of VALENS is almost uncredible, whereby the Church was spoiled on every side, the faithful were cast headlong into the river Orontes: cruelty was exercised by every kind of death. Surely that ship in which under a colour of sending four score excellent men into banishment, he commanded them to be burnt in the main sea, was more unnatural than that weak ship of Nero, in which he devised a death for his mother. And the Bishops who of late passed all mortal men in impudence, strove afterward with tyrants who should be most cruel. What slaughters did MACEDONIUS make through all the East, Georgius and Lucius at Alexandria? It would ask a long time to set down all: doubtless the former miserable times came again, the name only of the enemy being changed: for those of the time passed were Heathen, but these were false Christians Verily the wonderful and marvelous falling of hail in & about those times, showed manifestly what was the state of things: And hail filling the hand rushed down violently, every several hailestone being as great, as the hand could conteme, as Socrates in the four chapter of his book doth say. And it seemeth that Gregorius Nazianzenus at that time made that oration, whose inscription is this, when the Father held his peace because of the calamity of the hail. ¶ And they were cast into the Earth, and the third part of the Earth etc. So readeth Aretas, the Common Latin translation, and some other Copies: and so it seemeth that it should be read, both that the greatness of the evil may be the more perceived, and also that those things which follow may be understood the more easily, this first being set down which is the chief. He cometh now to the second effect which was hurtful only to the wicked, the sealed being well defended from the evil of it. For, saith he, they were cast into the Earth: which we have taught to signify Earthly men, wholly addicted to the things of this life. But this shower reigned not upon the whole earth, but only upon the third part. But he calleth it the third, after the common manner, the whole being distributed in to three parts: Which third part was the East, to wit, Asia, and the bordering places. EUROPE and AFRICA understood it rather by hearing then in very deeded. VALENS and VRSATIUS Bishops, the one of the city Mursia in the country of Pannonia, the other of Singidon a city in the Superior Mysia, did endeavour and laboured much to fill those parts with this poison. But God who is merciful, did in his kindness restrain and repress this mischief within the bounds of the third part of the world, lest that in overwhelming the whole Church, it would at length destroy and overthrow the same utterly. ¶ And the third part of the trees was burnt: The trees are the foster children of that Earth, of which I spoke even now, and those more strong & tall than any of the rest, as after in the 7. chap. but the Green grass signifieth the new borne Infants of the Church, and the common multitude. But the tempest seemeth to rage's more grievously against the Grass, then against the trees: for of these the third part only is on fire, but all the grass is burnt up. But this whole grass belongeth to that third part only, even as that third part of the trees, are all trees of the East: from whence the condition of the trees is nothing better, then of the grass. These things teach, that all of the Christian name, as well the highest as the lowest, who lived in those countries of the third part of the world, and were not in truth grounded and built upon Christ, should be so miserably smitten with this storm, that they should make shipwreck of their salvation. But you will say, that they were destroyed before: that is true doubtless in God's council, yet it often cometh to pass, that reprobate men do flatter themselves for a time, with a certain false hope, and do with very great care delight to follow some outward religion: which afterward the time doth prove manifestly, to have been mere hypocrisy, and a vain appearance of holiness: so those trees & grass, should make shipwreck of their counterfeit god lines, dashing themselves against the rocks of so great ungodliness of the Bishops. And how could it be, but all in whose hearts the truth hath not taken deep root, either should be carried into error, or, which is worse, should contemn all religion, should revolt from Christ himself, should hate the worshippers of him, whom they should see to be bend to this only thing, that they may raise up strifes, contentions, and troubles? Well wrote Constantine in an Epistle to the Council gathered together at Tyrus, he upbraided the Bishops, in that they did nothing else but sow dissensions and hatreds, and those things which did tend to the utter ruin of man kind: Socrat. book 1. 34. But there needeth no witnesses in a matter not doubtful. The exceeding great mercy of God is rather to be praised, which kept a few safe from this storm. 8 Afterward the second Angel blewe the trumpet, & as it were a burning mountain: The first effect of the sounding of the trumpet of the second Angel: is a great mountain burning with fire cast into the Sea: The second effect is, the death of the third part of the creatures that lived in the Sea. As touching the first, Mountains in the scriptures are Princes, States of a Realm, Lofty minded, & all of that sort, as Isaiah saith, that the day of the Lord shallbe upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every strong wall, chap. 2.14.15. From whence it seemeth here to note Kingdoms, Principalities, Honours, Dignities, the Pomp of the world, and Train following great men, and the Ambition of such things. This Mountain burneth with fire, as Vesuvius or Aetna, because the desire of honour and riches is fervent, neither are men wont to be occupied coldly in getting such things. It is thrown into the Sea, because the ambition of these things is cast into the doctrine, a new decree of the Council being made, touching order and honour, of which their Ancestors never had a thought. For we have showed before, the Sea to be the most pure doctrine of the true and heavenly Church, chap. 4.6. but of the earthly and false, the foul and gross, chap. 7.1. Seeing then that this is the meaning of the words, we shall find that the second Angel by and by after the first sounded the trumpet among the same Nicene Fathers. For after that sentence was given touching the coessential nature of the Son, of celebrating the Easter upon one and the same day, & of Miletium, they turned themselves unto the making of Canons, by which the Ecclesiastical Discipline should be ruled. Among other Canons, they make a Decree touching the Primacy of the metropolitans, that the Bishop of Alexandria should have authority over all the Churches, in Egypt or Lybia, and Pentapolis: because the Bishop of Rome had the like custom: Likewise as in Antioch and the other Provinces, let the honour of every Church be reserved. And that no man ordained without the will and knowledge of the Metropolitan, should be counted a Bishop: that honour also be given to the Bishop of jerusalem, and consequently that he may receive honour, the dignity nevertheless proper to the Metropolitan City remaining. Surely this burning Mountain was cast into the Sea, when from this beginning, there was strife among the Church men about dignity and honour, as for the maintenance of religion, and their private sustenance. Indeed the obscurer Churches were wont in former times to go to the learned and skilful Bishops of more famous cities, and to ask their advice if any doubtful thing had fallen out, and to crave their aid to whom the excellency of the place procured more authority: but that which they did before of their own accord, now must be done necessarily: and those whom lately they saluted as their brethren and fellows in office, they were now to be acknowledged by higher titles. From hence came into the Church, exercising of authority and having dominion: by which in a short time after, all thing were turned up sidowne. Constantinople thought that she was regarded nothing according to her worthiness, by this Nicene Decree: where fore a few years after, a Council being gathered in the same place under Gratian and Theodosius the elder, she ordained in plain words, that the Bishop of the City of Constantinople, aught to have the honour of Primacy next after the Roman Bishop, because that it is new Rome; see the first Council at Constantinople, Canon the fift. By which things both she bewrayed her own ambition, and also showed some what more fully, what those some thing obscure circunstances of words in the Nicene decree meant. ¶ And the third part of the Sea became blood: The Second effect, is the corruption of Doctrine, & the death of the things in the Sea. The Doctrine is turned into blood, that is into a nature wholly growing out of kind. Before indeed, it began to be foul and thick, defiled with many superstitions, but af●er the desire of Lordship & Primacy was mixed with it, it became an horrible blood. But what this third part is, the History showeth clearly. In the former sounding of the trumpet the East was smitten with the hail: now the West is punished with the bloody waters, as some time Egypte. Now Rome must play her part, which not content with the Primacy of Order the which the Ni●●ne Fathers gave her, strove as much as she was able, to get herself the highest estate also of power over all the rest. And she had many opportunities doubtless before others, as to be the head City of old time and no● that long ago, that prejudice of the Nicene Decree, the exceeding peace the which she enjoyed, when in the mean time the whole East was inflamed with the deadly firebrands of dissensions, finally ordained as it were a sanctuary, the orthodoxes being driven out of their sextes: under a colour of defending of whom, she crept in by stealth to that dominion, which in her heart she sought so greedily. For while both the banished Bishops, of whom she seemeth to deserve well, praised her of a grateful good will more than was meet, and she vaunting herself the more freely in a good cause, she exercised a certain empire and dominion unwarres over all men. Which coming of hers appeareth evidently in Sozomenus in his 3. book chap. 8. Athanasius of Alexandria, Paulus of Constantinople, Marcellus of Ancyra, and Asclepa Gazensis, being cast out of their people fled for succour to Rome: the defence of whom julius Romain took freely: neither was that to be reproved, unless he had made craftily to himself from hence a step, unto tyranny. For so he writeth to the Churches in their behalf, as though the power were his own to command any thing imperiously. As if it were meet that he because of the dignity of his seat should be careful for all, he restored to every one his own Church. But when letters were sent every where touching this matter through the East, being as I said full of authority and power, which he arrogated to his seat, the Eastern Bishops, in other things not to be approved, did this well and according to their duty, that they thought the arrogancy of the man was to be convinced of them, and the Romish ambition to be reproved freely. And from hence is that which they answer, that the Roman Church doth strive and contend with all men about honour, as if she were the school of the Apostles, made at the beginning the mother City of Godliness: although the teachers themselves of the doctrine came from the East, and were men of that country etc. There was added to his cunning of boasting so insolently of the Apostolic Chair, a crafty interpretation of all duty, as of due obedience: the saluting of his brethren and fellows in office, by the name of honourable Sons, and other notable frauds of that sort, as Damasus in his Epistle to the Constantinopolitan Council do show, in these words: In that, saith he, your charity most honourable sons, giveth due reverence to the Apostolic Chair, by the same thing you procure very much reverence to yourselves. For although it appertaineth to us chief to order the stern and rudder which we have taken upon us to govern in the holy Church, in which the holy Apostle sat a teacher, yet we confess ourselves to be unworthy of so great an honour, Theodor. book 5. chap. 9 Incredible is the charity of the Roman Pope, who embraceth no otherwise then as Sons, so many Bishop's present in the Council. In the next age his unsatiable desire broke forth more evidently. Three most Holy Popes, who could not err, Zozimus, Bonifacius and Celestinus are convinced of falsehood, belying the Nicene Council to 'stablish their own Principality. The sixth Council of Carthage (albeit they reprove so great a naughty act more gently than was meet) writeth to Celestinus, that they could not find any such thing in the truer Councils, which are received for Nicene, being sent them from holy cyril and Atticus of Constantinople, out of the original, which they long a go sent from thence by Faustinus, as out of a part of the Nicene Council: and therefore they warn him, that he would not do that whereby he may seem to bring into the Church of Christ the smoky pride of the world. So in short time their impudence increased, neither from hence forth did they cease before that Rome the conqueress had taken from all the rest the apple of contention. The Nicene Fathers taught to provide for the peace of the Church, by placing some chief patriarchs, as it were in a watchtower above the rest, but the issue convinceth them both of an exceeding great error and aberration, and of their labour to be very ill and unprofitably bestowed: and together also it teacheth how much safer and better it is to continue and keep within the bounds and simplicity of the divine and most holy word of GOD, then that we should alter or change any thing in it leaning unto human wisdom and inventions of men. Such is this third part, into which the burning mountain was cast: and that the doctrine afterward became most foully corrupted, & marred, now it is mor known thanks be to God, than that is needful to spend time in proving it. We shall find that this is the continual Cokou song of all the Papists, an immoderate boasting of the Apostolic Seat, whether they do refferre all things wrestingly, the Sun and Moon, the two sword, and the Church built upon Peter. 9 And the third part of the creatures died: There remain yet two parts of the second effect: one touching the death of the creatures in this Sea: the other of the destroying of the ships. The creatures in the Sea, are all that basest company of the Clergy, as they call them: of which sort are the Doorkeepers, R●●ders, Singers, Exorcists, Acobythes, Subdeacons', Deacons, Archdeacon's, Deans, Religious Monk's, Brethren, and the rest of that kind. The Ships, are those of a higher degree, whose office was to take pains in preaching the word, and to transport it hither and thither as merchants, or any other way to exercise merchandise in this Sea▪ the third part of all those should perish, that is, all that execute this corrupt ministry in Europe, the third part of the world by drinking up this red blood, they should be destroyed, who puffed up with ambition, despise the simplicity of their office, and neglect all manner of duty through desire of attaining a better dignity. In the East the overflowing of the Barbarians quenched this flame: In the West, the times being some what more quiet, gave leave to it to spread abroad at her pleasure. The greatness of which burning, by which are burned all the Mariners, Watermen, Masters of Ships, Pilottes, sailing in the middland Sea between Europe and afric, from the gulf of the Sea jonium unto the Isles called Gades, that is, the Ecclesiastical men of this our world, may be comprehended more easily in mind and thought, then declared by words, of him that followeth brevity. I would to God that the broken piece of this Mountain did not yet still trouble the Crystal Sea in Christi an Churches. But how agreeth it to this Sea-evill, that in the same tempest, as saith Hierome, by an earthquake of the whole world, which bef●ll after the death of julian, the Seas passed their bounds, and as if God did threaten a flood again, or that all things should return to the old Chaos, the ships being carried to the unapprocheable places of the Mountains did hang upon them? In the life of Hilar. Eremit. Annian Marcell book 26. at the end, reported the same, mentioning that this came to pass the 12. day of the kalends of August, when Valentianus was first Consul with his brother. 10 Then the third Angel blew the trumpet: The primary effect of the third sounding of the trumpet is a star falling from heaven into the third part of the rivers and of the fountains, burning like a torch, called wormwood. The Secondary effect is bitterness procured thereof, and the death of men drinking of the waters. We ought to remember that, which is clear enough from the things before said, but it is to be set down again and again, because of them, who to the end that they may darken the things, do often repeat the contrary, that the words are not to be taken properly. If one great star should fall, we should not need to expect any further evil following Neither would it fall into the third part of rivers only, but cover the whole earth: whereupon they that urge the property, are constrained to go from the words, and to feign a certain multitude of exhalations gathered together. But it shall be manifest from the whole Prophecy, that he speaketh not of that which is to come, but of that which is passed in respect of our age. Therefore they who call us back to the natural signification of the words, do of set purpose desire to hide the truth so, that it may never show itself. Let us come to the matter. We have heard that the stars are the Ministers of the word in the Churches, chap. 1.20. Although the word doth not so appertain to them alone, but that also it may be applied sometime to others. How, saith the Prophet, speaking of the King of Babylon, art thou fallen from heaven o Lucifer, the Son of the morning? Isaiah 14.12. Therefore the word fitteth them who glister aloft, as it were in heaven: especially if they shine with the light of truth. This is a great star, not dark and cloudy, but of a notable greatness. It fell from heaven, by falling from the true Church, through Heresy or some other ungodliness. It burneth as a torch, because the fire of it should be flaming & mounting up, coming forth openly abroad, not burning only with a secret heat, as even now the Mountain did burn: whose flame yet should not continue long, but the nourishment failing as of a lamp, it should be clean put out: It falleth into the rivers and fountains, that is upon those men from whom as from fountains the doctrine should flow unto others, of which sort are the Bishop's disposers of the word: the diverse consideration of whom doth procure unto them diverse names. Even now they were Ships carrying hither and thither the merchandises of the word: now because by their continual flowing they do maintain that universal Sea of doctrine, and increase that which abideth in the multitude, worthily are they compared unto rivers and fountains. The star falleth into them, peradventure the common people remaining more sincere, which comprehendeth not so great subtilityes. Although how shall the river flow clear, where the fountain is corrupted? Unless peradventure as the Sea waxeth not sweet by the watering of the rivers, so neither do the multitude gather bitterness from the corruption of these. But the matter is otherwise here, seeing a little leaven leaveneth the whole lump: and albeit, the fountains should be most corrupt, yet it should not be without danger to them, who should drink thereof, but they should perish even as well. The name of the star is wormood, not because it should be called so commonly, but because it should show herself to be some such thing by the effect. And wormwood some time noteth the bitterness of affliction, as behold I will feed my people with wormwood, jer. 9 that is, most bitter corrections: some time the deadly poison of heretical wickedness, as take heed that there be not in you a root bringing forth hemlock or wormwood, Deut. 29.18. that is, lest your mind be the seedeplot of any Idolatry and wretched life, as the most learned Tremelius and junius do expound it. Both seemeth to be joined together here, that the bitterness of the calamity may be mixed with the vicious and corrupt doctrine. Now for the application. The third Angel did blow about an eleven years after the former. When Constantius, to whom befell the Eastern Empire, and by and by after the death of his Father, through the fraud of a certain Elder, whom he used familiarly, was cast from heaven into the Arian Heresy. The impiety began before through Arius, and got some patrons, as before we have said: but Arius forthwith counterfeited a recantation: by the same cunning Eusebius and Theognis recovered their chairs. Neither durst any openly make any stir, while Constantine remained alive. This furor enraged the minds of some, and drove them to work the orthodoxes what troubles they were able, but they made show of an other thing. Furthermore these were lesser stars: but Constantius was a great star flaming as a torch, bringing forth the thing out of lurking corners into the clear light: and endeavouring with very great desire to amplify it. The same account is to be made of Valens the Emperor, who followeth after julian & jovinian. By their means Wormwood fell into the third part of the rivers, and into the fountains of waters. Before time the Bishops were sick of this disease: but now they began to rage, having got such rulers. The whole East, except Athanasius and Paulinus drunk this deadly poison of the Arians and Emmonians, see Hierome against the errors of john Bishop of Hier. Not only Nilus was turned into bitterness, but also the rivers and fountains of Thracia, Hellespont, Bithynia, and the whole continent region: in all which places the Arians expelled out of the Churches all that were of a right judgement, and punished them shamefully, Sozom. book 4. 27. More over the poison was powered forth on all men from the borders of Illyricum, even unto Thebais, as basil complaineth in his Epist. 69. And what wormwood was at any time more bitter, then for Christians to be beaten with stripes to death by Christians, to be deprived of their goods, and privilege of the cities, to be burned in the fore head with a hot iron, and to be handled with no less cruelty, yea rather more cruelty of brethren, then before time of most fierce & outrageous enemies? Yet all these things and many more suffered the orthodox at the hands of Macedonius of Constantinople, and others his fellows in office, not Bishops, but fiends of Hell, as Socrates writeth in his second book, chapter 27. This mischief vexed and over ruled a long time that third part, both by it own self, and also by the unhappy birth of the Macedonians and other wretched offspring of that sort: nevertheless when Valens was dead, this flame also decayed, the matter of which was consumed, as of a lamp, which hath no more oil. Those Wormwood waters did wonderfully provoke the calamity of the hail with which now at length they mix themselves, and hindered that the burning flame of ambition in the West could not be helped. For now the three Trumpets came on with rage together, which molested at the first asunder and mor lightly. 11 Therefore the third part of the waters became: The Second effect showing the fruit of the falling star. The Teachers and Bishops almost all, of that third part, who should be the springs of learning unto others, forthwith infected the wholesome waters with the bitterness of that wicked opinion: but they made this deadly mixture not only to themselves, but also all which drunk hereof, and suffered themselves to be infected with the same opinions, got to themselves destruction, as hath been declared by us before. 12 Afterward the fourth Angel blewe the trumpet: Here is mentioned one effect only of the fourth trumpet: otherwise then in the former. Neither that without cause, but for this intent, as far as it seemeth, because the former evils came from them of the household, and that it was therefore needful, not only that it should be showed which was done, but also the Authors, whereunto the first effect pertained especially. But this calamity should come altogether from the Enemy, and from men that were strangers from the Church, any fall of whom there was no need to rehearse. Wherefore he cometh to declare this trumpet no otherwise then to the relating of the former calamities, which the spiteful Heathen Tyrants did bring in before time, as in chap. 6.12.13. This only effect smiteth the third part of the Sun, of the Moon, of the Stars, of the Day and of the Night. The Sun, Moon, and Stars we interpret as before, to be the chief ornaments of the purer and true church: So as that the Sun should be the Scriptures themselves, the fountains of light. The Moon the doctrine borrowed from thence, which is compared sometime to the water, and also sometime to the light for a diverse respect. the stars, the Ministers: the day, joyfulness and mirth in the Church from the enjoying of this Sun: the Night, a sorrowful condition, either in regard of affliction, or of darkness and obscurity which is cast upon the truth, or of both: whereupon there shall be no night in the full happiness of the Church, chap. 21.29. Neither are the Ministers stars, because they are servants of the night, but because they put away the darkness that is in others, themselves in the mean time being enlightened wholly by the light of the Sun; The meaning therefore is, that a most grievous calamity, common no less to the false, then to the true Church, shall invade the third part of the world: as the History witnesseth it to have come to pass. I pass over the tempests of those wars, which the most obscure nations Goths, Suevians, Huns, Heruls, Vandals, and the other confederates of these, inferred: which scarcely repressed of Constantine the Great, at length when he was taken from the earth, overflowed all Europe: I think that this forth sounding of the trumpet, is to be referred especially, when Gensericus the Vandal, about the year after Christ is birth 438. passed over from Spain into afric, sent of Bonifacius. For what Decius or Diocletian is to be compared with this man in cruelty? The divine goodness delivered from their jaws Augustine, a few days before the city Hippo was taken. What torments endured not the rest of the saints? The Tyrant commandeth all holy books to be burned, every one without regard to be killed, that they should not spare the innocent, but suckling children being pulled from their mother's breasts, to be partly dashed against the stones and the ground, partly to be cleaved asunder in the mids from the crown of the head. And they were better dealt with all, than the rest which remained alive, many Ministers of the word, and famous men being laden with huge burdens in stead of Camels and beasts, and compelled with goads of iron to hasten their going, as often as through weariness they stayed. Proclamations from the King are set forth, that all in general should be destroyed, who had holy orders. And Victor of Utica who wrote the History of this persecution, maketh mention, that of an hundred and three score Bishops, which lately were in Zengetana & the provincial jurisdiction, three only were left alive, at what time he wrote these things: and that one of these three escaped persecution and lived as a banished man at Edessa in Macedonia. Verily the third part of the Sun, of the Moon, of the stars, and of the day was smitten; seeing the African Church, the third part of the world, lay wholly quenched, as far as man could judge. Especially when as Hunorichus Nundrus, and at length Gilimer made a gleaning with greater cruelty (if any thing can be greater) than Genserichus used in reaping the first harvest. Neither was the Night untouched, but the third part of it was likewise smitten, that is, the whole false Church also, which is wont to be more populous than the true, and to cover it over with her darkness, was partaker of the same calamity. For the Vandals desired to root out all at once every one of the Christian name: far otherwise then the other barbarous nations in Europe, which sought only places to dwell in for themselves, and bore no such hateful minds against religion. For which cause we think, that this fourth sounding of the trumpet, doth properly belong to the African Vandals. And so much the more, because by their means it was brought to pass that the Sun in those countries did go down always to this very day: for after that horrible darkness, which the Vandals brought in, God by his fearful judgement gave up those nations to the mahumetical madness, whose hellish darkness at this time sufferreth no comfortable Sun beam to shine upon them. How is it to be lamented, that that part of the world, which afore time was beset with most famous lights, Tertullian, Cyprian, Augustine, and others almost infinite, is now altogether become black, and doth not shine with one little sparkle? But so is thy will most holy Father, who hast compassed about us Europeans left alone, and most wickedly abusing thy holy name, with very sorrowful spectacles of thy wrath, both toward the East & South. So therefore are the four first trumpets, Contention, Ambition, Heresy, & War: those four Angels, which Constantine the Great for a time restrained. But the first and third trumpet belongeth to the East: the second to the West: the fourth to Africa. The Prophecy of this chapter containeth about two hundred & thirty years, to wit, from the beginning of the reign of Constantine unto the year of Christ five hundred thirty and three, at which time Belisarius carried away captive Gilimer, and destroyed the name of the Vandals in afric, Evag. book 4.16. Ye may fetch a larger declaration from Eseb. upon the life of Constantine: from Socrates, Theodoret, Sozomene, Evagrius, Procopius, of the war of the Vandals: and Victor of Utica touching the persecution of the same men: whose Commentaries God would have to be extant, for the light and credit of this Prophecy. 13 And I saw and heard one Angel: Now he cometh to the three last trumpets, much more troublous than the former, as appeareth from the common preparation in this verse. For as though the usual sounding of the trumpet were not of sufficient force to cause fear, a common Proheme to these three full of terror is prefixed: every several afterward is declared by their transitions. As touching the words, some read for an Angel an Eagle, as Aretas, the Complutent Edition, and the common translation: brought hereunto as it seemeth, because the fourth Beast was like a flying Eagle, chap. 4.7. But the word one being adjoined, maketh against it. For it was wont to be the limiting of a thing uncertain and indefinite. But the Eagle the fourth Beast was only one: wherefore it had been superfluous to say, I heard one Eagle. Therefore one Angel agreeth better: which word is general, and by right may be limited with some addition, as Andreas readeth, and some other Greek Copies. Furthermore he is called an Angel which flieth through the mids of heaven, after in chap. 14.6. But this one Angel is some one man alone, picked and chosen out from the rest, to some peculiar office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the mids of heaven, as the Astronomers call it, who call midday in this wise, but the mids between Earth and heaven, to wit, the mids of height, not of length, as the Angel appeared to David, 1 Chron. 21.16. But seeing heaven is the holy Church, and the earth the false and counterfeit, which carrieth the name & show only of the true: this Angel being seen betwixt both, seemeth not to have attained the purity of that, and yet to have flown somewhat aloft beyond the dregs and filth of this. He crieth with a loud voice, that he may be heard of all men, that there shall come far greater calamities, from the three trumpets that are to come, than yet have gone before. But that these shall come upon the inhabitans of the earth, who do counterfeit holiness, whereas in very deed they are withered branches and rotten members. The time and congruency of the matter do make me to think that this Angel is Gregory the Great Bishop of Rome: he was one, as it were taken out of the rabble of many Bishops, whose labour God would use to profit his Church. But although he sat unwares in the chair of wickedness, yet God knoweth to pluck his out of the jaws of Hell. And significantly doubtless is he called one, as though it were a miracle for any one of any goodness to be found among that degenerating rout. This Gregory did fly in the mids of heaven, pressed down with many superstitions and errors, that he could not be enroled a citizen of the heavenly city. Whose nevertheless singular good will, care, diligence, right judgement in many things lifted him up on high far above the rest of the common sort, and that company of superstitious ones. He cried with a loud voice, denouncing to the world a great calamity by ANTICHRIST who should come strait way. The King, saith he; of pride is at hand, and which is unlawful to be spoken, an army of Priests is prepared: book 4. Epist. 24. Again, the King of pride is at the doors, in the same book, Epist. 38. In the same place again, where is that Antichrist, which challengeth the name of universal Bishop, and for whom is prepared an army of Priests to attend upon him? He is at hand, saith he, and at the doors: yea he was far nearer than he thought, in whose chair he sat even himself, but by his account he could not be far of. Neither is it lawful to diminish the Pope's credit, who could not be deceived, especially avouching the same thing so often and in earnest. Seeing therefore that this Gregory next after the fourth trumpet, that is, the Vandalike persecution, so expressly crieth out aloud, that Antichrist is at hand, than whom no greater plague and calamity could befall the earth: and that a few years before, that the Monster borne long ago, broke forth into the open light, it must needs be that he was this Angel, who is showed almost so plainly by this type, as if he had been named. CHAP. 9 THAN the fift Angel blewe the trumpet, and I saw a star fall from heaven into the earth, and to that star was given the key of the bottomless pit. 2 He opened therefore the bottomless pit, and there arose a smoke out of the pit, as the smoke of a great furnace: and the Sun was darkened, and the air, by the smoke of the pit. 3 And there came out of the smoke Locusts upon the earth, and unto them was given power, as the scorpions of the earth have power. 4 But to them it was said, that they should not hurt the hay of the earth, neither any green thing, neither any tree: but only those men, which had not the Seal of God in their foreheads. 5 And to them was commanded, that they should not kill them, but that they should be tormented five months: and that their torment should be, as the torment of a Scorpion, when he hath stung a man. 6 Therefore in those days shall men seek death, and shall not find it, and shall desire to die, and death shall fly from them. 7 And the forms of the Locusts were like unto horses prepared unto battle: & on their heads were set as it were crowns, like unto Gold, and their faces like 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 habergions, as habergions of iron: and the sound of their wings was like the sound of charets, when many horses run unto battle. 10 And they had tails like unto Scorpions, and stings: and they have power in their tails to hurt men five months. 11 And they have a King set over them, which is the ANGEL of the bottomless pit, whose name in Hebrew is Abaddon, but in Greek Apollyon, that is, Destroying. 12 One woe is past: and behold yet two woes come after this. 13 Then the sixth Angel blewe the trumpet, and I heard a voice from the four horns of the Golden Altar which is before the eyes of God, saying to the sixth Angel, which had the trumpet. 14 Lose those four Angels, which are bound at the great river Euphrates. 15 Therefore those four Angels were loosed, which were prepared at an hour, & at a day, and at a month, and at a year, to slay the third part of men. 16 And the number of the army of horsemen was two thousand times an hundred thousand: for I heard the number of them. 17 And I saw the horses in a vision, and them that sat on them, having fiery habergions, and of Jacinth, and of bristone: and the heads of the horses were as the heads of Lions: and out of their mouths went forth fire, and smoke, and brimstone. 18 By these three was the third part of men killed, that is, of the fire, and of the smoke, and of the brimstone, which came out of their mouths. 19 For the horses power is in their mouths, and in their tails: for their tails are like unto serpens having heads, wherewith they hurt. 20 And the remnant of the 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, and of Silver, and of Brass, and of stone, and of wood, which neither can see, neither hear, nor go. 21 Neither repent they of their murders, nor of their sorceries, neither of their fornication, nor of their theft. Analysis. SUCH hath been the common Proheme, as was said in the last verse of the former chapter. The special effect of the greater trumpets followeth: two of which are handled in this chapter: The Fift, unto the verse 13. The sixth in the rest. The first effect of that is, the fall of a star from heaven, for 1. The second effect is the opening of the bottomless pit, the smoke coming out of the pit, darkening the Sun, ver. 2. and the engendering of Locusts: of which afterward there is a description, first in respect of their power, like unto scorpions ver. 3. over whom, ver. 4. of how long continuance, ver. 5. how great, both from the degree of pain, which should not be unto death, but only for torment, ver. 5. and also from the esteeming of death, as a lesser evil, ver. 6. Afterward there is used a lively description of them, both of what sort they are by themselves, and that partly in sum: That they are like to warlike horses, ver. 7. partly by every member in regard of their heads and faces, in the same verse, of their hairs and teeth, ver. 8. of their habergeons and wings, ver. 9 of their tails and power of hurting to continued, ver. 10. and also lastly, what they are in respect of their King Abaddon, ver. 11. So is the fift trumpet. The two next are set forth by transitions, ver. 12. The former whereof, that is the sixth containeth both the calamity in the rest of this chapter, and also a consolation of the Saints in the two following. The calamity first is commanded, the author of which commandment is declared, ver. 13. The Minister to whom it is given, and the sum of the commandment, ver. 14. Afterward it is performed in very deed, both by the Captains, to whom a space of tyrannising, and the number of them that are to be killed, is prescribed, ver. 15. and also by the soldiers, the number of which is showed, ver. 16. and fierce and terrible disposition, ver. 17. The event of all which is double, the kill of the third part of men, ver. 18.19. The hardening of the rest, ver. 20.21. Scholions. 1 Then the first Angel blewe the trumpet, and I saw a star: The first effect of the fift trumpet is the fall of a star, as we have said in the Analysis, which star is not any good Angel, they are never said to fall from heaven to the earth, which always in this book is taken in the worse part: but to descend, as chap. 10.1. and 18.1. and 20.1. Furthermore, this star is the Angel of the bottomless pit, of which in ver. 11. who is called Destroying, not only because he shall destroy others, but also because he himself shall go into destruction, chap. 17.8. Who hath come from the same bottomless pit, from whence he hath caused destruction to others, in the same place: It is well true that a Holy Angel hath the key of the bottomless pit, chap. 20.1. but that is a key to shut only the bottomless pit, after that the Devil is put in: this on the other side is only to open the same. Neither is that firm, that the key is never given to others, than our friends: for what other thing is the Key, than a power over a thing? Which we know is granted to the fowls spirits; whereupon the Devil is called the Prince of the world, john 14.30. the Prince of the power of the air, Ephes. 2.2. the Prince of the darkness of this world, Ephes. 6.12. Therefore this star by an usual manner of speaking in the Scriptures, is some wicked Man, to whom we have heard before now, that the name of star is given. That Ambrose, which not very long ago Tonstall published, will have him to be some Arch-heretic, who as a star in heaven, before he fell, shined brightly in the Church with learning and wisdom: joachimus Abbas, that it is some Clergy man endued with knowledge of learning: Well and according to the meaning of the Holy Ghost, as we shall see by and by. He is said to have fallen in the time past, which fell before now. For this star fell not first at this fift sounding of the trumpet, but departed long before from her soundness by certain degrees, & was tumbled down into this pit of ungodliness. Although this preter tense noteth not only the thing which is now past, but also after the manner of the Hebrews, a continuing action. Of which sort are those, This is my be loved Son in whom I have been well pleased, Mat. 3.17. So before, Behold saith Christ, I have stood at the door and do knock, chap. 3.20. Of which sort are many in other places. It fell from heaven unto the earth, by revolting from the holy Church to a degenerating company of ungodly men. But this fall now first began to be marked, after the sounding out of the fift trumpet. For that which is done leisurely and privily, is not perceived to be a doing, before that it be manifestly come to pass. The key of the bottomless pit given, is a power granted over infernal darkness, which was shut up in the bottom of the pit of hell, for that is the bottomless pit. Now first this power was granted to send forth the smoke, howsoever the fall from heaven was before that the trumpet sounded. Now that we may find out who this star is, the thing is not to be measured by one or two circumstances (for so we shall find very many to have fallen from heaven) but all things are to be taken together: which surely whomsoever they shall fit, he doubtless is that very man whom this Prophecy painteth out unto us: it cannot be that the holy descriptions should be general and common, so as they may be applied to diverse things contrary to the meaning of the Spirit. But it is to be observed, that this trumpet is not limited within any certain bounds of the third part, as the former, but to have free liberty to spread far abroad in what place soever it will, as in the common proheme the Angel cried out in the end of the former chapter, woe to the inhabitans of the earth: as though the calamity should be contained within no other limits then of the whole earth: from whence it cometh to pass that the latter trumpets exccede the former, not only in the very kind and continuance of the evils, but also in the space and largeness of the countries themselves, to which they should bring damage. These things being thus laid, we shall find that this trumpet sounded immediately within three years after that Gregory died (whom even now we showed to be the Angel flying from the mids of heaven) about the year from the birth of Christ, six hundredth and seven. At which time Boniface the third obtained of Phocas the parricide, that the Bishop of Rome should be universal: then also mohammed in the East (whom Robertus Cetenensis and Bibliander refer unto the same time in the eleven table: albeit I think that others more truly do reffer him to a few years after: as touching the sum of the thing there is no difference) was believed of his own people to be a great Prophet. Both stars fell from heaven before this time. The Roman defection is manifest in the Idolatrous worshipping of relics, & in attributing that to the Saints, which is proper to God alone: that I may not recite many other wicked superstitions, when as it would ask a long time even for to number them. Gregory that middle Angel, whom by right thou mayest call holy in comparison of many other that were to come: in how plain words doth he bewray the impiety of this seat herein? The holy Martyrs, saith he, our defenders are present, they will be asked, and they require to be sought. Therefore in your prayers seek ye these helps, find ye out these defenders of your guiltiness: in his Homilies on the Gosp. Again, Which Holy Peter of late could be your helper in all things, and more over he is able to forgive your sins, book 4. Epist. 34. Again, let him put his trust in the grace of the omnipotent God, and in the help of the blessed Apostle Peter, in the book 4. chap. 39 Moreover, from the cross, in which is the wood of the Lords cross, and the hairs of John Baptist, we have always comfort of our Saviour, through the intercession of his fore runner, book 7. Epist. 126. Neither was he the first author of this Idolatry: neither did they which followed endeavour to overthrow it, but rather increased it with all their power. And not without cause indeed, the fall of this star became then first known, when the Bishop began to be called universal, then yet the ears of all men might ring with the late crying out of Gregory, He is Antichrist, who challengeth to himself the name of universal Bishop. Fron which also it is manifest, how both they deceive and are deceived, who require instantly the testimonies of Ambrose, Hierome, chrysostom, Augustine, or of any other Father, by which expressly it may be proved that the Pope of Rome is Antichrist, seeing his fall could not be so plainly discerned before the blowing of the fift trumpet: which doubtless sounded not, before these holy men ceased to be among the living. The fall also of Mahomet from heaven is evident. The Saracenes had received the true faith of Christ by the instruction of Moses a certain Bishop of that people, when Mavia the Queen reigned, as in Socrates' book 4.36. or Mania, as Sozemene calleth her, book 6. 38, At which time Valens governed the Empire of Rome in the East. From this beginning, or peradventure from Zacomus the Prince, who flourished a few years before, the truth seemesh to have been spread among them unto the times of HERACLIUS, corrupt without all doubt with much filth, and corruption, as is wont to come to pass in process of time, yet not quite abolished, as it is clear from mohammed himself: who acknowledged the Scriptures, and took to himself companions, or rather had for masters Sergius of Constantinople, a Nestorian Monk, and john of Antiochean Arian, Wherefore it is plain that both of them had fallen. The key was given to the Bishop of Rome in that manner which I have said, For an ordinance of the Emperor being established, that the Bishops of Rome should have full power to assemble general Councils and to dissolve them, to confirm and disannul the things which should be decreed in the Councils: and that the City of Rome should be the head of all wholesome life, when before Constantinople was so esteemed because of the seat of the Emperor (as writeth Pomponius on Phocas) what could not this key open? Doth not the Pope worthily boast of the Keys, and carrieth them an ensign for his arms, lest perhaps any should be ignorant, that he is the same, whom john saw should come? And this is that difference between the other superstitious men, and the Pope of Rome. Many others did give more to the Saints departed, then was meet, and defiled themselves with the most grievous sin of Idolatry, yet to no other was given the key to open the pit, but to this universal Bishop. Let no man therefore to hide the Antichrist, call forth the defence and fellowship of others that erred, but let him join together all the properties, nor judge of him for one alone. But as touching Mahomet, what could not he obtain of the simple multitude, being counted of all a great Prophet? Whose swooning from a disease the rude multitude believed to have been a conference with the Angel Gabriel. Surely a mighty Key and fit to open the pit of Hell. Therefore the respect to the time, the greatness of the matter, theagreablenes of all things, which shall more appear in the explication: finally the large bounds of this trumpet do cause that as well Mahomet as the Romish Pope are to be contained under this star. Neither is it an unmeet thing that many persons should be noted by one type: whom the likeness doth compose and make to be some one thing. 2 Therefore he opened the bottomless pit, and the smoke ascended; Such was the first effect. The second sort of effects do arise one from another in a certain order. For first, he openeth the pit: from the pit opened smoke ascendeth: out of the smoke, beside the darkening of the Sun, come Locusts. And the Smoke is Heresy in doctrine, and superstition in worship. For what other thing can breathe out of the Hellish pit? Before time indeed by many cranyes it sent forth a foul vapour, but now through the doors opened by the help of these men, it began to go out hastily. The Sun and air are darkened, after that errors growed in use, and the light of the truth was quite put out. Neither is it a darkness of one place only, such as the high rope of some mountain doth cause, but the whole air is filled with blackness differing nothing from the darkness of the night. And certainly after once the Primacy was obtained of Phocas, Bonifacius the next both in name and order, consecrated to all Saints, Pantheon a Temple of Heathenish Idolatry, practising the same ungodliness, which the Ethniques did before, but under an other something more glorious name. Whose holy day also he appointed, that the wickedness of worshipping an new army of Gods, might not be Rome's alone. Theodatus his next successor decreed, that the parents who had received even through ignorance, their own children from baptism, should not live together any more in the society of wedlock: but that there should be a separation made, and the woman should receive her dowry, and be married to an other after a year. A new kind of incest by spiritual kindred, which God knew not when he made his laws of incest and unlawful marriages, Lev. 18. Bonifacius the fift added, that we by Christ are delivered from original sin only: that the law requireth no more of us, then that which we are able to perform by our own strength, or at least by the help of the divine grace. Vitalian, that all things ought to be done in the Church in the Latin tongue. Finally, that I may not reckon up an infinite thing: the matter at length came to this point, that all must necessarily submit their necks to this yoke: That every soul that willbe saved, must confess the form of the Roman tradition: and that all her decrees are to be received, as if they were established by the divine voice of Peter himself: as Agatho in his Epist. among the Acts of the sixth Council at Constantinople. This smoke which at the first opening of the pit, was but thin, became every day thicker, almost by infinite degrees. And the manner of Worshipping God, began to be no less corrupted, which did consist wholly in Masses, Altars, Garments, Images, Chalices, Crosses, Candlesticks, Censers, Banners, Holy Vessels, Holy Water: in a multitude of Prayers, Pilgrimages, Fast, and an exceeding great company of not only idle, but also ungodly ceremonies, the most pure ordinance of God forsaken in the mean time, and trod under foot. How long before, and how far this smoke spread itself in the West, one alone Boniface Venofride an Inglishman may be instead of many witnesses, who being the Legate and Apostle of Gregory the second, brought into bondage under the Pope the Franckes, the Noriques', the Boys, the Thy rigates, The Cats, part of the Saxes, the Daces, the Sclavonians, the Frises. How great a multitude of slaves by one man's travel? But this was nothing to the whole West, covered in a short time after with the same smoke. For the Princes being made to believe, that, that Church was founded of Peter, and this Peter left the keys and power given him of Christ to his successors at Rome, and in no other place in the earth: so as he that should cut of himself from the Church of Rome, should become a banished man from the Christian religion (as Adrian in his Epistle to the Spaniards:) it is no marvel if by this darkness the Sun was taken away from all Churches every where. But this dark night became yet much more thick, when at length the holy Scriptures being wholly laid aside, and all good learning being banished, sophistical theology was only in account, the unpure Decrees and Decretals, held the governance. Then the Egyptian darkness was not thicker, than that which came upon the whole West. The Eastern smoke sent forth by Mahomet was grosser at the very first beginning, so as it might be felt with the hands. He unto three holy Scriptures, as he speaketh, that is, the Law of Moses, the Psalms of David, and the Gospel, joineth his Alfurta, an horrible Chaos of all blasphemies. And as if the Eastern people had not received hurt enough from the dotages of Mahomet, Heraclius the Emperor spread also among them the error of the Monothelites. So then about these times, every man may see abundance of smoke coming out of the opened pit. As touching the words, instead of a great furnace, Aretas, the Complutent edition and some others read a burning furnace, peradventure both are to be joined together, but the sense is clear. 3 And out of the smoke went Locusts: An other effect of the second sort, the procreation of Locusts: that is of men, who resemble their disposition most fitly in their multitude and slothfulness. The words may not be understood of some venomous creatures indeed: whose offspring doth not require à man falling from the truth, of which sort we have showed the star to be which fell from heaven: neither are the true Locusts bred from the smoke of errors: but the offspring must be of the same kind, of which his cause is. Wherefore from this ignorance & most gross errors there came forth in the East the Mahometish Saracens, a company of vile people by troops running violently to robberies, living not so much of their own as of others: a nation borne to eat up & devour the goods of other men, which hath wasted the whole East in a few years: afterward spoiled miserably the west & our Europe. The Western Locusts are Monks, Nuns, the young brethren the innumerable rout of religious, the Cardinals with the whole Popish Hierarchy. All these beetles sprung out of the same smoke, or dung of ignorance & error. For after that men did attribute their salvation to their works, what measure could there be of new religions & newly devised superstition? All do fervently thirst after salvation, which when they understand to be in their own power, & to consist in the observation of such things, there was no superstition from which they could stay themselves. Surely a man is scarce more begotten of a man, than these Locusts from that smoke. Whatsoever pleasant thing was any where, in any countries, flying thither in troops, & placing themselves there, they devoured it wholly: neither was their living more dainty than secure, as though all the rest of mankind had been created for to be the cooks of these banketers. How great troops there have been in time past, any man may conjecture from hence, that a certain General of the Minorites, which one sect filled forty Provinces, promised to the Pope towards his expedition against the Turks, out of the Seraphical family of the Franciscanes, thirty thousand wariours, who could perform valiantly warlike offices, without hindering at all the service of holy things: Sabel. Ennead. 9 book 6. How huge a multitude must there have been of all the religious men, considering that one family of them ministered so copious an army? To which is to be added Polydore Virgil, affirming, that there was never any ordinance of humane godliness, that grew more in a short time: for this alone family of the Franciscanes filled the whole earth: so as the common people astonished did suspect, that godliness was not so much regarded of many, as idleness and slothfulness: of Invent. book 7. chap. 4. Behold the Locusts, even by the judgement of the common people. There were Monks indeed of old time, but such as lived by their labour: neither were they at all of any Ecclesiastical degree: but this new generation sowing nothing of their own, devoured other men's harveses: and that it might be evident whose offspring they are, The Monks are enrolled by Boniface the 4. among the tribes of Priests, and power is given to them to preach the word and minister the Sacraments. Boniface the fift added the power of binding and losing. Now therefore they are made the creatures of the Pope, of whom alone they receive their dignity and authority, which before they could obtain no further, than the opinion of their godliness would procure unto them. And not without cause it is noted of learned men, although minding nothing as it seemeth this Prophecy, that in this age three great miracles came to pass, the Monasteries of Monks were builded, Kings themselves became shaved Monks, & daily fornication was among the holy canonised state, Beleus century the first on Vitalianus. Surely the Monkery of this time had some peculiar thing, which did cause astonishment unto men, although they had little regard to this Prophecy. ¶ And power was given them, as the Scorpions of the earth have power: Now followeth hereafter a description of the Locusts: and first from the power given them, which they obtain like to that, of the scorpions of the earth. This creature is of the infects, it hath five arms, toothed with forked claws: the cruel plague of the poison of serpents, as saith Plin. They are of an angry disposition, whence the proverb, thou provokest the eight-footed scorpion: and Scorpio among the Greeks', is to exasperate, to stir up, to make very angry, after the manner of a Scorpion. And as it becometh their outrageous madness, they carry always a drawn and ready weapon to inflict a deadly wound. The rest of the infects have their stings hidden within: the scorpion alone is armed with a long sting hanging out, which is not idle, but always striking, giving himself no rest at any time, that he may not be wanting at any occasion: his going is with a winding step, by which he striketh the more unwarres. Such doubtless is this smoky breed in the power of hurting, which at the first were Locusts in multitude and sloughtfulnes. The thing is clear in the Saracenes a furious nation, prompt and ready always to kill: which by stealth & privily is wont to assail men, and to come on with rage in those places, in which it was least of all feared. Also our Religious Locusts in the west, which seemed to breath forth no other thing than charity, gentleness, courtesy, were as quickly moved, as the Scorpions. If a man did offend but one even the least of that shaved heard, he stirred up the whole troop, neither did he carry it away scotfree, although placed in the higest estate of nobility Don Pluto dares not ta assay, though he be Prince of Hell, So much as dares th'unruly Monk, & crafty beldame fell. In which two verses Pope Pius, who before his Popedom was Aeneas Silvius, was not afraid to pronounce, that the rage of the Devil is milder, than the monkish. They carried their weapon standing out and known to all men; the terrible lightning of excommunication: but they gave a blow for the most part fetching a compass, & secretly, and they pretended always feigned causes of their forie. Although if they pleased not to draw this weapon, at the least way, they tormented with fear of Purgatory, and Hell, whither they thrust down all their enemies. Now therefore was the time, when men dwelled among scorpions, as in time past, Ezech. 2.6. 4 And it was commanded them that they should not hurt the grass of the earth: These things show over whom power is given them. First, all Hay is excepted simply; secondly also in part the green and trees: only men unsealed, are left to their lust. As touching the hay (fOr so may the Greek word with the old Interpreter be well translated, specially seeing that the word green followeth next after) it is the dry grass cut of from the earth, which seeing it is the company of the wicked, as we have often showed, the grass cut of from thence, shallbe men separated of God from the society of other wicked, by certain plain and known marks. The Locusts should not hurt these, not because there lacked will and endeavour; but because they should lose all their labour in attempting their destruction, whom God would defend by his mighty arm against their violence. As we read that it came to pass in the East, when Constantine Pogonatus was Emperor, about the year 674. For then the Saracenes with great armies, by land and sea invaded Thracia, they assaulted Constantinople the very seat of the King: but after that by the space of seven years together they could effect nothing by violent assaults, at last many ships being burnt by a fire newly found out of one Callimcus, and the rest of the navy being partly drowned through a storm, partly dashed against the rocks, they were discouraged and weakened, so that having lost all hope, they desired peace for thirty years: which they redeemed by a yearly tribute of a thousand pounds of Gold, and 40 men prisoners. But do you ask the cause why the Saracens fought here so unprosperously? There was a certain Hay time in those countries, when Constantine abandoned the impiety of Heraclius and Constans his Father, & rooted out utterly Monothelisme, the sixth Council of Constantinople being asssembled. Indeed Martin & Agatho Bishops of Rome, condemned also the same Heresy: who yet cannot be counted among this hay, being tied to the earth by other veins, to wit a most fowl Idolatry: of which the Church of Constantinople, was more pure, which received not true and express Images before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Council a few years after under justinianus second, as showeth Antonius Contius, in the third part of the Decrees, in the third chap. of distinctions, the sixth holy Council: and Polydor. Virgil. in his 6. book and 13. chap. concerning the Inventours. In the times of Leo Isaurus, the same Locusts came flying again about the year 719. with a far greater number of ships, and more hurtful armies. But God suffered them not to hurt his hay, which he himself doubtless had moved in stirring up Leo to prohibit that wicked Idolatry: which hay time became yet more evident, when Gregory the second excommunicated the Emperor, and deprived him of the Empire and of his fellowship, that is cut him of from the wicked earth, because he had ordained that holy images and pillars should be thrown down and destroyed. Therefore the Locusts are driven away by battle, by famine, by a sea-fire, by tempest, and hail mingled with fire, that they might acknowledge God to be the defender of his hay: and the whole navy of ships, ten only excepted, did perish: of which ten, five also were intercepted of the emperors soldiers, the rest at length arriving at Syria, that they might be tidings bringers of that horrible slaughter. It was Doubtless a manifest example of the hay saved from the injury of the Locusts. Besides these Locusts, the whole East was also full of Monks: but as the scorpions in some lands do not hurt, as in the Jlande Pharo, in the Norike Alps, and elsewhere: so in very many places they bring death without any remedy; and as the Locusts destroy very often whole nations with famine, some time also they are for meat: so the poison of the Monks was more sharp in the West part, in that it did not enter into the East: neither were they much hurtful in the West, to the cut grass. Discreet men, to whom the truth did show itself more clearly, despised the hypocrites without fear, and suffered not themselves to be devoured of them, as the other unskilful multitude, which through a show of Godliness became a prey. ¶ Neither all green thing, neither all trees, but only those men, which have not, etc. The meaning is, that some green thing, and some trees should be delivered from this vexation of the Locusts, all the rest being yielded up to their cruelty, who had not the seal of God in their foreheads. In the former chapter and seventh verse, the third part of trees was burnt, and all green grass, to wit, of that third part, because all that part of grass, and of trees, should be of the company of the cast aways. But unless some trees should be counted in the number of the elect, the four Angels should not have been forbidden before to stay their rage, even for one moment of time, ch. 7.1. Here therefore a few are taken out of a great number, as the natural force of the words doth show sufficiently. The words do bear doubtless that interpretation, which the most learned Theod. Beza bringeth, thus, neither any green thing, nor any tree, but only the men etc. For the universal sign, all, is taken some time for any, as chap. 7. ver. 1. neither upon all tree, that is, upon any: where the Complutent edition readeth upon any tree: and chap. 21.27. any thing that defiled, or any defiled thing, as hath the Common translation. Also the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be understood by way of opposition, but only the men etc. as, but they only which are written in the book of life of the Lamb, chap. 21.27. But here I think that it is rather to be translated according to the proper signification of the words by way of exception, thus, except only the men, which have not the seal etc. The difference is, that exception is always of a thing of the same kind: opposition may be of any diverse thing whatsoever. And this placeth every green thing, and every tree in the number of the sealed: that attributeth the same thing to some certain trees, and only to some green thing, counting the rest of the groan in no place of those that are to be saved, more agreeably to that which we mentioned before. chap. 8.7. Neither is it needful in the other places alleged to depart from the natural property of these particles, if we shall consider the matter diligently. From these things than it is proved that there are some within the compass of the false Church, whom God challengeth to himself by a privy sealing: and that this green thing and trees are men, as we have interpreted, chap. 7.1. the exception requiring it, which noteth expressly men sealed, that also the green thing and trees should be men, out of the number of which men are excepted. And surely there were many men, yea some Kingdoms England, Denmark, Germany etc. whether the rage of the Sarracenes came not: and in those places where they raged, did they exercise tyranny over any other, than those men, who had not the mark of salvation? What other strife do the History-writers of those times and places report, then about the sepulchre and the cross of the Lord, and such vain things wherewith Christians were bewitched? Neither did superstitious Locusts vex any other men but those which were addicted to their superstition, as even now we said. 5 And to them was commanded, that they should not kill them: How great is their power, we may perceive from the degree of torment, from the continuance of it, & estimation of death, as a lighter thing. As touching the first, it was not permitted them to kill, but to torment. How may this agree to the Saracenes, who shed so much Christian blood? These things seem to be spoken, not simply, but in comparison. If consideration be had of that slaughter, which in the next trumpet was to come, the Saracenes may well be thought, not to kill. At their first beginning the Christian name was not so much hated: neither was there need of any great murder, when the nations which they set upon gave out their vanquished hands, yielding almost of their own accord to have fellowship in that ungodliness. In the latter times there was a more fierce and bloody victory, by how much the battle was more eager. But the Spirit did purposely chose out that kind of speaking, which might agree very well to both the troops of Locusts. For those in the West should not be so fierce and cruel in killing the bodies. But this comparative speech noteth both the cessing of these in this respect, neither taketh from the other all kill, though far less than that which was to come. ¶ But that they should be vexed: To wit, the men that were without the mark. There is a defect of the relative they. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to be tried, here it is used for to be afflicted, tormented, or any way to be vexed, as every where in the holy Scriptures, & elsewhere. Montanus and Plantines edition read, that they should vex, which they seem rather to take, that the sentence might be less harsh: but Aretas and the Common translation have it in the passive, as also Theod. Beza. Neither is it in vain that there is made so sudden a passing from the verb active to the passive, but to show that this sorrowful time is not to be measured by the fury of them that tyrannize, but by the calamity of the sufferers: which thing bringeth great light to understand the continuance of the torment, of which, in the next words which follow. ¶ Five months: Primasius readeth six months: but the Greek copies with one consent, and the Common translation have five. This place is indeed very dark, and such as hath always much troubled the Interprepreters. For how may so small a space agree to the Kingdoms either of the Sarracenes, or of the Papists? Let every day be counted for so many years, that five months should be at least as much as an hundred and fifty years, after the manner of the Scriptures in other places, as in Ezechiel forty days, every day for a year I give thee: and according to the continual custom of this book (as hereafter we will show God willing) yet nevertheless what is this so small and short a distance of time, to these so long continuing tyrannies? Wherefore Bullinger and some others of our countrymen do think that this number is assigned as it were of the hotter months, in which especially the Locusts are wont to be in chief strength, for all the granted space of tyrannising, how great soever it shall be. The which opinion seemeth to me like to be true, unless that the very great care of the account, which is used in other places, required here also some certain and limited thing. The jesuits, being like unto the Cuttell, do purposely as I think, power out here their darkness, to the end that all things being confounded and disordered they may lurk the more safely: they will have so many common months to be signified, as though that woe had been in vain, which the Angel flying through the mids of Heaven had sung before the three last trumpets. Did he not foreshow by the same that the plagues to come, should be more grievous than those which were passed? What greater thing shall this trumpet have then the former, if the Locusts, in whom lieth the whole force of it, neither are endued with power to kill, and also that the power which they have is of so short time? It was a great destruction which the former trumpets brought in, and full of terror, neither passing over in a moment, yea not in a few years, as we have showed: but if this calamity be so shortened, neither shall it compare with the former evils in grievousness of torment, and also in respect of the shortness of the pain, it would be found much easier. But I will not stand long in refuting the toys of the jesuits. It is most just that they who will coin figures at their pleasure where they are not, should not see the same, where they are in very deed, having as it were their eyes blinded. The thing peradventure may be somewhat more apparent, if we observe certain positions: the first of which is this, whole Kingdoms and their Kings are not spoken of here, but only the Locusts and their exceeding great power: which we see to rise up by certain degrees. First, they come forth out of the smoke: the smoke out of the pit opened: the pit is not opened before the key be given: neither is the key given, assoon as the star fell, but some long time after. From which it is necessary that the Angel be far more ancient than the infernal generation. For who requireth the issue of ones body to be equal to the parent? Wherefore that is not to be cast upon the Kingdom itself and Kings, which is proper to the Locusts. Whose age is not to be regarded from hence, but only the summer time & vigour of this overflowing company of vile persons: The summer time, I say, because neither the first original of the Locusts, nor the last end seemeth to be limited in this space. For they must needs have a beginning to grow, before they have a power to hurt. But after their power should be diminished, they should hurt no small time through the stink of their rotten carcases. The second, the time is not to be counted from the bringers of the pain; but from the sufferers. Whereunto have reference that verb passive, that they should be vexed, of which we spoke even now. For it importeth much from whether of them we make the account: if the reckoning be from the Locusts themselves, they should have power to vex in no place of the world, but for the space of these five months only: but if respect be had to the sufferers, the same distance of time shallbe given to certain countries, and shallbe esteemed according to the diversity of places, howsoever the continuing of the Locusts, in some place it may be shallbe longer. Fron which followeth a third position, that the five months are not once only to be numbered, but so many to be understood figuratively, as there are countries, which were to undergo the same calamity for so great a space of years. Which foundations being laid, we shall see no small consent of the History. The first troop of Locusts was of the Saracenes, who beginning about the year 630. to fly about, Mahomet being their captain, in the first five months, that is, the first hundred & fifty years afflicted most miserably the whole Arabia, Syria, Mesopotamia, Armenia, Persia, they took likewise Egypt, spoiled afric, and at length entered into Spain. True, wilt thou say, but they have held all these places, except peradventure Persia, Armenia, and some part of Arabia, not only for an hundred and fifty, but more or less four hundred years. I deny not, but in the mean time it is to be considered how long they were trou belsome to men of the Christian name in those places. It is certain that there were congregations of Christians in great number, when first the Saracenes invaded: and that they were not utterly rooted out by and by, but after a long continuing misery, at length they were wholly destroyed by death, by slaughter, by falling away to that impiety waxing strong, which became every day more confirmed by an access of new strength. By which things it came to pass, that the countries which before time pertained to the worshippers of Christ, in the space of those five months, became all to the infidels, either no Christians at all, or very few being left there. In the next ages we shall find the History very silent as touching the making mention of Churches in those places. But we do limit this first invasion within the space of an hundred and fifty years: not because at the end of this time, they were despoiled straiteway of the countries which they subdued, but because afterward they fought with ill success against the Romans, often times vanquished, killed, put to flight, hardly keeping that which had been gotten, much less getting any more. At the year 780. about the end of Leo Copronimus, that is after the hundredth and fifty year, since which time they first grew strong, their insolency was restrained by almost continual received slaughters, & by domestical discords: Leo hanodraco brought them under in Asia: Constantine who reigned with Irene his mother put them to flight. Nicephorus was beaten by Leo Armenius. The same did Theophilus, Michael the son by Basilius, Petronas and Andrea's Captains: and the other following Emperors found no less good success against them: so that now there being a manifest decay of their former prosperity, not without cause their flourishing summer may be thought to have ended in the East, they began to branch out in the Mediterrane islands, in Italy & Peloponnesus, all which places by the space of an other hundred and fifty years they cruelly spoiled and destroyed. The inhabitans of Cyprus being thrust out of their dwelling places, and transported other where about the year 807. at length by the prosperous conduct of Zimisca, recouvered their native country after an hundred and three score years. This space is greater by a few years: but some weakening and infirmity is wont to go before the last destruction, so as the vigour may agree very well unto the number set down. They bring in subjection to them all Sicilia assailed often before about the year 867: neither could they be expelled wholly from thence, before that Georgius Mamaces destroyed them utterly about the year 1060 more or less. Zonara's reporteth that not long after they returned under the power of the Agarenes, but Ambustus Catacalon, many thousands of them being killed, repressed them so, that they neither durst nor could bring much hurt to the Christian inhabitans. This space also is longer than the determined months, unless peradventure the dwelling of the Saracenes was not so troublesome to the inhabitans, in those years numbered over and beside. But in Italy the thing is more clear. About the year 830 the Saracenes being called out of Babylon for aid, she felt destruction by and by from them, whom she sent for to be her helpers: for they brought a very grievous desolation upon the chief part of that country: neither was there any pause of the vexation, Otto second being Emperor, in the year 980, that is by a plain account, in the hundredth and fifty year after the spoiling begun, killed them with so great a slaughter, that from thence he got a name, and was commonly called the Death of the Saracenes. Here is so great a consent of the time, as if the Spirit had respected this country alone, and in it had ordained an example of his wrath, in delivering her up for to be spoiled of these Locusts, which was the teacher of impiety to the whole earth, and out of which an other kind of Locusts did spring no less noisome than that former. But touching them we shall see by & by: let us prosecute those things which remain concerning the former. Therefore this first company, which by a limited space of an hundred and fifty years did rob and slay in sundry places by a certain interchangeable course, at length new troops of Turks followed. Who at first were troublesome not so much by the damage which they brought by themselves, as that in taking by force the countries of the Saracenes, who abode in heaps together in the East, they drove them forth more into all the West. But after the poison of the Agarenes waxed old, lest the Christian name should enjoy even a very little peace, the Turks took upon them their office, which they performed more cruelly, than they themselves whom they succeeded. For beginning at Romanus Diogenes in the year 1073, who being taken of the Turks, and again sent away, having his eyes first put out, was killed of his own people. The Turks not enduring that their good turn should thus be nothing regarded of the Romans, vexed and took away the whole East: until a new invasion of the Scythians made them fear, and constrained them to devise how they might defend themselves, rather than to molest others: whereby they were brought to seek peace of johannes Duca Emperor of Rome, who then lived at Nice, Byzantium being lately taken of the Latins. Which fell upon the year 1223. see Niceph. Gregoras in the second book of the Roman History. For so it pleased God the supreme governor, that the Turks, as Locusts & Scorpions should vex, before that after the manner of cruel Lions, they should make horrible slaughters without any difference of sex or of persons. And therefore worthily their assailing until the year 1300, was called robbing by the History-writers, rather than war: undertaken rather with a mind to take booties, then with any hope to possess the places, which they had taken. This rehearsal hath been some thing full of words: but my desire is to bring light unto the History: which that I may do, I regard nothing my own trouble. The other kind of Locusts are our Religious ones in the West part of the world, who as long as the Saracens were in their chief strength, had not yet attained their perfection. They overflowed indeed before through great abundance, but the summer was not yet very hot, wherein they should most of all tyrannize, until in the times of Innocent the third the Dominicans, Franciscans, the Poor, The Penitent, the Observants, the Trinitaires, the brethren of the Holy Ghost, and other infinite of scouring of that kind, arose with full power to vex men at their pleasure. There was no age so abounding with religious, as Polydore Virgil and other learned men have observed. Neither did some writers think, that all the orders were even to be reckoned up, both because they would have regard to brevity, and also because they were wont often to spring up after the manner of todstooles, as saith Polydore Virgil in book 7.3. And certainly now was the Power of darkness, the Locusts being armed with their stings. Hildegardis the Abbess saw from God and bewailed a few years before, the misery to come by the begging Friars and hungry Locusts, and not long after experience taught the world, that her sorrow was not in vain. This plague dared longue, neither left it any thing uneaten up wholly, until about the year 1360, to wit, and hundred and fifty years after their power received, at length a West wind began to blow by Wickleffe and other godly men: which shaking them of from the boughs, ceased not to blow, until they were driven in to the Skarlated Fathers, as it were into the read Sea. But that none may object that their stinking carcases do even hitherto infect the air: no man can deny but that since that time they have lost their stings, which thing only this Prophecy respecteth. ¶ And their pain should be as the pain of a Scorpion: Not that they should kill as Scorpions (for this was forbidden them before), but that they should inflict a wound causing no less sharp grief, than the stinging of a Scorpion. It is likely that some great inflammation of blood, striking & piercing thoroughly doth thereof arise: especially seeing it is a choleric creature, as we have declared before, ver. 3. But what torment is to be compared with that, whereby men are spoiled of their goods, are pulled asunder from their wives, are bereft of their children, the chief comforts of this life: neither this by any necessity of death, the grief whereof is forgotten with the time, but whereby the living & strong are separated away from the living, that the grief may be renewed daily, and a man only left alive for misery? That men suffered all these things at the hands of the Sarracens, is more known, then that it needeth examples: and we shall see that they endured no less the same at the hands of the begging friars, if we shall well mark somewhat more diligently. For these heirs spoiled of their inheritances, in sitting by their parents ready to die, and wring from them, partly by threats of Purgatory, partly by an hope to be delivered from thence through their singing of masses for their souls, and by their prayers, possessions of great revenue, farms in the country, lands, Lordships, and great sums of money. For which thing any word of the sick man half dead was sufficient, or if the breath were gone, yet any sigh uttered at their demands. It was a grievous thing to the heirs for to be despoiled of their goods by this fraud: but it was more grievous to be bereft of their wives and children. What was it else but under colour of a vow to break marriages, to withdraw children from the government of their parents, that against their wills, they would keep themselves close in their Monasteries? And here are to be referred those most famous decrees: If any shall say, that a ratified marriage, is not broken of by a solemn profession of religion of one of the two yokefellowes, let him be accursed. This decree is of the Council of Trent: but it was in use in former times, chief when these Monks abounded. And many examples do prove that not only marriages ratified were undone, when as it is wont to be a hotter fire, and greater torment not to obtain the thing desired, but also those that were accomplished, which examples being sufficiently known, I do pass over purposely. More over that it is lawful for children to enter into a religion against the will of their parents. An other torment of miserable men. They took then away husbands, and wives, and children from those, to whom God and Nature had conjoined them. Whom when they had in their keeping as pledges, what could they now be afraid of their most loving mates, and most tender parents, who durst not to attempt to do any thing against it, lest they should be cruel towards their own bowels? yea rather what should they not hope for and carry away? This tyranny therefore brought no less wealth and security to the spoilers, than vexation to the spoiled. That I may not say, how greatly it did molest the Priests and Bishops that the sickle should be thrust into their harvest of the superstitious Locusts, and that they are wiped both of all estimation and also money with the people, while the Friars bore the sway in hearing confessions, and doing other things, which by right pertained to the secular Priests, as the Archbishop of Biturim complaineth in an assembly of the French Bishops, Maidenburg Centur. 13. chap. 9 colum. 964. But peradventure this was a more easy torment, consisting wholly in things of this life: that was far greater, which did cast a snare upon the consciences, by enjoining a necessity of confessing all their sins with every circumstance. Jnnocent the third, to whom the Western Locusts own their stings; powered the first poison and strength of vexing into this superstition. Whosoever, saith he, confesseth not alone all his sins faithfully at least once a year to his own Priest, let him both living be kept from entering into the Church, and also dying let him want Christian burial, in the Council of Lateran, canon 21. The Locusts armed with this sting, afflicted men with most grievous torments. And certainly what rack could be more painful? Not to confess was to betray their salvation, as they were made to believe. But to confess was all one plainly, with this, for a man to offer his throat to the tormenter: when as those holy hypocrites would absolve most readily the wolves & Foxes from great sins: and would devour the poor Asses for one bundle of litter stolen away, as a certain man wrote prettily in the Penitentiary of the Ass: The injury which thou hast done to a stranger in taking away the litter from him, is an exceeding great wickedness. Such than is the torment, so far as may suffice to manifest the truth: the full declaration whereof would be longer than would fit our purpose. 6 Therefore in those days: Men shall be so weary of their life, that they shall seek death, even as a thing which they desire very earnestly, that is, Death shallbe esteemed a less evil, than this torment. Hence it came that the Mardaitae did fortify Libanus, flying from the Saracenes: to whom assembled many captives, servants, and that were homebred, because they were not able to endure any longer the tyranny of the Saracenes. Although the safety which they sought by falling and flying away, did run from them; who were compelled again by force and arms to their former bondage, as saith Zonar, in Constant. Pogonatus. Our England was so grievously vexed and polled by these Western Locusts, that it complained in vain, that she was more miserable than Balaams' Ass: clubs & spurs did prick their sides, and suffered them not to rest even a very little while: but to go forward, and to obey their most unjust exactions, which the Holy Pope did urge continually by these Horseleeches, was nothing else, then to go willingly into certain destruction, set before their eyes. Certainly during the reign of Henry the third, men by the just judgement of God being given up to the lust of these Locusts, were sick of a disease more grievous than death. Neither did this misery belong to one Kingdom alone, but also the neighbours, Scotland, France, & Germany groaned under the same burden. From whence not without cause johannes Camotensis, as he is alleged of Agrippa in the book of the vanity of sciences, said, the Legates of the Popes of Rome did so play the Devil in the Provinces, as if Satan had gone forth from the face of the Lord to scourge the Church. But chief men sought death, and found it not being terrified of these locusts with the fear of Purgatory. They would willingly have died the common death of the body, which all antiquity judged always to be the Haven and end of all miseries; but when the Locusts thundered out that the flames of Purgatory were not inferior to hell fire in torment, they quaked for fear being about to die, and felt themselves to be spoiled of all comfort of death. From hence it was that for to be freed from this their fear, they did give to the Locusts, whatsoever they would ask, yea often times when they did ask nothing at all. Yet nevertheless how of necessity did the miserable soul stagger and was vexed, when even common sense did teach, that sins cannot be purged by any corruptible price? Thought therefore & anguish of mind did press them down on every side, considering that a bought confidence did free them from pain little or nothing at all. 7 And the form of the Locusts: A description of the Locusts, which first in cruelty are like unto horses prepared unto battle. There is a great alacrity of this beast unto fight: he diggeth his feet in the valley, and rejoiceth in his strength going forth to meet the weapons, he moketh at fear, and is not made afraid, & turneth not back through fear of the sword: job. 39, 25. There should be no less promptness in the Locusts. Famous are the invasions of the Sarracenes in all the Histories: the warlike provess of the Pope's band hath not peradventure been so observed of all: which yet is as clear and famous, if we consider the thing nearly. What soldiers used Innocent the third to root out the Albingenses? Besides Dominicus the mourning trumpetour and Herald of this war, who a little after, was made one of the four Princes of the Begging Fryards, he mustered an army of the Crosse-bearers: by whose aid, as it were of horses running to the battle, he hoped to repress the heresy, as they call it, & to abolish it utterly. This order had indeed their original before now, but shortly after being brought almost to utter decay, Innocent restored it for this war: that the mischievous persons, as it were half dead, might be brought again from Hell, by the authority of the same man, by whose means they should have power to tyrannize and to vex the world a fresh more spitefully, see Polydore Virgil, of Invent. in the third chapter of the 7. book. Neither did the POPE, whose manner was to confound all things, and to set KINGS together by the ears (as PROBUSTULLENSIS showeth in an assembly at Wirizburg, under Honorius the fourth) afterward use any other incensours to raise up hatred. Yea as often as the Popes were to make war (for the Pope is martial, & not without cause, when as the Locusts his subjects are so warlike) a full army of Crosse-bearers was at hand to fight for their King. Hildegardis foreshowed worthily that these Hypocrites should be sowers of privy grudges, who rejoice in nothing so much, as in contention and bickering ofmen. ¶ And on their heads were set as it were crowns: The first property was general: now he followeth on the thing he began by every member. The Crowns on their heads like unto Gold, are the shaving and rasing of the head, which in time past was of great estimation among men, even as a crown of Gold: so called doubtless, because the crown of the head being shaved, seemeth to appear in the mids like to a crown. In how great account it hath been some time, Bellarmine showeth out of Hierome in an Epistle to Augustine, which is the 26 among the Epistles of Augustine. I pray thy crown, saith he, that thou wouldst salute in my name, thy brethren, my Lord Alipius, and my Lord Evodius. And Augustine in an Epistle to Proculian a Bishop, Epist. 147. Yours do adjure us by our crown: ours do adjure you by your crown. Me think I hear, yea by this Sceptre: Homer. Iliad 1. Both kind of Locusts was notably known by these crowns. Herodotus in Thalia maketh relation to the Arabians, that their hair is shorn, as Dyonisius himself was wont: And they are shorn beneath like a globe, shaving their temples. But the shaving of the Monks & religious men was of all other most famous: Polyd. Virgil speaking of the Benedictines, They are shaved, saith he, with a razor from the crown of the head lower than half of the skull: the hair beneath cut of after the form of a small circle about the ears and the temples compasseth the head like crown, from whence the crown of the head itself being shaved, is called a crown, book the 7. chap. 2. See how fitly he interpreteth Herodotus, minding no such thing, but only moved with the conveniency of the thing itself. For that which he saith, they are shorn below round, he hath translated elegantly, The hair below cut of in the likeness of a little circle, a thing long a go forbidden to the jews: you shall not cut round the crown, because of the Arabians neighbours as it seemeth, who were shorn after that manner: that in no thing they should be like the Jdolaters, Levit. 19.27. But it is meet, that these Monks, who differ only in name from the ungodly Gentiles, should agree with them in the likeness of polling their heads. The gold of this crown, that is, the authority and dignity of this shaving, we may see from hence, that they were wont to make obtestations by their tonsure, as even now in the Epistles of Hierome and August. Is the dignity thereof was so great when yet the superstition was very young, of what gravity and authority was it, after it came to a perfect ripeness? Frances de Ribera will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an Helmet, after the manner of speaking of the Greeks': but he is deceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed sometimes is used in that signification in Homer, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as may be understood from Plutarch, Sump. 8. Problem. 6. The Latins, saith he, do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crown from the head: as Homer by similitude have called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an helmet. So Hesychius describeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But there is no such thing concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: To that, saith he, Servius affirmeth upon that of Virgil, all according to the custom had shorn hair, hid with an helmet: on which place Servius writeth thus: a crown, that is, an helmet, and he hath used the speech of Homer, for he called an helmet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I doubt not but Servius knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Homer, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but because of the likeness of the words, the Printers have erred, and given to us the one for the other. Seeing therefore that the Grecians do distinguish the use of these two words, the signification of the one is not to be transferred unto the other. ¶ And their faces, as the faces of men: Of an alluring form and full of humanity, but wherein there is no truth nor sincerity. What wonderful cunning men are the whole rabble of those superstitious in this thing? Whom did they not pass in feigned courtesy? But well spoke Hildegardis of them, They are gentle, saith she, but great flatterers, false traitors, holy hypocrites etc. There need no witnesses in a clear matter. Also how could the barbarous Arabians have brought under them so many countries in a short time, unless by a certain counterfeit humanity, they had alured them to a willing apostasy? Where fierce cruelty plainly showeth itself, men had rather die in fight, then in serving miserably. 8 And they had hair, as the hair of women: Hair are given to women for a covering, saith the Apostle 1 Cor. 11.15. Therefore this superabundant: groing of hair, showeth that the Locusts shallbe covered with the names of women, as it were with long hair, and shall glory very much in this ornament, counting it a very great honour to themselves. What is more apparent? It is known that the Arabians were called Agarenes of Agar, Sarahs' maid, and this name is often in Zonaras, Nicetas, Gregoras, and other Grecians, who were necessarily to report the things that were done of them, this name being given them for a reproach, as writeth Sabellicus, Ennead. 8. book 6. leaf 177. b. but most ancient, and in their opinion most glorious, 1 Chron. 5.10.19. & 27.31. & long before the book of Chronicles was written, Psal. 83.7. from whence also it is evident, that the name is honourable, and by which they would have themselves to be principally called. For why else are they distinguished from the Ismaelites, wholly of the same offspring, úlesse that they inhabiting toward the South of judea, rejoiced more in the name of their father: these toward the East and Southeast, and being nigher to the jews themselves, rather in the name of their mother? Which name also at length passed the other in glory, it being very famous with foreign writers, at last being made a name patronymical even to the Ishmaelites themselves in stead of that former. B●t from whence at length were they called Saracenes? From Sarah herself, as far as it seemeth. For after their offspring from Agar seemed more vile, then that it could fit their enriched estate (for when the jews were destroyed, both their stomach and wealth grew) the maid being refused, they passed over into the name of the mistress, and afterward would be called S●racenes. For so Hierome on the 25. of Ezechiell writeth, that by the M●dian●tes, the Scripture meaneth the Agarenes, who now are called Saracenes, taking to themselves falsely the name of Sarah, that forsooth they may seem to be descended from the free woman and the Dame. From whence often times in other places he saith, that this is a wrong name, because, that it was challenged of themselves wrongfully & unjustly. Which things do cause, that it may not seem to have been derived from Sarak, which signifieth in the Arabian tongue thievish or robbing men. For what any one man, much less a whole nation, would take unto them a reproachful name? Neither was there any cause that Hierome being near to the original thereof both in time and place, skilful in the tongues, and very diligent to learn such things, should envy them that name, or call it perverse being doubtless most fit and far the meetest for them. If it may be lawful for me to guess, I think it was made of Sara, and the putting of an other word Qedar, whose first letter, as the Hebrews manner is, concurreth unto the composition of the word, as if it had been written Sarahqedar, & by contraction Sarah, and in Chaldee Saraq. As though they should call them Saream Arabians, for a distinction from the jews, which are Sarean Jsraelites: not that they would feign themselves to be descended from Sarah, but when as the maids children were their Dames, Gen. 16.2. why should not the children take to themselves the names as well of the Dame as of the maid? This indeed might have some colour, if they had been boundmen, but being borne out of the family, and so many ages after they put upon themselves this name impudently. I have rehearsed these things some what at large, for to search out the truth of a doubtful matter, if peradventure my labour can do any good. The sum of all cometh to this point, that the Arabians gave themselves this name from a woman for their reputation. Were not also the Western Locusts proud of the name of Marry the mother of Christ? The Carmelites were named the monks of the holy virgin: from whom Honorius III taking away their garment of sundry colours, gave them a white one, and called them the family of the Virgin, that name of virginity might agree with the white rob, which colour is not spotted, see Polyd. Virgil book 7. chap. 3 of Invent. Afterward sprung up a new family of Servants of the Virgin Marie, Philippus Florenticus Medicus being the founder of it, see in the same place chap. 4. But what are these few to the whole swarm of those Religious? Yea Dommicus & Franciscus, from which fountains flowed an infinite company of vile persons, gloried in the same Marry their Patroness: I bring for witness the History of Lombardie, which they call the golden legend, which is able enough to convince their ungodliness, and to approve the truth of the Prophecy: but than which, there is nothing more vain, as concerning the truth of the things which are reported. Thus therefore it is written in the life of Saint Dominicus, pardon me, I pray, if I relate a Fable unto you: When Blessed Dominicus being at Rome, was instant with the Pope, for the confirmation of this order, he saw in the Spirit Christ being in the air, and holding three spears in his hand, and shaking them against the world, whom his mother meeting quickly, asked him what he would do: and he said, behold the whole world is full of three vices, to wit, pride, conveteousnesse, and lust, and therefore I will destroy it with these three spears. Then the Virgin falling down at his knees said, most dear Son have thou compassion and moderate thy justice with mercy. To whom Christ answered: dost thou not see what great injuries are done to me? Stay thine anger my Son, and wait a while: for I have a faithful servant and stout champion, who shall vanquish the world wandering every where, and shall subdue it under thy dominion. I will give also an other servant to him for an help, who shall fight with him faithfully. To whom her Son said, behold I been pacified, and I have accepted thee, but I will see whom thou wilt appoint to so great an Office. Then she presented to CHRIST Saint DOMINICUS: To Whom CHRIST said, in deed he is a good and stout Champion, and will do carefully all the things of which thou hast spoken unto me. She presented also SAINT FRANCES. And CHRIST commanded him likewise as the former etc. In the same place after. And blessed DOMINICUS continuing in prayer, and entreating the Blessed Virgin MARIE, to whom as a special Patroness he had committed the whole care for his order etc. From which we see, what hair these friars had. And not these only, but also the whole nation of the Papists, who hold not jesus Christ to be favourable to them any otherwise, but so far as Marie by her intercession procureth them favour. But it shallbe superfluous to wring out that thing by witnesses, which they confess at this day of their own accord. But thou wilt say, how now do I attribute long hair to the friars, whom of late I had said to be shorn and shaved? To be shaved and to glory in the name of a woman, are not contraries: which to be signified by these allegories, and not any proper covering of hair, I suppose to be manifest enough. So before, chap. 4. Four and twenty Elders are said to sit upon thrones crowned: who yet afterward fall on their faces, and throw down their crowns at the voice of the Beasts, giving glory to God continually: which seem so repugnant, that they cannot stand, if they be taken not figuratively but properly. Christ also in the parable, from one that had not on a wedding garment, and cast into utter darkness, inferreth, that many are called, and few are chosen, when as the proper application would make the contrary, that many are called & few are rejected, Mat. 22.13.14. But the favourable readers will unloose these things easily of themselves. ¶ And their teeth were as the teeth of Lions: The well known rage of both hath sufficiently proved to the world, their teeth to be as of Lions, seeing the Saracenes assailed with sword and fire: they devoured widows houses under a colour of prayers and godliness. 9 They had also habergeons: Both the one and other should be fenced nobly, and should be no less safe, then if they should have been covered with iron corselets: labour should be undertaken in vain, either for to subdue them by war, or restrain them by any force, as long as their time of reigning should continue. How unprosperously did the Romans war often times with the Arabians, until their fore appointed time of tyrannising was passed over, is relatetd by Zonaras in Constans the nephew of Heraclius, in Justimanus Rhino●meta, and others. The same also is evident in the friars: one example shallbe instead of many. The University of Paris, accused to the Pope, a certain blasphemeous book patched by the Dominicanes, which they called the Eternal Gospel. The Pope disallowed the book, yet he would not have it to be condemned publicly, that nothing might be diminished of the estimation of the Monks: neither would he correct any further their wicked impudence: Maidenburg Cent. 13. chap. 8. col. 776. Therefore he that did strike them with any weapon, it was as if he had cast it against an iron corselet, or rather against a brazen wall. ¶ And the sound of their wings: The huge noise of the Locusts, when they should even move themselves to make an assault against any. I will speak nothing of the Saracenes, whose hostile in roads, how great terror they brought to men, who is ignorant? Was it not a thing worthy of fear, unto all Kingdoms and Dominions whatsoever, that almost an infinite host of most strong men did remain in the mids of them, who were wholly addicted to the faith of a foreign Pope, and did altogether depend upon his pleasure alone? By what cunning could the Pope more terrify the Kings, then by the clapping together of these wings? It is no marvel that the Popes cherished so greatly this band of men, whose labour was so profitable unto him. 10 And their stings were in their tails: The Complutent edition & some other books read otherwise then the translation of Theod. Beza: And they have tails like unto scorpions, and stings; and in their tails they have power to hurt men five months. Aretas agreeth with the same. And so indeed the declaration of the things in order set forth requireth. For that which was set down before undeterminatly, verse 3. and 5. as though the power to hurt had been common to all the Locusts, in this manner is drawn more distinctly and expressly to one certain kind. Now it is showed that the chief fierceness shallbe in the tails, to which also the five months should properly belong: but the tail is every worst and filthyest thing in his kind. Doth not the thing itself declare that it came so to pass? Who of the Saracenes did chief bring misery upon our men? Certainly the tail of the Saracenes, the basest rout, the rascal sort and company of vile persons, which having no resting places of their own, ran hither and th●ther into Cyprus, Creta, Sicilia, Sardinia, the two Islands Baleares, Spain, France, and Italy, to seek a place to dwell in. The other multitude, whose tyranny was more stable and which continued longer, kept the countries more quietly, and with more estimation, which they had once possessed. Also of all the Religious, the Begging friars are the tails▪ to whom especially the sting belongeth, & the five months of tyrannising. For taking their beginning from Innocentius the third, they grew into almost an infinite number, untiil the year one thousand three hundred and fiftieth, that is until Gerardus Ridder wrote a book against them, which he entitled the tears of the Church, in which he proved that that kind of life was far from a Christian perfection: that it is against charity, that they do feed of other men's labours, when a man should be able to get his living with his own hands: that they are hypocrites: that they live most filthily: that for men's sake and for lucre they mixed fables, Apocrypha, & most vain dreams with the sincere truth: that they devoured widows houses under a colour of long prayers: that they did trouble the whole Church many ways, by their confessions, sermons, and solemnities at men's burials, and therefore that it belongeth to the Bishops to restrain and repress this immoderate liberty and abuses of the Monks. Those are his words: the sum of which I have mentioned, because it agreeth wonderfully with this description of the Locusts. Neither do I attribute it to him alone, that this plague was quailed and repressed: but many courageous men desirous of true godliness were about that time, who with joint forces did put to flight the same. From hence therefore it is more apparent which we said at the fift verse: That the whole Kingdoms, either of the Saracenes, or of the Pastists, is not to be gathered into that space of five months: but this time belong to the Locusts only, and chiefly those, which have the consideration of tails, as we have declared. 11 And they had a King set over them: Here the articles have an express signification of that which is intended: That Angel of that bottomless pit, as it is wont to be done in certain and known things. Yet we have had before no mention of this Angel of the bottomless pit in express words, unless the same be he, to whom the key of the pit was given. And so indeed it is needful. For who rather should be the Angel of the bottomless pit, than he that had the key given him to open the pit & to send forth the smoke? By which argument we have showed that the star which fell was an evil Angel. That King to the Saracens is Mahumet, or the Mahumetish Calipha, whom they obeyed. But to the Superstitious Locusts the Pope. For as Bonifacius the 5. chose the Monks into his clergy, whereby it was made manifest, whose creatures they are, as was said at the 3. ver. so Innocent the third, that it might become known to all men, that the tails of the Locusts, that is, the begging friars, do acknowledge no other King than the very Pope, decreed in the council of Latr. can. 13. That no man from hence forth should invent any new religion; but whosoever would be converted unto a religion, should choose one of those that were approved. Which is not so to be understood, as though he would prohibit simply any new religions, but that afterward no new order should be instituted, without the approbation of the Apostolical Chair, as is found in the end of the chap. concerning the religion of Dom. Which decree, Gregorius the x. renewed in the Council at Lions in France, in chap. The diversity of Rel. From which decrees, that was made necessary, which before was free, as Bellar. himself confesseth in his 2. book of Monk. chap. 4. And what is this else, but to be a King? To whom it appertaineth to tie men with the bonds of laws, & upon things which are at our choice to lay a necessity: wherefore the Papists are holden with their own judgement, & we need no other arguments. But this King is signified by name, & that two ways, in Hebrew Abbaddon, & in Greek Apollyon, after a manner of speaking usual with the Hebrews, the participle being put for the substantive. And certainly that adversary, is called, the child of perdition, 2 Thes. 2.3. But it is noted by the name of both nations, because that King shallbe common as well to the Gentiles as the Hebrews: divers indeed in the sound of languages, but one & the same in very truth. Even as Augustine from the words Abba Father, argueth a consent as well of the Gentiles, as of the jews unto one true God. The Hebrew word fitteth the Saracenes, because they are near a kin to the Hebrews, & bordering on them by their countries. But the Greek word Apollyon after the manner of the Scriptures, noteth the rest of the Gentiles whatsoever, which fetch their beginning from any other stock than the Hebrews. With how nigh friendship therefore are the Romish Pope, and the Mahumetish King joined together in truth, albeit that they pretend war and an hostile mind? The Spirit giveth them rightly one name, which do one thing, although in a contrary show. So then we have a most clear description of the Locusts, so as no man can be in doubt now, either who should be that Angel of the bottomless pit, or who is his infernal army. Hath not therefore Bellarmine notably deceived both himself and his hearers, who in a certain oration which he made in the Schools, draweth wrestingly all these things against the Lutherans? Doth he respect the time, when this mischief should overflow the world? It is that doubtless which followed next after that desolation, which the Vandals executed upon that third part of the Christian world. What other Locusts were there at that time besides those which I have spoken of? Where shall one find the shaving the protiction of a woman's name, the utterly undone, & undoing Prince, and every of the other marks any where else, then in that same heard, whereof languishing now a long time and giving up the last breath, he himself is one? But that the matter may be yet more apparent, if it be possible, I think good to add here in stead of a conclusion the prophecy of Hildegardis the Abbess, both because I have made often mention of her, & also because I think that a copy of it is not easily gotten, & it doth much set forth the thing itself. The notable man of blessed memory, our country man john Fox, placed the same in the Acts & Mon. of the Church turned into English, which he had by him in Latin written in parchment with old characteres thus: THE PROPHECY OF HILDEGARDIS. In those days shall arise a people blockish, proud, covetous, faithless, & crafty: which shall eat up the sins of the common people, holding a certain manner of foolish superstition, under a feigned covering of beggary, by a forged religion, preferring itself before all other. Of an arrogant disposition, and sained devotion, void of all shame and fear of God: a strong and ready author and inventor of new abominations: but all wise & faith full Christians shall detest this order: they shall give labour, and shall give themselves to idleness, esteeming more a living by flattery and beggary: endeavouring with all their power every means, whereby they may pervers●te resist the teachers of the truth, and hinder them, joining to themselves for that purpose Noble men. Then also who shall deceive the great States of Realms, and draw them in●o error that they m●y minister to themselves necessary sustenance and the pleasures of this world. For the Devil shall grass into their hearts these four chief vices, Flattery, Envy, Hypocrisy, Backbiting: Flattery, whereby they may get to themselves many great things: Envy, when they shall see benefits to be bestowed upon others th●n themselves: Hypocrisi, that they may please men with a feigned pretence: Backbiting, that they may extol and set forth themselves with praises, but derogate from others, to the end that they may be had in estimation of men, and deceive the simple. They shall preach indeed diligently, but without all sense of godliness, and not after the manner of the Holy Martyrs before time. They shall derogate from the Secular Princes, they shall take away the Sacraments from the true Pastors, and shall receive alms of the needy, sick and miserable, winding themselves by little and little, and stealing into the favour of the common people: they shall have familiarity with women, teaching them how with flattering and feigned words they may deceive their friends and husbands, and rob them of their goods, to give to them. For they will receive whatsoever hath been gotten by theft, robbery, or any evil cunning, and they will say give us, and we will pray for you: So that labouring to hide other men's sins, they shall wholly forget their own. And, o grievous thing: they will receive any thing from vagabonds, pilferers, extortioners thieves, and robbers by the high ways, from church-robbers, usurers, adulterers, Heretics, Shismatiques, revolters, harlots, bawds of Noble men, perjured merchants, corrupt judges, soldiers, tyrants, and such as live in trades contrary to the law of God. They are perverse and wicked, embracing the persuasion of the Devil, the sweetness of sin, an easy and delicate life, and a certain abundance of things even unto eternal damnation. All these things shall appear manifestly in them all, & every day they shall grow more wicked and more hardened in their hearts. And when their fraud shallbe found out, and their naughtiness, than gifts shall cease, and they shall go about to houses hungry like ravening dogs, their countenances cast down upon the ground, and their necks made short, as doves, that they may be satisfied with bread. Then the people shall prosecute them with an outcry, woe be to you wretches, children of sorrow, the world hath deceived you, the Devil hath ruled you hitherto by his power: you have a frail flesh, and heart utterly without wisdom and unstable, wavering minds, and eyes delighted with much vanity and folly, your idle paunches have coveted dainty dishes of meat, and your feet have been swift to wickedness. Remember the time when you were openly blessed, but secretly envious, abroad poor, but rich at home, courteous in show, but in very truth great flatterers, false traitors, perverse back biters, holy Hypocrites, supplanters of the truth, just beiond measure, proud, unchaste, unconstant teachers, delicate Martyrs, confessors desirous of much lucre: gentle, but false accusers, religious but covetous, humble, but yet proud, merciful, but shameless liars, pleasant flatterers, peaceable persecutors, oppressors of the poor, bringing new sects invented of yourselves: counted merciful, but known by experience to be wicked, lovers of the world, conspirators, drunkards, ambitious, patrons of wickedness, robbers of the whole earth, unsatiable preachers, men pleasers, beguiling simple women, sowers of privy grudges. Of whom Moses that excellent Prophet spoke well in his Song, a people without council and understanding: Oh that they would know, that they would understand, and consider their latter end. Ye have built indeed on high, and when it was not granted you to rise higher, ye have fallen down together, even as Simon Magus, whom God cast to the ground, and smote with an huge blow: so at length you have been thrown down from your false doctrine, naughtiness, lies, slanders, villainies, out of the clouds unto the very earth. Then the people speaketh to them, get ye hence, you teachers of abominations, destroyers of the truth, brethren Shunamites, fathers of heresies, false Apostles, who counterfeited the life of the Apostles, the followers of whom you have been in no sort. You are the children of iniquity: we will not follow your manner of courses. For pride and arrogancy have deceived you, and unsatiable covetousness hath wrapped in her snares your erring minds. And after that ye would climb higher than was meet and reasonable, by the just judgement of God ye have fallen down headlong into eternal shame and reproach. These things Hildegardis foretold about the year 1146, three score years before the begging friars were bred: whom notwithstanding she painteth out so cunningly and lively, that she may seem not so much to have foretold a thing to come, as to have reported a thing past. Who can describe more clearly the beginning and disposition of these Locusts? Who can speak more plain of their destruction? even of us, who have seen the thing declared to be true by the event? Neither only treated she of those which should spring up next after her age, but also of the I●suites of our time, and the other company of vile persons of that sort, which doth annoy in these days. For all these Locusts belong to the same pit, are of the same manners, and shallbe in the same destruction. 12 One woe is past; The first of the three more grievous. For the second followeth in chap. 11.14. as it hath been observed before, that one with the Hebrews is as well a noun of order as of number, in chap. 6.1. This woe is past, not because no remnants should remain when the next trumpet should come after the other, but because the heat of it should be much cooled again, so as it wanted but a little, but that it might seem to have b●n utterly quenched. For this Angel of the bottomless pit shall not be abolished wholly, together with all his servants before the bright coming of the Lord, 2 Thes. 2.8. There is the same meaning of this word chap. 11.14. For the ve●ation of the sixth trumpet should not vanish away altogether forthwith at the first sounding of the seventh, but should tarry after that for some long time. But the space of this trumpet is of six hundred years and more, to wit from the year 406. unto the year one thousand three hundredth and fiftieth, or there about. 13 Then the sixth Angel blow the trumpet: Now the sixth trumpet followeth, and th● s●co●● woe: of which first is declared the commandment: secondly the Execution. In that is to be considered the Author, the administrator, and the meaning of the commandment itself. The Author is, one voice from the four horn● of the golden Altar. We have showed at chap. 8.3. what manner of altar this is. Properly it signifieth Christ, in whom, & by whom only our prayers do please God: as once was shadowed out by the golden Altar of incense set before the vail, upon which alone, it was lawful to burn the holy incense. This Altar had four horns, upon which only once a year reconciliation was to be made of Aaron, and with the blood of the sacrifice for sin in the day of reconciliations: Exod. 30.10. For albeit the daily prayers were sweet and had also a good savour, the incense of which was daily offerred on the altar, yet these yearly prayers, which were made upon the horns of the altar were most fervent, & of chief moment. But it is to be observed that the voice which is heard, coming from the horns of the altar, is not a praying, but a commanding voice, saying, lose those four Angels: From whence this voice is not of the faithful praying, but rather of Christ hearing their prayers. For therefore it is made from the horns of the altar, both that he may teach that this voice is an answer given to the supplications of the saints, and also that we may know that by him alone is obtained that, which we ask, by whom & in whom only we offer up our prayers to God. Therefore when the godly desire earnestly, that God would provide for his Church being troubled, this of losing the 4 Angels cometh from the horns of the altar: that while they should handle the stiff enemies of sincere religion according to their deserts, the truth in the mean time might spring again, & enjoy a more quiet season. We have learned from those things which have been said before, that the pure religion had been oppressed wholly and overwhelmed, partly by a deluge of Locusts, partly by other infinite corruptions, chief by the tyranny of Antichrist. But when it seemed good to God about this time to begin s●me restoring of the truth, it pleased him to trouble Antichrist and to disquiet him with the fear of the four loosed Angels, lest he should d●●●●oy his growing truth in the first blade, and not s●ffer it to come to that rip●●●●sse which we see now. Wherefore this commandment came in good season to the Church, for whose sake alone all the alterations come to pass, which we see in the world. 14 Saying to the sixth Angel: To him, to whom the commandment is given. This first is appointed the effectour of the work, the former only denounced the evil: peradventure the contagion of the sin letted them from putting their hand to the work, but here should be a clear separation of the punishment and the fault, that the minister thereof should not need to fear the infection of this. ¶ Lose those four Angels: Car. Gal. p●g. 56. & duravit usque ad ann. 1191 etc. The meaning of the commandment of losing the four Angels: who stood prepared in readiness, expecting only when a sign should be given them. But what manner of Angels were these? were they properly so called, and bound to a certain place, that they could not stir from thence, until some special leave was given them? Certainly it is read that Asmodeus was exiled into the desert of the uppermost Egypt, Tob. 8.3. But this worthily may be counted to be of small credit, because of the jewish lies, unto which that people was so given, that also josephus a man doubtless learned and eloquent, durst affirm, Solomon either first to have invented, or at least by his books to have increased the Devilish art of conjuring a spirit, book 8. chap. 2. of Antiquities. Thi●, I say, had been vain by right, unless an authority of greater weight out of this very book of the Revelation agreed unto it, chap. 18.2. Where it is signified, that the unclean Spirits are shut up into certain places, as into a prison. Which yet nevertheless seemeth not to be common to all, but only to some certain. For how can all be tied to limited places, when it is free for some to compass the whole earth? job 1.7. Of which also some walk about as roaring Lions seeking whom they may devour, 1 Pet. 5.6. They rule also in the air: & the spirit that now worketh in the children of disobedience. Eph. 2.2. And they are the governors of the world, yea the Gods of this world, blinding the minds of the infidels, Eph. 6.12.2 Co 4.4. Can they perform these things being absent? Therefore some do seem to be cast into certain places, as into a prison▪ some to have more free liberty to walk abroad. Yet nevertheless the impiety of the Magicians is nothing helped from hence, who think that they are able to constrain the Devils with a certain necessity of abiding within a circle, in a smooth stone, in iron, steel, in a looking glass, in the nail of a man, or any like thing. For God hath reserved this power to himself alone, and to his holy Angels, whom often he useth for his ministers in this thing, he hath given no authority any where to such men. Neither are these Angels only Devils, but also men, who are ruled by their power, whom now it is a common thing to be called Angels. For the army is made of men, as is manifest from ch. 20.7. Where again he entreateth of the same thing. Satan goeth out to deceive the nations, and to gather them together unto battle. But the Captains are of the same kind with their so●ldiers. Wherefore seeing the order of things hath brought us unto the year one thousand three hundredth, it is not to be doubted, but that they are the Turks: of which judgement are a great part of Interpreters: they are said four, because there were four chief families of them. For after the slaughter received of the Scythians: Iconium the Prince's Palaces being lost, and after some years spent in robberies, at length they retiring back, they recovered themselves again, and divided among their Princes that of Asia, which in short time after they took from the Romans. The first of which was Carm●nus Atisurius, the second Sarchanes, the third C●l●m●s & Cerasus his son, the fourth Atman, as he is written in Gregoras, or after others Ottoman: to which the same Gregoras addeth the fift A●urius, book 7.1. And so many they seem to have been at the first: but afterward to have been brought to four. Laonicus Chalcocondy las saith, that in the beginning there were seven, book 1 of the Turks affairs But he joineth a certain man called Teciem with Ottoman, and reckoneth the children asunder from the fathers. But it is not a thing to be mervayled at, that this confusion of barbarous people could not be represented certainly by the History-writers, albeit Gregoras lived in the same time, and had the charge of keeping the rolls of the Emperor Andronicus the elder. This nation came some ages before from Armenia & the countries bordering on Euphrates. From which places they did repel easily the Romans, which were wearied long ago, and wasted with many calamities. But about the beginning of the reign of Andronicus Paleologus the elder, before the year 1300. it spread herself abroad through Asia, even unto the Sea Aegeum. But that they should not break forth from some other place, then from their fore appointed lists, to wit from Euphrates, at that time, when the rains were let lose unto them, God by the help of the Catelani drove them again unto Euphrates. These men their Captain being Ronzerius, were soldiers in pay under Andronicus, the prowess of whom was such, that for fear of them, the Turks fled not only from Philadelphia, which then they besieged, but also almost beyond the ancient bounds of the Roman Kingdom, as Gregoras testifieth, book 7.3. This fear therefore did drive them into the countries about the river Euphrates, & did as it were lay fetters upon them for a time. Neither was it a small bound tying them, that they could not rage's as they would, in that their forces being divided unto many Princes, every one a part were too weak, that they should dare to attempt any great thing. Both these impediments were taken away at the time of the power granted them. For first of all the Cat●lani followed not on the victory begun, but shortly after went away returning home. Secondly about the same time, to wit, about the year 1291, whatsoever by lawful war the Christian Princes took in Palestina, and in the country's adjoining in twelve expeditions, and after the possession of 196 years, they had lost now all that, so as those lands being given over, every one went their way home. Finally all the families of the Turks, whether of their own accord, or compelled by force, submitted themselves to that one family of the Ottomans. By which means the Turks being free from all fear of the enemy behind them about Euphrates, neither having any before them, that could set against them sufficient forces, renewed their assault against the Romans, whom in short time they overwhelmed wholly, as it were with a deluge. ¶ Bound at that great river Euphrates: So called properly, that famous river of Armenia, running to the West part of Mesopotamia, where the Turkish nation abode many years before it entreprised this warfarre. 15 Were therefore loosed: The execution of the commandment, lighting upon the year 1300, by one consent of all History-writers; when their domestical dissensions being appeased, and all consenting to the Empire of the Ottomans, they might freely bend themselves with all their power to enlarge their bounds, and some time at length creep out of their narrow straights. How long time this power given to the Turks should continue, is declared in the next words, prepared at an hour, & a day, & a month, and a year, which so exact description pertaineth to the comforting of the godly, whom the Spirit would have to know, that this most grievous calamity hath her set bounds, even to the last moment, beyond which it shall not be continued. Which indeed seemeth to be the space of three hundred ninety and six years, every several day being taken for a year, after that manner which we interpreted the months before. But the year set down here simply is meant to be the common and usual Julian year, of three hundred three score and five days, and some few hours. All which time counted from the year one thousand three hundredth, shall end at length about the year one thousand six hundredth ninety & sixth: which is the furthest bound of the Turkish name, as also other scriptures by a merveilous consent do prove, unto which now to run, is not permitted unto me, but a fit occasion shallbe given at an other time, if God will. In the mean time we must know that the power of the Turks shall not remain whole unto this end, but shall threaten their ruin before or about forty years, before that last destruction of them shall come: but of this matter at some other time more at large. ¶ To slay the third part of men: Not without cause doth he make mention of the power granted to kill, because more blood should be shed by these Angels, then by any enemies before spoken of. A great number were killed of the Saracenes: and the Romish Antichrist is wholly bewrayed with the blood of the Saints: as after chap. 17.4.6. But the slaughters made by them were none in comparison of these, neither therefore do come into any account. The rage of the fierce enemy is limited with the bounds of the third part, as we have seen that it hath come to pass in the East, partly in Asia, partly in Europa: from whence it is not to be feared that it shallbe extended much further. And surely it is kept back by the force of the same prohibition, whereby the violent waves of the sea are kept by the limits of a small send. For what bar is there in the West to stay them, when the Christian Princes endeavour one an others destruction? Albeit there may be granted an excursion beyond those bounds for a small time to punish some men, as we have observed in the Sarden Church, chap. 3.3. 16 And the number of the horsemen was: of the armies of a horseman, for of horsemen, unless peradventure it be set partitively, as though he should say▪ and the number of the armies, of that of horsemen was two thousand hundred thousand: I heard also the number of the armies of footmen, which things need not to be stood upon, considering that any may easily gather from so great a number of them, that these were almost infinite. The Comp. & the K. bible read, of an horse. A certain old copy hath of horses, & ten thousand times ten thousand. The word two being put out, which Art & the Come transl. hath. The Interpreter of Aret. & the Com. declare this number by the parts, twenty thousand times ten thousands: which Th. Be. in the whole translateth two thousand tim●s an hundred thousand. In the clause following the Compl. & the K. bible do omit the copulative, &, read by Ar. & the Com. transl. Beza hath it by a rational conjunction for I heard the number of them, as if the number expressed pertained to the whole army, which yet is referred expressly to the army of horse men, but the indefinite number of the rest of the armies, should have respect unto that of footmen: unless peradventure all the hosts are of horsemen, because of the swift increase whereby the Turks should wax strong, as also is signified in the verse following. But these are smaller things, yet not to be neglected. We understand that their armies shallbe exceeding great. And in many expeditions it hath been known for certain, that the Turk● alone did bring more soldiers into the battle, than all the Christian Princes joined together. 17 And more over I saw the horses:: Such is the number of the hosts, their disposition is declared in this verse. Which, of what sort it is, is showed from the horses, from the armour of the sitters on them, from Lion's heads of the horses, and from that which cometh out of their mouth. They are Horses in their alacrity and promptness to war, as before ver. 7. The habergeons of the sitters on them, are fiery, of jacinth, and of brimstone: altogether of the same quality, of which that is, which cometh out of the mouth of the horses, which breath out fire, & smoke, whose colour is of jacinth & brimstone: which three are the instruments of kill men, as after shallbe said. Seeing then they are armed with these three on their breasts, it is even as if he should say, that they are armed s●rely with the destruction of men, as who suppose that all their safety & defence lieth in slaying of other. How lively do these things portray the Turkish Empire, which is sustained with no other hold than tyranny? But further the fiery habergeons are clear to all men, even as the fire cannot be hid. Which is another mark, by which properly this rout may be challenged to belong to the Turks, not to the Saracens, or Romans. For the Turks do vex with open war, neither is there any of the Christian name, but he may behold a far of their hostile mind in their habergeons & breasts. The Saracens also were noisome, but they invaded as it were by skips & unexpected flying upon men privily, & as craftily as they could. Also the Romish Locusts so deceived with their vain shows, & do yet deceive, that they whom they kill, cannot be persuaded that they are their enemies. For they hide their habergeons & corselets, neither make show of any hostile thing, but lurk as Scorpions under a stone. The lions heads of the horses do note great cruelty, whereby the wicked nation was brought to notable infamy above all whom we ever heard of. Moreover in this point they pass the Locusts, who had lions teeth only, but these have the whole head, that unto the hugeness of their teeth may be joined the strength of their jaws, & sternness of their countenance. That which cometh out of their mouth is threefold, fire, smoke, & brimstone: which three seem to note one thing, to wit, the ordinances of war, whose original was not long after the beginning of the Turks, which they use with a more furious affection than other men. The greatness of that gun was almost incredible, which M●chmetes used in assaulting Constantinople, to the drawing whereof were used seventy yoke of oxen and two thousand men, as saith Laonic. Chalcocond in his 8. book of the Turks affairs. And those twelve thousand janizarites whom they have to their ordinary guard for the safeguard of their body, are all gunner's. See also if any thing could be spoken more fit to declare the nature of the ordinance. First here is mention made of fire: but least a common fire should be understood, there is adjoined a double difference, of smoke & brimstone. For the fire of the ordinance is notable for an abundance of smoke, which ariseth from a sudden kindling & quenching, as cometh to pass in the noise of discharging ordinance. Where the fire burneth continually, and with a shining flame, there is very little smoke, being swallowed up by the flame. More over this fire is Brimstone. Is not the gunpowder made of salt peter, coal, and Brimstone? The Spirit therefore describeth this enemy to us by those weapons, which should take their beginning almost together with his tyranny. But this fire cometh out of their mouth, because they do send forth this fire as easily, as a breath: If only that chief robber shall command desolation to be brought upon any country, most quick hands are ready, which forthwith do his command, and bring all things into a wilderness. 18 Of these three: Thus far of what quality the Captains & Soldiers are, now he cometh to the event: which first is the staying of the third part of men. We hear, o lamentable thing, daily massacres: neither is any almost ignorant, how far and near their cruelty goeth on with rage. But whereas he saith, of these three, it is to be understood of these three together. For smoke and brimstone asunder have no harm in them. He reckoneth three, as distinct, because the former description of fire required such a reckoning. Although men shall not be consumed by guns alone, but one kind of warlike instruments is put for the whole. 19 For their power: The Complutent edition and the King's Bible read thus, For their power is in their mouths and in their tails: Aretas and the Common translation agreeth: and so it seemeth that necessarily it ought to be read: otherwise the reason which followeth agreeth not with those things that go before: For their tails etc. From hence therefore, an other difference between these horse men and the Locusts cometh to mind: For these did bear their stings in their tail chiefly, that is the dregs of the Saracenes, who had no proper places of their own to dwell in, and did fly about hither and thither seeking habitations, and turning others out of all their goods, when in the mean time the chief Calyphi, Scriphes, and Sultan's followed their pleasure at home in Babylon, Persia and in Egypt. So the Begging Friars, the tails of all the religious sort did sting vehemently. But here the head and the tail are even like: the same destruction cometh from them both. The chief Turk himself, the Bassae, the Begi, and the other Ministers of their tyranny, do all breath forth and exercise the same cruelty. More over these very Princes were the causers of the other to tyrannize, & ministered unto them weapons for their fury. ¶ Having heads Wherewith they hurt: The tails also have heads and mouths, by which they send out the same destruction. They are all of them from the highest Emperor to the lowest slave serpents with heads at both ends, as the most learned Franc. junius hath written very well. 20 But the rest of men: An other event is the obstinacy of the other men, who are nothing moved with those miseries, neither gave themselves to any amendment of life. But who are those other? Are they not Western men, the third part of men being killed long since in the East? afric being so gotten through the invasion of the Saracens, that it would yield unto the dominion of the Turks without any bloodshedding. But the sins which stick so fast to them, are against the first table, to wit, Idolatry in this verse. The exceeding naughtiness whereof is declared, first from the Author, in that it is an human invention: secondly, because it is a worship done unto Devils: thirdly from the wretched and doting affection, which appeareth from so manifold sorts of Idols, of gold, of silver, of brass, of stone, and of wood: last of all from the notable folly of worshipping things void of all sense. Fron all which it is more clear than the Sun, who among the Western people, are the cause of this most grievous calamity from the Turks. For where shall we find this Idolatry? Surely the Protestants, as they call them, & the reformed Churches have banished away unto hell, from whence it first came, all worship, reverence, and sacred honour of Images. Wherefore she that boasteth herself to be the Catholic Church, whose head is the Bishop of Rome, whose Temples glister with images of Gold, Silver and Brass: yea which hath not refused the worshipping even of those that are of stone, and wood: she, I say, is that other multitude, which wresting the Scriptures, corrupting the testimonies of the Fathers, feigning miracles, and defending to this very day the Idolatrous worshipping of images, by whatsoever force, falsehood, fraud and subtle devises she can, will not be awaked with this most sharp scourge. Doth she not impudently and stubbornly affirm, that Images consecrated unto true names, are by no means to be counted among Idols? But what other speaketh the Spirit of, than such, which after the third part of men slain of the Turks, are defended stiffly in the Christian world? What other doth he call devilish? What other worship of Devils? The matter is plain, it can not be denied. At length therefore o thou Rome, cease to seek out foolish crafty shifts. Deceive not thyself. Thy adoration before the image of the Virgin, is as if thou shouldest supplicate unto Venus. The worship which thou performest before the graven image of the Father, is done to the Devil, not to God himself. The Spirit causeth me to use this boldness: cry thou out as much as thou wilt, that these speeches are blasphemous, and after thy manner accuse the holy truth of God of ungodliness. But it is not to be expected that words should teach thee, whom stripes can not teach. Yet nevertheless, though thou shalt receive no profit here of, all the godly shall detest thee, who by these abominations, bringest a most cruel fiend upon the Christian world. Art thou not ashamed to exhort the Christian Princes unto wars against the Turk, whom thou makest invincible by thy Idols? To pretend a mind to fight against a cruel enemy, but to minister privily unto him that aid, whereby all our forces are made a prey unto him? If thou desirest from thy heart, that this spoiler of the world should be repressed or rather extinguished: cast away thy dung hill Gods: forsake thy sacrilegious Primacy: amend the rest of thy corruption according to the rule of true godliness, then shalt thou see this mortal and cruel monster, covered indeed with all villainies, to fall of his own accord: which could not stand surely one moment, unless he were holden up by these thy sins. But neither wilt thou be admonished, neither can he be overcome, before thou be'st overcome, as after shallbe manifest. 21 Neither repent they: An other kind of sins: which are four, murders, sorceries, formcation, thefts: of which he that knoweth not Rome to be the shop, he seethe but a little in the clear sun shine at noontide. CHAP. 10. THAN I saw an other Angel coming down from heaven, clothed with a cloud, & the rainbow upon his head, & his face was as the Sun, & his feet as pillars of fire. 2 And he had in his hand a little book opened, and he put his right foot upon the Sea, and his left on the earth. 3 And cried with a loud voice, as 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: but I heard a voice from heaven saying unto me, seal up those things which the seven thunders have spoken, and write them not. 5 And the Angel which I saw stand upon the sea and upon the earth lift up his hand to heaven. 6 And swore by him that liveth for evermore, which created heaven & things that are therein, & the earth and the things that are therein, & the sea, and the things hat are therein, that time shallbe no more. 7 But in the days of the voice of the seventh Angel, when he shall begin to blow the trumpet, even the mystery of God shallbe finished, as he hath declared to his servants the Prophets. 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 standing upon the sea, and upon the earth. 9 So I went unto the Angel saying unto him: give me the little book: and he said unto me, take it, and eat it up, and it shall make thy belly bitter, but it shallbe in thy mouth as sweet as honey. 10 Then I took the little book out of the Angel's hand, and ate it up, and it was in my mouth as sweet as honey: but when I had eaten it, my belly was bitter. 11 Then he said unto me, thou must prophesy again among the people, and nations, and tongues, and to many Kings. Analysis. SUCH than is the first part of the sixth trumpet, to wit, the evil: the comfort followeth, consisting partly in the authority of the revealer: partly in the things revealed. His authority appeareth from the power of a certain Angel coming down from heaven, notable by his clothing, ornament of his head, shining of his face, bright burning of his feet, ver. 1. Likewise knowledge, which the book open in his hand showeth, and his presence every where, declared by so great a pulling asunder of his feet ver. 2. The things revealed are, either to be Sealed up, or to be communicated: Those have their principal cause, the voice of the Angel: their instrumental cause Seven thunders ver. 3. Likewise their consequent, which containeth both the endeavour of john in writing, & also the prohibition that he should not write, ver. 4. The things to be commumicated are, either touching the finishing of the mystery of God in the times of the seventh trumpet, confirmed by an oath ver. 5.6.7. or of the gift of prophecy, restored again to the Church, the preparation whereunto is set down in the rest of the chapter. Prophecy itself followeth in the eleventh chapter. The Preparation is occupied either about the Sign or about the Interpretation: that before the book received, hath a commandment to take it, in the eight verse: and the obedience of john, in the ningth verse. After the same delivered, both a commandment to eat it up, and also an instruction touching the divers taste of it, in the ningth verse, and the trial made by john, in the tenth verse. Last of all is added the Interpretation in the eleventh verse Scholions. Then I saw an other Angel: We refer these things in the Analysis, 〈◊〉 the comfort of the sixth trumpet, which is fitly added. For who would not almost faint through weariness of so long continuing trouble, hearing no other thing in the Church for a long row of years then violent storms of hail, burning mountains, falling stars, the Sun darkened, troops of Locusts, & serpents with a head at both ends, casting out flames of fire, whereby an infinite number of men should burn miserably? Now therefore to them, that have been as it were a long time and much tossed on the main sea, is the land pointed at, and the haven showed, in which at length there might be rest from these troubles: neither this only, but also in the mean time a prosperous wind is breathed forth, which may cause a readier sailing. For which purpose a most mighty Angel came down from heaven, diverse from those, who blewe the trumpets, or of whom mention was made long ago elsewhere. For they were servants, this is the very Lord Christ: as whose clothing, countenance, voice, & whole decking, is more imperial, then can befall to any creature. Neither doth so strange a form, and unlike to the true nature of man, hinder: considering that it hath been manifest from the first chapter, that he taketh upon him that outward show especially, which may serve most to the declaring, and confirming of the things propounded. Therefore as touching the description of him, he is called strong, because he hath strength sufficient to deliver the Church from those adversities, wherewith it shallbe oppressed. He cometh down from Heaven, because now at length after a long distance of time, he would visit his Church, from which he seemed to have been absent now a long time. And about the blowing of the sixth Trumpet, when the four Angels were loosed, in the year 1300, as was said before, Christ began to give a more plentiful leave to enjoy his presence, then in the times going next before. Yet howsoever he came down from heaven, he was clothed with a cloud: not known indeed plainly to the world, but covered yet with so great darkness, that he was to be seen, as it were through a lattice. He carrieth the rainbow on his head, a notable messenger of the old covenant, and of fair weather, both that we may understand him to be faithful and constant in his promises, and also that the former storms shallbe driven away daily more and more, by little and little, until at length a clear sky shall return on every side. His face shineth like the Sun, Christ indeed being most glorious, at least in that part, in which he is known and perceived of men: but his feet do yet burn with fire, because his lowest members on the earth must burn yet with a great heat of affliction. Although there should be no danger of perishing in this fire, for the feet are pillars, yea and that also of Brass, chap. 1, 15. For these things belong to the same time, see chap. 2.18. So therefore Christ carrieth in his own person, an image of the present Church under the sixth Trumpet. Which began to increase again about the year 1300, yet covered with much darkness, which notwithstanding gave hope of a more perfect restoring in due time: & in the mean while revealed the most sweet face of Christ, which the world had not seen a long time: although the faithful in the mean season were trodden down with many calamities. 2 And he had in his hand a little book open: To whom fitteth better an open book, then to him who hath opened the seals of it? chap, 5.5. Because therefore Christ cometh forth with an open book, it is taught that now again after long ignorance, leave shallbe given to men to know the truth, as we know it came to pass about that time. For at once the Turks began to wax strong in the East, and most learned men to arise in the West, who maintained the truth boldly. But it is only a little book, which he hath in his hand, to wit a small book, either because the end now approaching, there should not remain so many alterations, but that they might be contained in a little book, as after in the sixth verse, delay shallbe no more: or rather because the knowledge of men in this time should be slender and small, whereunto pertaineth the clothing with a cloud, as we have showed at the former verse. ¶ And he put his right foot upon the Sea; This gross Sea of the inferior world, is the doctrine of the corrupt Church, as chap. 8.8. No less also pertaining to them, whose is the administration of this doctrine. The Earth, containeth the rest of the common people, who in name are Christians. But the feet are the members of Christ, to wit, his faithful servants, by whom as it were by feet, he walketh on earth. Of these the right foot is the stronger, by which being set upon the Sea, it is declared, that Christ now at length will choose out some from that vile sort of Ecclesiastical men, for to be his feet and faithful members. Also the left foot placed on the earth, showeth that he will take out likewise some from the lay people, who although they could not compare with the Ecclesiastical, those right feet, in excellency of gifts, yet they should be made his true members, & enjoy the same honour with them. Such right feet were johannes de Poliaco, Martinus Patavinus, johannes de Ganduno, Michael Cicerius, Michael de Coriaria, Guilielmus Ockam, Gerardus Ridder, johannes Rochetalada, Armachanus an Irish Bishop, joannes Wtcklefus and others. Christ drew them out of the salt sea of the Popish doctrine: whom he took out from the company of Ecclesiastical men, and brought them to sweeter and wholesomer waters of the truth. Out of the lay people, he had for his left feet, Ludovicus Bavarus the Emperaur, Marsilius Patavinus, Dantem Aligherium, and many others who defended to their power the truth seen and acknowledged. 3 And he cried with a loud voice as as Lion roareth: Hitherto hath been the description of the Angel, now the chief cause of the things that were to be sealed up is set forth, to wit, the crying out of an Angel like a bellowing Lion, for so the Greek word signifieth properly that which belongeth to Oxen and the like beasts. Lions are properly said to roar: albeit some times it is attributed to Asses and Camels, as Hesichius showeth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make a ro●ring like unto Asses, Camels, and oxen. But the Angel belloweth, bccause he must speak softly, and dared not to lift up his voice (for there is joined together with it, he cried with a loud voice,) but that he might show that the meekness and patience of the oxen is now to be mixed with the courage of the Lion. And so indeed Christ, as it were revived again then in his members, cried out strongly: which crying out nevertheless carried a show of the bellowing oxen only, neither yet made any man greatly afraid. Those first springing up Christian Worthies striven by lament and complaining speeches: yet nevertheless they bore a grievous yoke of bondage, which they could not shake of, whatsoever struggling they made against it. ¶ The seven thunders uttered their voice: Which as an Echo answered this lowing. And these seven thunders are I suppose those Angels of which afterward in chap. 14.6. etc. Surely the time agreeth fitly, as we will show at the place: then also their office may worthily be likened to thunder, which sounded again when this roaring was uttered. For taking their beginning from thence, they made a noise with so great roaring, that such as despised the lowing of the Angel, should at length begin to tremble for fear of this thunder. But it is an excellent thing, that the thunders speak not, but at the crying out of the Angel, even as also the Echo hath no voice of itself, but only yieldeth again the voice which it hath received; so those restorers of the truth, howsoever the world condemned them of novelties, brought notwithstanding nothing, but that which themselves had learned of God. 4 And when the seven thunders, etc. Such were the causes, now is showed the care of john: whom when the seven thunders were heard, being about to write, a voice from heaven prohibiteth, & biddeth to seal them up. These mysteries were to be kept secret, as before, the book could not be read, as long as it was sealed, chap. 5. For these times knew not what those thunders did speak, neither did they mark whereunto at length they would come. ¶ And write them not: So Aretas, the Common translation, and other Greek Copies, as though these words should declare, what that Seal, should be, to wit, not to put in writing, but to have it secret for himself alone. But is any thing revealed privately to john, which he might not publish abroad? It is not surely to be thought, especially seeing Christ to this end received this Prophecy, that he might show it to his servants, as before in chap. 1.1. Where, to his servants, saith he, not to any one alone, but for the common good of the whole Church. Wherefore these words seem thus to be understood, as though he should say, bring not these voices of the thunders into this place, but reserve them to an other more proper and fit. Which judgement certain printed copies do favour, which read, & hereafter thou writest, or peradventure, shall write: but although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might easily be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first vowel being altered, and the last syllable taken away: yet I scarce think, that readings quite opposite one to another are found at any time. Wherefore when it is heard to jug what sense to take, that interpretation pleaseth me most of all, which alike agreeth to both, to wit, according to that meaning which we brought even now. Unless some would rather have that these words and shalt write hereafter be referred to the next visions which follow: but that the voices of the thunders should be buried in silence for ever. But the former interpretation is more sure, that the Revelation was given for a common solace, and that therefore those things should be disclosed afterward in their place, which now are commanded to be kept close. Albeit I deny not that some thing may be communicated to the Saints apart, as to Paul, who heard things that could not be uttered, 2 Cor. 12.4. But the drift of the Prophecy is to be regarded. More over to what purpose should it be that those things should be overwhelmed with an eternal silence, if at length that were to be brought to pass, which the thunders spoke? Therefore let them be sealed for this time, in which they were hidden from the world, as it cometh to pass for the most part in their first beginnings: afterward let them be written, in the place wherein they shall obtain their end, when the things shall become most plain by the event. That is to say, being perfected they should be understood, but they should not be known as long as thy were to be finished. 5 And the Angel which I saw standing &c. lifted up his hand: Hitherto of the thing that was to be sealed: now it followeth touching the finishing of the mystery, which first is of things to be communicated. It is confirmed by an oath, that it shallbe shortly. For in that he lifted up the hand, it was done from the old solemn manner of swearers: from whence to lift up the hand, is often times taken for to swear, Gen. 14.22. Numb. 14 30. Ezech. 20.5. 6 And he swore by him which liveth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Grecians speak by the fourth case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but john after the manner of the Hebeewes- swear unto me in the Lord, 1 Sam. 24.21. But he describeth God by his power, which most of all appeareth in creating things: whereby he bringeth into mind, that he is no less able to put an end to things, then to give a beginning. And that therefore it is not to be doubted, but that he would straightway perform the future work, who in the beginning made all things of nothing. ¶ That time shall be no more: So I translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some times signifieth continuance of time, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time, day, delay, shall mollify & mitigate. Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay, tarry, defer, is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Luke 12.45. Heb. 10.37. Aretas and the common sort of Interpreters will have it to be understood of the abolishing of time after the end of the world, as if the Sun and the rest of the stars should stay their courses, and no longer finish their yearly round courses: but these things are to be referred rather to the shortness of time, then unto the consummation of the world. For otherwise there should be no special comfort, but that which had been no less common to all ages. For even from the very beginning of the world, it might well have been said, that there shallbe no time after the end of the world. To what purpose also should he sever the parts which are not disjoined by the conjunction but in the beginning of the next verse? Time shal● be no more, but the mystery shallbe finished. Time after the consummation differeth nothing from the consummation. Therefore this is the meaning of the words, that there remaineth a very little time unto the finishing of the mystery. Which is the sum of the preaching of the first Angel, chap. 14.7. For, saith he, the hour of his judgement is come: in which is performed that, which is signified here by the Angel swearing. For they belong to the same time, and the argument of the preaching is one and the same. For though they held their peace, the very restoring of the truth would cry out, that the end draweth near. 7 But in the days of the voice of the seventh Angel: He describeth the time of the finishing: but that which followeth, when it shall come to pass that he shall blow the trumpet; the common translation hath it not right, when the Trumpet shall begin to blow; which thing hath deceived some expositors, so that they though that this finishing of the mystery should be referred unto the first sound of the trumpet of the seventh Angel. But it shall appear more clearly than the light after in this book, that this end is not to be expected at the beginning of the sound of the trumpet, but some long time after. There shallbe no small distance of time between the Vials: the first whereof shall not be powered out before that the seventh trumpet shall blow, as after shallbe seen more clearly. What then promises the Angel touching the taking away of time? Not that the thing shallbe done in that moment, but because the space to come, is nothing to that which is past. ¶ The mystery of God shalb finished: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shallbe finished: So hath the Common translation: the Complutent edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is finished, See Theod. Bez. All Expositors which I have seen, do understand these things of the last coming of Christ to judgement. Which shallbe in the days of this seventh Angel: yet if the drift of this book be considered, & every point of the last time be diligently examined, it shall easily appear, unless I be deceived, that there is an other meaning of these words. The whole Prophecy tendeth to that point to show what shallbe the race of the Church, as long as she must be as a stranger on earth. Which having been showed clearly concerning the Church of the Gentiles, some mention was to be made of the restoring of the jews, the which other scriptures show that it shall surely come to pass, before that there be an end of the whole frame of the world. Neither in examining every minute of the seventh trumpet, shall we find that the Revelation goeth any further, then to the restoration of this people, as with Gods help we shall make it apparent in his fit place. Which restoring doubtless may well be called a mystery, because it is so far removed from all human understanding, of which there is almost no hope in them, to whom the very benefit pertaineth, as in many places the Prophet's show. Why, speaketh the Lord by Isaiah, should thou say, o Jacob, and speak O Israel, my way is hid from the Lord, and my cause is passed over of my God? chap. 40.27. And again, If so be that Zion saith, the Lord hath forsaken me, and my Lord hath forgotten me, chap. 49.14. Therefore I suppose that this calling of the jews is this mystery. Doubtless it is sure that in the time of this trumpet, the last end shall be put to all things, and therefore we shall find no such conclusion of the seventh trumpet, the third woe is past, as of the fift, one woe is past, chap. 9.12. likewise of the sixth, chap 11.14. for the Revelation leadeth not thither, because neither pertaineth it to us to know, neither is it to be imperted to any creature, which the son himself knew not, as far as he was a man, Marc. 13.32. ¶ As he hath declared to his servants the Prophets. To whom this mystery was revealed plenteously: but which is not understood of our expositors: whereby it cometh to pass, that the things which the Prophets foreshow to come, the common sort so interpret as if they were passed. Moses in his most famous song about the end, singeth this Mystery, Deut. 32. David every wherein the Psalms: So Isaiah, jeremiah, Ezechiell and the rest: it would be too long, even to reckon the places. Learned men willbe content with this bare disclosing: whom it is sufficient to admonish even in one word, that they would seek another meaning of many places in the Prophets, than hitherto they have followed in their expositions. If these things are to be understood of the last coming of Christ to judgement, there are not very many words, or at the least clear enough in the Prophets touching this thing. But from hence we learn that the old prophecies are not to be finished, either in the first coming of Christ, or in the calling of the Gentiles, but that they reach even unto the perfect accomplishing of the Mystery. Wherefore they that do restrain them into the narrow straights of the calling of the Gentiles, stop up to themselves the way to understand them, and take away much comfort from the Church. 8 Go thy way and take the little book: An other thing to be communicated is Prophecy restored again to the Church. For this commandment showeth what should come to pass to the Ministers of the word in the times of this sixth trumpet. john himself for his part seemeth before now to have been furnished sufficiently for the receiving of the Revelation, both by those things which he saw, and heard, and also endued with the inspiration of the Spirit extraordinarily. And if the passing from one matter to an other had been set forth only for to teach, he would have used the same in their fit places in the rest of the treatise. Wherefore I doubt not, but that here a type is set forth of the Ministers of that time, as in many places elsewhere john representeth the faithful Therefore as here the book being received from the Angel, and eaten up, he should play the Prophet again: so about these times should be raised up faithful Ministers, which should declare the truth to the world. We made mention that some godly men about the time that the Turkish tyranny began, and the feet of the Angel set upon the Sea, & the Earth, arose forthwith, who undertook boldly the charge of prophesying. Which was a notable benefit of God: this office had been banished a long time from the earth: put to flight by the hellish smoke, which the bottomless pit, opened by the Romish Star, sent forth: now it came again by the grace of God, and men were bidden to take the little book open, which the former times had shut: the force of which commandment raised up those, which I spoke of, and many others which followed: whom unless an heavenly desire had inflamed, they would not have offerred their lives to so many dangers, which necessarily were to be undergone in so great envy & hatred almost of all men. But from this commandment, we draw this common sentence, that men are slow & loath to take the pains to Prophecy: & not otherwise to settle themselves to this office, except they be stirred forward of God. 9 Therefore I went unto the Angel, saying to him, give me the little book: This gift is to be obtained by entreaty, even also of them, who have ability given them thereunto. We must desire earnestly of God with john, that he will give us the little book, albeit we be now entered into this office. And the little book is given, when greater abundance of knowledge is ministered, which was most excellent in this age, now first of all the art of printing books being found out by a great gift of God. But further these things declare, that the men of that time, being awaked once of God from their drowsiness, shall greatly endeavour to profit more in the kindled truth. And surely their industry was notable, and their increase in all kind of knowledge, chief of divinity, so swift, that thou mayest say not without cause, that they had not so much read, as devoured the books. After Wickliefe the barbarousness of the Scholastiques being rejected, the liberal arts were revived through so happy abundance of most famous witters, that there is none, but he must confess that to be the time of devouring books. ¶ And it shall make thy belly bitter: The word tasted in the mouth is sweet, but bitter in the belly, that is, the knowledge of Gods will is very sweet & pleasant of itself: but the publishing of it, whereby fruit may come to the rest of the members, even like the digestion of meat, when it is concocted in the stomach, is full of troubles and anguish. Which thing sometime jeremy tried and complained of, chap. 15.16. Likewise Ezechiell chap. 3.3. And all none excepted, who have run together in this race: but those new champions especially, I mean of this time. To whom doubtless the word was so much the sweeter, by how much they came with a more sound hunger, to wit, having been stolen away from the world for some ages, and now first again restored by the favour of God: whore embassage contrariwise was so much the more bitter, by how much men were plunged in more thick darkness, whom because of the long custom of sin, they must needs find more stubborn and spiteful. The condition of that time could not be showed more briefly and manifestly. I therefore took the little book: Although john heareth, how great trouble this meat will bring him, yet obeyeth he willingly the Angel, and eateth up the book as he was commanded. There was a better love in him to God's word, than any regard of loathsomeness, or wring in the belly from bitterness. Such excellent fortitude was in those learned men of that age before spoken of: it could not be, but that they knew certainly, how great trouble they should procure to themselves by avouching the truth: yet nevertheless they laboured valiantly, setting more by the sweetness which they received from the joy of the Spirit, them by all the bitterness of peril. By whose example all Ministers of the word must go on boldly: neither is the office to be forsaken because of the troubles. It is no new thing for that to be found bitter by experience, which being tasted a little at the tongues end seemeth sweet. Therefore let every true Prophet have this lesson well meditated: lest peradventure lighting upon unexpected evils, he be overcome at length through infirmity. 11 Thou must Prophecy again: Now in few words he showeth, to what end the former sign was used, that it may be understood that Prophecy was to be restored again to the Church in those times. The preparation whereunto was the receiving and eating up of the book, to wit, a burning desire of learning, which gave hope of a more perfect light to appear daily. But their opinion is foolish, who will from these words have John to be expected about the end of the world with Enoch & Elias. These things belong not to the last time, but to the sixth trumpet, which we will declare manifestly hereafter to be past. And john is set forth only as a type, not described by any office, which in his own person he should bear in the last times. CHAP. 11. AND a reed was given me like unto a road, and the Angel stood by saying, rise, and meet the Temple of God, and the altar, and them that worship therein. 2 But the court which is without the Temple, shut out, meet it not; for it is given to the Gentiles: & they shall tread under foot the holy city two and forty months. 3 But I will give to those my two witnesses, and they shall prophesy a thousand two hundredth and threescore days clothed in sackcloth. 4 These are two olive trees, and two candlesticks, standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouths, which shall devour their enemies. For if any man will do them wrong, so must they be killed. 6 These have power to shut heaven, that it rain not in the days of their prophesying: and have power over waters to turn them into blood, and to smite the earth with all manner plagues as often as they will. 7 Moreover when they finished their testimony, the Beast that cometh out of the bottomless pit, shall make war against them, and shall overcome them, and kill them. 8 And their corpses shall lie in the streets of the great city, which is called spiritually Sodom and Egypt, where also our Lord was crucified. 9 And men of Tribes, of peoples, and of tongues, and nations shall see their corpses three days and an half, and shall not suffer their carcases to be put in graves. 10 And the inhabitans of the earth shall rejoice over them, and be glad, and shall send gifts one to an other: because these two Prophets vexed the inhabitans of the earth. 11 But after three days and an half, the Spirit of life coming from God, shall enter into them, and they shall stand up upon their feet: and great fear shall fall upon them, that shall see them. 12 After they shall hear a great voice from heaven, saying unto them, come up hither: and they shall ascend up to heaven in a cloud, and their enemies saw them. 13 And the same hour was made a great earth quake, and the tenth parth of the city fell, and in the earthquake were slain seven thousand men, & the remnant were feared, and gave glory to the God of heaven. 14 The second woe is past, and behold, the third woe cometh quickly. 15 And the seventh Angel blewe the trumpet, and there were great voices in heaven, saying, the Kingdoms of this world are the Lords, and his Christ's, and he shall reign for evermore. 16 Then those four and twenty Elders, which sat before God on their thrones, fell upon their faces, and worshipped God. 17 Saying, we give thee thanks, Lord God almighty, which art, and which waste, and which art to come: for thou hast received thy great might, and hast obtained thy Kingdom. 18 And the Gentiles were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give a reward unto thy servants the Prophets, and to the Saints, and to them that fear thy name small and great, & shouldest destroy them, that destroy the earth. 19 Then the temple of God was opened in heaven, and the Ark of his covenant was seen in his temple; and there were lightnings, and voices, and thunderings, and eaarthquake, and much hail. Analysis. SUCH is the preparation unto the new Prophecy, as was observed in the eight verse of the former chapter: the Prophecy itself followeth in the first fifteen verses of this chapter: which belongeth either to the whole body of the Church, or some chief members of it. As touching that: The Church is either true, or false: the true should lie hid this whole period of forty months small, very secret, narrow, which is showed by the temple measured, ver. 1. the false in the mean time very ample and spacious, ver. 2. The chief members are two Prophets: whose diverse condition is showed according to a threefold difference of time: the first, by a thousand two hundredth & threescore days: all which space being black they should go in monrning apparel, ver. 3. Who yet in the mean while should be like Olive trees, & Candlesticks, ver. 4. neither should be hurt of any, without punishment, ver. 5. and endued with great power, ver. 6. The second time is of three days and an half, in which being slain, ver. 7. they should lie unburied in the streets of Sodom and Egypt, ver. 8.9. and should make their enemies merry with their death, ver. 10. The third time is not determined after the three days and an half, in which they should rise again, lifted up by the Spirit, first upon their feet, which should strike a fear into their enemies, ver. 11. Afterward into heaven, at which the tenth part of the city should fall, many should be slain, the rest should be made afraid, ver. 13. Last of all a transition is used, declaring the end of the sixth trumpet, and the beginning of the seventh, whose Analysis shallbe after ver. 14. Scholions. 1 A reed was given me: After the preparation made, as we have heard in the first times of the truth, springing a fresh, and many excellent men bending themselves diligently to the study of good letters, whose fervency was such, that for the space of two hundredth years, after one thousand three hundredth, they might seem to eat up books. After, I say, this preparation, at length about the end of the sixth trumpet, the matter came to this conclusion proposed in these words: That is, the Prophecy did shine more plainly, and a more plentiful knowledge of the times, both past and present, the learned men saw, by the book which they had received of the Angel, that the Church now many years had been much afflicted, so as it could not be seen of the world, & then also at that present to be wonderfully vexed of Antichrist. For this Prophecy is a repeating of a long time past: as Moses wrote Prophetically the first beginning of the world: which name, how great estimation procureth it to the History? But to come to the matter, this Prophecy, I say calling to mind the time past, containeth all the space of the former trumpets, as it appeareth from the specifying of the time, which is added in the next & third verse. For if will count back the two and forty months, in which the Church should be in the temple, they contain not only that hour, day, month, and year of the sixth trumpet, of which we have spoken in chap. 9.15. but also beside the five months of the fift Trumpet, in the same place ver. 5. & those four times repeated: to all which nevertheless there remain yet nine months reckoned over and beside, which to what other thing can they be referred, then to those four first trumpets of the eight chapter? But peradventure, thou wilt say, these forty two months take their beginning at the end● of that hour, month, and year of the four Angels, chap. 9.15. & both these spaces together may pertain to the sixth Trumpet: which thing cannot be by any means. For the whole sixth trumpet is troubleous to the wicked, in which respect it is called the second woe, chap. 9.12. & 11.15. But if the times be disposed in this manner, it hath little misery for them, who by the space of two and forty months triumphed in all mirth, when in the mean while the Godly are afflicted. What so great hurt should the sixth trumpet bring them, if after that short trouble of one year, month, day, and hour, they should have a threefold longer felicity and more? It is most certain therefore that this Prophecy reacheth back even to the first beginning of the trumpets: but that it is set in this place, because the whole race of this time could not be perceived before that it should be brought to an end. And now indeed God raised up learned men, Philippus Bergomensis, Franciscus Guicciardinus, Martin Luther, John carrion, Philip Melancthon, Gaspar Peucer, Henry Bullinger, john Sleidan, John Functius & others, who linking together the histories of things that were done, represented this face of the Church in their writings. Which Prophecy doubtless was to be added at length necessarily. For not without cause some might ask, what was done with the true Church, when the Hail, smoke, the third part of the grass, the burning Mountain turned the Sea into blood, the Locusts, and the other fiends tyrannised? In all these Trumpets hath been a wonderful silence concerning it. Now therefore the Spirit showeth by this Prophecy revived, of what sort the condition of that time was in the mean while, lest that alone should be passed over, for whose sake this writing was undertaken. Therefore this chapter is to be joined with the seventh, where the Prophecy touching the Saints ceased. To the same pertaineth that sealing, and this, that I may so say, Temple measuring: and it is the same wholly and all one thing, except that that belongeth to every several citizen, this, to all jointly, and to some chief members. Now as touching the words: the reed given is the power granted of the truth, whereby the Saints should measure the length and breadth of the true and lawful worship, least in a wonderful confusion of things, they should swerve from a due proportion. In so much as it is like a rod, it teacheth that the truth shallbe much helped, and borne up by the authority of head rulers. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very often taken for an ensign of honour, the Sceptre which Kings bear in their hands: by which name also are called the rods which are carried before the Magistrates: likewise an instrument of exercising power, as in the Poet, Circe accomplished her charms with a rod, and Mercure with his white wand. The Temple therefore was to be measured by the labour of some chief man, as we heard it came to pass in the seventh chapter, where Constantine the Great was the Minister of scaling. For while he provided for the peace of the Church, and maintained the truth carefully, he procured a safe place of refuge for a few holy men, from the contagion of the times. ¶ And the Angel stood by: which words are wanting in Aretas, and by that means he maketh the reed itself the bidder, arise and meet But the labour of Angels conjoined elsewhere, where the like business is done, seemeth also to require here, that nothing should be done, but in the presence of the Angel: see Ezech. 40.3. and after Revel. 21.16. Wherefore Theod. Beza hath well restored this place from the Complutent Edition. ¶ Meet the Temple: The true Christian Church is shadowed by the type of the old temple: every several part of which was described once most exactly and measured by the commandment of God himself: to the end that men should know that this house is framed of God, that it is not of human building: and therefore they should not take aught upon them in changing things at their pleasure, as though the celestial wisdom had not sufficiently provided for the most convenient manner of every thing. The things to be measured are the Temple, the Altar, and the Ministers of the worship. The Temple was divided into the most holy, and the holy place, which had the altar of the offering set at the door. He biddeth him to meet these only, of the whole building: small parts of the whole, and only the more secret rooms. For the tabernacle before time being thirty cubits long, and twelve broad, was sixteen times and more lesser than the court. Afterward the temple enlarged by Solomon, and by the Angel in Ezechiell, had far more spacious courts. The temple then alone being measured, showeth that the true Church shallbe brought into very narrow straits, limited with small bounds, and removed wholly from the sight of men. For the holy place was not opened to the people, but the Priests alone ministered in that place, of which sort here all true Christians are counted, as before chap. 1.6. Therefore when Constantine came to the Kingdom, the Church began to hide itself in a secret place, by going from the sight of the world into a certain more inward room. Whereunto pertaineth that sealing, chap. 7. Whereby a few of many were severed by some privy mark. Neither ought it to seem marvelous that this separating of themselves from others, was made in so great glory of peace, and desire to advance the Christian name. For when some raised up contentions, others coveted much to get honours, many travailed with heresies and brought them forth, all did bend themselves with all their power to heap up superstitions: was it easy in that state of things for any pure, sincere, and sound thing to abide in his place? But the obscurity of the Saints indeed, grew more every day, by how much more those four mischiefs increased. The which thing Rome also herself granted unwares. For dost thou demand where our Church was before Luther? Therefore thou knowest not. But understand thus, where thou Rome wert not, to wit, in the hidden holy place of our God: whither she had run for succour with all the rest of the Saints from thine infection. But when thou boastest, that thou art a City set on a hill, which never was hidden, but hath flourished with a continual and manifest succession, confess also that thou art not the true Church, and that thou hast found no place in that covert of protection. ¶ And them that worship in it: Meet is a common verb, and of a continual quantity: but here figuratively it signifieth also, number thou, as if he should say, put into the number of nine those few, who in truth worship me secretly: for there was a certain number in sealing the elect, chap. 7. which same thing is declared here in other words, when he biddeth him to meet the worshippers. All the Saints are said to worship on the Altar, because they put all their hope and trust in the death of Christ: which kind of sacrifices, pertaineth not to the Tribe of Levi alone to offer, but to every true godly man likewise. And this only is that thing which discerneth the true Christian from the false and counterfeit. But that the most in those times, worshipped not so on the altar, we must think not without cause, when it is to be seen clearly from their writings, that many who ought to have shined before others in all knowledge, attributed to much to their voluntary works, and to their own holiness. 2 But the court that is without the Temple: So Aretas and the Complutent edition do read: but some books have, which is within the Temple, to wit the court of the Priests, in which was the altar of offerings, which he mentioned even now, which court some time is called by the name of the temple. Neither is this reading to be rejected rashly. For john is not bidden to meet this court, but only the Altar of this court. And it may be that it agreeth more fitly with that, which followeth, if the inward court be cast out, then if that be cast out, which was already without before. But both have respect to the same end, that it is nothing to be esteemed whatsoever is more than those foresaid Temple, Altar & Worshippers. For the court is given to the Gentiles, that is, to the Christians as for a name: neither this only, but also the holy City (which they should tread under foot, not by spoiling it like an enemy, but in frequenting it daily under a colour of worshipping, as in Isaiah 1.12.) and that for the space of forty two months. These things show clearly, what should be the condition of the false Church in those times, wherein the truth should be hidden. First it should no less exceed in number and multitude, than the people which once dwelled at jerusalem, and was wont when the holy things were done to be in the utmost court, exceeded the number of them, who executed their office in the Temple. Good God, how great difference was there? Exceeding great was the company of the inhabitans, and of them that continually flocked to the temple: how in the mean time few Priests were there within, in comparison of that great multitude which was exercised without? There should be the same quantity of feigned Christians, in respect of the true and natural Citizens. Secondly it should have her counterfeit worshippers, dwelling very near the Temple. For they should possess jerusalem, and the whole court should be theirs. How nearly was the court joined to the Temple? How did it compass the same round about? Ezech 40.5. Good God how nigh was this society? Who durst have condemned the court of profaneness, unless the Angel himself had commanded it? And the event surely was altogether answerable. For in those first times, when the four first trumpets sounded, what was Athanatius alone unto so great assemblies of Bishops? What afterward was Basil the Great, or Gregory Nazianzene unto almost the whole East? If thou shouldest respect the multitude, who would not have contemned one or two in comparison of so great a rabble? But if you would respect holiness, were they not all Bishops? Did not all desire to be esteemed valiant defenders of the truth? How easy was it therefore here, either by the number or likeness to be deceived? In the last times also there is the same boasting of the holy city, and of the outmost court against the Temple. Is not the Church of Rome spread through the whole earth? Have the Lutherans heresies, as they clatter, ever passed over the Sea? Have they seen at any time either Asia, or afric, or Egypt or Grecia? Who can doubt of the Holy Catholic Church, which counteth her Bishops even from Peter himself, by a most certain succession? But Rome now boasteth of her multitude: by how much in time passed she hath flourished in greater number, by so much the more is she nigher to the great assembly treading under foot Jerusalem, and further of from this small number lying hid in the Temple: we see in this place the whorish Church most furnished both with multitude and neighbourhood. If these things shallbe sufficient to get the victory, thou hast overcome, o Rome, so well in populous City, as in proximity. But let them look to it, that are carried away with the name of the Catholic Church, how easily here they may be deceived of the whore, which possesseth the holy City, and the very outward court next to the Temple. Let them in the name of God weigh the matter in earnest, and diligently: and not suffer themselves to be beguiled with vain boasting. Let them mind, that unto them that look but of a far off, they seem all to be in the Temple itself, who are but within, yea the outmost part of the walls: but let them come nigher, and they shall see most clearly, that those whom even now they thought to be in the most inward rooms, are kept certainly from the holy place with brazen walls. Albeit the discerning now is not so heard, as it was in time past, while the Church had no place in the public. Read but the writings of our men, & by the grace of God thine eyes shall wax clear to perceive the truth. Mayest thou not worthily suspect the Pope's craft, restraining thee from buying and selling of our books, and of all familiarity? Yet nevertheless do thou strive so much the more to know the truth, that thou shalt see the same to be hated of thine, through the conscience of their own deformity. ¶ Two and forty months: The time wherein the true Spouse should lie hid, and the false should rule. But how great darkness is here? And no marvel, in so great blindness of man's understanding. Wherefore be thou present, who hast received these things that thou mightest disclose them to thy servants, to the end that by thy guiding I may go safely. For to dispel the obscurity, it is to be observed first, that there is not signified in these two and forty months three common years & an half going about. I hope that the accord of the things hath proved already, that the four Euphratean Angels in the 9 chapter, are the Turks. To whom power being given for one hour, and month, and year: seeing that the three hundredth year is now slipped away, is there any so obstinate, who will yet avouch that these two and forty Months are to be restrained together within the narrow limits and straits of their own and naturall-signification? Hereunto is to be added, that seeing these months pertain to the Beast, chap. 13.5. that the same was not yet borne in the time of the revelation. For john saw her rising up afterward, chap. 13.1. which thing no where is either said, or can be said of the Roman Empire, this is certainly that space, in which Antichrist shallbe borne, shall grow, be wounded, and recover health again: wherein he shall exercise power over every tribe, tongue and nation, & shall make the dwelling place of his tyranny the queen of the whole earth; in which finally both he himself, and also all the Ministers of his pleasures shallbe altogether given to exceeding riot, as is clear from chap. 13. and 17. and 18. But can all these things be performed in three common years and an half? Peradventure Therapontigonus Plat●gidorus shall recover life, who conquered the half part of all nations well nigh within twenty days. Alexander of Macedonia is compared to a Leopard, which had four wings on his back, notable tokens of his swiftness, that he should obtain the Empire of Asia in twelve years, all that time dwelling in tents, neither giving himself to any other thing, Dan. 7.6. But Antichrist should for just cause ride on the very Sun, to subdue all countries none excepted in three years and an half, and in the mean while to give up himself through idleness to all delights & wretched intemperancy. But it is more plain yet after in the chap. 20.4. Where the enemies of the Beast refusing to be subject to his government, and reigning with Christ a thousand years on earth, to with all that space of time in which the Devil is bound and tied in chains, and the subjects of Antichrist lie dead before the first resurrection, do prove necessarily that the Beast also Antichrist was through all that time: otherwise how were they able to resist him, not only commanding nothing, but also not living? The same thing also shallbe minifest from the person of Antichrist, which in his place we will show not to belong to one man alone, but to a certain kingdom and succession, chap. 17. Secondly seeing this account is not common, it is needful that we reckon these months after the manner of the other scriptures: for almost all things in the Revelation are expressed after the manner of the ancient types. But what is that manner? Shall every several month note seven years, as the weeks in Daniel? It is wholly without all example and reason, to compare the months to the weeks. Neither will the words suffer it by any means. For the Angel showeth that every each day is to be counted, from whence he noteth commonly this space, sometime by two and forty months, some time by a thousand two hundred and threescore days, as in the next verse, and in chap 12.6. But that way whereby the months are brought unto the weeks, and there is made the number of two hundred ninety & four years, numbereth not the fourth part of the days. We therefore think that every one is to be reckoned, and that so many years are to be assigned, as there are days in these months, which agreeth wholly unto the manner of the weeks in Daniel. Thirdly that these are not julian years. For these two and forty months make only a thousand two hundred threescore days. But so many julian months do effect a thousand two hundred seventy eight days, & more. Whereupon there want of the julian, four score days, and some what more: how many years the thousand two hundred and three score days do lack (every one by itself being taken for one year) of the thousand two hundred three score julian years. What months then doth the Angel use here? Not the Lunary, nor julian, but only the Egyptian months, every of wh●ch consist of thirty days. He hath showed, that according to the custom of this nation only, we must reckon the months, because it was it that should kill the Prophets of the Lord, and in the street of whose great city they should lie trodden under foot, & unburied for a mocking stock, after in ver 8. After the manner of these months we have limited by thirty days, every of those five months, chap. 9 Fourthly, that this account is not to be begun, either from the passion of the Lord, or any other time, which went before this writing. For as we have told you diverse times these words, I will show thee the things that must be done hereafter in chap 4.1. will not bear it. Neither by and by after the giving of the Revelation. For next after followeth the dwelling in heaven, the clothing with the Sun, the crown of twelve stars, and the Moon trod under the foot, chap, 12.1. For with all this glory shined that first most holy Church, or else we can not find to what times we may refer it. But of what sort I pray you, is this space of two and forty months? Namely of a most waste wilderness, of sackcloth, uncleenes, corruption, and lamentable deformity. As touching that the words are express, that this wonder appeared in heaven, where afterward the Dragon warred: at length thrown headlong from thence, chap. 12.7. etc. But what had the Dragon to do in heaven, but that he might lie in wait for the woman travailing with child? From whence also did the woman flee, if she dwelled in the wilderness before the time of her travel? Whither, from the wilderness into the wilderness? But all the error is from hence, because the wilderness is not defined by his proper marks. For this wilderness is not the want of human and extern comfort, but of the gifts of the holy Ghost; with which the first Church abounding most largely, felt not any desert place, although wholly destitute of all human succour. She was indeed very greatly afflicted by the cruelty of the Emperors, but the Dragon casting the third part of the stars to the earth took not heaven from her, neither spoiled her of the clothing of the Sun, although he deprived almost an infinite number of Saints of their bodies. For her dignity is not to be measured by an outward pomp and show, but by true faith and pureness of the whole worship of God, in both which she then flourished very greatly in comparison of all other ages. It being now known for certain to what both time and place, these months belong, to wit, to flight, wilderness, privy places to hide in, neither to the first beginning, but after a long and most grievous battle with the Dragon, in chap. 12.6. it must needs be that seeing these things are attributed to the Beast chap. 13.5. that it is also a living creature of some wilderness, (and what other place is fit for wild beasts dens? from whence she is seen afterward more clearly in the wilderness, chap 17.3.) and that it is not the first, that is, the Roman Empire, but the second enemy, to wit, Antichrist, who in as much as he could, would make this place of refuge to the woman, dangerous. From which things it is apparent, how absurd it is to end these months in the death of Licinius, to wit, straightway after their beginning. Which may yet more appear, if we shall mind this term of time being given them, that the whole sixth trumpet also is concluded almost with the same bounds: for when these are finished, there remaineth a very little of this. How then is not the mystery of God finished, as is foretold in chap. 10.7. if the seventh trumpet hath sounded now so many ages, to wit, these thousand three hundred years more or less a very little? Not but that we know, that a thousand years are even as one day to God, 2 Pet. 3.8. But because it seemeth strange, that when the seven seals and six trumpets are finished in one three hundred years, that now one of the same trumpets should not find an end in four times three hundred years and more. But there is no such unequal difference of the sacred Prophecy. This monstrous proportion, whatsoever it seemeth to be, is nothing else but human folly, & not a right dividing of the times. Neither is that firm, that no certain time of domestical calamities is signified no where in the Scriptures: for Numb. 14.33.34. 2 Sam. 24.13.14. 2 King. 8.1. and other the like, which might be added, will prove the contrary. Therefore that I may conclude the whole matter, seeing the seals do lead unto Constantine himself, and these months are of a longer time, than all the trumpets that are past, of right do we judge that they take their beginning in the sixth seal, where heaven departed away, chap. 6.14. Why should not the woman consider of new places to abide in, when the former were gone away, & come to nothing? And when Diocletian, and Maximianus gave over the Empire of their own accord, the Dragon was thrown down from heaven, to wit, in the year of the Lord 304. when the desired peace began to be given to the Church, and the Sovereignty to fall to Constantine, and of an exceeding great company of Christians in name, a few elect were sealed, chap. 7. Which things being thus laid, from necessary principles, I hope that now a large entrance is made to the finding out of the truth of those things which follow. ¶ And I will give to my two witnesses: Theod. Beza hath, But I will give it to my two witnesses, as if the holy city should he given to them, which should appertain to the Gentiles, not to the witnesses, who should have place with the rest of the Saints in the Temple. Therefore we must read as it is in the Greek, But I will give to my two witnesses, etc. In which words he turneth himself now to the chief members of the holy Church, when hitherto he had declared summarily the things that belong to the whole body both of the true & false Church. Now these words I will give and they shall prophesy, are the same with these, I will give power, I will appoint, or I will command them to prophecy, as josuah gave them that same day to be hewers of wood, that is, from that day appointed them to hew wood, Ios. 9.27. see the 1. chap. ver. 1. But the meaning is not to be stayed in the office of prophesying, as though they should prophesy in those days only, which is their continual duty, but that they should do it all that time clothed in sackcloth. The old Fathers being farther from the event of these things thought that Enoch & Eliah being these 2 witnesses, should come to fight with Antichr. in the last times. But we beholding the thing done now long ago, may surely judge, that the Spirit hath another meaning. The Papists with great applause receive this opinion, & make much of it, obtruding it upon the world as an oracle: to it because it carrieth men away from the present consideration of the things, a thing common to them in all their expositions, & for the which they sweat much. But the peculiar exposition of the things will confute sufficiently their stiffness in that opinion. Therefore that I may dispatch it in a word, we gather that these two Prophets are the holy scriptures, & the assemblies of the faithful We will render a reason after in the description. Although every one may see at the first sight how fit both are for this office. The Scriptures bear witness of the truth, joh. 5.39. And the saints do praise the power of God & declare his goodness, as every where in the Psalms. A person is attributed to the Scriptures, after that manner, whereby the adjoincts are signified from the subjects, as Moses for the Law etc. Then which kind of speaking, there is nothing more commonly used. Before the type of them was the Sun, but seeing there was here mention made of war, of death, of the resurrection, a person necessary, which should be capable of those things. From whence there is this new way of signifying an old thing. The time how long they should prophcy is limited with a thousand two hundredth and three score days, altogether the same time with the two and forty months before. To what end then doth he now divide it by little parts into days, & not declare it briefly by months as before? To wit because the office of prophesying is such, that they must take pains in it continually without ceasing, not by a stinted labour every three months, four times in the year, or peradventure somewhat more diligently once every month, but wherein we must continue always as in a watchtower, lest the enemy continually lying in wait, come unlooked for upon us sleeping or being absent. Moreover that we should acknowledge the singular providence of God towards his holy servants, which at all occasions is ready, both to deliver them from evil, and also to store them with good things. For the same reason he held the Angels in his hand, chap. 1.20. and the Psalmist singeth, The keeper of Israel slumbereth not, Ps. 121.4. Finally that he may show that the months are not to be numbered in a general manner, but every day by itself a part, as we have said before. Sacks are the clothing wherein they should prophesy, because they should execute their office, vilely arrayed, clad in mourning apparel, spoiled of all lustre, in the same garment that is wont to be used in lamenting. But whence was this sorrowful arraying in that triumph which the Church made under Constantine? Surely, although great was the glory of peace, honours, dignities, riches, wherewith he endowed most nobly, and adorned the Churches, yet as touching true godliness, all things began to be far worse. The Heaven departed away under Diocletian by an horrible tempest of persecution, but now it was corrupted more with tranquillity, then when the cruel enemy was at hand to take away their lives. For now the simple purity of the Scriptures began to be troubled more and more, the meaning of them not be understood, to be wrested by allegories, and absurd expositions, and any thing almost to be added unto them which men's fantasy would. Did not the Arian faction, which we heard in chap. 8, 10.11. infect the third part of the rivers and fountains with her wormwood, strive to draw the Scripture to their side, and by their authority to proffer their wicked opinions to the world? So all Heretics for the most part are wont to do, but the government of the Magistrate was never added before, to the furthering of so wicked opinion. The Scriptures then for good cause did put on sackecloath, when they were constrained so against their meaning to defend and 'stablish those errors which they hated chief and above all things. Nevertheless they were not covered by and by with this mourning apparel, but they began in that joy fullness to change the garment, which they afterwards did openly wear. That, and the ages coming after had indeed some learned and holy men: but these were both few, and also every one knoweth, how great a blemish the corruption of the times did cast upon them. Indeed in their conflict against the Heretics, they polished the truth most subtly: but their other works being void of this care, did for the most part much err from the mark. Although the gown was then also spotless in comparison of those uncleannesses wherewith afterward the truth of God was stained: the honouring and worshipping of relics defiled the assemblies also of the faithful, and religion being put in holy places, and times, and other frivolous & trifling things of that sort, clothed them as it were with sack For the beautiful attire of these, is when they shine in the simplicity of God's ordinance. But the ages following did more deface them with dust and ashes, wherewith at length they being wholly covered, they could be known to God only, unknown altogether to others by their true face. It is a thing certainly to be wondered at, that the Church should under the persecutions of the Emperors shine with the clothing of the Sun, but in the clear sky of her foster father, shoulbe clothed in sackecloath. 4 These are those two olive trees: There is a double property of the Prophets, one of bountifulness towards their own, that I may so say, in this verse: the other of power over their enemies, as in destroying them, in the fift verse, so in troubling them with other evils in the sixth verse. As touching their bountifulness, they are two olive trees, and two candlesticks: the type being taken out of Zach. 4.2.12. and very fit for these things in hand. For ever as then God did preserve his Church, and adorn it with the gifts of his Spirit, and bestoweth them most liberally upon the same, not so much by the ministry of men, as by his alone supernal grace beyond all men's expectation: which thing the oil signified, gotten not by men's industry, but naturally flowing out of the olive berries into the oil cruet of the candlesticks: so now he would defend the Church being in danger, and reserve to himself some burning candlesticks, to which how soever oil pressed and wrong out of the wine press should be wanting, he himself nevertheless would plant them hard by the olive trees, which of their own accord and continually dropping out of the berries into the lamps, should minister perpetual nourrishement to the flame which is to be maintained. Seeing therefore that in this type the gifts of the Spirit are shadowed out, the inward, by the flame of the Candlesticks, the outward by the olive trees, among which, the chief is the sacred word, not without cause these olive trees, from whose berries oil is powered to nourish the flame of the candlesticks, may signify the Scriptures, whose office is to minister doctrine to the Prophets, that they may nourish the flame of Godliness in themselves and their auditors. For like raisin, for which they were compared before to the Sun, both being ministers of light: this of his own, those in stirring up a flame by a fit nourishment. Now they are two, in respect of the old and new testament: God spoke in old time by the Prophets, but now by his Son, Heb. 1.1. There are also two in Zacharie, before the Gospel was written: yet it hindereth not the application, seeing it was always in force, before it was written. For there are two chief points of the whole sacred doctrine: the Law, and the Gospel, which are those wholesome olive trees, and always have belonged to all times. The Candlesticks do carry the candles set in them, by which Christ hath taught expressly that the Churches are noted, chap. 1.20. To wit, because they show the office of a candlestick, in the top of which the Prophets being set, not in the high top of worldly dignity, do communicate their wholesome light to the Saints. The Prophets themselves are the Candles, not the Candlesticks, as Christ distinguisheth them, neither do men light a candle and set it under a bushel, but on a candlestick, and it giveth light to all which are in the house, Mat. 5.15. And before he said that the stars are ministers, where he compared the Churches unto candlesticks in the first chapter, and twentieth ver. But why are they now but two? Doubtless most fitly for the present condition of the Church, which had suffered a pitiful loss of the rest. In the first chapter there were seven, to wit, so many as are the branches of one: after the similitude of the candlestick in the temple, which representing the Church had one shaft only, but seven branches coming out of the sides, Exod. 25.31. etc. For there is one Catholic Church, as one shaft: but the particular congregations are many: which coming forth out of that one, and abiding in the same, as the diverse branches of one shaft do stay as it were upon the same base. Where those first seven Candlesticks showed that there was then a most flourishing Church, as long as the Apostles and their next true successors did burn as it were candles in the same. But at this time, wherein the PROPHETS should go clad in mourning apparel: the Candlesticks are but two, which lack five to make up their full number: because the dignity of it was much diminished, and almost brought to an extreme condition. Nevertheless the elect should have some fatness as it were of the olive trees, whereby they should cherish the celestial flame in their hearts: neither should a candlestick be wanting, from whence the Ministers should give light abundantly, howsoever the companies of the faithful should be most rare and very small. These things yet hitherto do not peradventure content our minds, especially seeing in this space of a thousand two hundredth and three score days (which we have showed to be so many years, and to have their beginning in the year 304) we have taught that six Antitype candiestickes did shine, chap. 2.3. So then I think, that the three last, the Sarden, Philadelphien, Laodicen, were not kindled, but after a thousand two hundred, and almost twenty years: and therefore worthily not to come into any account, to which so small a number of those days agreeth. But as touching the other three, the Smyrnen belonged to the Church decaying, the Thyatiren to the same rising again: but the Pergamen lying in a most deep pit of all corruption, from it is neither of any reckoning but of set purpose passed over. Not that there should be none at all in that state of things, but because none should be greatly in sight at that time. 5 And if any will hurt them: Now followeth the power to destroy the enemies. But why are they clothed in sackcloth but for injury received? Do they then destroy the world with fire, doing wrong daily unto them? Injury is double, one more grievous done advisedly either by open force, or fraud: an other less of ignorance and lack of heed taking. They seem to have worn sackcloth because of this second kind: in the mean while continually punishing their more deadly enemies with this devouring fire. It is said to come out of their mouth, by whose threatening & prayers such a judgement is exercised. Even as in old time at the signifying before of Moses, a fire coming from the Lord consumed the two hundred & fifty men, which rose up against him with Corah, Numb. 16. Or as at the prayers of Eliah fire came from heaven, & consumed the Captain & his 50 men, which Achasia sent to kill him, 2 Kings 1. God defendeth these Prophets after the same manner, that he did those ancient ones: yea rather he will have these provided for in a more notable manner, by how much he regardeth more his own truth, and whole assemblies of the Saints, then singular persons. The Holy SCRIPTURES therefore, pronouncing most certain punishments against all ungodliness, and transgression, do send, as it were, fire out of their mouth, whereby they do utterly consume and devour the unrepentant. For it cannot be, that one tittle of God's word should perish, Mat. 24.35. But chief they do vomit fire upon them, who will hurt them, that is, who dare corrupt their most sincere truth by human inventions patched unto it, threatening that, If any man shall add unto this Prophecy, that God will lay upon him the plagues that are written in that book, chap. 22.18.19. Not because they do estime the sacred authority of the Revelation only ratified by so great a punishment: but because there is the same regard of the whole truth inspired of God, as Ye shall put nothing to this word which I speak unto you, neither shall ye take away therefrom, Deut. 4.2. Put nothing to his words, lest thou be reproved, & found a liar: Pr. 30.6. Fron hence in time past came the horrible slaughter of the Baalites, 1 Kings 18.40. 2 King. 10.25. and so many most grievous calamities, which did come with force upon the world all these two and forty months, because almost nothing was done according to the true meaning of the scriptures, but now the whole world was taught by traditions, despising God's truth, either altogether, or wresting it, only for the confirming of their fables and trifles. Therefore these Prophets being so evil entreated, burnt up the third part of trees, and all green gr●sse with fire mingled with hail: killed the third part of the creatures which were in the Sea by a burning mountain cast into it: turned the rivers and fountains into worm wood, by a star that fell, and did burn like a torch: yea they gave power to send the Locusts and the Euphratean Angels, as hath been declared already in the trumpets: from every one of which, either fire, or hellish smoke did issue forth. All which evils were no other thing then the flame going out of the mouth of the Prophets, sorely punishing the wicked contemners of the truth. There is the same reason of the Candlesticks, that is, of the assemblies of the Saints: For God sufferreth not the Churches to be oppressed without rewarding the wicked, but moved with the prayers of it, requireth meet punishements of the oppressors. Diocletian giving over the Empire, determined to spend the rest of his life quietly. But he escaped not so. For his house being wholly consumed with lightning, and bright burning fire that fell from heaven, he for fear of the lightning hiding himself, died shortly after. So Constantine the Great himself hath written in his book, commonly called the fift book of Eusebius, of the life of Constantine, leaf 168. Although Eusebius, Nicephorus, and others, do tell of a far more horrible death. Maximinian Hercule his conpartner died his weazand being broken with an halter. Maxentius his son was drowned in the river Tiber. Galerius is destroyed by horrible torment of diseases. Maximinus also is taken away in the same manner: Lucinius often overcome, and often put to flight, at length is killed. What should I recite others? Valens fight against the Goths in fortunately, & flying into a base cottage, was burnt together with the house itself, by a fire thrown upon it by the enemies. But these were but alone persons: but also the whole multitude were often, and very sorely punished by famine, pestilence, and war, as might be declared plenteously, but that it would be long, and not greatly needful. These things may show sufficiently that howsoever these Prophets might then seem to be wretched, raged, and vilely appareled, were yet notwithstanding armed with a power not to be despised The same is the condition of the rest of the Prophets 6 These have power to shut heaven: He cometh to another very great power, and wonderful, wherein they are equal to the old even the chief Prophets. Renowned is Eliah, at whose prayers God did shut the heaven, so that for three years and six months: the earth was not watered with any shower of rain, 1 King. 18.1. Luke 4.25. But we have not read any such thing done of these Prophets. It is true it may be, if we take the words properly, but if we transfer them to spiritual things, after the manner of other things, which have been spoken before, how great a proportion shall we find? That drought was for three years and six months at the prayer of Eliah; so the time of this power granted to these Prophets should be for so many great years and months. For two and forty months, or a thousand two hundred and three score days do fulfil this distance of years and months: but great ones as I have said, and hath been already proved sufficiently before, not those common ones such as were those of Eliah, every one containing three hundred three score common years: and the half one hundred and four score years. How great drought, and lack of spiritual dew was there all this time, through want of which, godliness withered in every place? But they that bring every thing to the letter, and will have the three years and an half to be meant of common years, do they dream also of such a staying of rain, which they must needs do? Surely they get for Antichrist a Kingdom ill favoured, hungerstarven, every way wretched, and unhappy: altogether contrary to that excess, wherewith the Spirit saith that he should abound. Neither shall Antichrist have any leisure to carry about armour to subdue the nations, but rather shall leave droves of beasts and cattle to the water, as we read that Ahab did long since. But it is no marvel that they fall into many such absurd things, who had rather follow their own conceived opinions, than the truth itself. ¶ And they have power over waters: As Moses, who turned the waters of Egypt into blood: and as these Prophets have done in very deed, when the third part of the Sea became blood, chap. 8.8. For all this power was showed forth in those plagues, of which we heard in chap. 8.9. It is just with God that all that will not believe the truth, should believe lies, 2 Thes. 2.11. Which indeed is no other thing, then to have their pure and clear waters turned into blood. The next words which follow, and 10 smite the earth with all manner of plagues, as often as they will, in a short sum comprehend the other plagues, which are not mentioned in this place, to wit, of the Sun smitten, of Locusts sent, and the four Angels loosed. From which power is manifest that which we have taught in the beginning, that this whole Prophecy of the temple measured, of the court cast out, and of the two Prophets, doth appertain to the same time, of the six former trumpets: which do recite one after an other the plagues in that order, wherein they came to pass. But this Prophecy rehearseth the causes, to wit, the purity of the Scriptures violated, and God's worship in the assemblies of the faithful defiled. These things call forth scourges upon the world: and come not either by chance or by fortune. These have power to afflict the earth with any kind of plague whatsoever as often as they will. Because God ruleth and governeth the world according to his will revealed in the scriptures, and all things for the benefit of the Church. In the beginning he delivered the earth unto Adam uncorrupted: and now again he will have all things to do service to his children, which are restored in their integrity through Christ. 7 But when they have finished their testimony: The second limited time, as we have distinguished them in the Analysis, taketh his beginning after that of profecying went out, to wit, in the year one thousand five hundredth forty sixth. How far the thousand two hundred and three score days do extend, every each one being taken for one year, as we have said at the second verse, and if we count from the year of the Lord three hundred and fourth, in which CONSTANTINE took unto him the rule of the Empire, as Cassiodorus saith, proving that the years of CONSTANTINE should be reckoned from thence, and as Onuphrius having made a most exact account, seemeth to have collected. For a thousand two hundred threescore years, eighteen being taken out, how many the counting of years which the Angel followeth laketh of the julian, as before at the second verse, do make a thousand two hundred two and forty julian years: which from the beginning of the reign of Constantine, do end in the said year 1546. ¶ That Beast which cometh out of the bottomless pit: So express a noting by Articles, showeth that this Beast known, and declared long since, which can be no other, than the Angel of the bottomless pit, of whom we heard in the ninth Chapter and eleventh verse, to wit the Bishop of Rome. For we read of no other coming out from the bottomless pit, when he sent the Locusts out of the pit being opened, but that he rose up long before, we shall understand from the things which follow. Therefore he shall not be a Beast only of three years and an half continuance. He hath gained 5 months mor at the least, wherein he should reign with the Locusts. From hence there is an other argument also to confirm this Prophecy to belong to the former trumpets, because the Beast with whom the Prophets have to do in the last course of their time, pertaineth to the fift trumpet. Furthermore also that of the thirteenth chapter belongeth to the same period of the trumpets. For this and that is the same beast, and both again is the same Angel of the bottomless pit of the nine chapter. ¶ Shall make war against them: Shall the Beast now first of all call unto weapons? He shall assay to do violence the whole thousand two hundred threescore days, chap. 13.5. But this battle which he shall make when that time is finished, deserveth before others the name of war, both for the very kind of preparation and hostile cruelty, and also for the notorious slaughter done to the Prophets. And the thing itself proveth that at this very time there was very little war. For as touching the Scriptures the Council at Trent began in the year 1546, the 7 day of February, to wit, after those thousand two hundredth and three score days were ended, in their third session the eight day of April, pierced and murdered them most pitifully. For here the Hebrew and Greek fountains were refused, and the Latin corrupt translation established for Authentic. Here unwritten traditions were placed in equal dignity with the Holy Scriptures: Here the Interpretation of the Scriptures was taken away from the Scriptures, and made subject to men's pleasure but chief to the Popes. Ever since the world began the Holy and Sacred Scriptures were not so much abused both openly and by public authority. ANTIOCHUS in deed a good while since inflicted a grievous wound in commanding the Holy Books to be burnt in the fire: Likewise DIOCLETIAN, and other Tyrants. But the injury of these TRIDENTINE FATHERS, is far more grievous. For they were Ethniques, enemies stricken with a certain fury and madness, wholly repugnant to all the truth. These alone willbe counted CATHOLIQVES, very great and chief friends, the thing a long time, and much consulted of, guided by mature and ripe judgement, the very PILLARS and upholders of the TRVETH, and upon whom no spot of error can be cast. How must it needs be, that their act was of no authority, and these men of very great? neither is there cause why any should object Martion, the Eucratites, Cataphrygians, and such monsters, of which some rejected one part of the sacred Scriptures and some another, at their pleasure. There is very great difference as touching the greatness of the hurt, between the dotages of obscure Heretics, and the deliberate acts and Decrees of an gathered Council, especially which challengeth to itself to be credited with out exception. It is therefore a thing especially worthy remembrance and worthy that the Church should be put in mind of by so notable a Prophecy. The event and time do consent so wonderfully, that every equal arbitrator will easily acknowledge, that I have not wilfully sought this interpretation, but that I have been lead as it were by the hand, to the same by the very order and disposition of the matters. As touching the assemblies of the faithful, which in these last times did first appear in Germany, they were assailed with a most cruel war the same year. The same Beast made this war likewise by the help of the Emperor Charles the fift: otherwise a noble man greatly to be commanded, but obeying the Pope too much through the common error of the Princes. From whence not without cause, that is attributed to one, which being proceeded from two or more, yet notwithstanding is done by one joint endeavour. The overthrow in this war was received about the two and twentieth day of April in the year following, to wit, 1547, when the armies of the Protestans were put to flight, & john Fredrick Duke of Saxony himself, Ernestus of Brunswick the Lantgraves' son, and not very long after the Landgrave himself were taken. Which calamity stayed not in these few, but also afflicted many others, both Governors and Cities, which partly yielded themselves of their own accord, partly were won by force. In one moment, saith Beza, bewailing the misery of that time, seemed to be overthrown, whatsoever had been builded up in so many years, and with so great labours: and they only were counted happy of the most part, whom sudden death had taken away from these hurlie burlies, such are his words. The remembrance of that time is sorrowful to all the godly: when the holy and wise Princes inflamed with a desire only to defend the truth, not themselves alone, but the Churches together with them, which as newly borne, did lament among the weapons, came miserably into the power of the enemies. But now was the time of darkness, in which these two Prophets must be killed, and made a mocking stock. Although we must rejoice in the same adversities, which are a calling to remembrance of the divine Prophecies, confirming certainly the confidence and faith of our hope, as saith Tertullian in his Apology. 8 And their corpses shall lie: There is this difference between Antiochus & the Romish Beast. He in burning up the books of the Law, would not have so much as the karkeises to remain: This suffered the dead corpses, but only for a mocking stock, and for a greater ignominy. The cruel Beast is not satisfied with blood, but desireth some more grievous torment. For their pierced corpses are cast forth into the streets of the great city, that they might be a spectacle to all men, and an ornament to the triumph of the Romish Beast. And what other thing of these Scriptures now remained, than a very karkeise, wholly without all authority, power, and life, when all interpretation was brought to the Apostolic Chair, neither might they mutter any thing at all, which the Bishop of Rome should not breathe into them? The Spirit speaketh so exactly, that he may leave them no tergiversation. He knew that the Pope of Rome, whatsoever he should do against the truth, would boast nevertheless, that to him nothing is better, of more account, and more inviolable than the Scriptures themselves. But that no man may be deceived with a bare name, the Spirit speaketh evidently, that after the Tridentine Council, no Scriptures should be in the possession of the Romans, but a dead carkeise of no strength and power. ¶ In the streets of the great city, which spiritually is called Sodom and Egypt; This great City is that whole dominion of which Rome is the mother City: in which sense the tenth part of the city falleth after in the 13 verse. A street is some part of the Roman dition, wherein this spectacle is exhibited to be seen, the joy whereof spreadeth itself through the whole Empire. But the great city itself together with her chief city is described in the rest of the verse, and that by two express names, a notable mark also being added, lest any perhaps should mistake the city. And also for a greater assurance we are admonished that these names are not to be taken properly, but spiritually, that is, enigmatically, figuratively, allegorically. The first name is Sodom, a city once very famous for her filthiness, now for her punishment, a most fit example of the tower and chief habitation of this great city. For is not the city Rome become famous for her horrible lusts, above all the whole world: In the judgement of all the Poet Mantuan hath truly song of her in these words; Shame get thee to the country towns, if they als' do not use The same corrupted filthiness: Rome now is all a Stews. Which is no less declared by an other taking his leave of Rome, thus; Rome far well now I have thee seen, enough it is to see: J'll come again when bawd, I mean, knave, brothel, beast, to be. But that you may the better acknowledge Sodom, hear what a certain man answered to one ask a question touching Rome: Say, what is Roma? Amor, Love; if backward you it spell: Rome loves the male kind. Say no more; I know thy meaning well. Hath not Hieronymus Zeged Mutius declared this plainly in his Cynedicall books defending this horrible villainy, and approved by the Bulls and letters patents of julius the third himself. With whom johannes Casa associated himself, being Archbishop of Beneventum, but a bird of the same foul nest, greatly extolling that thing, which peradventure Sodom would have been ashamed of. But it would be an infinite and irksome thing oven briefly to touch those things, which might be spoken of this matter. Thine opprobrious lusts O Rome, have taken away the reproach from thy Brothel houses, which the most holy Father cherisheth in his bosom by a wise policy, to wit for the avoiding of a greater evil: but while he pretendeth to avoid, by the just judgement of God he runneth headlong into more grievous, being given over into a reprobate sense: Rom. 1.26.27. as it may be manifest to all men, who are not willingly blind. And no less is Rome a spiritual Sodom, than a corporal mother and a shop of all monstrous Idolatry, as of the worship of the breaden Mass God, of Images, of Relics, & other most wicked impurity of that sort, as is more known to all men, then that it needeth words. The second name is Egypt, not any city, like Sodom, but a whole country and Province. From whence this name is not proper to the mother city itself, but common to that whole dominion, declaring most plainly the disposition of the whole Kingdom of the Papists, on which side soever her large possessions do extend. For it showeth no less the notable spiritual fornication committed always throughout this whole Empire, than Sodom declareth the bodily and spiritual, practised continually in the city of Rome. It is reported of many, how great the blindness of Egypt was long a go, both in worshipping a multitude of Gods, & also in adoring most base & filthy things, to wit, Cartes, Crocodiles, and other things of that kind. Spiritual Egypt with all her provinces aboundeth in no less plenty, nor of more vile Gods; whereto pertained the rehearsing of so diverse Images, before chap. 9.20. and the clear testimony of daily practice maketh it manifest. For whither can you turn your eyes, where you may not see windows, walls, lofts, full of a multitude of their Gods? What temple can you go unto, where you may not find such as worship every day their breaden God? And as if Idols enough did not stand out in a public place, to satiate their spiritual lust, they get privately for themselves Crucifixes, and Agnos Deises, which they hide in their bosom, that they may never be without some thing, with which they may defile themselves in whoredom. It was an horrible thing once to have increased their Gods according to the number of their cities, jer. 11.13. But in this Kingdom they have multiplied their Gods, according to the number almost of the persons. And whither is it less impious and filthy, religiously to worship a certain foreskin, a shirt, breeches, a little brain, bones, petticoats, girdles, shoes, and infinite such other things, than a cow, a cat, Crocodile etc. The Idolatry is not to be esteemed so much the less, by how much the excellency of the thing which is worshipped is greater: for when one hath been sacrilegious once against God, in attributing to the creature that which is proper to him, it is as well Idolatry to worship the highest Angels as the lowest, vilest, and most abject creeping thing. Neither is it Egypt alone because of Idolatry, but also for the notable cruelty, whereby the oven and furnace became nothing milder to the true faithful, then Egypt was once to the Israelites. Such are the names: the Property belongeth to the place where our Lord was crucified: but ubi being put without interrogation, sendeth us back to some former thing set down in the sentence, that is to say, unto spiritual Egypt. For the Lord was not crucified in Egypt taken properly, but in that spiritual one, whose whole land, dominion, & empire is full of cruelty and Idolatry. Great is the force therefore of this property, which bringeth those former common names of Sodom & Egypt to a striecter and sure way. For there are many cities abominable for monstrous lusts. Many also whose outward power over the people, far and near, respecteth nothing so much as to practise and 'stablish Idolatry. But that Sodom which is also spiritual Egypt, and that Egypt within whose bounds and Empire the Lord was crucified, can be no other, than one definite, most manifest and certainly known. From this light therefore any man may perceive most clearly, what that city is, which hath killed these two Prophets, and in whose streets they lay unburied. For that city which by her chief city is spiritually Sodom, in her whole dominion Egypt, in which dominion the Lord was crucified, is the city that hath committed this villainy against the two Prophets. But no man can doubt, but that very Rome is Sodom, both spiritually and bodily: and in her whole Kingdom Egypt, and that under the power of this Kingdom the Lord was crucified. For they shall deliver him to the Gentiles, saith our Lord, that they may mock, and scourge, and crucify him, Mat. 20.19. That no man may think that he was hanged on cross by the power of the judges. Which thing also the very jews acknowledged saying, it is not lawful for us to put any man to death, john 18.31. Therefore Pilate the Roman Praetor, exercising the Roman jurisdiction in judea, condemning Christ unto the cross and executing the sentence given by his soldiers, crucified the L. in spiritual Aeg. the Rom. kingdom being then heathenish, & defiled with foul Idolatry. From which things it is to be observed, that these two Prophets were not to be slain in the same special City, where the Lord was crucified, but in the same spiritual Egypt, an ample and spacious country, containing not only many special cities, but also a great number of Provinces. Fron whence Bellarmine avoucheth foolishly, that the two prophets were to be killed at jerusalem, as if they who are killed in some one most mighty Kingdom, must needs all be killed in one and the same city of that Kingdom. More over thou mayest observe, that the Popish Rome is no less spiritual Egypt in her dominion, than was before time that Heathenish, howsoever the jesuits will have them to be most unlike. But let them now go, & rejoice greatly in that place: and let Bellarmine brag, that Chytreus and other of our men do pass over these words with silence, having as it were nothing to answer to these things. I hope that their Room shallbe found here far more clearly, then that either he or any other of his company can be able to take out of our sight by any darkness of theirs. 9 And men of the kindreds shall see etc. The whole Popish nation should triumph for victory over the Scriptures made feeble, and weak. But where is this company of kindreds, people, tongues, and nations more manifest & clearer, then in the Counsels assembled and gathered together, whither they came in flocks from every country to one place. Certainly unless the Angel had named in express words the Tridentine Council, he seemeth not to have been able to speak more plainly: By the same providence of God it come to pass, that the emperors forces were gathered from sundry nations, Germans, Hungarians, Italians, Spaniards, and others, that the corpses of the Prophets should be set for a thing to be looked on of all men, as it were in the scaffold of the whole world: Sleid. in the year 1547. 5 Three days and an half: Some will have this to be the same space, with that of two and forty months, and a thousand two hundred three score days. But the words do show plainly that they are divers spaces. For this distance of three days and an half taketh not his beginning before the thousand two hundred and threescore days be accomplished. For so before in ver. 7. And when they have finished: Afterward, these three days and an half the Prophets lay slain and unburied. But that space of a thousand two hundredth and three score days, is a time of Prophesying in sackcloth: so as by no means they can be referred to the same time. Let us therefore give unto them their own place, and set them next to the months. Which after the likeness of the former days, do signify three years and an half: in which the Papists should rejoice in their own behalf, for that the Scriptures were vanquished, and the Churches subdued, as they thought, to their Angel of the bottomless pit, as it came to pass partly at Tridentum and Bonnonia: partly in Germany. There after the deadly sentence was given against the Scriptures in the year 1546, the 8. of April, from thence for three whole years and an half, the Fathers triumphed in the mixed assembly of all nations, as if the matter had been executed manfully and excellently, and prepared themselves to suppress the rest of the truth, until at length by the death of Paul the third, the Conventicle was interrupted. Which thing fell on the year 1549. the 9 of November, that is, on the third year and an half after the Scriptures were trodden under foot. The very few weeks that remain hinder not the agreement, seeing the Spirit thought not good to divide the matter into smaller portions, then into three days and an half. In Germany the Church, which by the confederate armies of the Emperor and Pope, seemed to have been put down for ever in men's opinion, lay as it were half dead for the same space, to wit, from 22. of April in the year 1547, unto the first day of October of the year 1550. when at Maidenburg it began to lift up the head again, being nothing afraid neither of the emperors proscription, or conspiracy of the Princes, or whatsoever any enemies could do against them, Sleid. book 22. and 23. You may observe further, how vain a thing that is, and in no place agreeing with itself, which every where is spread abroad concerning the three years reign of Antichrist. For these three days begin not before that the two and forty months shallbe finished: both which spaces yet nevertheless he shall reign. From whence after their own account, that we may grant unto them the months to note three ordinary years and an half, he shall rule seven years at the least. Although this be small also to contain so great tyranny, as we before have declared. But we see how almost every word by itself doth disproove that invention. ¶ And shall not suffer their carcases to be put in graves: They shall deprive them of all common honour, which we own one to another by the right of humanity. And surely when the Ministers of the Gospel desired earnestly, that all things might be done according to the rule of God's word, the Emperor obtrudeth to the world that ungodly Interim, the Scriptures commanded to be silent, and not to mutter against it. But in what a chafe was the Bishop of Artois, when the men of Auspurg, Trevers and Basell alleged for their excuse, that they had not received the form of doctrine, because it disagreeth from the sacred scripture? Do you think, saith he, that the Emperor may not make laws, and prescribe a certain rule, as of civil, so also of holy things? Sleid. book 23. In the very Council of Trent, what in the name of the rest answereth Pictavius to the Mancilane Ambassadors? For when they required that the same order might be taken for them, which before time was for the Bohemians, according to the form of the decree of basel: That the Scriptures in every controversy might be in stead of a judge: Pictavius objected to them again, that the Scripture was a vain and dumb thing, as also are the other politic laws:, and that unto it must be added the voice of the judge, that it may be well understood, Sleid. book 23. He granteth that the Scripture now is nothing, but a vain and dumb thing, that is, altogether a carkeise. And why should he not so boast, being privy to himself, that it was lately slain by his labour, and of the rest of the Tridentine Fathers? But while they deny to give this honour to the Scriptures, that they would not suffer them to obtain that authority, which a few and contemned worshippers would have given them willingly, it was like as if they should forbid their corpses lately thrust through pitifully, to be buried. Pilate, when joseph & Nicodemus asked the body of Christ, gave them leave that they should bestow what cost they would upon it. But when the Protestants made humble request that they might at least wise bury the car keises of the Scriptures among themselves, although not in any solemn grave, but only under the simple turf of their cottages, the Scarlated Fathers denied it stiffly. The Church was handled in the like manner. For after that the Duke of Saxony and the Landgrave were taken prisoners, the cities put to a fine, and very many noble men utterly cast out of favour, the Emperor proscribeth the people of Maidenburge by writings spread abroad, the sentence whereof after the usual form is this: let no man aid them by any means whatsoever, neither acquaint himself with their case: they which shall do otherwise, shall put themselves in peril of their goods and life. What is this else, then that no man should dare to make the funerals of the wretched Church cruelly murdered? Maidenburg was left as a remnant of the poor miserable, where assemblies of the faithful were kept. But might no man help this firebrand reserved from the burning, without danger of his life? Doubtless it is apparent, seeing they suffered not the duties touching burials to be performed to their slain carcases. 10 And they that dwell upon the earth shall rejoice over them: The citizens of the false Church, as before chap 7.1. etc. These should rejoice over them and be glad, and should send gifts one to an other, as in common joy. And surely not without cause, being now freed from the great trouble, wherewith the Scriptures and the most pure Churches, as torments and executioners vexed them while they lived. Nothing is so grievous to the world, as that their unclean lusts should be bridled, their filthiness reproved, & all their actions tried by the rule of the same truth. But the Churches being now tied to the interpretation of the Scriptures, that is, to the Pope of Rome: why should not the Papists hope, the Pope being of such gentleness to his servants, that they shall henceforth be no more made sick by the scriptures? Without doubt the most holy Father would smite out their teeth, lest perhaps they should restrain his little pretty darlings. A just cause of exceeding joy, and great triumph. 11 But after three days and an half: In the year 1550, the first day of Octobre, after three years and an half from that destruction inferred upon the Churches of Germany. For at this time the Prophets revived, and the estimation of the Scriptures, & congregations of the faithful increased, maugre Antichrist, head and all enemies. For the people of Maidenburge, who all this time were proscribed of the Emperor, and utterly destroyed in men's judgement, a few days before by George Megelburge: at length raising up themselves, or rather stirred up of God, by a writing spread abroad, testify openly to the world, their unquailed courage, and invincible constancy. They detest the Council of Trent, and no less reject the decree of Basil, made by the Princes, and the Emperor himself. They exhort all to fortitude, and show themselves to be ready, if need shallbe, for this cause not to refuse death. This surely was the Spirit of life, who coming from God restored again heart to the Church, set up on their feet the slain Prophets, and endued them with such courage, that they were straiteway a terror to the enemies. For beside that bold profession, the author whereof was the heavenly Spirit given to them, they stood on their feet in resisting valiantly Mauritius, who being sent of the Emperor, and ordained Captain in that war by public authority, first assaulted them very fiercely. They took also that George Megelberge, & kept him in their power in the City, who had lately given them a great overthrow. And at length when they could not vanquish them by any force, peace being made with Mauritius, they obtained a very famous name among foreign nations, because almost they alone of all the Germans had taught by their example what constancy can effect. So therefore the Church now again stood up on her feet. Which thing doubtless put the enemies in very great fear. For as Sleidane writeth, That which was an end of miseries to the people of Maidenburg, was an entrance and beginning of war against those themselves, by whose aid and council they had been afflicted. For Mauritius, partly to deliver the Landgrave his father in law, partly to defend the truth, and to have free leave to walk in it, which he saw to have been holden under some space of time by the injustice of the enemies: prepared war against the Emperor himself. But how great trembling arose from hence? First the Tridentine Fathers, when even a false rumour was brought them that the city Auspurge was taken, scarce taking their leave of the rest of their fellows in office slipped out & ran away. But when Mauritius proceeded, and approached Oenipous, where the Emperor himself abode, he struck so great terror into him, that he fled away suddenly with great speed together with his brother Ferdinand. More over fear drove him against his will to give leave to departed to john Friderike Duke of Saxony, whom before we said to have been taken prisonner, lest the enemy should refer it to his own glory. Was this a small fear, which made the Emperor, and the King of the Romans to flee, and dispersed the Tridentine assembly of Bishops? Now therefore fear came upon the enemies, that they should fly away as far as they can from her sight, whom of late they scoffed at without danger. 12 Afterward they heard a great voice from heaven; Aretas and Montanus read, and I heard a great voice from heaven saying to them, come up hither. To ascend into heaven, is after labours dispatched, to be adorned with exceeding honour and glory: after the example of Christ, who after death overcome, was taken up into heaven. But whereas a voice was heard bidding them to come up, thereby is signified that the Prophets should not attain to this honour by their own power, but should be placed in that dignity, by the authority of other men, that is to say, by some decree of the Princes. As we know it came to pass at Auspurge the seventh of the kalends of October, in the year 1555: when by a public decree the Emperor Ferdinand, the King, and other Princes bound themselves, that the religion comprehended in the Articles of the Augustane confession, should be permitted free for all men: Sleid. book 26. This decree was the voice saying to the Prophets, that they should go up into heaven. And not in vain, but they hearkened to the same most willingly, changing with most desirous minds their former miseries for a new granted dignity, as is here said, and they went up into heaven in a cloud. The enemies saw this, & were grieved: especially the Pope, as was meet, took it grievously, who was thought to solicit the Emperor, that he would make void again that Edict, Sleid. book 26. 13 And the same hour there was a great earthquake: Aretas. the Complut. Edition, and other read, and there was in that day. It is a common thing for an earthquake to signify an alteration of things, as we have observed at chap. 6.12. And doubtless a great change followed after this decree, all Europe through. The people of Austria require earnestly of Ferdinand their King, that the same should be granted to them, which was to the confederates of the confession: the same the people of Bavaria crave importunately of their Prince Albertus. Which Princes when they saw, that it was scarce safe to be utterly against so fervent desire of men, both of them yield some what to their people, though with an ill will. Like things come to pass in many other places: whence one might see daily new defections from the Papistical Kingdom, ¶ And the tenth part of the city fell: The City in this place is the whole popish Kingdom, which was diminished in a great part of it, when the Germans forsook the same. I doubt not but the Pope himself will confess willingly, that by this fall he was deprived of a large part of his city: but together with this ruin and earthquake were slain seven thousand men. But that which is translated heads of men, is in the Greek, names of men: for the men themselves, as in chap. 3 4. But the kind of speaking is very significant, teaching that God doth not strike men after the manner of Blind Fighters, but to appoint certainly and by name, whom he will have to be slain by his scourges. These seven thousand Papists are slain, their bodies being not killed, but they deprived of their great revenues, of Monasteries, Colleges, and such yearly rents without any hope of recovery. Was it not as death to those idle bellies to be bereft of their delights, & that men who lately gave their minds to feed themselves only, should be constrained now to feed others by word, life, or some profitable labour, or themselves to be an hungered? But by the Angustane decree, the right of such possessions was confirmed to the Princes of the Protestants: and that afterward without danger the same might be bestowed upon the Ministers of the word, Schools, the poor, and other godly uses without any fear of extortion. This doubtless was the thing that slew them, that now they should be brought to poverty in truth, who before abounding in all riot, only counterfeited the same. But to what end is the number of the slain less, then according to the certain portion of the falling city? For seven thousand only were killed, but the tenth parth of the city falleth: surely because the calamity of the ruin should be greater, then that of the death. For that pertained to the whole multitude of the Popish name; the kill was peculiar to the Ecclesiastical men, whom this alteration vexed most of all, bringing with it the loss of their goods. The common people who suffered the loss only of their former opinion, bore it more patiently. Therefore whose grief was small, no death of theirs is mentioned. How doth the Spirit declare unto us these events one after an other, and conveniently? He doth all things alone, who before the things come to pass, doth tell the condition of them so distinctly and exquisitely, The rest of the Popish religion before, acknowledging the just vengeance of God in the destruction and calamity of those Church men, gave glory to the God of Heaven, that is, were converted to the true creator: in whose stead they worshipped late Images made of some matter, and Idols. And who knoweth not that almost an infinite number of men stirred up by these scourges, & opening their eyes to the shining light did forsake their former superstitions? We see them from the beginning to the end how this whole Prophecy agreeth exactly with the event. The seven last books of sleidan's Commentaries, do afford a more full declaration both of the battle and death and resurrection of the Prophets. The whole Prophecy is of about a thousand two hundred fifty Julian years from Diocletian unto the year 1555. how far also Sleidane proceeded both in writing and living. Analysis. And thus far is the sixth trumpet, & second Period: the last followeth, declared by the seventh trumpet, which is declared summarily in the rest of this chapter, afterward particularly through all the rest of the book The summary exposition commendeth the Kingdom of Christ, partly by word, partly by a sign: that is, both of the Rulers of the Christian assembly, ver. 15. and also of the four and twenty Elders, whose gesture is mentioned in ver. 16. Secondly their speech, ver. 17. which setteth forth the glory of this Kingdom by the rage of the enemies, the manifest wrath of God in subduing them, and finally by the rewarding of the good and evil, ver. 18. Last of all the sign is the temple open, the Ark seen, lightnings sent forth, and voices, ver. 19 Scholions. The second woe is past: A transition from the second more grievous trumpet to the last. But whereas he saith that the second woe is past, it is not to be understood, as though nothing of it at all should now remain, but only that the strength of it was broken, and much weakened, which should decay more also every day, while at length it should be utterly destroyed. For those four Angels of the ninth Chapter, whom we have showed to be the Turks, are not altogether destroyed at the sound of the seventh Trumpet, but are only hastening to destruction. So they came after the LOCUSTS, not expecting till not one Locust should remain, but when they waxed old, rushing in furiously: as we have showed in the ninth chapter at the 12. verse. And behold the third woe willcome anon: Why is the last Trumpet called a voice, which shall give a full and right form to the Church? In regard of the wicked whose end now appeareth, and the rewarding of all their sins, both by punishements begun on earth, and also eternal in hell. It is said to come anon, because of that small delay which should come between that resurrection of the Prophets which even now he spoke of, and the last sound of the Trumpet: and also because shortly the last calamity of the wicked is brought to pass, which shall not stay so long a time, as the former Trumpets, but shall come quickly with swift wings. 16 Therefore the seventh Angel blewe the Trumpet, and there were great voices in heaven; Blue the Trumpet, to wit, in the year 1558. as the events do make manifest, for than were there great voices in heaven, that is great joy arose in the reformed Church: for so the word heaven doth signify, as often before: neiter are these voices terrible, such as are joined with the thunder and lightnings after and else where: but of praise, and thanksgiving, as their argement is showed in the next following words. Whose voices they are, is gathered from that which is said by and by, that when they were heard, the Elders fell down upon their faces, in the next verse: which they are wont to do at the voices of the four beasts, chap. 4.19.20. Therefore they are the Rulers of the Churches, who for some notable benefit, which the sound of the seven Trumpet brought, do provoke their flocks to the praising of God. They show what manner of benefit this is, when they say, the Kingdoms of the world are become our Lords, and his Christ etc. What meaneth this? Doth Christ now first reign? Surely he shall reign always, even in the mids of his enemies. But now chief his Kingdom is to be praised, when he maketh his majesty visible after a sort in the very Kings, in so fashioning and forming their hearth, that they cast down their crowns and sceptres at his feet, and wholly do give their mind to the promoting of his glory. But neither is this any new thing. He reigned so in old times by Constantine, and other godly Emperors. Also in these last ages, those famous Princes of Germany, had restored this Kingdom long since. though whom may be joined Gustavus King of Suevia, and Christian King of Dennemarke, who in the year a thousand five hundred thirty eight, changed away the Antichristian impiety, for the Gospel. I answer that the Prophecy meaneth not, that the Kingdoms now first became of the Christian name, but only that they should be greatly increased, at the sound of this Trumpet: for then especially we do say that one doth reign, when we see the bounds of his Empire enlarged: albeit it is proper to this time, that the Kingdom of Christ begun from hence, shall never again be darkened, as in the former reigns it came to pass, which in process of time fell into utter decay. For so it is said, that he shall reign for ever more. Therefore the first entrance of this Trumpet should be famous for the access of new Kingdoms: as it came to pass in our England, to which Christ at the sound of the seventh trumpet, in the year one thousand, five hundredth fiftieth eight, gave the most gracious Queen Elizabeth, who again gave her Kingdom to Christ, in rooting out through all her dominions, the most part of the Romish superstitions, and in restoring to her people the sincere and wholesome truth, that we might worship the Lord our God according to his ordinance. King Edward her brother, as an other josias, performed the same thing with an upright heart the whole time of his reign, but that his reign was short. For the Angel had not yet soundeth the trumpet, when Christ should reign for ever. Therefore the storm of persecution in Queen Mary's time seemed to cast down from the lowest foundations, that which began notably to be built. After this at length appeased, and a fair sky appearing again, when the comfortable and most beautiful star Elizabeth arose, than the Christian Empire was increased, with England and Ireland: the next year was Scotland added, that all Britanny with the islands might be Christ's. How famous an increase was this to be augmented with so great nations? But this glory is greater, because it shallbe eternal. For so the voices speak, who shall reign for ever. The former Kingdoms of Christ after a sort perished, either abolished by the trouble of wars, or changed into Antichristian bondage: but after this beginning, Christian Princes shall never be wanting who should maintain the truth whole & sound in their dominions. For now that time is begun, when Christ shall rule in all the earth, his enemies subdued on every side; of which Daniel speaketh in chap. 2.44. and the Prophets every wherein so many places so honourably. We shall see from the things that follow, that this dominion over the Gentiles shallbe continued unto him, till it be infinitely increased among the jews, and at length be translated from hence into heaven. And is it not a clear proof of the eternal Kingdom, that so great entreprises of so many and so mighty enemies against one country England and our most gracious Queen do vanish away as the smoke? He whose sceptre they fight against, la●gheth at their foolish and vain endeavours. And I hope that he who hath begun his eternal Kingdom, will make the Queen also a type of his eternal Kingdom. Every good man doth earnestly desire it in all their prayers. Only we must beware, lest whose singular power and truth we have had experience of in defending us, his truth we suffer to be corrupted, and his majesty to be offended by Antichristian superstitions brought in again afresh. We have Christ angry with us, because we are far from a perfect reformation: but if we return to our vomit, how mightily shall he rage's against us? Therefore they who favour the Papists secretly, and labour to get liberty for them to pollute the holy Kingdom, by bringing in again their ceremonies hated of God, they endeavour the overthrow of our Kingdom, and which my heart dreadeth to think the death of our most sacred Queen, For howsoever Christ hath begun his eternal Kingdom, yet he hath not bound himself to certain countries: he shall not want a Kingdom, though he shall remove his court to another place, which doubtless he may do at his pleasure. But I hope that this Revelation shall declare by such certain arguments, that the Bishop of Rome is that Antichrist, that if any yet be not persuaded thereof, when the thing at length shallbe more plainly perceived, he will run away from him, as a most certain and infernal pestilence. But that I may return to my purpose, we see now why those voices rejoiced, to with, that the Kingdom of Christ was increased by the access of new people. Surely it could not be, but the whole reformed Church should have rejoiced sound for our joy. Neither can it be doubtful, but that the first beginning of this Kingdom was far most pleasant to our country men coming out of Queen Mary's raging surges of persecution: let us g●sse by ourselves, who although we have seen no other Kingdom at any time, yet desire no mortal thing more than a very long use of this. And therefore according to that regard of our duty, which is meet, we solemnize that yearly day, which was unto us the beginning of this benefit, in which we come together publicly, & with joint affections, do give as great thanks as we can to our God by Chr. After that manner which is foreshowed in this place, where the chief Rulers of the wholly assembly praise God in conceived words, and the Elders give their consent, who are in the stead of the rest of the congregation. Although, that I may not hide any thing, it came into my mind to merveil why contrary to the manner of other places, as chap. 4.9. and .5.8. and 7.11. and 14.3. and 19.4. in this one only they are not called Beasts by their own names. Whither is it because the Beasts are a type, as we have showed, of such Ministers as are approved of God: but our do err so gleatly from God's ordinance, that the Spirit of purpose refused to give them the name of Beasts? Surely the things that we have spoken of the Laodicean Church confirm this doubt. I wish that this one thing were not wanting to the rest of our happiness. 16 Then those four and twenty Elders. The faithful congregation by the conduct of their Ministers worshipped God, as in our wont Ecclesiastical assemblies, chief in that yearly assembly where of I have spoken. 17 Because thou hast obtained thy great might: For all this time, in which Christ suffered hitherto his Church to be afflicted, he seemed to the world to be weak, and of no strength: now he would put on his might, and would manifest to all men his supreme majesty over all things. 18 And the Gentiles were angry: This verse setteth before us a short abridgement of the whole last period, which consisteth in three things; in the wrath of the Gentiles, in the beginning of God's vengeance, & in the full reward at length of both good and evil. The wrath of the Gentiles is that rage and fury, whereby they grudge and grind the teeth tegither, for seeing the Kingdom of Christ so marvelously to be increased contrary to their desire. In how great a fume was the Pope, when liberty to enjoy a purer religion was granted to the German Princes by a public decree? But because at the sound of the seventh trumpet, the dominion of Christ should especially show itself, the chief wounding of the whole Popish nation was reserved to this time. Which after they heard of our England and Queen, overthrowing the Romish impiety, burst out altogether, devising for us by what means soever they could, a final destruction. And many words are not needful in this matter. Known to the whole world are the Pope's curses against us, our people being stirred up often to rebellion, the bloody jesuits sent privily daily, hired traitors, privy murderers, sorcerers, the Pope's armies set out in Ireland: the Spanish navy, than which there was never any stronger and better appointed: Neither yet with weapons and armour more for fight, then with scourges, and halter's, and things of that sort for torment, the desirous inquiry of Philip the Father (lately wakened almost from very death) concerning our England, as though he were to go by & by into that place, where the teller of our evil should be no less pleasant to others, then to himself. Rages certainly meet for wicked minds. For these are only the beginnings of fury although famous & notable: then chief the Papists shall storm, when Christ shall enter upon his full Kingdom, as after more at large. The Pope and Turk shall purpose the last desolation of the whole Church: for which cause they shall gather very great armies. But the rage of men shall turn the greater glory of God, as the Psalmist singeth. For by how much the danger shallbe greater, by so much his honour shall shine the more in delivering his. As touching the second, God's punishment begun, which these words signify: and his wrath is come, that containeth the sum of the Vials, which therefore are called the last plagues, as shall be said in his place. The full reward, and first of all goods, as great as can be on the earth, is found in these words, and the time of the dead, that they should be judged. Which things pertain to the jews, yet strangers from Christ, and therefore without salvation, and dead in deed: but at length they shall be judged, and shall come to the truth. Which Interpretation I have taken out of Daniel, Ezechiel, and some places of this Prophecy following: of which how great is the weight, it shall appear after more clearly. The recompensing of the evil in the last words, and shouldest destroy them that destroy the earth. To wit, The Pope and Turk, and all their servants, yet mighty robbers of the whole earth. And so is the short sum of the things to be declared afterward more plenteously. 19 Then the Temple was opened. Therefore it was shut before, when it was measured in the beginning of this chapter, and because the elect were sealed. But now it should be opened, no more to be used to the receiving of a few faithful, but that is should extend to an huge multitude of Saints. Neither only should the Temple be opened, but also the most holy place, in which was set the Ark of the covenant. Into this once it was lawful for the High Priest only to enter, and that but once in a year. Now it should be gone into of all Saints in likewise, all the mysteries of salvation being as plain, clear, and manifest to every one, as before time they were to the learned and skilful men, all whose study was bestowed in them. And who but a very envious anthankefull man acknowledgeth not a most rich increase of truth, which is come to pass in these last times since the year 1558. in which the seventh Trumpet sounded? The doctrine was made lightsome in many points, more clearly known, delivered more distinctly, then hath happened in many ages past. Neither do I speak this to boast, but to praise God's bounteousness, and to show forth the truth of the Prophecy. Surely God hath begun to consume in his mountain the form of that veil which covereth all people, and that covering which is spread upon all nations, Isay 25.7. He began, I say, because it shallbe taken away more fully, when it shallbe taken from the jews also. ¶ And there were lightnings: The third part of the sign, which declareth what should follow after the opening of the Temple, great evils should fall upon the world from the Church increased and abounding with so great riches of divine knowledge. The world waxeth lean through her prosperity, and by how much the Sun shineth more brightly upon it, so much the more are the sick eyes of it grieved. Therefore it desireth that this were abolished, and endeavoureth as much as it can, but prevaileth nothing by endeavouring, unless to call forth lightnings upon itself, and those evils which are rehearsed. But this is only a brief foreshadowing of the things, the pattern shallbe mote lively set forth afterward. CHAP. 12. AND there appeared a great wonder in heaven: a woman clothed with the Sun, under whose feet was the Moon, and upon her head a crown of twelve stars. 2 And being great with child she cried traveiling in birth, & was pained that she might bring forth. 3 And there appeared an other wonder in heaven: for behold there stood a great red Dragon, having seven heads, and ten horns, and upon his heads seven crowns. 4 Whose tail drew the third part of the stars of heaven, which he cast to the earth. And that Dragon stood before the woman, being ready to bring forth, that when she had brought forth, he might devour her child. 5 And she brought forth a man child, which should rule all nations with a rod of iron: and her child was taken up unto God, and his throne. 6 But the woman fled into the wilderness, where she should have a place prepared of God, that they should feed her a thousand two hundredth and three score days. 7 And there was a hattell in heaven, Michael and his Angels fought with the Dragon, and the Dragon fought and his Angels. 8 But they prevailed not, neither was their place found any more in heaven. 9 And that great Dragon, that old serpent, which is called the Devil and Satan, was cast out, which deceaveth all the world: he was cast, I say, into the earth & his Angels were cast out with him. 10 And I heard a loud voice saying in heaven, now is salvation and strength, and the kingdom of our God, and the power of his Christ; because the accuser of our brethren is cast down, which accused them before our God day and night. 11 But they overcame him by the blood of the lamb, and by the word of their testimony: and they made no account of spending their life even unto death. 12 Therefore rejoice ye heavens, and ye that dwell in them: woe to the inhabitans of the earth, and of the sea: for the Devil is come down unto you, full of great wrath, as who knoweth that he hath but a little opportunity. 13 When therefore the Dragon saw that he was cast unto the earth, he persecuted the woman which had brought forth the man child. 14 But to the woman were given two wings of a great Eagle, that she might fly into the wilderness from the sight of the Serpent, into her place, where she should be nourrished for a time, and times, and half a time. 15 And the Serpent cast out of his mouth after the woman, water like a flood, that he might cause her to be carried away with the flood 16 But the earth holp the woman, and the earth opened her mouth, and swallowed up the flood, which the Dragon had cast out of his mouth. 17 Then the Dragon was wroth with the woman, & went and made war with the remnant of her seed, which keep the commandment of God, and have the testimony of jesus Christ. 18 And he stood upon the Sea sand. Analysis It hath been spoken summarily concerning the seventh trumpet. The parts of it are a calling to remembrance of the time past, in three chapters, 12.13.14. and the Prophecy touching future things, from thence to the end of the book. The calling to mind of the time passed, relateth the things done, either by the enemies, the Dragon in this chapter, the Beast in the following: or by the Citizens chap. 14. The history of the Dragon is of things which were done partly in Heaven unto the 13. verse, partly in Earth in the rest of the chapter. Those are the persecution and war. The persecution hath a description of the persons, both of the woman against whom it is undertaken, ver. 1.2. and of the Dragon, who inferreth it, ver. 3.4. Afterward the Event. whereby the woman nevertheless bringeth forth a Son, who without harm and being endued with excellent power, is taken up to God, ver. 5. then also she flieth without hurt, ver. 6. The war which is made in Heaven is described by the Captains themselves and Armies, ver. 7. The overthrow of the Dragon, ver. 8.9. and the Saint's song of triumph, vers. 10.11.12. The things done on earth, first against the woman, is the persecution renewed both against her being present, where the assault of the Dragon is rehearsed, ver. 13. And the escaping of the woman, ver. 14. and also against her being absent. Here the assault is made by a flood powered out, ver. 15. the help against it is given by the Earth, which swallowed up the flood, ver. 16. Secondly against the seed of the woman there is a war, ver. 17. All which things are concluded with a transition unto the battle of the Beast in the chapters following, ver. 18. Scholions. 1 And a great wonder appeared in heaven: As touching that we told in a word in the Analysis, that the three next chapters together pertain unto a continual History of the time past: peradventure it may seem strange to some body, why the Spirit should do that which is already done, & rehearse again the former History, set forth sufficiently as it seemeth, in those things that have been said before: especially in this place after the blowing of the seventh trumpet, when shortly there should be an end of all things, as we have learned from the tenth chapter. There are most just causes of both: for no man beholding separated and dispersed parts here and there of a building, scarce comprehendeth in mind any fashion of the whole frame, much less perceiveth he the handsomeness, which would be of them joined together, every one set in his own place, and couched together in fit order. The former handling was a certain preparation of divided parts: but this continual narration doth properly join all things together in one, and setteth before our eyes the whole frame, that we may see to what sum at length that singular building cometh. But it is reserved to this time, because before the last Trumpet, there could not be a full comprehending of these things. The events came forth by piecemeal & distinctly: the knowledge whereof the world received a part and by little and little, after the manner of folded tapestry: but all things at length being ended, now there was time to behold the whole unfolded cloth, and of appropriating together the universal building. But chief by this rehearsal we are taught, that such an History of all those things under the last trumpet is to be made, as is instituted typically in these three chapters. Which thing came to pass about the year one thousand five hundredth & threescore, certain learned and skilful men framing that excellent work of the Centuries at Maidenburge. In which thirteen Centuries, whatsoever from the birth of Christ unto the year one thousand three hundredth is found here and there among the ancient Churches, or politic writers, is brought into one body, and as a built house all things fitly joined together, is placed to be seen at once. From which our country man john Fox, and john Sleidan received a great light, who continued the History unto the year 1555. that is to say, unto that time which by two or three years went before the blowing of the seventh Trumpet. For this cause, to wit by the force of the restored Church, and of that commandment in chap. 10.10.11. the former times are repeated under the last trumpet, because now at length all things should be declared most copiously by the studies of the learned which had come to pass never before. The like industry of learned men about the end of the sixth trumpet brought forth that continual narration, whereof we spoke in the former chapter: but that was more general, and obscure in consideration of that time: but this most full and abundant, obtained by a greater knowledge of things, than ever before this time. These things are to be observed touching the order of the Prophecy, to the end that we may see the more easily, not as some suppose, these things to be set in an other place, but most wisely and fitly to be reserved unto the last Trumpet, as to their natural and most proper place. Yet nevertheless there is no cause why in this repetition we should fear a twice sodden Colewort. For we shall now behold that face of things joined together by their joints, of which before time there could be no looking upon. Therefore, as touching this great wonder, it is seen in heaven, a type of the true and heavenly Church, whose condition he fetched from the beginning, to wit, from the beginning of the seals, & the time of the Revelation given, containing in the six first verses, what was her state from thence to Constantine the Great, in whom the sixth Seal also ended, as we showed at the sixth chapter. And it is manifest that the same space of time is reckoned up, by the description of the woman & the Dragon, with the event of the persecution, and of that open war, which is made with Michael, as shallbe showed in their places. The woman which is seen doth rightly bear the image of the Church, which so often times in the Scriptures is called the Spouse. The clothing of the Sun, is the excellent brightness and purity of that time, as touching the doctrine of lustification, and the sincerity of the whole faith: for the garment, as we have showed in other place, is the imputed righteousness of Christ. The Sun noteth the light of the Scriptures. Therefore the clothing of the Sun, is such a confidence in the righteousness of Christ alone, as the scriptures teach. Which is a most comely ornament of the first Church, which the opinion of our strength had no whit yet darkened. In other places of the Scriptures this clothing is of white and pure linen. But the glory of any later time do not attain unto this most excellent glory of the Sun. The MOON under her feet: This is commonly and ordinarily referred unto the despised and trodden under foot vanity of worldly things, which are as variable and changeable as the MOON. In which respect the Woman hath no greater regard of such earthly things, then of that which commonly men do trample and tread upon with the soles of their feet. But from the former things we have learned, that the Moon doth signify the light of truth and doctrine borrowed from the Scriptures, which now being put under her feet, may show that all the steps of this Church are directed and disposed according to the only rule of the one of these. For it is not enough to shine round about with the Sun, unless the steps be set in the way of Godliness. As therefore the clothing of the Sun is the doctrine of faith, so the Moon under the feet is the doctrine of manners: which are either public or private. They comprehend the whole manner of worshipping God, and revoking of those that err, which is called Discipline commonly. These private are seen in the common life of every one. Great was the glory then of the woman, before whom the heavenly light of truth went in all things, whether publicly or privately. I take rather this latter applying, because it is more fit to abide in the signification once received: albeit I would not have utterly rejected the former interpretation, as being godly and learned. The crown of twelve stars on the head signifieth the shining administers of the doctrine, the twelve Apostles, by whose preaching the Church was founded, and also the Apostolical men, who receiving the word from them that saw the things done their selves, preserved the Church chaste and undefiled. But it is to be observed that the woman doth carry the stars in an other manner then Christ: he being Lord of all carried them as it were servants in his hand, chap. 2.16. she beareth them as her chief ornament on the crown of her head. Such than is the particular explication. Which description, how well it agreeth to that church, no man can be ignorant of, who hath been even but meanly acquainted with the History. She was most glorious by the clothing of the righteousness of faith, in retaining faithfully the doctrine which she had received from Christ, the Apostles, Evangelists, and other Apostolic men. Neither was she yet defiled with the uncleanness of human invention, but in the whole worship, discipline, life, manners, she had the Moon under her feet, following the sacred truth as her North-star: in all things there was one form of governing in all Churches, the very same which is taught in the Acts of the Apostles, and their other writings. Or if any man will refer the Moon to the vanity of worldly things, how free was she from ambition, and desire of honours? How greatly did she abhor the coveting of riches, and contention for dignity? How sincere is the History of that time in Eusebius? The Bishops are reckoned by name, excellent for their manners and doctrine: their conflicts, labours, and sufferings are declared; but as yet the proud names of honours and dignities were unknown to the world: the burning mountain was not yet cast into the Sea: neither had Satan brought in arrogancy and pride: but the Pastors used singular modesty, being very careful for the good estate of their flock, not heaping riches and Lordly titles for pomp. One Paulus Samosatenus is called Magnific Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a forerunner of Antichrist, guarded with a great company of men servants, whereof some went before, some followed after: see the Synodical Epistle in Eusebe, book 7. chap. 30. But when this insolency was hated of all the rest, than the time now drew near, when this vain glorious Bishop rose up, in which the woman hid herself. I am not ignorant but that pride had sprung up in some other sorts; but the Spirit describeth the womaa by those marks, which were yet evident, not by those which grew up about the end of that flourishing estate, and secretly. Such was this Church, & such aught every one to be, but of which sort none hath been since that time. For we shall find those that followed, not clothed with the Sun, but with the night: not treading under foot the Moon, but the earth: neither having the shining stars on her head, but golden ornaments. ¶ A Crown of stars. This crown of stars is wonderful. Among mortal men Gold is wont to be appointed for this thing. But to what end should she have Gold on her head, under whose feet did lie whatsoever is precious in this world? The glory therefore hereof is the integrity of the Ministers, no mortal dignity. The faithfulness of these is the glory of the Church: which is in a mourning estate when these lose their light. 2 And being great with child she cried travailing in birth: The fourth property: her travailing with child, having in the womb, as Mat. 1.18. Aretas & the common translation have she crieth being in labour with child, pained to bring forth, that is in bringing forth, or that she might bring forth, by a syntax not unlike to that whereby we saz fair to see, valiant to fight. The Church had exceeding great pain for along time, as it were of a woman travailing with child. And she desired in all her prayers, to be freed at length from that most afflicted condition wherein she was under the Heathenish most cruel Emperors. Which thing she knew that she should obtain, if sometime at length she could bring forth one who should rule the common wealth, and have the chief managing of things. For the woman was not barren before this time, but happy for issue in very great number: but one son was yet wanting, who might be able to defend her from the injuries of the enemies: whom while she is in labour with, and prepareth a defender, she suffered most sharp pains, before she could obtain that which she desired. 3 And another wonder appeareth. So is the description of the woman, the rest of her condition is made apparent from the description of the enemy, to wit the Dragon: both from the things inherent, in this verse, and also from the effects in the verse following. Those first are his red colour, horns, heads, crowns: before all which is set the place in which the Dragon appeared, to wit, in heaven, not so called properly, (for what hath the Dragon, that is, the Devil, to do in the heavenly palace, from whence he is banished for ever?) but in the heaven which is in earth. But this Dragon is not only the Devil in his own proper person, but also men being the Ministers of his fury, especially the Roman Emperors, whom from that time in which john wrote, persecuted most grievously Christ in his members, as trajan, Hadrian, Antoninus Pius, and Verus, Commodus, Severus, Decius, and at length Diocletianus, open enemies, who make a professed war, are called in this book Dragons, of which sort is at this day the Turk. Others, who in name are Christians, but fight against the truth secretly, and by indirect subtleties, are called Beasts, which do prey upon men only for to satisfy their hunger: whereas the Dragons forced by no want of meat, are carried to our destruction because of that hatred which is between man kind and them. This Dragon was once in heaven, as long as the open enemies held the Empire of the world, exercising dominion over men named Christians, which were dispersed through all places of their Empire. He is called Great, being the highest Prince on earth: and red being most furious against Christians, wholly red with their blood. The seven heads are seven hills, and seven Kings, after chap. 17.9.10. unto which place we defer the more full handling of these things. In the mean time, for this matter which is in hand, it shallbe sufficient to understand, that by this circumstance of words, the city is noted, where he should place the seat of the Empire, to wit, Rome, famous for the seven hills and Kings. For the Beast received the Throne from the Dragon, chap 13.2. Therefore if her seat shallbe at Rome, so shallbe his. The ten horns are so many Kings, or Provinces governed of praetors like to Kings. So Strabo declareth it in the last words of his last book of Geographic: That Augustus Cesar divided the whole Roman Empire into two parts: the troublous and warlike Provinces of which he took to himself, the other peaceable and quiet ones he gave to the people. Who divided theirs in ten Pretories, the exterior Spain and her islands: The interior containing Baetica, now called Granata, and the country of Narbon in France even unto Alencem Sardinia, with Corsica: Sicilia: Illyricum, Epyrus being adjoined. Macedonia. Achaia even unto Thessalia: Aetolia and Acarninia, and certain nations of Epirus to the borders of Macedonia, Creta, with Cyrenaica: Cyprus: Bythinia with Propontide, and certain parts of Pontus. Suetonius also maketh mention of the like disposing of the Provinces, but telleth not the number; to Aug. in chap. 47. Moreover the same Strabo reporteth that Dicharchies do and always have belonged to the emperors portion. For Cesar held the rest distinguished also in ten Provinces: to wit, Africa, France, Britanny; Germany: Dacie, Mysie, Thracie, Cappadocie, Armenia: Syrie, Palestine, Judea, and Egypt. And this is the same thing which Cyprian writeth to Successus: that Valerianus wrote an answer to the Senate, that all belonging to the Emperor, whoso ever had confessed before, or shall now confess, should be seized upon, and bound, shoulb be sent enroled into the emperors possessions, that is, into those far countries which we spoke of, belonging to the Roman Empire. Therefore whither we respect the countries which the Emperor held in his own possession, or those which he yielded to the people, they were the ten horns, the power and strength of the Dragon, in which all his might consisted. Yet the number remained always the same, but was altered according to the present occasion. But it was sufficient for the Spirit to describe the enemy by any certain mark, than which there is none more clear, than the largeness of this dominion, and this so notable a decree of the Provinces divided. But he beareth the crowns on his heads, not on his horns, because the supreme majesty did abide at Rome, to which all the rest of the Provinces submitted their dignities. 4 Whose tail drew: Considering that the Dragon is of such a disposition, how doth he carry himself towards the Church? Two effects of him are rehearsed, one upon the Stars, the other against the woman. As touching them, he shall cast down many from the heavenly profession by sharp persecutions, who ought to have showed light to others. For this is to cast the stars of heaven to the earth, see Euseb. book 6. chap. 41. See also before in chap. 6.13. ¶ But the Dragon stood before the woman: He watched her diligently that no maintainer of the Christian religion should be borne. He rolled every stone for to cut of this hope. Add certainly assoon as Maximinus the Dragon saw Alexander of Mammea to be somewhat favourable to Christians, so as he was thought to have been instructed in their ordinances, he forthwith devoured him. Decius also the Dragon did swallow down the Philips, both the Father and the Son: he himself shortly after being swallowed up in a marsh. But the thing is made manifest most clearly in Constantine. at whom chief the Spirit pointed the finger. Diocletianus & Galerius with whom he lived being a young man in the East, perceiving his singular towardness and virtue, left nothing untried, that they might kill him privily. So Eusebius writeth upon his life, in his first book. Pomponius Laetus reporteth that he was sent with an army against the people of Sarmatia, most fierce nations, and accustomed to murders: from whom, when contrary to the opinion of Galerius, he brought back not death but the victory, by the persuasion of the same man, under a colour of exercising his valour, he fought on the Theatre with a Lion. For Galerius sought, to destroy the unwary young man, as of old Euristheus did Hercules. Neither was there here an end of the treacheries. Maximian Herculius that red Dragon, devoured him almost afterward by snares set to entrap him. But he which laid a snare for an other, through the just judgement of God, perished himself in the snare. Constantine escaped many other privy assaults, not by human wisdom, but by divine revelation from God, as Eusebius writeth upon Constantine's life, in his first book. For the Dragon knew that it concerned him much, that no such a one should arise: whence it is no marvel if he did labour so greatly, to devour this child assonne as it should be borne. 5 And she brought forth a male child; The event of the persecution: at length the Church howsoever the Dragon strove against her with all his might, bringeth forth a male and strong defender, by instructing Constantine the Great in the Christian faith. For he was that male child, who first of all the Roman Emperors, took upon him the defence of the truth. We have made mention of the philip's both Father and Son, which were both Christians. Although if we must believe Pomponius Laetus, feignedly and not truly, but only that they might cover their wickednesses with a honest name. But is i● like, that they were so hated of Decius, for a conterfaited name? But I dispute not of that. This is certain that they little or nothing helped the state of Christians. The male child was not borne before Constantine. He was the first of all that delivered the Church valiantly from the tyranny of the enemies, he maintained and defended the same strongly, increased and enlarged it wonderfully, he brought the peace so greatly longed for, established it for ever. How greatly she laboured before that this Emperor her son was borne, all the History both holy and profane do tell it. ¶ That should rule all nations with a rod of iron: For Christ bestoweth on his people this his peculiar power according to that promise, If any shall overcome, I will give him power over nations, and he shall rule them with a rod of iron, chap. 2.27. The truth whereof shained forth in Constantine. For he over came the Sar●ates, the Goths, & all the nation of the Scytes in sundry battles. Yea God rewarding his godliness, as Eusebius speaketh, he subdued all sorts of Barbarians under his feet: every where he did set up his ensigns of victory, caused most famous victories among all men, and made him to be feared of all adversaries: In the first orat. upon the life of Constantine. Whereupon the Ambassadors almost of all nations ran together to his Court continually, neither did the distance of place let either the Indians or Aethiopians, which two ways are divided the farthest of all men: as the same Eus●bius writeth out of Homer, that they should not bring their gifts to get his favour. For he ruled with a rod of iron, who so repressed all enemies with force and arms, that no man durst even to lift up his finger against the Church. ¶ And her son was taken up unto God: How taken up? whether by death whereby Constantine being taken from the earth, was received up into heaven? Or rather by a great earthly dignity, which God bestowed on him, being delivered from the lying in wait of adversaries, and conspiracy of enemies. The thing itself seemeth rather to approve this latter: especially seeing the Magistrates are called Gods; by which proportion the Throne of supreme dignity, is called rightly the Throne of God himself. Also in the former chapter the two Prophets reviving, and recovering their former honour, are said to go up into heaven, ver. 12. Neither is it like to be true, that he whose power should be so great over the nations, should have his birth & death joined together, not any notable great act being mentionned, that he might give some show of his received power. Therefore to be taken up unto God in this place, is to be placed in the highest top of dignity among men, That is to say, be made an Emperor. But he is said to be taken up, because the Empire was not so much sought of him, as given to him thinking no such thing. He had escaped the conspiracies by flying to his Father, whom he found dying assoon as he came. Who at length being dead, he took all that power by inheritance, under the shadow whereof he desired to be covered whiles his father lived. Shortly after he is desired with earnest requests of the people of Rome, whom the great tyranny of Maxentius oppressed, they exhort and beseech him that he would not lurk in a certain corner of the earth, but would take upon him the government of the whole world being offered unto him. There was added a heavenly token, and a voice commanding him to doubt nothing of the victory. How great was this force from God, taking up a man to so great dignity? Undoubtedly he could gladly have been at rest in his father's bounds of France and Britanny, in which he kept himself quiet the five first years, unless he had been taken up perforce of God in heaven, to a greater Empire then that which he had purposed in his mind. 6 But the woman fled: The other event is in respect of the woman, who by and by after the birth of her male child fled away. Which flight is declared from the place whither she went, from the condition wherein she was in that place, & the space of time which she remained there. All which things are declared somewhat more largely afterward, from verse 13. where a continual Prophecy of her is made: here they are mentioned in few words, as in their proper place, to the end that we may the more easily understand to what time this flight properly pertain. The place is the wilderness, that is, the Temple measured of God, chap. 11.1. where a few elect lying hid, was a mere wilderness, in comparison of that great assembly which possessed the holy city and the uttermost court. Yet this wilderness is a place prepared for her of God, as we have seen from so exact a measuring of the Temple. For God had a care of her and provided for her a cover to hide in, howsoever he suffered her to want a public assembly. The condition of her lying hid is such, that she should be nourished by the means of certain men: 〈◊〉 so he sayeth, that they should nourish her there. But who are these? Two Pro●●●● whereof we have heard in the former chapter, ver. 3. power given them to prophecy, was the ministry of nourrishing the woman. For as God raining Manna from heaven, fed the Israelites once in the wilderness, so he prepared meat in the wilderness for the woman. Furthermore he would rather have committed the office of feedind to the ravens, as we see that he did to Elaja, then that he would have suffered her to perish through famine. This is therefore that time, when they that overcame did eat of the hidden Manna, as we have said in the Church of Pergamus, chap. 2.17. The space wherein she should be darkly known in the public is a thousand two hundredth and threescore days, the same that those two witnesses prophesied clothed in sakecloth, chap. 11.23. The concurring of all which things teacheth, that this wilderness is that temple, and that this seiourning in banishment in the wilderness, is that dwelling in the sanctuary. Whence it is, that the same beginning is to be attributed to both, to wit, the sixth Seal, as we have showed more at large in chap. 11.2. Upon which time did fall that sealing in chap. 7. All which do most strongly confirm, that our interpretation, which we have hitherto given. But why fled the woman being increased with so mighty a son, who before being succour less, and labouring with great pain to bring forth, did withstand so manfully the rage of the Dragon? Certainly the fear of the enemy did not put her to flight, but the loathing of some domestical evil. And so indeed it came to pass, that the security that such a son was borne, took away all regard of true godliness. For now the tyrants being driven from their necks, they were at good leisure to follow after contentions and ambition. Now there was leisure to search diligently the relics of the saints, to consecrate Temples to Martyrs, and to pray in all Temples. No outward griefs did hinder, but that men might freely give themselves to the corrupting of all religion. Therefore that simple integrity, which Christ appointed, the Apostles practised, and which was also faithfully kept, by their next successors, whiles the cross suffered not their minds to be wanton; began wholly to be defiled and violated with idle & impure ceremonies mixed with it. The clothing of the Sune, which was wholly woven, as in the warp so also in the wourfe, of the threads of the sacred verity, began to be altered by the holiness of our works. The Moon which governed their paths, was driven out of her place by the invocation of Saints in the public worship, and by the violating of the whole sacred discipline. The shining stars in the crown of her head, were changed into honourable Lords. Which the woman seeing, endured not the grief, but by and by getting herself away, fled thither, where at least she might be freed from the torment of seeing, that is to say, no public assemblies were found, wherein God's ordinances did flourish entire and whole. For the faithful one by one are not the woman, but the whole congregations of the faithful. So the Son brought more hurt than the enemy: not of a will to hurt, but by the wickedness of men, which abused shamefully so happy a peace to all impiety. 7 And there was a battle in heaven: Hitherto of the persecution, whiles no man through all this space of the Seals, did withstand the rage of the Dragon: now at length war is made Michael being risen, who should take up arms for the defence of the Church, and delivered her from the power of the enemies. But as touching Michael, this name it may be belongeth properly to Christ alone: which yet is communicated to the faithful, in as much as they are able by the strength of his spirit to carry some image of this name, even as he giveth to them that overcome his power to rule the nations with a rod of iron. For the chief Captains do not make this battle with their armies on both sides, in heaven itself properly so called (for how can the Devil appear in heaven, which was thrown down from thence at the beginning, never to return thither afterward.) But this battle is made in the Church upon the earth, in which sense the Dragon was seen in heaven, above in ver. 3. In this wrasseling both the Princes do exercise their strength by ministers, who are noted by their names. Therefore Michael by communication of name is Constantine, the faithful soldier of Christ, who even now was called the man child. But the Dragon is Maxentius, Maximinus, Licinius, by whose tyranny the Devil powered forth his hatred against the Church. The Angels are the army's warring under the banners of both the Captains. We have showed before in the 6. chap. ver. 15. that Christ began the war against the Dragon, when he did cast down from the high Empire Diocletian and Maximin Hercule, by a show of a voluntary giving over, and drove Galerius to a recantation by an horrible torment of diseases. But then Christ fought by his own strength alone, bringing a wonderful help from heaven: but in this war wherein a lawful victory was to be gotten, & the Dragon to be thrown altogether from heaven, it seemed good to him to use the labour of his Servant. This therefore is that war, which first Constantine took upon him against Maxentius the Son of Maximinus Herculeus. Afterward which he made against Maximinus in the East by Licinius: & lastly which he made against Licinius himself, endeavouring the same things, which the other tyrants did. For that we may understand under whose conduct these warred, Constantine miraculously is appointed the Emperor of the holy war. For behold the heavenly sign of a most bright cross, which he saw in heaven about midday: by this do thou overcome; the meaning of which, a vision in the night when he was at rest, opened more fully. Whereby it was plainly testified that he was not made Governor over this expedition, so much by the election of the people, as by the voice of God himself. For I like not to take away the credit of the miracle: Constantine himself confirmed the thing by an oath to Eusebius. Although there is no matter of weight from hence to establish the Romish Idolatry: for the impiety of worshipping the Cross was not yet known: neither was this sign given to that end, that it should be worshipped religiously, or that it should be any religious thing: but only as a token of the faith, and a certain pledge of ●he victory, whereby Constantine yet a young Christian, might go forward more cheerfully, and fight with greater hope against the enemies of the death of Christ. But the craftiness of the Devil, & the corruption of man's mind, turned this sign given, not long after, into destruction, as of old also the Brazen Serpent commanded by God. Maxentius contrariwise made war under the conduct and power of the Devil only, he being a most wretched worshipper and consulter of Devils, ripping women great with child, that he might look into the bowels of the children not yet brought forth Maximinus & Licinius were Princes of the same impiety, so as there is no man, but beholding these Captains set in the place of them that were dead, may easily see Michael to stand on the one side, and the Devil on the other. 8 But they prevailed not: The event of the war; the happiness of the former time, did now forsake the enemies. Before they trod under foot the Church at their pleasure: now fight with her man child they are slain with a final destruction. Maxentius the Dragon was drowned in the river of Tiber. Maximinus prevented a banishment by Licinius through a sudden death: Licinius himself more than once or twice being put to flight in often battles, was at length beheaded. So the Dragon was now utterly overcome and driven out of heaven, where lately he held a place by tyranny. For their place was found no more in heaven, the open enemies being subdued and destroyed, much more removed from the government of the common wealth, without any hope to recover it afterward. For from this time the Devil was bound for a thousand years, as in chap. 20.2. Neither then being loosed shall he have rule over the Christians, but the hurts which he shall do, shallbe only the bitings of the heel: in the mean while that it should be manifest to all men, that now the Dragon was wholly conquered and thrown down from heaven, God governing every thing by his eternal providence, would that a token should be set up openly in the eyes of men of this most excellent victory: from whence Constantine before the gates of his Court, provided that a table should be set up on high, wherein a Dragon was painted, thrust through with a dart, and laid under his and his people's feet: see Euseb. upon the life of Constantine, in the third oration, leaf 137. a. 9 And that Dragon was cast into the earth: That is beiond the bounds of the true and holy Church, not only among the profane nations, but also all other people altogether without true godliness, howsoever peradventure they pretended a show of it, and are marked with the names of Christians. That which is here called the heaven and the earth, was in the former chapter called the Temple and the Court. In that, the Church lay hid, in this the Gentiles ruled, a people who because of their vicinity, did take to themselves the name of the Church. Therefore the Devil being cast unto the earth, he is thrust out together with his Angels into this court, having received power to vex the whore, who lately exercised all his strength against the true spouse. 10 And I heard a great voice: The Song of triumph of the Saints, celebrating God for his great benefit: which first of all is declared by those things wherein the benefit itself consisted, in this verse: afterward it is set forth by his causes, ver. 11. & by his effects, ver. 12. The benefit itself in respect of men, is safety, the tyrant's being destroyed, who did labour to satisfy their hatred with the destruction of the Christians: in respect of God it is the glory of his might, of the Kingdom and power of Christ. For than his power doth appear when he utterly destroyeth & abolisheth his enemies. Also his visible Kingdom is seen after a sort, when he placeth godly Princes in the government of the common wealth: from hence likewise the power of Christ was much declared, which before seemed weak, being so trodden under soot by the enemies, neither punishing them according to their deserts. But Christ now by taking unto him the Kingdom, declared sufficiently that the former want of punishment and sufferance came not from imbecility, but only from patience. In respect of the Devil, this benefit was a just reward of his ungodliness, who continually accuseth the godly before God. But we must observe that the servants are noted with the same names, where with the P●●●c● himself is named, because there is an equal good will to hurt in both, although hi● power be greater. But this accusation, are those taunts, reproaches, & railings, with which the spiteful enemies overwhelmed the Saints continually, objecting unto them the suppers of Oedipus, incests, adultery, mutual lusts, murders, conspiracies against Princes, pestilences, famine, burnings, and whatsoever public calamity there was: of which and the like things the ancient History is full. Surely the children learned of their father the Devil, that ancient false accuser, so as it is not to be wondered at, if wicked men do excel in the same arts. 11 But they overcame: Who? The Angels of Michael: for now the strength of the soldiers is commended, the praise of the Emperor being celebrated in the former verse. But as touching the causes of the victory, the principal is the blood of the Lamb: the instrumental is, the sincerity of the faith, and a very great constancy, even unto death. The blood of the Lamb is the fountain of all the benefits, which the elect enjoy, either in this life or in the life to come. For his sake alone God both delivereth his people from all the miseries of this life: and at length will make them joyful with eternal felicity. The integrity of faith is showed in the next words, by the word of his testimony, that is, by the truth of the Gospel, which they professed freely & boldly. Before it was always called the testimony of God, or of jesus, as in ch. 1.2.9. ver. etc. here it is called the testimony of themselves, which kind of speaking nevertheless cometh to the same end. For it doth not respect the subject of which, but in which. In the last place is their constancy, because they esteemed more of the truth and faith in jesus, then of their own life. It seemeth to be a comparative speech, as if he should say, they loved not their souls even unto death, more than God. But this last member of the comparison is wanting, unless perhaps they loved not, be put for they despised. But even so the force of the comparison remaineth, to with, they despised, in comparison of the truth. This is a notable constancy of the Saints, that by no torments they could be removed from faith in Christ. For which cause at length God gave unto them the reward of victory. But observe, how this song of triumph addeth those things which were wanting to declare the condition of the first Church: we have seen by the description of the woman, that she was famous for soundness of faith, purity of actions, sincerity of the teachers: also we have understood that she was destitute of a p●tron, for because that in great sorrow and grief she brought forth a son. Add to all these from this triumphant song, that the enemies of the truth, heaped all reproaches upon the Saints: they used a great violence to their power: yet the faithful could not be removed even with the loss of their life, from their holy profession; whereby it came to pass that those times were made famous by almost an infinite number of most courageous Martyrs. 12 Therefore rejoice ye heaven etc. The fruit of this benefit is the joy of the Saints, & the sorrow of the wicked. For why should not they triumph having attained safety, & seeing the glory of God so notably amplified? But many calamities do remain true, but these shall not touch the Saints, whom God hiddeth in his tabernacle. And therefore he seemeth to say, ye which dwell in them, because, this, is heaven, that, the temple or tabernacle, wherein the Church lieth hid, from whence at length it shall go into the holy mountain to an everlasting habitation, before in chap. 11.7. etc. 2 Cor. 5.1.2. etc. ¶ Woe to the inhabitans etc. The effect in respect of the wicked is a very great sorrow, for these are the inhabitans of the earth and the sea. And from hence may be confirmed this metaphorical signification of these words. For if the earth be properly taken, the Devil should be in like sort trobelsome to all the Saints, who dwell together with the wicked and unseparated. Moreover who are the inhabitans of the sea besides men? The Devil doth not spit out his poison upon the whales. Neither do good and bad men dwell together less in islands, then in the continent land. Thus therefore we do distinguish, that the inhabitans of the earth are every wicked multitude, either of Heathen or Christians, who have only a counterfeit show of religion: But the inhabitans of the sea are the Church men, as they call them who proffer to their false Christians gross, foul, saltish and bitter doctrine, which doth rather bring to the hearers, sterility of godliness, and a gnawing of their bowels, than a quenching of their thirst, or yielding of any other fruit. The Devil being bearest of power to hurt the Saints, did now vex these with all manner of storms, as we have read that it came to pass in the East under Constantine, Constantius, Valens, julianus and the rest. In part we have already showed before what stirs the Devil made among the BISHOPS. But it belongeth not to my purpose to prosecute the thing more at large. Let him which pleaseth look into the History, and he shall behold wonderful Tragedies. Surely no Godly man can without great grief run over those contentions, discords, reproaches, false accusations, wherewith they raged one against another. Neither do I doubt, but whosoever shall read their actions, will freely confess, these men to have been moved by the furies of hell: they troubled and confounded all things with so mad affection. But these were but slay bitings in comparison of the calamities of the West. I let pass the civil wars of Constantine and Constans brethren, of the new risen tyrants Magnetius, and Vetranior, and others such light evils; how great desolation I pray you came from the Barbarians, Goths, Vandals, and the rest of the unclean persons, and at length from the Longobards? All countries were spoiled in a miserable manner, and Italy once the Lady of countries, above the rest. With how lamentable songs did Gregory the great and other writers bewail the calamities of those times? The plague of the Saracens succeeded this, which troubled the world with most grievous afflictions for many ages. To which if any shall join the monsters of superstitions and errors, which followed afterward, swarms of religious men,, apparitions of Spirits, and familiar communing with Devils, lying signs, monstrous miracles, & many other things of that kind, it shall not peradventure be hard to define who are those inhabitans of the earth and sea, against whom the Devil in this his banishment, raged so furiously. Especially if any shall cast his eyes upon Rome, and shall see that the most high Popes, who do boast themselves to be Christ's Vicars, all from Sylvester the second to Gregory the seventh about sixteen in number, were most wicked Magicians. But we have spoken sufficiently of this perturbation of things, which the Devil brought in being expelled from heaven in chap. 8. and 9 This short denunciation of calamities, is that Prophecy of the trumpets. Moreover also that is to be declared more at large in those things which follow in this chapter, which is here touched but in a word. ¶ As who knoweth that he hath but a little time: The Greek word signifieth often, fitness of time, which peradventure may better serve to the purpose in this place: for there was yet much time, which at length after a thousand years should be small, chap. 20.3. a short time. Where the Spirit seemeth purposely to have used a word for difference sake, which noteth more properly a distance of time. But the Devil had now but a small opportunity, being thrust down into that prison, which before time belonged to his dominion. Envy rather delighteth to pour out her poison upon the Saints, then for no necessity to torment men, who are already enough addicted and made subject to him: he would spare this labour gladly, and would make trial of it rather in them, whom he is grieved to have been pulled out of his jaws. Furthermore the word knowing, may be an argument to prove this thing, the future moments of times, are without doubt hidden from the Devil. Especially the last day of all, which also the Son knew not. But he could not but know his present opportunity. This therefore seemeth to be the cause of his fury, that being cast out of heaven, now he must needs bring forth his rage against his own citizens: when he desired rather to hurt the elect: whom he could not touch, being driven out from their company: which large field of his fury being taken from him, he thought that which remained to be but small. 13 When therefore the Dragon saw that he was thrown: Hitherto the things done in heaven, where the sixth seal endeth. Now follow the subtle workings of the Dragon cast forth into the earth, belonging to the same time of the trumpet. And first he beginneth a persecution against the woman which brought forth the male child. Which persecution taketh place, when the one part sufferreth violence and wrong, and is not able to defend itself against the injustice of the enemy But what like thing was to be feared of the woman, seeing the Devil was now thrown from heaven? Can there come any evil from the earth below unto heaven? But this heaven is not separated from the earth by the distance of places, but by the holiness of faith & manners. Y●t nevertheless from whence sufferreth she persecution, as it were destitute of a defender, who lately brought forth a man child, and had Michael for her most puissant maintainer? Surely from hence, because the emperors chief care was to expel the open enemies, which thing at length having attained, they cared not much for other things: neither considered they, at least so diligently as was meet, that the Dragon had many other ways to hurt; which they unawares made more easy by their means, so far of was it that they set themselves valiantly against his enterprises. From hence therefore the Dragon first sowed privy bitterness of minds among the Bishops, which having sprung up together with Constantine, before the trumpets began to sound, caused a sorrowful perceiving of the future trouble, as we have noted at the eight chapter, ver. 2. For this sparkle grew in short time to a flame, but most of all after they began to contend about the essence of the Son. In all which debates the truth was always in worse case. But the rage of persecution waxed most fierce, when Constance, Julian, & Valens exercised tyranny against the Orthodox in an hostile manner. Certes Constance & Valens differreth nothing from the most cruel tyrants, except in name only. They were counted Christian Princes, but under that name they carried the cruelty of the Ethnics. Therefore the Dragon granted no truce, but being expelled from heaven, vexed the woman forthwith by other means. This persecution is that which we spoke of in the exposition of the first, second, & third trumpet, in chap. 8. But see how profitable this repetition is, which giveth knowledge of an other conjoined cause of those trumpets. There we learned that they in the just judgement of God, were inflicted upon the world, because it embraced not the truth with that faith, holiness, and love that was meet: and therefore the coals of the altar thrown into the earth raised up that burning flame: from hence we are taught what was the instrument, to wit, the Dragon himself, who did cast men headlong into that madness, that by their means he might scourge the woman. 14 But to the woman were given two wings: The avoiding of the assault which the Dragon made, besides which none other was left, namely, to provide for her safety by flight, as soon as possible can be, to withdraw herself from these stirs. Whiles therefore the assemblies of the faithful are filled with superstitions, the Bishop's hate and contend one with another. Constantius & Valens show rigour by fire and sword. The ancient verity flieth wholly away (for long since she had prepared her flight in some part,) neither is the true face of a Church seen any where. For swiftness of flight are given two wings, yea that more is, of that great Eagle God once the parting from the temple, went away leisurely & by little and little, Ezech. 9.3. But the woman a little before delaying, goeth not away slowly & at leisure at this time: but vanished away as it were at one moment. Yet she fled not because she feared the cruelty either of Constantius or Valens, or any other man's, (for she had learned long since to contemn both sword, and fire, and also rack, or any other most exquisite torments): but when she had seen Christ to be propugned under the pretence of the name of Christian, and not only the bodies to be killed, but souls also to be carried into destruction, she thought that this was to be suffered by no means. She flieth away therefore for hatred of this indignity, whom no other dangers made afraid. For she is wont to dread heresy more than torment: and to tremble more at wicked and obstinate errors, then at bloody dismemberings in pieces. She knoweth that the blood of the Martyrs is the seed of her field, and that every drop of blood so shed, doth beget many other Christians: but that absurd opinions do, as the sowing of salt, make her land barren; partly by killing that which flourished, partly in letting that nothing may grow. Wherefore it is not enough for religious Princes to procure peace by the name of Christian: but chief they must regard, that the sincerity of doctrine, and purity of worship may be preserved: lest as it befell these Emperors, the Church fly away, which they desire to retain, & they become miserable through the absence of her, whom being present they neglected. But when fled the Church away? Were ●here no faith full now left in the whole East? We ought to remember that the woman doth both generally repres●nte the state of the whole Church, and also the particular assemblies, in which is found the same adorning, which made the woman herself to be esteemed in the beginning of this chapter. Her flight therefore is either the dissipation or depravation of particular assemblies: in such wise that God is worshipped purely in none of them after his own will: which when it hath come to pass, the Church fled, perceived now in no public congregation: not but that there be many apart among the multitude, whom God doth acknowledge for his own: see in the sixth ver. of this chapter. The place whither she fl●d is the wilderness, and her own place, that is, prepared for her of God, as before in ver. 6. and we have showed that this wilderness is the temple. But where this Desert or Temple was placed, should peradventure be unknown to us, unless the Dragon, being a most skilful searcher out, did bewray it: for that way and thither do●btlesse she fled, whither the Dragon converted his fury. But into what region he turned his rage, we shall see from those things which follow in this next verse. ¶ For a time, and times, and half a time: These words set by themselves cannot be understood, seeing it is a number of time: and there be infinite numbers, which may be divided into three or more whole ones & an half. But they are clear from the former things. For it is the same time, which before the thousand two hundred and threescore days did make in the sixth verse. Or the two and forty months of the eleventh chapter ver. 2. Fron which it is manifest what is the time, what the times, and what half a time. For the time of days, are three hundred and threescore days; times, are twice so many, to wit, seven hundred and twenty: half a time, an hundred and fourscore. So ●he time of months, is of twelve months: the times, four and twenty: the half, six: he alludeth to that of Daniel in the seventh chapter ver. 25. But it is not the same space: for there it is spoken of the people of the jews: here of the Church of the Gentiles, as the whole intent of this Prophecy declareth. But by the allusion peradventure john showeth that a limited number is set down somewhere, from whence that of Dan. might be expounded But now I may not digress thither. Only let us remember that this flight of the woman is the same thing, with the sealing of the 7. ch. & the privy places of the temple in the 11. chap. Furthermore let us observe, that the same time is noted diversely according to the diverse people. In regard of the Gentiles & Beast always by months, in the 11. chap. and 5.13. & 15. ver. In consideration of the Prophets, by days, in chap. 11.3. In respect of the woman, both by days, in chap. 12.6. & also by times, in this place, to wit, because in the woman all those days should not pass away in one continual tenor, but a threefold mutation should come to pass: of a nearer departing a way under the time: farther of under the times: drawing near again, and returning under the half. The event maketh this manifest, as may be understood both from those things which have been said before, & which shallbe said hereafter. 15 And the Serpent cast out; The second persecution is against the woman now put to flight: for the Dragon thought it not sufficient, to make her flee, but desired also to put out her name clean. For which purpose he powered out the barbarous nations after the manner of a flood spreading over all, that in what corner soever she should lie hid, she might be overwhelmed by this deluge. For as Herod, to the end that the child jesus might not escape, commanded all the children of Bethleem from two year old and under to be killed; so the Dragon, that the woman alone might not remain safe, caused every place to be covered with a most violent flood, where he could suspect that she might be hid. These people's most unknown unto her, Francons, Alemans, Burgundes, Goths, Vandals, Huns, Trebals, Heruls, Longobards and such like Northern nations, about the year 400, the dams, as it were, being taken away, did run furiously over all Europe, and overflowed, as it were, with waves a great part of Africa. And surely it is a thing to be wondered at, that the Church was not utterly devoured of those most deep gulfs, unless this ship had learned already long before in the universal flood, to swim in the Sea, without being drowned. But seeing it is now evident, that the Dragon cast out of his mouth after the woman, so great abundance of waters into Europe and Africa; it is also apparent enough that the woman fled from the East into these countries. And certainly during those troubles concerning Christ to be of the same substance with the Father, the state of the Church was here more quiet. But that we may not think that it was any happy condition, the Spirit calleth our Europe expressly a desert place and wilderness. For the woman going into the west, fled into the wilderness. For superstitions did so grow in use in those times, that assemblies of the faithful rightly established, were no more ordinary in this part of the world, than there are frequent habitations of men in a wilderness: here and there some more apparent mark was left, but very rare, as is the meeting of men in a desert. 16 But the earth holp the woman: Not ●his earth which we tread on, but a counterfeit and earthly religion and the lovers thereof, as always before. This, such as it was then every where in the world called the Church (while the true was not in the sight of men, but was hidden in privy places) brought much help to the woman. For those Barbarous nations, the which at home practised the impiety of the Gentiles, bred and brought up in the same, after that they had come into these more learned countries, yielded to that religion, which thy saw to be there received of the greatest number. The Vandals & Goths abiding first about Thracia, where the Arrian plague had distained all things, were converted in name unto Christ, but in very truth to that feigned and counterfeit one whom Arius had fashioned. The other rout of Barbarians in Germany, Italy, France, & Spain, followed the Romans in all things. Which did much tame and soften their cruel minds. For while they gave their names even to this religion, and suffer themselves to be enroled citizens of the same, they were not so spite full against the Christian nation, that they would purpose to root it out. Whereby it came to pass, that when they ceased their anger for a new professions sake, and were at quiet in those countries which they had possessed, this flood at length was swallowed up; and the expectation of the Serpent notably deluded. This good the earthly Church brought once to the heavenly, being afterward about to heap upon the same infinite evils. 17 Then the Dragon was wroth etc. Thus far the persecution, which when the Dragon seethe to have been in vain, yet he will not desist, but attempteth an other way to hurt. He purposeth to assail the remnant of her seed with war. But why moved he war against them, and persecution against the woman? Because persecution is, as we have said, when the one party sufferreth wrong, and repelleth it not, of which sort was the woman's condition, as from her first beginnings: so after Constantine for some space: for whose safety no man did fight, nor maintain her purity against superstitions springing up. But war is when violence is repelled by violence, which at length the seed of the woman should undertake, that it may defend the self against manifest tyranny. But if the woman be the Church, what is this her seed? Even now we said that the woman was the holy assemblies of the faithful, which publicly do worship God himself by his word, sacraments, prayer, discipline, as he alone hath appointed. Therefore her seed are the faithful being of a right judgement, who by reason of the dangerousness of the times cannot meet together openly to worship God: but apart do bend themselves to those studies, by which every one privately may cherish godliness. Against them the Dragon prepareth war: when as there should be congregations in open place, which did profess pure and sincere godliness, as long as the woman was absent in the wilderness. And so at length it came to pass. For after that overflowing of the Northern barbarous people, & that the flood was swallowed up by the help of the earth: the Devil raised up about the year 630, the nation of the Saracens, which should make a most grievous war upon the remnants of the Church lying hid here and there in the confused multitude. Malice suffered him not to grant them any breathing time, but assoon as he had perceived that this former entreprises were of no effect, he turneth himself to an other purpose, coveting rather that he should be always miserable through continual labours, then that the few elect that were remaining should be without miseries even for a small time. Therefore first, he moved the Saracens to fall away from the Romans'; Secondly he ordained Mahumet their Captain: then he sent him into the whole world to destroy all. Who can declare the Iliad of miseries, which flowed from thence? From that time there was continual war, for a whole seven hundred years, until the Turks a viperous breed, a generation worse than their parent, destroyed utterly the Saracens their mother. This war was far and large: such a there was never the like in any other time. It extended from Persia even to the furthermost Isles of Gades, and almost from Lybia into France. And how grievous was it, that in few years was subdued Arabia, Syria, Mesopotamia, Persia, Egypt, the Isles of the Sea, Africa, and Spain? Surely the Christian world was very greatly afflicted her by. For the Devil spared not his own, so that he might destroy that lurking seed in the common calamity. This war was showed before, partly by the Locusts, as we have expounded in ch. 9: partly by the Euphratean Angels, that is, the Turks, who in these days accomplished that which the Saracens had begun. Neither ought it to seem a strange thing, that so cruel a name is now given to the thing which long ago was an army of small vermin: other is the outward face of a thing already accomplished, such as is mentioned in this place: and other of a thing in hand yet to be finished, of which sort it is there. Now therefore we may see from the persecution in the East, the overflowing of the barbarous people in the West, and the war of the Saracens common to both, by which miseries the Dragon troubled the world, after that he had lost heaven, and how just cause there was to denounce a woe to the inhabitans of the earth, as we have heard at the seventeenth verse. And this whole Chapter may be in stead of a Commentary, showing how that the Prince that ruleth in the air, is the Spirit that worketh in the children of disobedience, as we have it in the Epistle of Paul to the Ephesians, chapter second and second verse. Such than is the History of the Dragon, so far as he assaileth with open force; for this office he taketh to himself. The other of fraud and craftiness he giveth to his Vicar the Beast, of the which enemy we shall speak in the Chapter nex following. The whole Prophecy is more or less, of a thousand two hundred years from john the Apostle, unto the year 1300. Where also the Centuries do end, being set forth under this last trumpet, of which we said that this repetition is a type. ¶ And he stood on the Sea sand: A passing over to the Beast: Aretas, the Complutent edition, and all the Greek copies do so read as our translation, and I stood: the common translation hath, and he stood, but falsely. For he attributeth it to the Devil, who even now went his way to make war with the rest of the Saints, and for madness was not able to stand still in any place. Neither is there any other intent of standing on the sand, then that the rising up of the Beast might be seen, which concerneth nothing the Dragon. Therefore the words are to be referred unto john, in which there is a transition unto the enemy, set in the place of him that is dead: to the contemplating of whose original john saith that he was set in a most convenient place. In which he declareth that it doth appertain to them only to behold the Beast rising up, who after they have escaped the Sea of false doctrine, are set at least on the shore or bank of the truth, howsoever it may be, that the moving of the waves, and the ebbing of the Sea casteth upon them also many brinish errors because of nighness: as after they that do get victory of the BEAST, are said to stand at the GLASSY SEA as we may see in the fifteenth Chapter and second verse. For that these things do pertain and are to be refferred to the event, may be gathered from the like place in the seventeenth Chapter and at the third verse: where JOHN is carried into the Wilderness for to behold the damnation of the WHORE. For what need were there to change the place, unless the removing had a Mystery? Here therefore some godly men are to be viewed, to whom, being set as it were on the shore of the Truth, the original of the SEA BEAST should be certainly known: and that also at that time, in which the Devil went for to make war against the seed of the woman. For neither is this place attributed rashly to this transition. Which we see to have been performed in them of Maidenburg, who having attained at length to settle the soles of their feet on the dry ground, after they had swam out of the Papistical Sea, manifested to the whole world in their Centuries such a beginning, growing, and ripeness of this Beast, as is here described of john. Which doubtless many learned men also before painted out in lively colours, but all their labour was bestowed about one or two parts, none made a perfect image before the seventh trumpet, which procured us these Centuries. To this end tendeth the transition: how correspondent the event is, the application of every several thing will make plain. CHAPTER 13. THAN I saw a Beast rising out of the Sea, which had seven heads and ten horns, and upon his horns ten crowns set, and upon his heads was set a name of blasphemy. 2 And the Beast which I saw, was like a Leopard, and his feet as the feet of a Bear, and his mouth as the mouth of a Lion: and the Dragon gave him his power, and his throne, and great authority. 3 And I saw one of his heads as it were wounded to death, but his deadly wound was healed: and all the earth wondered and followed the Beast. 4 And they worshipped the Dragon, which gave power to the Beast, and they worshipped the Beast s●ying, Who is like unto the Beast? who shall be able to war with him? 5 And there was given unto him a mouth speaking great things, and blasphemies: and power was given unto him to do two and forty months. 6 Therefore he opened his mouth unto blasphemy against God, to blaspheme his name, and his Tabernacle, and them that dewell in heaven. 7 And it was given to him to make war with the Saints, & to overcome them, and power was given unto him over every kindred, and tongue and nation. 8 Therefore all that dwell upon the earth, shall worship him, whose names are not written in the book of life of that Lamb, which wa● slain from the beginning of the world. 9 If any man have an ear, let him hear. 10 If any lead into captivity, he shall go into captivity: if any kill with a sword, he must be killed by a sword: here is the patience and faith of the Saints. 11 Afterward I beheld an other Beast coming up out of the earth, having two horns like the Lamb, but he spoke like the Dragon. 12 And he exerciseth all the power of the former Beast before him, and he causeth the earth and them that dwell therein to worship the Beast, whose deadly wound was healed. 13 And he doth great wonders, so that he maketh fire to come down from heaven on the earth, in the sight of men. 14 And he deceaveth them that dwell on the earth, for the signs which were permitted to him to do in the sight of the Beast, saying to them that dwell on the Earth, that they should make the image of the Beast, which was wounded by the word, but did live again. 15 And it was permitted to him to give a Spirit to the Image of the Beast, so that the image of the Beast should speak, and should cause that as many as would not worship the image of the Beast should be killed. 16 And he maketh all both small and great, rich and poor, free and bound, 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 hundredth threescore and six. Analysis. THUS far hath been the battle with the Dragon; the combat with the Beast followeth; which is double: the first, and the second. The description of the first is from the beginning of the chapter to the 11. verse. And first from the causes, that he arose out of the Sea: then also from his integral parts, his horns, heads, and their decking, ver. 1. his whole form, feet and mouth, ver. 2. Furthermore from his authority, whereby he doth excel, which is threefold, at the first received from the Dragon; a while after diminished; afterward recovered again his wonde being healed: which is more amplified than that first, as declare, both the honour which the worshippers give to him, ver. 4. & the power both to blaspheme and also to make war, ver. 5.6.7. Last of all, the largeness of his Empire, ver. 7.8. All which things are concluded with a pleasant shutting up of the matter, for a greater heed taking and consolation, ver. 9.10. Such is the first Beast: The second declareth his stock by his rising out of the earth, and also by his likeness to the Lamb, and Dragon, ver. 11. The power also of this is great, as appeareth in subduing men to worship the first Beast, for 12. and that partly in deceiving by great wonders, ver. 13. and lying ver. 14. partly in compelling both by punishment of death to worship the living Image, ver. 15. and also by the loss of their goods, to receive the mark that should be printed upon them; which is declared, both to whom it belongeth, either men, or members, ver. 16. & how manifold, to wit, the mark, the name of the Beast, the number of his name, ver. 17. Which number is set forth, both by an exhortation to count it; and by a noting partly to whom it is proper, to wit of a man; partly how many it is, to wit, six hundredth three score and six. Scholions. ¶ Then I saw a Beast: That the whole next treatise may be more clear, two things briefly are to be considered, before we come to the unfolding of every several thing. The first is the kind of this Beast, the other of the time wherein he ariseth. As touching that first, this Beast is not the Roman Empire: either Heathenish, or Christian, corrupt with heresy. For if we regard the Heathen Emperors, they reigned when john wrote: but this Beast was not yet come, whose first beginning he saw in a type. For nothing whose original he had represented unto him, was passed but to come, according to that saying, I will show thee the things which must be done hereafter, chap. 4.1. But the Angel afterward affirmeth plainly, that he was not yet come, saying five are fallen, one is, and an other is not yet come, chap. 17.10. It is manifest that he that was not yet come, is this Beast, ver. 12. Are ten Kings who have not yet received the Kingdom: but shall receive power as Kings at one hour with the Beast. Furthermore this Beast received his throne and power from the Dragon, ver. 2. who now before time had persecuted the woman, that is, the Christian Church. But the Heathen Emperors received their throne and power from none, especially which was before this time a chief enemy to the Christian name, seeing the Emperors themselves are more ancient than the birth of Christ himself. Finally the Beast is of the same time that the flight is, and solitariness of the woman. But the Heathen Emperors under the name of the Dragon were together with him in heaven, as we have showed in chap 12.3. But there is nothing in the work of nature, which hath his being before & after himself, and is both the original to itself, and the image thereof, (which must needs be) if we refer this & the second Beast to Antichrist alone. It is true indeed that nothing is before and after himself, and both the original to himself and image thereof, in the same, in respect of the same thing, and at the same time; yet in one & the same man infancy goeth before old age, and the latter age may be compared to the likeness of the former. Therefore we conclude that by no means this Beast is the Roman Heathenish Empire, much less the Christian. Which in the Throne did not succeed the Dragon, but always had his palace either in Constantinople, or in France, or in Germany. Neither did the whole earth follow with admiration the Empire restored, as in ver. 3. nor received his mark, as in ver. 16. but after the renewing, it was limited with small bounds, first of France, Italy, and some part of Germany: secondly, in short time after of Germany alone, having no jurisdiction over Spain, Britanny, Hungary, Sclavonie, and the other countries, which yet belonged to the Roman Empire under another name. Neither to acknowledge the Christian Emperor to be such, as he challengeth to himself, that is to say, the highest Magistrate in the country's subject unto him, is an argument of one appointed to destruction, as in the 8. verse. For Paul professed himself to be a Roman, and appealed to Cesar, Act. 25.10. Yea Christ acknowledged the Heathen Emperor, and commanded that he should be obeyed by giving to Cesar the things which are Caesar's, Mat. 22.21. Seeing therefore it agreeth not at all to the Emperor, it must needs be that Antichrist is signified: whose one and the same person is described under a double figure of two Beasts, as may be manifest from the 17. chap. where there is taught a declaration of this Chapter, and no mention made of the second, but of the first only. But why so I pray? Was it not needful that we should be instructed touching the second, whom all men think to be either the very Antichrist, or at least his Minister no better than himself? Not at all: but because he that knoweth one, knoweth both: neither doth the second make an other person, but doth pour ray the same image: somewhat more plainly setting the colours upon the lineaments. And why should not the Beast be double, when one Antichrist is a double head, the seventh and eight? of which that answereth to this first Beast, this to the second. The reason why a double type is used, is the notable variety, which could not be represented fitly enough by one. This Beast hath a double rising: from the Sea and from the Earth. He hath also a double power: Civil and Spiritual. In respect of the Civil, he is the first, in regard of the spiritual, the second. Which double tyranny is most plain in the one Pope of Rome, so as we can not doubt but that he is both the Beasts. It is known how Boniface the eight in his first jubilee, vaunted himself openly in the Temple of Peter and Paul, one day coming forth girded with a sword, and clothed with an emperors corselet: in the second day with a Prelates apparel,, and with a key crying with a loud voice, Behold here are two sword, that is, Behold here is a double Beast. Which double power Mantuan doth express by an elegant carme in these words: He is mighty and very strong, with the two sword girded, Magnificent Keisers and Kings, have his feet worshipped Let then this be the first thing, that the Pope of Rome is this double Beast, be cause of a double beginning and power: neither is the same so much celebrated by the words and means of those of our side, as by the Popes themselves, as it doth more clearly appear from the exposition following. A second thing is demanded touching the time of his beginning: which I think is to be set in the very giving over of Diocletian and Maximin Hercule, when these two seemed of their own accord to give over the Empire about the year three hundredth and sixth, as before hath been declared. But because none peradventure fetcheth Antichrist from that head spring: and because Bellarmine affirmeth that all our men do place the coming of Antichrist after the six hundredth year: and after the death of Gregory the first (although this is to be understood of his birth: for our men do make his conception to be more ancient) that I may not seem alone to have enterprised to do a thing unheard of, I will yield reasons of this my judgement, which seem to me to be most strong. First this Beast ruleth all that time, wherein the woman lieth hid in the wilderness, and the two witnesses prophesy clothed in sackcloth, as is manifest after, from the fift verse, where power is given to him to do two and forty months, which is the same space of the woman and Prophets. Now we evince by necessary arguments, that the woman went into the wilderness, and the witnesses took mourning apparel at that time which we have said, when Constantine began his reign: & therefore also the Beast began in the same time to arise out of the Sea. Furthermore what other thing meaneth that of Socrates, who lived when Theodosius junior ruled, in the times of Celestine Bishop of Rome, about the year 424. four score years after Constantine; The Roman Bishopric, likewise that of Alexandria, being advanced long since beyond the Priesthood, unto a Princedom: book 7. chap. 11. Had he promoted himself beiond the bounds of the Priesthood? Whither else I pray, then unto an Antichristian tyranny? Had it done this long since and of a certain long time? Certainly So crates cometh to my account, or rather I to his, or, as it is more agreeable to the truth, both of us to the reckoning of the Holy Ghost himself. But he speaketh no more of the Roman, either here, or before, in book 7. 7. then of the Alexandrine. That is true indeed; he in common toucheth sharply the ambition of both; but the Roman Bishop had many more peculiar properties of the true Antichrist, which in no sort did belong to the Alexandrine: and therefore although at the first they ran together it may be with equal steps, yet in short time the Roman got afore, and left the Alexandrine many miles behind him. Hereunto more over is added the third Carthaginean Council, about the times of Syricius, to wit in the year three hundredth ninety, which decreed, that the Bishop of the first seat, should not be called the Prince of Priests, or Chief Priest: or any such thing: but only the Bishop of the first Seat: but universal, let neither the Bishop of Rome be called, Can. 26. as it is cited in the ninetieth distinction. We learn from this Decree, what those times had brought forth; otherwise it had been foolish and superfluous to make an ordinance touching this matter. Neither is the confession of the Papists in this thing to be passed over. Dost thou then ask the cause why the Roman Bishops were never present at the general Councils in the East part? Bellarmine declareth that it came not to pass by chance in his first book of the Council, and of the Church chap. 19 but for a certain consideration. Which howsoever it was not known peradventure to many others, yet it ought to be thoroughly understood of him, a man that is a secretary of the Pope's Kingdom. He rendereth two reasons of this absence: the first, It seemed not to be convenient that the head should follow the members etc. The second, because the Emperor was always present at the Councils in the East part, or some Ambassador of his: who challengeth to himself the first at least material place, otherwise then was meet. That either this therefore might not be tolerated, or a tumult moved, he went not to those Councils, but sent only his letters. Such are his words: he hath hit the nail on the head. For the Pope disdaineth to be present at those Councils, in which the Emp. should sit before him. How fair were words given both to the Emp. Constantine and also all the Nicene Fathers? The good men thought, as Eusebius speaketh, that old age was a let, that the Precedent of the Lady City of Rome could not be present: and therefore were content with the Elders, which supplied his place. But the true cause was, that he could not abide, to give place to the Emperor. For I believe Bellarmine rather than Eusebius, touching the mind of the Bishop of Rome. Wherhfore in the times of the first Nicene Council there was a man at Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that lifted up one; who albeit not yet openly, nevertheless within and secretly with himself was exalted, above all that is called God, 2 Thes. 2.4. Not that he vaunted himself to be superior to God in Heaven (for that is not the meaning of the Apostle) but to all the Gods in earth, to wit the highest Magistrate, who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imperial, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is worshipped, seemeth to be added in stead of an exposition. But why do I be stowe much time in these things? The matter is out of controversy from chap. 17. afterward. The seventh head of the Beast succeed next after the Heathen Emperors; for these make the sixth, as shallbe said in his place. But Antichrist is that seventh head, and therefore hath his beginning by and by after the Heathen Emperors. Shall I then think that all from Miltiades are utterly cast away, as who do make this Beast, that is, the very Antichrist? Farte be from me so great rashness of judging. This Beast is the state of a Kingdom, as I hope shallbe most clear after. And therefore God could deliver from the common destruction some peculiar men, whom he thought good though furtherers and ministers of this Kingdom. The impiety was not so wicked at the first: and the young Antichrists did not know for what mischief they prepared a way. Therefore we leave these to the infinite and unsearchable mercy of God, yet we doubt not, but we have found out the original of the rising Beast, which now we see to have fallen on that time, in which the Dragon was cast unto the earth, ch. 12.9. For being about to leave heaven, he provided himself of a Vicar, who in his absence should govern his affairs: whose business he looked unto, nor carelessly, as we shall find afterward. These things being thus set in order, we see how from this fountain, every each thing will flow most easily; every part of this Prophecy agreeing most fitly one with another. The true original doubtless not being perceived of the Interpreters, disordered all consideration of the times, made a harsh, constrained, and absurd exposition, and took wholly away the right searching out of the event. Now as touching the words, the cruelty of Antichrist is signified most fitly by a Beast, as often in the Scriptures Tyrants are compared unto Wolves and Lions, equal to them in fierceness, but for hurt worse, by how much iniquity in men is more armed, because of the force of reason. He did rise out of the Sea: because he hath his original from corrupt doctrine, to wit the authority of Peter's Chair, falsely bragged of, wherein the Bishop of Rome glorieth almost in every word, and which the ancient holy men Tertullian, Cyprian, and the rest, knowing not for what impiety they prepared a way, extolled with excessive praises. But then chief the Sea was visible, and the rising out of water might appear to men's eyes, when the Nicene Fathers cast the burning mountain into the Sea; as hath been said, in the 8. chap. ver. 8. that is when they confirmed by their Decree, that whatsoever pre-eminence there was, should be given to Rome, over the neighbour Bishops. For the Sea noteth together with the Doctrine, the Clergy, whose office is to take pain in ministering the Doctrine. Those holy men were far from bringing in the Tyranny, which was after established: yet they unwares gave a notable increase to it, by this their constitution. Before the Nicene Council every one lived to himself, and little regard was had to the Church of Rome: as Aeneas Silvius confesseth. This then especially was the rising of the Beast: not that he began not to rise up before, but because now first he could be seen and marked of men. ¶ Which had seven heads: Such was his rising. His integral parts are, first his Heads, which are as many, and the same which the Dragon had in ch. 12.3. For there is the same seat & dignity of them both. For these heads are Hills and Kings, as in chap. 17.9. 17 He hath also ten horns, as the Dragon, and ten crowns set on his horns. Which ten crowns, are ten Kings, chap. 17.11. Yet nevertheless differing in two sorts from the horns of the Dragon. First, in the crowns with which these are adorned, as which do note out Kings, not to be subject to the Empire of an other man, but who should have a free and supreme managing of things. The Horns of the Dragon had no such adorning, but this honour did belong only to the heads, as in chap. 12.3. Whence cometh the difference? Because the Heathen Emperors placed the seat of the Empire at Rome, whereof they are the seven heads: establishing her the Empress and Queen of all. And therefore the crowns being taken away from all other Kings and Provinces, they have imposed them upon the seven heads or hills of this. But now there should be an other face of things, Antichrist at length showing himself. For the majesty of the Empire should not remain at Rome, but should have her seat in some other country: for which cause the crowns, which before did belong to the heads, now for a new respect are tranferred to the horns. Secondly, they differ in time. For the horns of the Beast were not yet bred, when John wrote, chap. 17.12. The horns of the Dragon, even before john was borne, were lifted up on high, spread with many branches, as we have seen in chap. 12.3. Therefore although they agree in number, yet they are not the same in all things, neither should one do well, if he should apply to the head of that, things that belong to this. But finally, what are these horns? All things being diligently considered, I think that they were the ten first Christian Emperors. Of counting whom there may be a double way: one, of every several by himself, and of them only in whose power was either the universal Empire, or that of the West. Into which Catalogue do come Constantine the Great, Constantine, Co●stans, Constantine his sons, JULIANUS, jovianus, Valentinianus, Gratianus, Valentinianus the second, Theodosius. And so there is a great consent of the things done and of the Prophecy. For while these ten did reign, the Beast was defended excellently, & his dignity much increased. Which at length being taken away, the horns being as it were broken for a time, the succeeding Emperors were not able to maintain the same authority of the Romish Beast, which those predecessors had gotten. Honorius the son of that Theodosius suffered Rome to be taken and spoiled of the Goths. And although for the space of two years it was besieged by Alaricus, he abiding at Ravenna, either was not able, or durst not secure it, the strength of the Horns was so much abated. Where was his Father's valiantness, which killed and put to flight enemies in so great numbers, even in the furthest bounds of Rome? But neither from the East was there now any aid, but the horns being as it were broken, whereby the former Emperors removed so far of the Barbarous people: the Beast with his Rome was a prey to the most contemptible nations. But there seemeth to be a more full accord, and in every part more agreeable from a conjoined reckoning of the Emperors, both of the west, and of the East, after the usual manner of all the Chronicle writers. Thus they are numbered: 1, Constantine the Great: 2, Constantine, Constans, Constantius his sons: 3, julianus: 4, jovinianus: 5, Valentianus and Valens: 6, Gratianus, Valentinianus the second, and Theodosius the first: 7, Theodosius the first with Arcadius and Honorius his sons: 8, Archadius and Honorius alone: 9, Honorius and Theodosius the second: 10, Theodosius the second and Valentinian the third. Concerning whom there shallbe a more large declaration in the 17. chap. 12. ver. In the mean time let no man trouble us with words out of season, and cry out that it is a thing heinous, wicked, and unheard, that I make those first Christian Worthies, the Horns of Antichrist. Shall he now at length become a member and maintainer of Antichrist, who of late came forth with the Seal of the living God, who stood at the Altar with the Golden censer, who was the man child of the Church, and that Michael who drove the Dragon out of Heaven? But that the malicious detractor may hold his peace: it is one thing advisedly and of set purpose to do a thing, an other unwittingly and through ignorance. Constantine advanced the state of Christians to his power: neither was it in his mind to further Antichrist even the least that might be; but rather wholly to stop up all the passage against him: yet nevertheless by adorning, advauncing, & defending the Bishop of Rome, he made a more ready way for him ignorantly and contrary to his meaning. Is this any strange thing, that a man not knowing what he cherished in his bosom, should lend him his help? Were not his first beginnings hidden even from the most sharpsighted? Certainly seeing most holy men have offended some time most grievously, and that deliberately, it shall not, I think, be strange, that both he and other men have unwarres bestowed their labour ill. I desire not to detract the least that may be from any most excellent men, & that deserved well. But I am not mine own, but the Spirits Interpreter, who bendeth the whole description of the horns to this point, as it shall appear in his places: I will follow him gladly, who can find out, to whom they may agree more fitly. I seek the truth, and not slandering: But I doubt not, but whosoever shall view every thing with indifferent eyes, he will confess that the Spirit hath set these ten first Emperors as images, by which both the beginning and proceeding of Antichrist might be the more apparent. ¶ And had set on his heads a name of blasphemy: That an ornament might not be wanting to the heads, for the crowns were belonging to the horns, to wit the Emperors: in their stead is put a name of blasphemy. Which name is the arrogant bragging of the Romish particular Church, That Peter's Chair cannot be sundered from Rome: That the Romish Church is the foundation, and form of the Churches, from which, all Churches took their beginning, none of them that believe truly, is ignorant, as speaketh the Pope Vigilius in an Epistle to Entherus. Likewise. that they cannot but err, and be counted Heretics, who think otherwise of the Sacraments and articles of the faith, than the Church of Rome thinketh, as Martin the v. published in a bull given at Constance: & Sixtus the fift against the Articles of Peter of Oxford. Many such names, which were too long to rehearse, Rome beareth on her heads, hath them for her own, and glorieth in the same, as her chief ornaments. See Caus. 24. q. 1. and Bellarm. in his 4. book of the Roman Pope, chap. 4 2 And this Beast which I saw was like a Libard: The whole form is of the Libard, which is the female of the Panthers: an untamed beast, most adverse to man, leaping up to his eyes, and in great rage, and tearing his Image in paper: see Basill in his Serm. of the accept. of pers. Like unto the Devil, hating with an unfeigned hatred the image of God in man, as the same Basill writeth. This and the Tiger only of all Beasts almost, are discerned by the variety of spots: the rest have each one their proper colour, according to their kind. These spots seem to touch those vices, and foulness of all villainies, which cleave fast to those Bishops. Can the Blackamoor change his colour, or the Libard his blue spots? then might ye also do well, oh ye that are taught to do evil, jeremy chap. 12.23. Are not the Romish Bishops the greatest enemies to true Christians? whose image they cannot bear, themselves being most foul worshippers of other images? Are they not deformed above all other men, with all kind of vices? Who by and by after their first beginning were found forgers, belying falsely the Nicene Council, for to 'stablish their tyranny. Furthermore afterward Simoniacs, Homicides, Atheists, most wicked Magicians, most foul Adulterers, and teachers of all unclean lusts: finally covered with all those abominations, which a modest man would be more ashamed to relate, than they to commit. Neither are these the reproaches of adversaries, but true crimes, touching every of which, and far more, there are extant most clear testimonies of their own men. Therefore this is a spotted Beast, showing no greater hope of forsaking his turpitude, than the Leopard to change her spots. But besides the diversity of spots, the Libards, otherwise called Panthers, are very skilful to get their prey. For as Pliny writeth; They report that by their sweet smell, all beasts are enticed, but are terrified by the crabbed looking of his face. Wherefore that being hidden, he taketh them suddenly, being alured by his other sweetness. Doth not Rome likewise by a certain reverend majesty, as it were by a sweet favour, allure them that behold a far off, hidding the diformity of her countenance, that is, the monstrous filthinesses, which she fostereth, until she hath brought the Proselytes in her snares? The bears feet are smooth, long, broad, tearing the earth with his nails, or going; they attribute to him a certain stability joined with cruelty. Neither hath any Monarchy, no not that of the Assyrians, thou of long continuance, equalled the years of this. Yet she standeth by her bears feet, continuing so long a time by cruelty. His Lion's mouth, noteth his terrible fierceness, devouring up all things, which the lamenting of the whole earth can declare more plainly than my words. Therefore the cruelty of many Beasts is found in this one, neither was the Panther sufficient to express his outrageousness. Therefore is he compact of all joined together, which once did compete to all the Monarchies severally. Dan. 7.4.5.6. ¶ And the Dragon gave him his power, and throne: Thus far the natural form of the Beast: the power followeth; and that in the first place, which he received first. The Dragon gave him his power, his throne, and great authority; Power is an inset strength. Authority is that which is exercised towards others: the Dragon gave him both, and his throne beside. And this is Rome, the city with seven hills, as we have seen before in the 12. chapter ver. 3. Which the Dragon Diocletian and Maximian being to be thrust out of heaven, gave to the Beast the Pope,, that he might perform his business at least by his procurer, when he could do it no longer by himself: & betimes indeed the Dragon, as soon as he perceived that he must departed, took order for a Successor, putting the Beast in possession, before his expulsion. For Diocletian lived at Nicomedia, Maximian at Mediolanum, in the which places both of them gave over the Empire: leaving in the mean time Rome empty for the Beast. Maxentius held it after for a few years, but only as one that hath the custody of a thing upon condition to restore it, as the event hath declareth; who should not have the Throne for himself, but should keep it for the Pope. Constantine coming to visit Rome afterward, and finding the Throne possessed of an other, went to Byzantium called since Constantinople, and there appointed a place for himself to dwell in. The other that followed, Emperors of the West part, when as the inroads of the Barbarous people did molest continually, that they might be nearer to bring aid, and more ready for every opportunity, abode at Mediolanum, or at Ravenna, as the most commodious places. So they by little and little left the Throne to the Beast. Whereby at length that which letted was wholly taken away, and the man of sin was revealed to all men, as in the second Epistle to the Thessalonians chapter 2. verse 6. From which now it is perceived that this Beast is not the Roman Heathenish Empire, which received Rome by the gift of none; neither doth account his power and dignity as received of any, unless peradventure the Dragon did pursue the woman of whom we spoke like an enemy, before the Heathen Emperors were begotten. Furthermore, the Pope of Rome is the beneficiary of the Dragon, and not of Constantine: neither holdeth Rome by his Donation, as he boasteth falsely and impudently: but only by the assignment of the Dragon. Thus therefore the Throne being gotten, Rome began from that day to be famous, rather for the Pope's Palace, then for the emperors Court. And indeed it grew very quickly, and her power waxed great in a short time; as Prosper witnesseth in his book de Ingratis, in these words, Rome is the Seat of Peter, which is become the Head of Pastoral power to the world: whatsoever she holdeth not by force of arms, she holdeth it by religion. And again in his second book of the calling of the Gentiles, chap. 6. Rome by the sovereignty of Priesthood is more increased, by the tower of religion, then by the Throne of power. Unto which is added Ammian Marcellin, in his 27. book, as he is cited by Bellarmine, that he marvaileth not, though men contend with so great desire for the Roman Popedom, seeing the riches and majesty of it are so great. But that the Dragon gave him this power appeareth from hence, that the name of Rome was honourable to all men, because of the ancient Empire, of which once it was the Seat; and therefore that they easily yielded to any promotion of hers; but of this more largely at the 6. verse. 3 And I saw one of his heads, as it were deadly wounded: Montanus & Plantines Edition doth omit I saw, as though the Dragon, together with the throne & power, had given also, one of the heads wounded: which is contrary both to the faithfulness of the other Copies (for Aretas & the Common translation read I saw, & all other) & also to the truth of the history. For the Beast had not a wounded head at his first beginning. For first he was, afterward he is not, in chap. 17.8. as at that place we shall show more fully. In these words he cometh to the second condition of the BEAST. The damage consisteth in the wounding of one of his heads, which now once or twice we have advertised to be seven hills and Kings, from chap. 17.9.10. Whether then of these kinds should suffer this calamity? Surely if the wound inflicted, be to come into the power of the enemy, scarce can one of the hills receive a wound, but all willbe wounded together. Wherefore more properly it belongeth to the Kings, any one of which being afflicted with this wound, the rest abide whole from the same. Although this hurt cannot be so proper to a King, that it should not also be common to the Hills. And these Kings are seven Governements, or Principalities, by which the City of Rome hath been governed, to wit, those celebrated by all, Kings, Consuls, Decemviri, dictators, Tribunes, Emperors, Popes, as we will make plain at the 17. chap. If now it be demanded to which of all these this calamity should happen, the place which even now we spoke of declareth it evidently: to the seven head, namely, the Popes. For so speaketh the Angel, and another, that is, the seventh is not yet come: and when he shall come, he must continue a short space: being hurt with a wound, as it were quite killed with the same: for john saith, as it were wounded to death, as Aretas well puts us in mind, for he should not be altogether destroyed by this blow. But now after that it is manifest touching the Heads, this wound was inflicted, when Rome forsaken now a good while of the Emperors, abiding partly in the East at Byzantium, partly in the West at Ravenna: & beginning again to flourish under a new Government of Popes, was smitten with an exceeding great storm by the Goths, Vandals, Huns, and the rest of the Northern people. Which vexed most miserably the whole West part. In this common calamity, that late Empress of the nations, & Queen of the whole world, escaped not scotfree, but suffered a greater destruction, than almost any City beside, oftener taken by assault, sacked, wasted, & for an hundred two and thirty years, at the lust of the Barbarians. First, Alaricus about the year 415 besieged and took it: Of which thing Hierome speaking: but after he saith, the most famous light of all countries is clean put out, yea the head of the Roman Empire cut off, and to speak more truly, the whole world is destroyed in one City etc. In his Proheme of Ezech. But in more words & eloquently in an Epistle to Principia a Virgin: The City is taken, which took the whole world etc. In what lamentable manner would he have bewailed, if it had befell him to hear of the often conquerings and spoiling thereof, which followed? For Rome now was consumed not once, but was taken a second time by Adaulphus, who gave her such a deadly wound, that she was minded to change her name, and to be called afterward Gothia. The third time Gensericus the Vandal took it. The fourth time, Odoacer Rugianus reigning there fourteen years. Theodoricus the King of the Goths slew him whom at length Totilas followeth by a certain order of succession. He the fift time overthrew and razed it, bringing it to that wilderness, that neither any man, nor woman could be found in it by the space of forty days, according to that of the sybil: Rome shallbe a perpetual ruin, and she that hath been seen, shall not be discerned. Albeit I think not that she hath yet endured that calamity, which sybil speaketh of, although that now past, may be a notable proof of that which is to come. Who in those times, would not have thought, that the seven hilled City had utterly perished? Who would not have supposed that the dignity of the Popes, to wit, the seventh head, had been past remedy? Therefore the Constantinopolitan Bishop, and he of Ravennas, the authority of Rome being as it were utterly gone, laboured greatly, as the next heirs, to draw the same to their Churches. But they were both much deceived. The head was not wounded unto death, but as it were, unto death. Therefore the wound waxing more fierce, Zozimus, Bonifacius, Celestinus, about the year 420. having supposed a Nicene Council, challenged the Primacy: and they did move so much as was sufficient to show, that some life was left: but they had a shameful repulse; because this was the time of the wound on every side. Pelagius also not long after, before the scar had closed altogether, wrested the scriptures to the same end, but his endeavour coming to no proof, declared that both the head remained alive, and also that it was of no power. For the reign of the Goths, darkened the light of the Pope's dignity: neither could now any acknowledge her the chief, who at home being the basest, and servant of the Barbarous people, scarce had a place where to abide. For at once the emperors dwelling at Rome, at what time the Apostles were in authority, restrained Antichrist, that he could not come forth, to be seen abroad: so the new erected Kingdom of the Goths in Italy, was an other thing with holding, which did repel his put out horns for a time, & compelled him again, to hide himself in his shell. Rightly therefore now, the head did seem to be wounded, which was not able to shake off the yoke, neither by any strength of his own, neither by any hope that he had from the East; seeing the Emperor had granted of his own accord, Italy to the Goths, which he had no hope to be able to retain. What could he expect from the West, every country wanting help; so far off were they, from being able to secure others? Therefore O Pope, thy wound was deadly, whereof no remedy appeared from any place. ¶ But this deadly wound was healed: The third condition of the Beast, consisting in his dignity recovered, by the healing of the head. Which began at the year 555, when justinian being Emperor the Goths were destroyed in Italy b● the valiantness of 〈◊〉 & N●r●●●●●. The Emperor played the Physician manifestly; for first he took away the noxious humours, by ●●pressing, yea rather utterly abolishing the Barbarians; afterward he powered in, wine & oil. That Decree of justinian's new constitution 131, w●s a most pleasant ointment: We ordain that according to the Decrees of the holy Coun●●lls, the most holy B●shop of ancient Rome, shallbe the chief of all Priests. H●● much was the wound amended hereby? But Phocas the Parricide, after 〈◊〉 years more or less, that is in the year six hundredth and six, fini●h●● the cure, bound up the wound, healed it up into a scar: He did g●aunt unto Bonif●ce the third, that the Roman Bishop should be counted Universal: not only that he should go before the rest in order & honour, as Iust●nian decreed, limiting the Primacy with the bounds of holy Concills, b●t who should have the whole world for his Diocese: the Bishop of Constantinople strove afterward in vain, from whom the Primacy was given, by the sentence of the Emperor. Now he perceived that the wound was healed, and that therefore it was superfluous to plead any more for this matter. And certainly not very long after, the Pope Leo second, showed that he had recovered health, when about the year 680. by the wars of the Emperor, he compelled Felix the Bishop of Ravenna, to acknowledge the Bishop of Rome for his Lord: and that the Bishop of Ravenna should not rise up any more, it is ordained by the authority of the Pope, That afterward the election of the Clergy of Ra●enna, should not be of force, unless the consent of the Roman Pope were added to it: Sabellic. Ennead. 8. book 7. Thus was the wounded head cured, which being healed did more hurt the Christian world, then before he received the wound. ¶ And all the world wondered & followed the Beast: Now he declareth how great the recovered dignity should be: & first by the honour which the worshippers of the Beast should give to him: this honour is in admiring, in this verse, & also in worshipping both the Dragon & the Beast, in the following. And he speaketh significantly after the Hebrews manner, to wonder after the Beast, which is as much as in wondering, to follow the Beast: that is to give up themselves wholly to be ruled by his Empire, as the Israelites going a whoring after their Idols, forsook the true God, & consecrated themselves to the worship of them. They who so admired the Beast are the earth, that is men savouring the earth, altogether strangers from the heavenly city. But how many is the number of them? All without exception. For he saith, the whole earth. Therefore it should come to pass that the Beast after the head was healed, should rule with far larger bounds, than before. Prosper said that Rome was more ample, at the first receiving of this dignity by the tower of religion then by the throne of power. Which seemeth to be understood rather of the consent of the truth, then of the dominion of the City of Rome, although then it was doubtless large. The truth was propagated further than the Roman Empire: But Britanny had not yet acknowledged the authority of Rome in the matter of religion, till under the Pontificate of Gregory the fift, that is, after some hope that the wound should be cured: Augustine the Romish Monk forced our countrymen, to take upon them the yoke: neither did France, Friesland, Denmark, Germany, Sclavonia, depend much of Rome, before Bonifacius, or Venefride an Inglishman about the year 720. brought these countries or the chief parts thereof unto the obedience of the Pope of Rome. Now therefore was the time, when the whole earth should admire the Beast: when besides these and other Princes of Europe, countries also most remote, Ireland, Scotland, Norway, Gothia, Sueveland, Luten, and other nations of Sarmatia, honoured the same as some God. Let therefore the Pope glory in his universality: by how much he hath the greater multitude, by so much a surer argument is he that Beast. But as touching the admiration, it was indeed great some ages before, and that of the most famous lights of the Church: who carried away with the too much honour of the Beast, and not regarding sufficiently to what mischief at length the matter would grow; did exalt too proudly the pre-eminence of the Apostolic Chair. Yet did they not wonder after the Beast, so as they thought they must embrace all whatsoever he should ordain, but they had one rule of godliness and duty, to it, the sacred truth. Neither were the commendations of those times, any thing to that admiration which followed the healing of the wound. Hear Bernard: Thou, saith he, speaking to the Pope, art the great Priest, the chief Pope, thou art the Prince of Bishops, thou art the heir or the Apostles, thou art in Primacy Abel, in governing Noah, in Patriarchat Abraham, in order Melchisedec, in dignity Aaron, in authority Moses, in judgement Samuel, Peter in power, Christ in an-annointing, etc. in the 2. book of Considerate. Verily o Bernard, thou hast played the fool through admiration. Yet nevertheless I dare not put thee among those, who wonder after the Beast, considering that I hear thee else where reproving boldly and sharply the wickedness of the Popes, Cardinals, Bishops, and other Clergy men. The times deceived thee: but there was in thee, I think somewhat borne of God, which at length did overcome the world. But of what sort was the wounding of other men, who were more blinded & less fearing God? Hear what the Ambass. of the Emp. of Sicilia being prostrated on the ground, cry; which takest away the sins of the world have mercy on us: which takest away the sins of the world, give us peace: P. Ae. b. 7. What also Simo Begnius Bishop of Modrusium speaking to the Pope Leon in the Council of Lateran, sess. 6. Behold, here cometh the Lion of the tribe of juda, the root of David, thee, o most blessed Leo, we have expected for Saviour. Add unto these Cornelius the Bishop of Biponte, who showed his astonishment in the Council of Trent in these words; The Pope being the light is come into the world, and men have loved darkness more than the light: for every one that doth evil hateth the light, and cometh not to the light: O Blasphemous Fools, is it not enough for you to adorn the Man of Sin, with the praises of the Saints, unless ye load him also with the spoils of Christ himself? But learn from these, that did speak by public authority in their General Councils, what was the voice of the whole world? In the same rout of wonderers are the jesuits at this day, & all the Papists. Neither can it be otherwise, but that they must think, that he is to be followed in all things, and worship him as God, whom they judge for a surety to be free from error: hath not the Englis man written justly in his Poetry, that the Pope is the astonishment of the world? Especially if one set before his eyes the Emperor leading his horse by the bridle, and holding the stirrup, while the Beast mounteth on horseback. 4 And they worshipped the Dragon: That is, men acknowledged the power of the Beast to be by right the chief, because of the ancient majesty of Rome, which the Heathen Emperors, who are those Dragons, procured unto it. For was not this to adore and worship the Dragon, for his sake to give the supreme dignity to his successor? But this was the first foundation of the Roman Primacy, because this City was a fore time the head city of the Empire. From hence every where in Eusebius and other Ecclesiastical writers, it is called the reigning City. But most clearly doth the Council of Chalcedon show this, in the 16. Act. For the Fathers in order gave privilegies to the Seat of old Rome, because of the Empire of that City. An hundred and fifty Bishops, most loving to God, and of equal Seat, moved with the same intention, gave privilegies to the new Rome; judging according to reason, that the City adorned with the Empire, and Senate, should enjoy the like privilegies of the ancient Rome: and in Ecclesiastical affairs to have authority as she, and to be the next after her etc. Therefore the Empire and Senate did bring forth the Primacy to the elder Rome: which being granted unto her by those first Fathers, because of the Heathen Emperors, who reigned there afore time: the Successors afterward, did for the same cause, amplify the dignity granted, and prostrate themselves all shamefully before the Dragon, worshipping him as the author of this honour. By the same argument the Bishop of Constantinople would have obtained the like dignity. But the Dragon suffered it not, who had made the Bishop of Rome his heir of the whole. Wherefore the Legates of the Roman Bishop withstood that Decree. Neither would Pope Gelasius, who in other things approved the council of Chalcedon, confirm this one Canon, concerning the privilege of the Church of Constantinople. Therefore that Decree was of no force, especially when the same Gelasius, to whom the Dragon had committed his power, had ordained wisely before, and warily; that no Act of any Council whatsoever, should be of any force, unless it were confirmed the Bishop of Rome. ¶ And they worshipped the Beast saying, who is like to the Beast? who can war with him: Such was the worshipping of the Dragon: now followed of the Beast: which consisteth in the extolling of his power above all; that we may not think, that adoration is in the gesture only. And was there not just cause of boasting so highly of the Beasts power? Leo Isaurus the Emperor of Constantinople fought unfortunately with Gregory the second, excommunicated by the same, and put from all the Empire of the West. Childericke the King of France, was too weak for to encounter with the Pope Zachary: wherefore forced by his authority, he gave over his Kingdom to Pipine. The Longobards not using the Beast well, when he was sick of his wound; at length when he began to be recovered, and to wax well, were cast into the jaws of this Leopard, by the help of Pipine and Charles the Great. Neither lost Charles his cost, being made Emperor for his labour. Great indeed was thy power o Beast, who wert able at thy pleasure to take away, and to give again, that which is the highest in men's affairs. Lamentable is the History of Henry the fourth, who in the heart of a terrible winter, bare foot, and fasting from morning to night, for the space of three days, waited for sentence, craving pardon before the gates of the Canusine castle of the Roman Bishop: who yet prevailed nothing, either by his own or others tears, or by the intercession of any Sanct, save only of a certain whore, whom the Holy Pope had made his darling The Emperor was deceived, who thought that the Pope could be pacified by prayers and fasting: this God required an other kind of sacrifices. But that is horrible that the Pope drove the Son of Henry to that wickedness, that he should assault his Father with war, spoiled him of all dignity, and at length constrained him to end his life in extreme miseries. Fredrick Barbarossa, a man of an heroical disposition, hath set forth greatly the triumph of the Beast, being trodden upon with his feet, while he in the mean time did sing this verse of triumph: Thou shalt walk upon the Asp and Bisiliske, and tread upon the Lion and Dragon. What should I rehearse Fredrick the second, Lodovike of Bavaria, contemning indeed at the first the Popes, but at length having tried their strength, proving all means to win their favour again? Our England hath afforded us a sorrowful example of King john. From all which may be perceived how unequal a conflict any Prince on earth had with this Beast. Therefore Rudulph●s Halsbergensis the Emperor, when the Princes desired earnestly that he would go visit Italy, not dissembling that he did wholly abhor this voyage, answereth wisely that he was made afraid, by all men footsteps tending toward it, and none backward from it. What was this else but, Who shall be able to war with him? 5 And there was a mouth given unto him, speaking great things: Hitherto the honour of the Beast, now followed his power of blaspheming, and doing. Of which both, the power given is first recited, afterward the execution of blaspheming, in the sixth verse, of doing in the seventh verse. It is profitable for u● to understand that those horrible impietyes do enter into the world, not by any blind force of fortune, but by the most just judgement of God. Who doth so punish naughty acts, and especially men's despising of his truth. The power of blaspheming, is the freedom from error, which the Roman Pope challengeth to himself, and his Seat, and that men of a blind and perverse mind, do willingly grant unto him. What blasphemies may not he proffer to the world, every one of whose Decrees are held for Oracles? The power of doing is that exempt, and most free ability to do all what one will, without rendering a reason to any man. Wherein notable is the power of the Roman Pope above all other. For such Decrees do they ordain: No man shall judge the first Seat, desiring to moderate justice; for the judge shall be judged neither of the Emperor, neither of all the Clergy, neither of Kings, nor of the people. Again, God would have the causes of other men to be ended by men. Likewise: The whole Church through the world knoweth, that the holy Roman Church hath right to judge concerning all men: neither may any judge of her judgement. This is called a power of doing for excellency sake, such as indeed belongeth to no Emperors, who refuse not to he refrained with the bounds of laws, and all their actions to betried by the rule of equity and justice. As touching the words Aretas readeth: And power was given him to make war months etc. In like manner also Montanus, and Plantines Edition: The Common translation absolutely, as also Theodorus Beza, and the rest of the Greek Copies. The like use of this word in a like matter in Daniel, favoureth this reading, He shall cast down, saith he, the truth to the ground, and shall do, and he shall prosper, in the eight Chapter, the twelve & four and twentiest verse: and he shall prosper wonderfully, and shall do. So in the eleventh chapter verse twenty eight, He shall do, and shall return to his own land. In which places is signified a certain free and chief power of doing, which should not fear the judgement of any. The time of doing are two and forty mon●ths: the same space wherein the temple remaineth measured, the two Prophets mourn, and the woman lieth hid in the wilderness, as in the 11 chapter second verse, and 12. chapter six verse▪ from whence the beginning of all these is to be judged the same. At one time the Church is banished, the Prophets wear sackcloth, and the Beast or Antichrist is borne: to wit, in that first refreshing after the public persecutions about the year 300, as before hath been said. But shall there be also the same ending? Shall the Beast be deprived of all power to do, and the woman return our of the wilderness together? This peradventure is against it, that after the two and forty months ended, he maketh war with the two Prophets, and overcometh them: which is a thing of no small power, as we have showed in the 11. chapter verse 7. Furthermore there remaineth yet a war far a way the most grievous, to come long after those months, as we shall see after in the 16. chapter. Last of all if there be the same end of the months in regard of the Beast, which there is of the woman, how shall he have power to do two and forty months, seeing some great part of them did lay sick, yea as it were dead by means of his wounded head? This space than seemeth to contain the whole tyranny of Antichrist, so as that time when the wound was green be taken away from it. But we have already showed that this sickly time was ended with the reign of the Goths, in the 3. ver. which continued an hundred and forty years. Therefore if we take away these years from the months of the woman lying hid, we shall find that at the end of this lurking, to with at the year 1546. that 37. months & ten days only of the flourishing Kingdom of Antichrist were passed. There are wanting therefore to this, 5. months & 20. days, which if we shall count from the year 1546. the last end of Antichrist shall come out at the year 1686. or there about. For so we shall learn from other scriptures that he shall utterly perish about that time. It may be that his destruction shall prevent this term: for neither do I now reckon curiously, neither peradventure do the History-writers number the years so faithfully as is meet. But it shall not be granted him to proceed further, the furthest space being set down by me. But peradventure these months are not the space of time from the first beginning unto the last end of the Beast, but only the former years of his reign: as many as may suffice to manifest him abundantly to all men. In which respect as they begin together with the months and days of the woman and Prophets, so also they have an end together. The mention of the war with the Sancts beneath in the 17. verse, confirmeth this sense: which war we have declared to have befallen at the end of these months, in chap. 11.7. From which exposition the Beast is said to have power to do two and forty months, of the most part of these months: because that small distance of time, in which he should hide himself by reason of his wounded head, should have a very little reckoning made of it, in respect of the whole number: neither is the power which shallbe afterward, like to that of former time; as the experience of this time proveth sufficiently, wherein we see the Pope's forces, since that war was made, that is, since the Council of Trent, are become a great deal feebler and weaker: so that his power is almost nothing to that, which it was in former ages. This latter is more plain, wherefore it pleaseth me the more. Yet notwithstanding I would not hide any thing, as much as in me lay, where I should see the least doubt, that either myself might find out the truth, or at least wise might stir up others to search it out. 6 Therefore he opened his mouth to blasphemy: Hitherto hath been the given power: now the thing itself is performed: these two are distinguished, because the heigh of impiety should not be looked for the first day, but he should come to it by certain degrees and in process of time. But first he prepareth himself to blaspheme God and his name: afterward his Temple: last of all those that dwell in Heaven. He blasphemeth God, by vaunting himself to be God, not as other Princes, but sacrilegiously beyond the condition of mortal men, as to whom power is given in Heaven and in Earth, who shall rule from Sea to Sea, and from the River to the ends of the world, as may be seen in the first book and 7. chap. of the Ceremonial. pontifical. And as the Pope Sixtus confirmed openly in these words, Whosoever accus●th the Pope, shall never be forgiven, because he that sinneth against the Holy Ghost, shall never beforgiven, neither in this, nor in the life to come, See the first Tome of Councils. in Purgat. of Sixtus. Thence followeth that, which Boniface the eight singeth so loud, thus, We declare, define, and pronounce to every creature, that it is upon necessity of salvation, that they be subject to the Pope of Rome: Extrav. of Maiorit. & obed, one holy. Secondly he opened his mouth against the Tabernacle: That is the true Church of God, lying hid, and being as a stranger on the earth. For this Tabernacle is the same that the Temple was in chap. 11.1. the dwelling place of God, conversing with his people in the desert: which showeth evidently at what time chief he should cast out these blasphemies, to wit, when the Church should dwell in the wilderness, and should be known only to a few obscure citizens. And that I may not rehearse these many blasphemies: Can not Antichrist in his chief pride having a desperate mouth, rail against the humble and despised Church, when he being now without Spirit, and almost half dead, stayeth himself from no reproaches against the same, she being by the grace of God restored and flourishing? Thirdly, he blasphemeth them that dwell in Heaven. These are Citizens & members of the true Church on earth. His opened mouth barked at the Tabernacle, against the whole congregation of the faithful. But the blasphemy is intended chief at those which dwell in Heaven, against particular holy men His foul mouth revileth them with all manner of reproaches. Are not all that set themselves against the Romish impiety, defamed as if they were Schismatics, Heretics, Rebels, most wicked men, unworthy to enjoy the light in common with other? Read that one Bulla of Leo the x. again t Luther, and thou shalt have a most oboundant proof of these blasphemies. But all Papistical books are full of them: yea their tongues do scarce talk of any other thing. 7 And it was given him to make war with etc. This is that war which was made in the 11. chap. ver. 7.8. To wit, the Tridentine Council, and that lamentable battle of the Pope and Emperor against the Protestant's in Germany. This is also that victory, whereby he triumphed over the two Prophets that were slain. For the Beast warreth his whole forty & two months, as before in the 5. ver. but at the end of that time, this war should be the most memorable of all, whereof he maketh here mention. Therefore this Beast, is the Angel of the bottomless pit, in chap. 9 ver. 11. and 11.7. There remaineth yet another war, but in that the Beast shall not overcome, but be overcomed. ¶ And power was given unto him over every Tribe, and tongue, & nation: The third part of his power, as we have distinguished in the Analysis, which consisteth in the largeness of his dominion. This should spread itself far and near, as before time, the Empire of the Dragon. For there is the same Throne of both, the same Kingdom also, and Empire: see before in verse 3. upon those words the whole world. 8 Therefore all that dwell on the earth shall worship him, whose names &c. A setting forth of the large jurisdiction, from a description of the subjects. Of which sort are all, whom God hath not accounted in the number of those that shallbe saved. Which words have prevented that doubt, whereby one peradventure might think that it were past remedy, as concerning the salvation of all, seeing all almost did seem to be servants of the Beast. Fear not, saith the Spirit, none of the elect shall perish: I have all these written with me by name: only they shall be permitted to worship the Beast, who are not written in this Catalogue. But thou wilt say, it is as hurtful a thing to worship the Heathen Emperors. But hat is not the matter how dangerous it is to worship either him, or those, but only the Beast is described by the multitude of the reprobate, whom he hath for his worshippers, as though he should say, this Beast is he, whom all the reprobate of the earth shall worship: that is, to whom they shall give Divine honours. To which proposition if thou shalt add; But the Pope of Rome is he, whom all the reprobate of the earth have worshipped, giving unto him divine honours, it will follow that he is this Beast. Some Heathen emperors arrogated to themselves a Godhead, but even the Heathen men derided this madness, so far off were they from approving thereof by worshipping. Suetonius reporteth how great a mocking stock the Dodecatheos', that is, the secret supper of Augustus was, in which twelve guests sat down in the habit of Gods and Goddesses: but Augustus himself in the apparel of Apollo. The hoasen, the golden beard and lightning, the ensign of the Gods, which he bore, were despised. But assoon as the Pope had taken to himself the name of God, his worshippers by and by consented unto it. We heard in the thirteenth verse of the Adoration, which the Ambassadors and Bishops performed in their general Councils. With whom the Canonists accord, as in a certain Gloss printed at Lions in the year a thousand five hundredth fifty five, in Extravag. joann. 22. Wh●n it was counted an Heretical thing, to believe, that our Lord God the Pope had not been able to ordain, as he hath ordained. In Sixtus of Election, and the foundations of Elect. In the Gloss, The Pope is not a man. Clement in the Proheme in the Gloss, Neither art thou God, nor man, thou art, as it were, neither between both. Finally when they preach, that the Pope is all, and above all: that his power extendeth itself to things in Heaven, in Earth, and Hell: That he can command the Angels, that he hath such power in Purgatory, and also in Hell, that he can deliver by his Indulgences, as great a number as he will, of souls which are tormented in those places, and set them by and by in Heaven, and in the seats of the blessed. When, I say, they attribute these and many such blasphemous things unto him, who seethe not, whom the reprobate of the earth do worship, and adore with divine honours? Not that all who some time have adored the Beast are reprobates (for it may be that they did repent, and were converted to God) but because all the reprobate do worship him. Neither let any prate foolishly, that there are many countries in the world, in which even the name of the Roman Pope hath not been heard. I do not otherwise take the whole world and all the reprobate, than the Holy Spirit himself; if the Papists have any thing, whereby they may cut the throat of this Universality, let them strike at it. Seeing therefore that these things are so▪ now let the Pope cry out, that it is altogether of necessity to salvation, to be subject to the Roman Pope. The Spirit contrariwise saith, that to be under the Roman Bishop, is to be joined wholly with the loss of salvation; if any do so di● without repentance Whether of these two must thou believe? He will ha●e it that he cannot err, but how foolish is it, to bring the trial of the same thing thither, where if thou shalt err in believing, there shallbe given thee no● leave to correct the error. This Beast is worshipped of all the reprobate, whom as long as thou conspire●t with in worship, who will seclu●e thee from the condition of the reprobate? He therefore breaketh not ●nitie, who departeth from the Romish Synagogue, but he procured unavoidable destruction to himself, whosoever is joined to her and repent not. O ye most wretched reconcilers, who seek to bring back again the people to Rome. Is it not enough for your s●lves to perish, u●lesse you increase your condemnation, by drawing others with you into the same destruction? But let no godly man be offended, if he see the reprobate to return to their Beast: the Spirit hath foreshowed that this load stone shall draw unto it this refuse, that hereafter they may not marvel Why all of ungodly and dissolute life, are more prone to the Pope, th●n to the truth. ¶ Of that Lamb which was slain from the beginning of the world: Without cause Aretas will have a transposition of the words to be here, so that this should be the sense: Whose names are not written from the beginning of the world, in the book of life of the Lamb, which was slain. He will have the names to be written from the beginning of the world, but not the Lamb to have been killed from thence. But the things are not well divided, which the Spirit joineth together. For if the Lamb be from the beginning of the world, it must needs be also that he was slain from the beginning of the world. But CHRIST is not a Lamb, but for sacrifice, neither can he be a sacrifice otherwise then by death. As therefore by the eternal Decree of God, he was the Lamb appointed for to save the Elect: so by the same Decree he was slain, from before the foundations of the world. Whose force was no less available to deliver the Elect, before his death was accomplished in the flesh, then after he had endured and suffered the same in the cross, and in the grave. 9 Let him that hath an ear hear An acclamation, the sense whereof is: That this Beast is to be known with all diligence; howsoever there shallbe many, who will not hearken, and will deny a thing, so perverse are they, more clear than the Sun at noontide. But all ye elect, give ear, and with as great diligence as you can, fly from this plague. Which by these marks is so proposed before your eyes, as that you may see her, not as by the nails, but by the whole frame of her body. 10 If any lead into captivity: These things pertain to the consolation of the godly, who were to fight with this monster: the first confirmation is taken from a certain punishment which shall come in his time: that is to say, although they shall see the Beast mighty for a long time, and carrying many by companies into bondage, yet they should be of good courage. For at length they should see him also led into captivity. He shall perish with the sword, although now he kill with the sword whom he will. The comfort is like to that in Esay: Woe to thee that spoilest, who thyself is not spoiled: and to thee traitorous man, against whom they dealt not traitorously, when thou shalt cease to be a spoiler, thou shalt be spoiled etc. chap. 33.1. ¶ Here is the patience and faith of the Saints: A second consolation. All those things serve for the Saints, for the exercise of their faith and constancy. And surely a great courage is required in so great dangers: but by how much the dangers shallbe greater, so much the more shall the praise of the godly be brighter: therefore let no man quake for fear of the danger, but let him mind that this Beast is the occasion for him to get glory by. 11 Afterward I saw an other Beast: Thus far of the first Beast, the second followeth. an other indeed in beginning and original, but in nature and disposition altogether the same. Whereupon the seventeenth chapter maketh mention of one only; under one comprehending both, as was observed at the fift verse of this chap. For which cause also the Spirit doth not make a particular description of every member: but rehearseth those things only, which are proper to the new rising; other things, as far as it seemeth, being common to this with the former. First, he ascendeth out of the earth, both augmented by the authority of earthly men, and those of the laity, as they call them, whom chief the earth signifieth, and also exceeding in honours those very men by whom he was advanced. For that which cometh up from the earth, is lifted up above the earth, having it put under his feet, by whose weight he was lately oppressed. So the former Beast rose out of the Sea, having sea men put under him, out of whose company he came, and plunged up. This ascending fell out upon the times of Gregory second, about the year 726, when the Pope trusting in the aid of the langobards, smote with the lightning of excommunication Leo Isaurus the Emperor, and withdrew Rome itself and Italy, and all Hesperia, from hi● obedience. For now indeed, the Beast began upon the earth, who not only exercised a power over the Ecclesiastical rout, but also bridled the lay men by his authority, & their chief head the Emperor: who although before time he had given a great power to the Pope over the Clergy, yet he pressed down the same even till now by his majesty, as it were by a certain weight, more heavy than the Hill Aetna; that he should not lift up his crests above the Emperor. But now the earthly dignity yieldeth to the Beast, to be trodden under foot of him at length, who grew up so far only by the favour of the Emperors. Therefore Zacharias the next, that it might be manifest to all men that the Popes were now loosed from the prison of eartly dignity, deposed Childericke the King of France, and commanded Pipine the Father of Charles the Great, to be created King in his stead. But yet it was more clear in Leo the third, who translated the Empire from the Grecians to the Germans, and anointed Charles the Great for Emperor. What a more great proof can there be of the supreme power on earth, then to take away the Empire from whom he will, and to bestow the same again upon whom he shall think good? The Pope's following persisted in the same steps, esteeming the Emperors as it were balls, in rejecting the same from their office, and appointing other in their room at their pleasure. Whereby Bellarmine being moved, wrote indeed truly, and agreeable to this Prophecy. All the Emperors who have been since Charles the Great, are bound to the Pope for their Empire: in his 5. book of the Pope of Rome, chap. 8. For ever since that time the Beast rose up from the earth, being higher than all earthly power: to which are added earthly dominions and possessions of lands joined with this original: which the Pope before time either wanted altogether, or at least enjoyed but small & few, as great as were sufficient to maintain a Bishop, not which should make any show of a Kingdom. For in former ages, Italy was tributary to the Emperors, which at length the Goths possessing, made it to pay tribute to them: when they were slain under justinian, it returned again to the Empire, administered by Captains. The Roman Pope had yet no Provinces, until this earthly rising up, had given him lands sufficiently. For is it likely that the Pope by whose persuasion other men fell from the Emperor, and were made richer, became not more enriched by the spoils of the same? Would not he provide himself, and Saint Peter of some little gobbet? But it is a sufficient argument, what he got thereby, that a while after, that the langobards converting their forces against the Romans, sought to take away from them those cities, of which they had spoiled the Emperor. Which being taken away, Zachary the Pope recovered them again by fair flattering words with great increase, if we must believe the Papists. For he obtained of Luitprandus by gift for blessed Peter and the Popes beside, a few cities taken away, the inheritance of the Sabins, and the City Narnia, and Ancona, and Humana, and the great valley of the town Sutrium: Moreover all those things, which Luitprandus had taken to himself from Amilia and the people of R●venna, within the space of two years: Blond. Decad. 1. book 10. But without controversy the munificence of Pipine, and Ch●rles the Great, and Ludovike far surpassed. For Romanie was now called a Princedom, that even by the very name it might acknowledge her Lord. Therefore the Beast began now to glory in the Kingdoms of the world, which boasted before of the title of dignity and honour, rather th●n in any possessions, of cities and towns. ¶ Having two horns like the Lamb: These two horns are Pipine, and his Son Charl●s the Great, by whose weapons as it were by horns, the new Beast chased far away all enemies. Pipine aided the Pope Stephan 2. flying into France, against Aristulphus the King of the langobards; whom, he passing twice over the Alps with an army, compelled first to yield the things taken from the Pope: Secondly to deliver to the chair of Peter Ravenna, the Princedoome, and whatsoever almost he had taken in Italy: see Volat book 3. Charles the Great for Pope Adrian's sake, repressed Desiderius King of the langobards: yea took away wholly the Kingdom from that nation, that they might not afterward cause any trouble to Rome. Moreover again when Aragisus a Captain of Beneventum put Adrian in some fear, he fled into Italy, brought him by constraint to his duties, and set Adrian free from all fear. Leo the third also, being expelled by the Romans, hasting into Italy the third time, those seditious being punished severely, he restored him unto his Chair. The Popes of Rome never had so great defence, since their ten first horns, in any as in these two. Therefore these two notable horns made famous the original of this second Beast. Which are said to be like the Lambs, because the Popes whom they aided did seem helpless, afflicted, innocent like Lambs. How lamentable Epistles do Stephanus the second, Constantinus, Stephanus the third, and Adrian Popes send to Pipine, and Charles the Great? How full are all things of complaints, of lamentations, of tears, and of most vehement callings upon them for secure? See before your eyes, what cruelty those letters do attribute to the enemies, but what innocency to the Bishops. Surely thou wilt call those wolves, these Lambs, and that he hath an heart of iron, who would not deliver them, being in danger, from their most cruel ●awes, if he be able Yet nevertheless in this miserable estate the Beast retained his former mind, and loftily and terribly as the Dragon. I let pass Gregory the second, striking with lightning, and terrifying Leo Isaurus. Whose voice I pray, was it, when Zacharias took away the Kingdom from the lawful King, and bestowed it upon Pipine his servaunt? What manner of voice was that of Leo the third, which proclaimed openly, and consecrated Charles, Emperor of the West? Was it not that of the old Dragon, who according to that very great power whereby he prevailed, made and deposed Kings whom he would? Desiderius the Longobard felt the force of this voice, who being alured by the Lambelike show of the Popes, he entered quickly into their possessions, for to recover whatsoever things they had wrested away by fraud from his Ancetours. But this voice brought to pass, that while he strove for some one city or town, he lost his whole Kingdom, and that not from himself, but also the whole name of the langobards. These are wonderful great acts of the Earthly Beast, taking away and bestowing Kingdoms at his pleasure. And that which is more, not so much by armed force, as by his voice, by which he exercised the power of the Dragon: although he bore yet the show of a tender Lamb, who was not able of himself to drive away the wolf from his own neck. ¶ And he exerciseth all the power of the former Beast: Such is the rising and form of the Beast. His power is equal with the former, a great proof whereof is given in this verse. As touching the equal power, whatsoever that first could do, this second doth exercise all the same in his sight. But whence had he this so great power, but from the Dragon who gave it to the first above in the second verse? Wherefore both are the same, both for ampleness of power, and also for the same author himself from whom they received it. But as touching that some will have this second to be as it were the Chalbard man and esquire for the body of the former, is it to be thought that any is to be compared with Antichrist, either for power, or will to do wickedness? Surely he shall have no fellow, but he shall surmount all men in naughtiness, and wickedness by many degrees. Therefore this Beast, is not any servant of Antichrist, but he himself, endued with no less power to do mischievous deeds. But thou wilt say, they seem to be distinguished, one of them working in the sight of the other. But this kind of speaking showeth not a diversity of person, but only that the first remained alive after that the wound was healed. Albeit they are worthily set as two divided, because of the notable variety which the same person should obtain in his growing. In which respect he is called both the seventh & also the eight King, chap. 17. Not because there are eight Kings, for there be only seven heads, but because the seventh hath so great diversity, that for good cause he may seem a new one, and the eight. And if the second Beast be divers, why would he procure honour rather to the former, then to himself, who hath equal power, and like notable lewdness? It is necessary therefore, that the honour of the second consists in the honour of the first, which he thrusteth upon the inhabitans of the earth with so great endeavour, not so much through a desire to increase an others, as his own glory. ¶ And he causeth the earth, and the inhabit●ns etc. The effect of his power tendeth to that end, that he may compel all false Christians to worship the first Beast, which the Spirit describeth diligently by his deadly wound healed, declaring that this adoration agreed not to him, before that he recovered health from his wound which he had. He was of great authority before he received the wound, as we have showed; but of far greater after the hurt was amended. Which order the Spirit observed before in the 3. and 4. ver. adding after his head was cut and healed, both admiration, and also adoration. And that adoration is this same which is now gotten by the labour of this. But why seeing the second is no other than then first revived, urgeth he not worship in his own name, but only in the name of that? This is a singular cunning of the most crafty hypocrites, to wit, a feigned name of antiquity, whereby he might get estimation to himself in the world. For in this only he should wholly labour, that the first might be worshipped, as though he challenged no new thing to himself, but that only which his Ancetours had left unto him by succession. From hence the Epistles of most ancient Popes were corrupted most impudently, conterfait put in the place of true, and true wholly changed with strange additions and detractions for their own profit. From the same shop came the feigned donation of Constantine. Likewise the Decrees, which in their title have a show of greater antiquity than truth; and six hundred of that sort. Neither is any other thing at this day so greatly laboured for, as that the ancient honour may be given to the Pope, that is, that the first Beast may be worshipped: it would be an unpleasant ambition openly to endeavour to get honour to himself (though the Pope is not ashamed of this) wherefore he objecteth the first Beast, under whose name he may serve himself more secretly. 13 And he doth great wonders: Now is showed by what way he deceiveth men, and obtaineth that worship for which he fighteth, as for heaven & earth: to wit, by working Miracles, in the which Antichrist should be wonderful, whose coming is by the effectual working of Satan, with all power, and signs, and lying wonders, as Paul hath forewarned, 2 Thes. 2.9. Which thing if Ireneus had observed in his 5. book, chap. 28. he would not have called this Beast so much the Armour bearer of Antichrist, as Antichrist himself. No miracles of the former are rehearsed, but only power, & great authority; of which there may be a distinct force from signs. It is manifest to all men how this Beast is commended for a notable fine worker of miracles, by and by after he waxed whole of his wound. Behold one or two (for it were an infinite thing to recite every one.) The Christians have been protected wonderfully from the Devil in the Temple Pantheon, after that Boniface the 4. had consecrated it to all Saints. Theodorus the next healed with a kiss one diseased with the leprosy. No man in the whole army of Eudo, to whom but even a very small pi●ce of the blessed Spongy had come from the POPE Gregory 2. was either killed or wounded in the battle against the Saracenes. The body of Formosus brought from the river Tiber into the Church of S. Peter, is saluted and worshipped with great reverence of the Images of the Saints, in the entrance of the temple. A white dove like snow, whose neck was shining as Gold sat upon the right shoulder of Gregory the 6. whiles he celebrated Mass When the same was to be buried in the Palace of Peter, the doors of the Temple tarried not the coming of the door keeper, but of their own accord leapt back at the bringing of his dead body. A certain lame woman by drinking the water wherewith Vrbain 2. had washed his hands after the Mass, was healed. Infinite are the things of this sort, in which the Roman Pope glorieth, both old and new. For both are of like force to confirm his authority. Which Zacharias knew well, who translated into the Greek tongue the four books of Gregory the Great, concerning the miracles of the Fathers, that the miraculous power of the Popes might be come known as well to the Grecians, as to the Latins. But, wilt thou say the miracles of other men are not few. That is true in deed: but who are all the slaves of the same Pope: of whom whatsoever wonders are done, they are referred to the defending, preserving, and increasing of his dignity, as to the centre. From whence all these done of his servants, are worthily said to be his, for whose honour alone they make. ¶ So that he maketh fire to come down from heaven: His power to do miracles being showed summarily, now he descendeth to some certain kinds, which the Papists will have to be three, the first, whereby Antichrist shall seem to rise from the dead; the second whereby he shall make fire to descend from heaven; the third is, the power of speaking given to the Image: which things seeing they are not found in the Pope of Rome, as Bellarmine will have it in his third book of the Roman Pope, chap. 15. it followeth, saith he, that he is not Antichrist. His rising from the dead, is gathered from his head deadly wounded, and healed again, for 3, of this chapter, and from that which is said after in the 17. chap. ver. 18. he was, and is not, and ascendeth out of the bottomless pit. Which rising again we have showed to be found most plainly in the Pope of Rome, when he was eased, and delivered from those miseries, wherewith by the invasion of the Barbarians, he lay overwhelmed and buried, in men's opinion. For, that it cannot agree to the death of one man, feigned for some few days, it shallbe manifest from the person of Antichrist, which the seventeenth chapter after will prove evidently, to be a long succession of many, not any certain and singular man. Especially also seeing that this wound was very sorrowful, not inflicted on himself willingly, and in jest, but made by his enemies, where could be no place for counterfeiting. Which feigning of death was brought in by a false conjecture of men, and besides the truth of the matter, and the very words of the scripture. Therefore the Rom. Pope is famous for the first miracle, which if they please, they may call a resurrection, to which it is not unlike. Now what manner of one is he in regard of the second? Certainly those miracles seem to be very great, which are done from heaven, or in the very heavens, when as men have very little power over these bodies: as when a fire of the Lord falling from Heaven, consumed the offering of Eliah: 1 King. 18.38. Likewise also when the Captain over fifty men with his whole band was destroyed by fire from Heaven, at the prayers of the same Eliah, 2 King. 1. Therefore Antichrist that he might not seem inferior to the famous Prophets, would set forth himself by this sort of miracles. Gladly do the jesuits hear this, from whence they judge for a surety, that the Pope is not Antichrist, of whom, say they, not such miracle is read But Hildebrand granteth otherwise, who in his Epistle to the Germans, said, that Henry the fourth being smitten with his excommunication, was blasted with lightning. And not at all adventures, the Spirit doubtless ruling his tongue as before time of Caiphas; whereby the world might understand, how the Beast should make fire to descend from heaven. But there is no need that we should seek a metaphorical sense, when the History ministereth most plain demonstrations. Of which sort was that thing that Pope Zacharias in the month of june journeying twards Ravenna, in the day time was covered with a cloud against the heat of the Sun, & in the night time armies of fire went before him in clouds, Centur. 8. from Polych. book 5. 25. In the same place is rehearsed that a Song of Felix Archbishop of Ravenna, placed by the Pope Constantine in the most sacred confession of blessed Peter the Apostl, after a few days was sound black, and burnt with fire, see it in the book of Pontifical. they would make men believe, that it was blasted from heaven. But that is more clear that a certain Bishop shaking up with many taunts Hildebrand, for his privy grudge against Henry, was destroyed with lightning, and dying cried Alas I miserable wretch b●und with a chain of fire am drawn to Hell: go ye & sh●we the Emperor that he may repent, and make amends by duties▪ for his h●inous offence committed against ●od, against S. Peter, and against his Vicar, unless he had leiffer follow after me going before to everlasting punishments. The same day also the Bishop of Spira bearing some evil will to Hildebrant, gave up the Ghost. Cent. 11. from Avent. book 5. of Chronicles. Did not the Ambassadors of Armenia see upon the head of Pope Eugenius, while he celebrated the Mass at Viterbium, a beam of the Sun shining with most clear brightness, and in it two doves ascending and descending? Centur. 12. In the City Barra when Innocentius was saying the Mass, and Lotharius the Emperor being present, there appeared a golden crown, whereon sat a white Dove: under the crown hanged a smoking C●ns●r, and beside it two burning firebrands: In the same place from the Chron of Saxe. What can be more clear than these things? Wherefore now I think that the jesuits will not deny, how that nothing doth here hinder, but that the Pope of Rome may well be the Antichrist. Concerning the third miracle we shall see in his place, in the 15. verse afterward. 14 And he seduceth the inhabitans of the earth: Therefore these wonders are not true, but false, and lying, such as are Antichrists according to that of Paul, with all power, and signs, and lying wonders, 2 Thess. 2.9. Although they are not called lying therefore, because they are mere delusions, in which there is nothing beside a bare show only, but partly because they differ very much from true, howsoever they shallbe wonderful, as which exceed not the powers of Nature, done by the power of the Devil, by a way unknown to us, whereupon they affect the beholders with great admiration: partly for that they pertain to the establishing of error and lying For whatsoever belongeth to the commendation of any thing what soever, which is contrary to the sacred truth of the Scriptures, it is that lying sign: howsoever it is permitted of God to be very marvelous, both for to try the elect, and also to delude the wicked: whom God by his just judgement giveth over, that they should believe lies, which would not receive the love of the truth, as in the second Epistle to the Thess. second chap, 10.11. To which rule that cannot deceive, if we examine those apparitions which are said to have been done at Spandavia, Birthinum, & other places in Germany in the year 1549. those glorious Angels shallbe Devils transformed into Angels of light, as 2 Cor. 11.14. Let it therefore be true, which the Papists boast of their miracles, and admit that it were done in very deed, which is put in writing by their men. Yet nevertheless while all those things do carry away men from the truth to errors and superstitions, they are wicked, they are lying, wholly of the same kind, of which is this fire that the Beast bringeth from heaven. ¶ Saying to the inh●bitans of the earth, that they should make the image of the Beast: These words as they are in the Greek, may be referred to the Beast himself, as thou he should say, speaking to the inhabitants of the earth, that he had made an image of the Beast & c: as though he would render a wonderful reason of his works, declaring that he had done all things for this intent, that the former image of the Beast might be revived. Or they may be referred to the people, as all Interpreters do translate, saying to the inhabitants of the earth, that they should make &c. as though it were written, saying that they should make etc. Which is the end of all these miracles, that the first Beast might be placed in honour with men, and it is in the power of the people to make this Image. For unless they give honour, there should be no glory for this Beast. But to make an Image to the Beast, is with the Greeks' spoken in the third case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is this difference, that a man maketh an image of some body, as a Painter, or Carver of Images, who fashioneth an Image for gain, or for his mind sake: but he maketh an Image to some body, who maketh it for the sake, or honour of some body. But this Image is not any coloured picture, or image made of any matter. For all must be slain, that will not worship this, in the next verse; but an Image made cannot come unto all men, unless either it be carried through all countries, or if it shall have a fixed place, all leave their dwelling places, for to go thither into a strange country. Furthermore this Image shall effect by his own strength, that whosoever shall refuse this worship, he may be killed, as in the next verse. But this power is greater, then can agree either to a picture, or Image, howsoever we have read that some have spoken at some time by the cunning of the Devil. Neither are the Images of living men wont to be thrust upon the people to be worshipped: Images indeed may be set up for living men, but only for civil honour, not religious worship. Therefore this Image is not any picture of the body, but a lively and express figure of honour, Kingdom, power, which the second Beast should carry of the former. For this is that which the second striveth for, that in his person the first may be revived. Which his wicked ambition is declared most significantly in this kind of speaking. For first, when he desireth earnestly an image to be put to the first Beast, by the same he showeth, that he doth require no new thing, but only the shadow of that old thing, the truth whereof had been in former times. Which cunning we called before, the feigned name of Antiquity, above in the 12. verse. From whence also it may be manifest, that the first Beast was not the Emperors, but only the Pope. For it had been an unjust and impudent request, if the Pope had challenged openly to himself, the honour of the Emperors; but he requireth nothing but that which was proper to the former Popes; who would not think that he ought to condescend to so reasonable a demand? Furthermore this image declareth what manner of honour he desireth to obtain among his worshippers, to wit, such as the Idolaters do give to their Images, for he will sit in the hearts and consciences of men, as an jdol, as it appeareth manifestly from the adoration, and admiration whereof we spoke before. He desireth himself to be esteemed God; but the Spirit calleth him by a true name, a false God and an Image. The Spirit acknowledgeth not that foolish difference between Image & jdol, which of late the Idolaters have forged. But is it not more clear than the light, that superstitious men have exalted these latter Popes to be certain divine majesties, and not simply unto the former glory of the ancient Popes, which seemed to have been utterly abolished by the wars of the Goths, and their dominion in Italy? Do not the same men worship this new framed Image, as an Idol? See those things which we have spoken at the 6. and 9 verses. Whereunto many other might be added, unless it were needless in a matter apparent enough to the whole world. 15 And it was given unto him, to give a spirit to the Image: After that men began to worship the revived Beast, an image of the former, as it were an Idol, to the end that this who is his craft's master might the more bewitch the people, he should endue the Image with a vital faculty. He alludeth to the Devilish arts of the Idolaters, whereby they effected that the Idols should utter oracles with distinct voices, that they might wrap the minds of men in greater superstition. So the Pope having once gotten with men the honour of a divine power, played no longer the part of a dumb person, but forthwith began to speak, bid, forbidden, set up, pluck down, to bless, to curse, to brag openly, by me Kings do reign: as Hadrian in his Epistle to the Archbishop of Trevir: Mogent. Coloniens. Whence hath the Emperor his Empire but from us? therefore he reigneth by us. Again, that That which the Emperor hath, he hath wholly from us. And also, Behold in our power is the Empire to give it to whom we will: being therefore appointed of God over nations and Kingdoms, that we should destroy, and pluck up, build and plant. A terrible voice of the Image, and surely far more terrible, then of the old Beast, whose Image he is, which never durst mutter any such thing. No marvel though the Canonists quaking at this voice, do freely profess: that in these things which the Pope will, his will is to him for a reason, & that yet it may not be said; why dost thou so. At chap. quanto, of the translat. of the Bishop. And this is the third miracle, far more wonderful indeed, than if some image or picture should utter a loud voice: for this is no new thing, both renowned from those heathen oracles much spoken of, & also being the accustomed play of the Magicians: but that this image of the Papists should thunder with so terrible a voice, it was a thing which the world for good cause should be astonished at. In this wise therefore we see this Pope a miracle worker, famous for these three sorts of miracles, by the which even the Papists themselves grant, that Antichrist should be notably known. ¶ And should cause that as many as will not worship the image: Now unto his fraud he joineth violence: for, whom he cannot bring by miracles to worship him, he compelleth by punishements. But who is he that should cause, that as many as will not worship the image of the Beast, should be killed? Doubtless the Image. For there is the same nominative case of both the verbs, should speak & should cause. If the Greek be translated word for word, they are more plain, then as they are expressed commonly in latin; and it was granted to him to give a Spirit to the image of the Beast, that both the Image of the Beast should speak, and should cause that as many as would not worship etc. From which it is manifestly apparent the image is the supposite of the verb should cause. By which argument we have proved before, that these things are not to be understood of any image made with hand, which to be of so great power is a thing uncredible, but of a lively image, which before we said spoke terribly, who would put to death any, which should refuse to acknowledge his Godhead. Neither is any ignorant, how great butcheries were made through the whole world of Christians, because men were not obedient to this Image. The Emperors themselves being squamish in this matter, suffered punishment for refusing this adoration, by the loss of their dignity, yea of their life. What shall we think came to the other multitude? It would be an infinite thing to reckon up, and the matter is known well enough: Montanus and Plantine read, and doth cause; against the truth of all other books. 16 And he maketh all small etc. The other punishment is of goods, in which they are punished, who will not receive the mark. And this mark briefly comprehendeth all that way, whereby any is kept in subjection to the Beast in any sort. And it is to be observed, how the Beast requireth, that his vassals should be tied to him by a stronger band, than God those of his household to him A Seal was sufficient for him to touch the top of the skin, with some light sign. But the Beast will have his mark to sink in more deeply; whereupon he useth a Character to be engraven on the very flesh according to that affection whereby he is wont more earnestly to urge obedience to man, then to God. In this verse therefore he declareth to whom it doth belong to take upon them the mark, & also in what part. They are all sorts of men, as showeth both the note of generality, and also the distribution of the same. For he passes over none, how contemptible soever and abject, whom he hath not bound to him in some manner. Wisely indeed, seeing small sparkles do kindle a great fire: Cities are taken in that part very often, which was in least fear, and even the undermine being neglected, do overthrow the strongest and highest walls. Are not the Princes constrained to follow the multitude? Therefore very warily he thought that regard was to be had of small men, poor, and bond. Which so vigilant and exquisite carefulness doth the more set forth the glory of Christ in destroying this Kingdom. As touching the words: And maketh all that he may give them a mark etc. It is a short kind of speaking, but very significant: all one as if he should say; he bringeth all into that case, that they willingly receive the mark from his hand. Wherefore in the translation I thought that I was not to depart from the very words. ¶ That he may give them a mark in their hand etc. Montanus, that they may give them marks: so Aretas. As though the Beast should compel men to imprint the marks in themselves: but to make this sense good it should be written, that they may give themselves. Yet Aretas maketh no other sealer than the Beast. But after he hath showed who are to be marked, now he declareth in what part, to wit, either in the right hand, or in the foreheads: In the right hand, to the end that they should fight valiantly for the Beast to their power. For the mark is not to be received in the left hand, but in the right hand, being the stronger, and more ready member. In which manner are marked Emperors, Kings, and all Magistrates; furthermore the whole Clergy, also the universal troop of religious men, Professors in Schools, Canonists, Lawyers etc. All these are soldiers set in the rearward of the band guarding the Captain, and the principal champions of the Beast. The mark is set in the foreheads, that all may see plainly, to whom obedience is due. In which part all the rest of the common sort beareth the mark. For although they be not of so great strength as the former, to defend the Beast, yet it is needful, that they confess him openly, to whose tuition they belong. Wherhfore the mark in the right hand, is a bond of nigher familiarity, both because defence is some greater thing, than a bare profession, and also because it goeth before it in order and honour. Although the order is changed in the chapter following in the 9 verse, but as it seemeth to aggravate the thing, as we shall see there. 17 And that no man might buy etc. The force of this mark is, that it may be a passport for intercourse of merchandise among men. How great loss then must they needs suffer, who because they shall want this privy token, may have to do or make any bargain with no man? Which thing is ratified expressly in the Decrees: That no man ought even to speak to these men to whom the Pope is an enemy, Caus. 11. q. 3. If an enemy. And again Distin. q. 3. Gratian; That obedience is due from all men, to the chief Pope, that none may have any fellowship with him, to whom he shall be an enemy for his acts: neither shall he be able to remain in the Church, who forsakes his chair. To confirm which things, a forged Epistle of Clemens is alleged; Neither must we here tarry till one be excommunicated: but if that Clemens be an enemy to any for his naughty acts, do not you expect that he should say unto you etc. That is, his becks are to be observed, that without warning we turn away ourselves from them, with whom we are able to conjecture that the Holy Father is angry. What more plain prohibition can there be to bargain with them which want the mark? The practice of this time confirmeth the same, but more evidently the former times, when the whole earth wondered at the Beast: for than he that wanted the mark, had no leave to exercise merchandise with any man. ¶ Save he that had the mark, or the name & c: A distribution of the mark into three kinds, the mark being put for all, as it cometh to pass in divisions, the name of the Beast, and the number of his name. The mark is the first and principal token proper to his defenders, and such as are familiar with him, as it seemeth, consisting partly in ordaining the Clergy men, in whom is imprinted an indelebile mark of their perpetual Romish bondage, the divine providence so governing their tongues, that they should note the strength of their forged sacrament in those words, by which the mark of the Beast might be plainly seen of all men. Partly in the oath, whereby the chief Emperors, Kings, the other Magistrates, and every condition of men of something a superior degree is bound to the humble service of the Romish Pope. So Otto the first in the year 942. swore to Pope john the XII. That he would exalt to his power the holy Church of Rome, and john the Riotour thereof, Distinct. 63. chap. To thee Lord. More fully in the book of Pontifical. wherein express words the Emperor promiseth, freely undertaketh, and warranteth, and sweareth before God and blessed Peter, that he from henceforth would be the Protector, Proctor and defender of the chief Pope, and the holy Church of Rome etc. Clement. book 2. Title Of the Oath. The Name is the proper naming of the Beast, given to the rest of the people, as a name derived from the Fathers or Ancestors, to whom the oath and ceremonies of ordaining did less compete. For the mark either of the oath, or ordination and such rites, is not printed in all the people (for these belong to the Clergy, Great States, and others who execute a public office) but there is an other easier, and readier way, whereby the multitude may profess themselves to be among the proper goods of the same Lord, to wit, so taking upon them his name, as in old time servants did: that even as the Prince himself is called Catholic, Prelate, Pope: so they Catholics, Bishopists, Papists. Of old some of these names were common, but at length the Pope challenged them to himself; neither will he have any other to be Catholics now, save those that are of his herd. And although these names do flow to all his subjects withot difference, yet the common sort are known by this badge only, the other being marked with a peculiar mark beside. But what need is there now of a third note? The two former contain the whole company of vile persons of this Kingdom. There is an other kind of men somewhat further removed from the Empire of the Beast, then that which even now I spoke of. Which unless it will be marked at least with the number of his name, must know, that they are restrained from the use of any kind of merchandise with the subjects of this Beast. But these seem to be the Grecians, who unless they would take upon them the number of this name, should be esteemed banished men from this Empire, and all the emoluments, which might be gotten in the same. The Number of his name is the very same that a name expressed by a number, or, that I may so say, a name of number. Which seeing it shallbe made manifest to be Latinus, from those things which shallbe spoken on the next verse, the truth of this Prophecy is wonderfully well known, even from this part also: for the Beast before time did pursue the Grecians with so great hatred, that although he saw them miserably spoiled of all their neighbours, would suffer no aid to be carried to them from the West, until Michael Paleologus about the year 1273. at Lions in France, agreed with Gregory the X. to make himself and all his people subject to the number of the name of the Beast, that is, promised that all his people hereafter should give all sovereignty to the Latin Pope. Therefore of the three marks the Character pertaineth to great States and the Clergy, as Sons. The name to the people and common sort, as boundmen. But the number of his name to the Grecians being strangers. 18 Here is wisdom: he that hath understanding etc. Now he exhorteth us to number this name. From which exhortation, if we shall consider it diligently, some things may be learned, by which we shallbe lead into the true knowledge of the name. For first, why should he require diligence rather in the number of the name, then either in the mark, or in the name of the Beast? It is manifest that this exhortation belongeth to the third member. But the Character, or name of the Beast had served for a more certain knowledge, and made more plain. Wherhfore their affection was to be stirred up rather to the searching out of these things, from which they might have hope of a greater fruit. The reason why these are omitted, and that alone is set before us to be considered, seemeth to be this, because the number of the name might begin at what time john wrote. The Character and the name had not yet taken beginning, even as neither the Beast himself, as we have showed: from whence they came under no account, or understanding. The names indeed of Bishops were common, even in those first ages: but the state of them then was of an other sort, then after that they were turned into a name proper to a certain man. The exhortation hath respect to the same end: Here is wisdom: let him that is endued with understanding count the number: How great a torment had it been to learned men of that age, to assay a thing altogether impossible? Would they not for just cause have abstained from the labour of seeking of that thing, to find out which they could have no hope? The endeavour of diverse of them showeth, that this opinion prevailed not in time past, as though this wisdom should belong to the time to come, in no wise to their time. Let this then be the first property; That the number of the name might be known, even to that age in which john lived, not only to himself by revelation, but also to another by searching out and study. Secondly it is expressly delivered that it is the number of a man, that is, such a name of a man, from whose letters of number, ariseth this number. Which yet is not the proper name of the Beast. For it was the number of a man, before the Beast was. Neither could it remain in one person of a man flourishing at that time, when john was. For then the counting had been uncertain, doubtful, and impossible. But it is the name of a nation, passing from one man unto some whole people. Thirdly, the number showed obscurely and darkly, declareth that it was dangerous at that time to publish this name before all the world. For to what purpose is this dark showing of the matter but to avoid an unnecessary offence? Whereunto Paul agreeth: but now ye know what withholdeth, 2 Thes. 2.6. From which it appeareth that the Apostles taught secretly the Churches concerning Antichrist, the which was not expedient for to be carried forth into the wicked world. Not because through fear of danger they thought it were to be concealed cowardly, but because before the Beast rose up, when his name yet was not necessary, they would have the Church to be without needless troubles. A fourth common property ought to be added from the former verse to these three, which are taken out of this verse; to wit, that this number doth lose them from the bond of prohibited intercourse of merchandise, who do suffer themselves to be marked with the same. All which now being joined together have this sum: That the number of name is a numeral name of some m●n, making the number of six hundred three score six, that might be numbered, at that time, when this Prophecy was first set out in writing, yet nevertheless showed but darkly for to avoid unnecessary peril; by which at length they are delivered from the prohibition of buying and selling, who do receive the mark thereof. Which description will not suffer any more this name to be wandering, and uncertain, but shall distinguish some one certain, and true from all the rest. For assoon as the names shallbe examined by this rule of certain truth, which are brought of Interpreters, we shall find how all beside one are absurd. Some by a certain property do resemble this number: of which sort I have known two. The first which Franc. junius a most famous man, and a great light of the Church bringeth, who will have this number to be the Popish learning, and the Canon law, as he calleth it, especially in the sixth book of Decretales, added to the five former by Boniface the eight. For this number is perfect, and diverse times rebounding perfectly from his parts: neither is there any part of the Popish law, which is not referred to his head, or contained therein. The Beast teacheth this name also, and maketh it, as it were a mark of his people. Yet notwithstanding seeing this name belongeth to the Beast far spent and very old, and not that ancient one, which was before his beginning, neither the name of any man, it seemeth less to agree: especially seeing here is no danger, why a covert speaking of it should be necessary: neither lastly doth this name appertain to them, who least do cleave to the Beast, of which sort is the number of the name above ver. 17; but to the Beasts darlings, the Canonists, whom the Pope setteth much by. The other is of our most learned country man H. Broughton, Adonikam God is risen up, the name of a man in Ez. 2.13. whose posterity are counted there 666. as though john did say, there is the same name of the Beast, which is of that man, whose posterity are read to be 666. that is, Adonicam. A name surely very fit, seeing Antichrist vaunteth himself above every name on earth. But seeing this name signifieth no more than that which Paul had taught before evidently, saying, exalting himself above all that is called God, 2 Thes. 2.4. It is not likely that that now should be concealed by a dark speech, which before was noised through all the Church. What troubles also were to be feared, if this name had been published? that in the mean time I may say nothing of this, that the posterity of the same Adonikam, afterward in Nehemiah are numbered six hundred three score & seven in the 7. chap. ver. 10. The rest of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Aretas: in the later writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the like, partly are not the names of any man, or at the least not of a people, partly nothing was to be feared from them, to whose knowledge soever they should come: Romi●th or Romagnus Roman come nighest of all: but the fourth property rejecteth this also, which could not be of force enough to recover the favour of the Beast. The Grecians willingly acknowledged themselves to be Romans, and of a long time boasted of this name. Constantinople was commonly called, New Rome: yet in the mean time they were greatly hated of the Beast, until at length they did show their consent with the Latins, and yielded the Primacy to the Latin Pope, Therefore all accounts being cast▪ I think that Lateinos is the name which the Spirit here biddeth us to number. Which is a name, whose letters after the account of the Grecians, do accomplish this number, and unto which all the other properties do agree: and so much the more, because from the Apostles times it hath been extended to us, and the event hath so confirmed it, that it is now more clear than the light at noontide, which was dark before. For so Ireneus in his 5. book chap 29. against heresies, But, saith he, the name Lateinos containeth the number six hundred threescore and six: and it is very like to be true, because the most substantial Kingdom hath this name, for they are Latines who now do reign. But we will not boast of this. Such are his words. As though this were not the opinion of him alone, but he had received it from another: but from what other man is it likely, then from Polycarp, whose scholar he was, and he john's scholar? Such therefore are these Beasts, whose lively image we see in the Roman Pope, who according to the plain interpretation of the words, the events of the times, and agreableness of all things, so fitly without any violence casteth himself into every part of this first pattern, and that even to the least appearances, and likenesses, that I think the very Papists themselves cannot doubt any more, who is Antichrist. And thus far concerning the Dragon and the Beast, according to the consideration of knowledge increased, which should come under the blowing of the seventh trumpet, for Hitherto do the thirteen Centuries extend, ending in the year 1300. to wit, in the number of the name of the Beast, that is, a little after that the matter was brought to a point with the Grecians, who submitted themselves to the Latin Pope: with which number of his name the Spirit also concludeth this Prophecy of the Beast, showing a very great consent of the issue in every part. CHAP. 14. THAN I beheld, and lo a Lamb stood on mount Zion, and with him an hundredth forty and four thousand, having his father's name written on their fore heads. 2 And I heard a voice from heaven, as the sound of many waters, and as the sound of a great thunder: and I heard the voice of Harpers harping with their haps. 3 And who did sing as it were a new song before the throne, and before those four Beasts, and those Elders: and no man could learn that song, but those hundredth forty and four thousand, to wit, those which were bought from the earth. 4 These are they which are not defiled with women, for they are virgins: these follow the Lamb whither soever he goeth: these are bought from men, being the first fruits to God, and to the Lamb. 5 And in whose mouth was found no guile; for they are without spot before the Throne of God. 6 Then I saw an other Angel flying in the mids of heaven, having an everlasting Gospel, to preach to them that dwell on the earth, and to every nation, & tribe, 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 which made heaven and earth, and the sea, and the fountains of waters. 8 And there followed an other Angel, saying, it is fallen, it is fallen, Babylon that great City, because she gave the wine of the wrath of her fornication to drink to all nations. 9 And the third Angel followed them, saying with a loud voice, if any man shallworship the Beast and his image, and receive his mark in his forehead, or in his hand 10 The same shall drink also of the win of the wrath of God, of the pure wine, I say, which is powered into the cup of his wrath, and he shallbe tormented in fire & brimstone before the holy Angels, and before the Lamb. 11 And the smoke of their torment shall ascend evermore: neither shall they have any rest day and night, which worship the Beast and his image, and whosoever receiveth the print of his name. 12 Here is the patience of the Saints: here are they that keep the commandments of God and the faith of jesus. 13 Then I heard a voice from heaven saying unto me, write, blessed are the dead which die for the Lords sake, from henceforth: even so saith the Spirit: for they rest from their labours, and their works follow them. 14 And I looked, and behold a white cloud, and upon the cloud one sitting like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And an other 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 thy time is come to reap; for the harvest of the earth is ripe. 16 Then he that sat on the cloud did thrust his sickle on the earth, and the earth was reaped. 17 Then an other Angel came out of the Temple, which is in heaven, having also a sharp sickle. 18 And an other Angel came out from the Altar having power over the fire, and cried with a loud voice to him that had the sharp sickle, saying, thrust in thy sharp sickle, and gather the clusters of the vineyard of the earth: for her grapes are ripe. 19 Then the Angel did thrust in his sharp sickle on the earth, and cut down the grapes of the vineyard of the earth, and cast them into that great wine press of the wrath of God. 20 And the wine press was trodden without the city, and blood came out of the wine press, unto the horses bridles, by the space of a thousand six hundred furlongs. Analysis. WE have spoken of the things done by the enemies, it followeth in this chapter concerning the virtue of the citizens, declaring what was the condition of the true Church, since the time that the battle was ended in heaven, the Dragon cast forth into the earth, chap. 12.9. and the Beast began to come out of the Sea, chap. 13.1. Which condition is double, the first is of an host: where the happy lot of the Saints is declared, from the Captain, the Lamb standing upon mount Zion. Likewise from the soldiers both defined, and also selected, ver. 1: furthermore from the joy of the Spirit, expressed by a new song, ver. 2.3. and the holiness wherewith they are endued, ver. 5. And this multitude of the Saints is that seed of the woman, scattered here and there in the world, whom the Dragon made war, after that the woman in flying into the wilderness disappeared, chap. 12.13. The second condition is of fight, whereby they go forth into the army: where some are Emissaries, who the breaking in being made, do skirmish with Antichrist, and first by the word: which is done three manner of ways by three Angels following one an other in order. The first of which doth cast upon the earth a general light of the Gospel, ver. 6.7. The second foreshoweth the ruin of Babylon, ver. 8. The third despoiled the Beast of his cover, and setteth him in the open light, by threatening a terrible judgement against them, who setting light by the judgement, do nevertheless cleave unto him, ver. 9.10.11. But when as the weak are appalled at the afflictions and torments which they are constrained to undergo, while they return to the truth, a double consolation is added, one of john, ver. 12. The other of a voice sent from heaven, whereby the former is confirmed, ver. 13. And so the first coping is performed by the word. The second skirmishing is by deed, which is also double: The Harvest, and Vintage: unto the harvest the servant is furnished with an instrument, ver. 14. with a commandment ver. 15. and goeth about the work, ver. 16. Unto the grape gathering, the Angel cometh forth prepared and in a readiness, ver. 17. received the commandment from an other Angel, ver. 18. and dispatched the business, ver. 19.20. Scholions. Then I looked, and behold there was a Lamb standing: This Prophecy beginneth at that time, wherein the Dragon being cast into the earth, drove away the woman into the wilderness, chap. 12.13. etc. where more fully the condition of the Church lying hid is declared, in regard of the clearer knowledge of the seventh trumpet, as hath been observed at the beginning of the 12. chap. The eleventh chapter toucheth the state of former things, as it were in one word, spending all the rest of the Prophecy in the sufferings of two witnesses, as the chief members: but here more largely is unfolded in what state the affairs of the whole body were in the mean time, both as touching the safety, and also in respect of the fortitude of some, by whose conduct a joyful victory is begun. john therefore repeating the matter from thence, saith, that he saw a Lamb standing on Mount Zion. Which Lamb is Christ, the Son of God, as is manifest from his correlative in this verse his Father's name. He playeth the Lamb all this time, patiently sufferring the Dragon and the Beast, neither punishing them with that severity, that both he was able, and also they had deserved. And yet notwithstanding he lieth not down careless, neglecting the safety of his people, but standeth in readiness to defend them, covering under his wings the woman, and her scattered seed, that they should receive no hurt from the enemies. Mount Zion on which the Lamb standeth as on a tower or high hill, is the Church itself, which standeth firmly like Mount Zion against all the force of adversaries. Before it was the Temple, and the holy Altar, but a small covert to hide in, chap. 11.1. Afterward a wilderness, and desert, because it had no clear outward face on earth, chap. 12.6.14. Now it is called Mount Zion, because it persisteth invincible in the mids of these tempestuous storms. A notable comfort against either the paucity, or deformity. ¶ And with him an hundred forty and four thousand: This band of men is the same, which was before of the sealed, chap. 7.4. Aretas thinketh it to be an other, because the article having relation thereto is wanting. But it is wont to be omitted in things very well known, as the woman in john I know that the Messiah shall come, which is called Christ, chap. 4.25. and many the like. Verily these, beside the concurrence of the number, have also a name written in their foreheads▪ but what is this else then to be sealed? further more, they sing also a song, which no man could learn but they, ver. 3. Therefore they are chosen out of the whole company of them that perish: upon whom alone, while those troubles of the Church continued, Christ bestowed the wholesome knowledge of himself. Wherefore in all things they are those sealed once together with the measured temple, and the woman flying into the wilderness, to be referred unto that time of the seventh chapter. From hence then see with how great a train the woman was in the wilderness: and how great a company of Saints were in the temple with the two Prophets, chap. 11.1.2. Although it be very small, if it be compared with that, which possessed the holy city, and the court. But as before time there were unknowen to the world seven thousand men▪ whi●h never bowed their knee to Baal, so of late in these last ruins of the Church, there were an hundred and four and forty thousand Saints in Mount Zion, who when the rest of the whole world ran after the Dragon and the Beast, were conversant always together with the Lamb, never departing from his side. ¶ Having his Father's name: Aretas, the Complut. edition, and another to the same end read thus, having his name, and his father's name: so also the old Latin translation. Which reading, as being more express, seeing we are by Christ adopted to be sons, & so many copies agreeing, I thought is rather to be followed. As touching the chief point of the matter, there is no difference; yet one is more significant than the other. But from hence there is light to illustrate that in the 7. chap. ver. 3. where mention is made of sealing, but no showing what manner of ma●ke was imprinted; from this place we learn, that there was written in their foreheads, that God by Christ was their Father. For just cause is this made the badge of the Saints, whereby most of all they are discerned from the wicked of the world, whose manner is, as we see in the Papists blaspheming the sacred truth, to condemn of arrogancy, the filial confidence. But thou must observe, that there was not any sensible marking, or if that were granted, that yet it was not the sign of the Cross, but his Father's name written in their foreheads. 2 And I heard a voice from Heaven: from Mount Zion, where the Lamb stood with this multitude, from the Temple, to wit, from the Church. The same thing is signified by diverse names. In this Mountain only they did bend themselves with all their power to praise God, the rest of the world following their wicked, and vain studies. The voice which was heard, is set forth by a triple similitude, of waters, thunders, & Harpers. Which three fold similitude noteth the progress of the Church. The first voice belongeth to the Church declining, being confused, and not distinct, such as is the noise of waters: which signifieth nothing, teacheth nothing, but beateth the ears with a certain unprofitable roaring. For when the woman went first into the wilderness, although far most learned men flourished in the Church, as Athanasius, Basilius, Nazianzene, chrysostom, Ambrose, Hieronymus, Augustine and others, whose very learned works made a great noise through the whole world; how notwithstanding was all this doctrine in every place not understood, not perceived of many men, every one nevertheless earnestly inclining to their superstitions? Yea the teachers themselves did not speak distinctly, and plainly, sometime preaching righteousness by Christ only, sometime attributing the same to their own works: sometime taking away free will, sometime leaving the same whole: in word condemning Idolatry, in very deed stablishing it by the invocation of Saints, worshipping of relics, and such wicked superstitions. Certainly there was scarce any point of doctrine, which they did maintain constantly always in the same manner. Therefore that was a disordered noise, which rather oppressed the sense, then informed the mind with profitable knowledge. For as the words of a man giving up the ghost, die in his jaws, and make no distinct sound for the understanding of the hearers, so the truth being now ready to die, sounded so confusedly in the conflict of contrary opinions: that scarce any word of it could be understood. Y●t notwithstanding in this disordered noise, the Saints learned some thing, which availed to the furthering of their salvation. If we follow this interpretation, which the event maketh good, you may observe, what is the judgement of the Spirit concerning the writers of that age, th●t pure doctrine can no more be drawn from their writings, than any profitable knowledge be gathered from the noise of the dashing together of waves. I would have nothing taken away from their praises: for that which they wanted was long of the time, not of their learning & wit, wherein they excelled. But I cannot but wonder at the daintiness of our age, that the good corn being found out, it would feed again with acres. The second voice is of thunder, roaring, terrible, making a cracking by certain respites. This voice is proper to the Church reviving, uttered by the Waldenses, the Albingenses, Wickliefe, and hus. These did thunder vehemently, and the world was abashed with the great noise, but all fear vanished away together with the roaring, while a new violent sound came suddenly upon them, as it is in thunder, at which men quake no longer, than their ears are filled with the noise. The voice of Harpers belongeth evidently to the truth restored, immediately before the woman went out of the wilderness, Confessions being made of the Churches every where, the Augustane, that of Strasburge, of Basile, of the Swisers, of Saxony, most sweetly consenting all to one truth. Therefore this threefold voice generally setteth before our eyes the whole course of the doctrine, from the first lurking of the Church, through all that long reign of Antichrist. From which we see, how every latter Prophecy is more clear than the former. First the assembly of the faithful was showed by the sealing, ch. 7. Afterward by the covering place in the Temple, chap. 11. Thirdly, by the flight into the wilderness, chap. 12. Now more fully in this manner that we have heard, and shallbe more evident in the particular exposition. 3 And which did sing as it were a new song: and do sing, by the defect of the article, and which did sing, for and singing. A new song, is the praising of God by jesus Christ, through whom the elect are made children. It is called new, not because men now first began, to be, and to be counted the sons of God, but because in the true Christian Church this grace is communicated to far more, then in any place else before the communicating of the Redeemer, and confirmed by more plentiful arguments. In which manner we are said to have received the Spirit of adoption, Rom. 8.14. not because we first have received it, but because more plentifully then before this time. Or there is a double song, ever since the first beginning of things, an old, and an dew. The first praised God, because we were made sons by creation as Adam before his fall: the second extolleth God with praises, for that we are made children by redemption. This is a new song, because it is latter, although all the elect have used the same from the beginning. It is sung before the Throne, the Beasts, and the Elders; because chief this praising is done in the public assembly of the faithful: although this assembly was in the wilderness, and not perceived of the world. Or it is sung before the Throne, because whosoever professeth this faith in truth, he belongeth to the assembly of the elect, although the difficulty of the times, suffered not public congregations to be gathered, in which they might acknowledge the same thing freely. ¶ And no man could learn that Song: Through all the space that the Church lay hid chap. 12.6. For now the multitude of the faithful was certain, definite, and that might easily be numbered, they being picked out from every Tribe, which should sing this new song, above in chap. 7 For as once God separated the twelve tribes of Israelites to be his people, from the rest of the whole world, neither could any stranger join himself unto that company, until the partition wall was broken down: so now hath God disjoined the false worshippers from his, by the strong walls of the courts: of which these are thrust up into the inward temple, as into a certain strait and narrow prison; they in the mean time rejoicing in their outward and larger court, chap. 11.2. Woe could not, or at least would not conceive, what the Saints did sing within: but with a certain bastard melody, made a great noise, praising God for their adoption, but made partly by Christ, partly by their own strength: showing by this thick Sibol●th of what kind they are, judges. 12.6. There should be then a very small number in respect of the other multitude of them that did sing this song for a certain time. Yet after Antichrist should begin to decrease by little and little, the number of the faithful should increase daily, in so much that at length it could not be numbered, chap. 7.9. In this wise is the joy of the Spirit; their holiness is described in the other words, and first, that they are bought from the earth, that is delivered of God from the false and counterfeit Church, as it were out of the mids of a burning fire, to wit, by the wonted signification of the word earth. 4 These are they which are not defiled with women: Well hath Aretas observed, that these things are not spoken against marriage. For what defiling can be there, where the bed is undefiled? Heb, 13.14. Was this company unmarried, and only of Priests? Nay marriage in time past was not forbindden even unto the Levites, neither is this number made of the Tribe of Levi alone, chap. 7.4. etc. Certainly neither were the Christian Elders without wives until Hildebrand, who to the end that his Clergy might not be defiled with chaste marriages, opened a way to Sodomitry. But peradventure there was none in this multitude, defiled either by the spots of unlawful company, or by the infirmity of the flesh. Shall we think that repentance is waxen so frail since Christ came, which before he took upon him flesh, had such power to cleanse? Wherefore it cannot be that women should be taken properly in this place: but to be defiled with women, is as much as to worship Idols: whereunto we know that, to commit fornication, is referred every where in the scriptures, as, they go a whoring after their Gods, Exod. 34.14. And in Ezechiell, thou hast played the whore with the Sons of Egypt; that is, thou hast worshipped the Gods of the Egyptians; and so in many other places. According to which rule, not to be defiled with women, is the same, as not to worship the Gods of women. Who then are these women? the Locusts, the people of the Angel of the bottomless pit, the army of the Rom●ne Pope, which had hair, as the hair of women, chap 9.8. These bought from the earth, consented not to the same Idolatry with the Locusts women, neither worshipped their King, adoring either the Beast, or his Image, or in receiving his mark in their forehead, or hand; or if peradventure for a time they were carried away with the common error, yet at length they renounced the same by repentance, which doth so wipe away all sins, as if they had never been defiled with them. ¶ They followeth the Lamb, whither soever he shall go: Obeying their Captain Christ in all things, and hearkening to his commandments only. Montanus inserteth for, thus, for whither soever he shall go etc. ¶ These are bought from men: By the merit of Christ's blood, saved from the general contagion, and chosen out of the multitude of those that perished; lest any should attribute salvation to them from that integrity, which was mentioned even now. That purity was not sufficient to salvation, so far as it is inherent in themselves, but the price paid by Christ. ¶ The first fruits to God: In respect of the exceeding great multitude, which at length should embrace the truth, darkness being put away, chap. 20.5.6. etc. 5 For they are without blasme: God seethe no uncleanness in them, upon whom he putteth the most pure rob of his Son; in him doth he behold the elect, in the imputation of whose righteousness consisteth this most pure integrity of theirs, not in the perfection of their own virtue. Aretas omitted before the throne of God, and putteth in the place of it, that which is taken from the former words, these are they that follow the lamb. 6 Afterward I saw an other Angel: Hitherto the general constitution of the whole Church, in as much as it pitched the tents with the Lamb: now followeth the battle begun by a few citizens: and first by those who do set upon the Beast by the word. For about the end of a thousand years, after the first flight of the woman into the wilderness, as shallbe clearly manifest from the twentieth chapter, the Lamb sent forth some light harnessed soldiers, who riding about the camp of Antichtist, should provoke him to battle; and should endure his first assault. These three are Angels, the first of which were those famous men, who rose about the year 1300, Ockanus, Marsilius Patavinus, johannes de Ganduno, Arnold●s de Villa Nova, Dantes, Petrarcha, and especially john Wicklefe an Englishman, whose doctrine was more fruitful, then of the rest, did sink in more deeply, and took such roots, that it could never be rooted out since that time: one Angel only is here rehearsed, the type of whom I do apply to many learned men, because in such signs of future things, the agreement rather of the things is regarded, than the unity of the persons: he flieth through the mids of heaven, because the truth now at length after a long time being revived, drew with it yet much filth of the earth, by which burden being pressed down, it could not straightway fly up into heaven, that is, it could not attain at the first to the celestial purity, but shaking the wings it abode in the mids between both: see chap 8.13. Hence it was, that, that holy man, although he knew assuredly the truth in many things, by whose swift wings he flying up aloft, left the common sort of men far beneath on the earth, yet he was blind in some things, and much deceived, so as he sat in the lowest seats of the Saints hitherto. Therefore the first beginnings of the Church rising again seateth this Angel in the same place, where Gregory the Great was set, about the time almost of her greatest ruin, as we have showed at the 8. chap. ver. 13. Having an everlasting Gospel: That is, the doctrine of salvation by faith in Christ only, as God hath ordained by his eternal decree. It is called eternal, as though purposely the Spirit would meet with the offence of those times, that the truth restored should in every place be condemned of novelty: but he declareth that it is eternal, whatsoever men prate; which should now shine upon the world by their labour: together also he signifieth by the same, that the eternal truth had been banished from the earth before, thrust out by human inventions. Let men therefore see how much they are deceived, who do traduce, as new sprung up, that which was before all ages: but do often vaunt that their own dreams, which the Kingdom of darkness brought forth but yesterday, are as it were of very great antiquity. This Angel hath the Gospel to the end that he should preach it to the inhabitans of the earth, that is, to the earthly citizens, and before this light was brought of that whorish Church. To whom now power should be given to open their eyes, and to hearken to the Heavenly truth. ¶ Saying with a loud voice: Now he cometh unto the sermon of the Angel, so much the more to be observed, because it is the first of the voices, which the seven thunders uttered in chap. 10.4. for it belongeth to the same time. Those Tunders followed the Turkish tyranny, to which they are added in the tenth chapter, or rather began with it, and are contained within the compass of the second woe, as appeareth from the eleventh chap. ver. 14. This combat of the Angels began at the same time, as we shall make more plain at the 20. chap. ver. 4.5. But in this very chapter, of that threefold voice, whereby is noted the proceeding forward of the Church, the second is like a thunder, ver. 2. Which second voice is begun by this battle undertaken of the Angels, as hath been observed before: and so rejoiceth in the name of thunder, whereof mention was made in the 10. chap. ver. 4. The Spirit would not have these words to be related before, thereby showing the deafness of those ages (to which these voices belongeth) which in hearing heard not: which yet at the sound of the seventh trumpet, when they were passed, should be known most plainly: for which cause they are reserved to this time. 7 Fear God, etc. The argument of the sermon was most fit, when all reverence toward God lay wholly quenched, in comparison of that which the commandments of m●n did teach: according to that of Isaiah, This people draweth near to me with their mouth, and honoureth me with their lips: but they have removed th●ir h●rt f●rre from me, and their fear toward me is that which they have been taught by the commandment of men, chap. 29.13. So when Wicklefe came forth into the midst, they trembled in every place at the commandments of men, but the commandments of God were despised with out fear. If any had not been present at the sacrilegious Mass, had not numbered certain prayers upon beads, nor abstained from meats forbidden on set days, and had not performed other such foolish and ungodly ceremonies, he thought he had committed some heinous wickedness: but if the same man knew not God and his sacred truth, had no trust in his mercy through Christ, went to Saints for refuge, and after as he was in any distress, defiled the holy name of God almost at every word, and violated other duties of true godliness, he fell no sting of conscience. From hence therefore for just cause the holy Angel began his preaching, that he might revoke men from a false fear, to the knowledge of the true God. Consider the doctrine of john Wickliefe condemned in the Council of Constance, thou shalt see how greatly he laboured to overthrow human toys, and to teach necessary godliness. ¶ For the hour of his judgement is come: So the Angel in chap. 10.7. avoucheth that the finishing of the mystery was at hand, from which we see how this Angel soundeth again as an Echo to the very great crying out of him, as in the same place ver. 3. And it could not be, but that he should vehemently admonish men of the most grievous judgement of God hanging over their heads, when he saw horrible impiety to bear sway every where. Which judgement began to be showed in that same hour in that first resurrection, of which in chap. 20.5. At which the Papists for just cause might have trembled, unless they had hardened their hearts, seeing they might have acknowledged from that slipping away of men to the truth, which they saw to be every day more and more, both their old impiety, and also that most just punishments were prepared for them, unless they repent betime. ¶ And worship him that made heaven. An other chief point of the sermon, that men forsaking Idolatry would convert unto the true God. Whom he describeth by the works of creation, who at that time should find the world, the Creator being despised, giving divine honour to Gods made with hands, to wood, stone, painted Images, as chap. 9.20. And many hearkened to the Angel. For from that monstrous Idolatry men perceived the foulness of that whole corrupt religion. But when the rest would not be amended, God sent the Turks into the world, as we have showed at that place even now spoken of. Yet see his exceeding great mercy, who before he would let lose the rains unto them, sent this Angel, who by words should turn men if it might be from their ungodliness, to the end that by their repentance he also might turn away his scourge. Should he yet after so long patience deal by admonishing, rather than by striking? But such is the incomprehensible goodness of our God, that he punisheth not before extreme necessity doth plainly compel him. He bridled therefore the Turks, which then began to be dreadful, that they should bring no great damage to our Europe, until the Angel had executed his office. Which when it was in vain with the most part, what should stay the rod any longer? ¶ And an other Angel followed: The Complut. edition and the kings bible have, and another second Angel followed. The second Angel prophesieth of the fall of Babylon, that is, of the city of Rome, and Romish power, as is manifest from ch. 17.5.9.18. He speaketh of futur things, as of those that were past, after the manner of the Prophets, because it is no less certain, which is foreshowed to be hereafter, them if it had been already effected. Though he doth not only give knowledge of a future thing, but also showeth a thing begun at this sermon. This Angel are those Ministers of the following age. The chief among which were john hus, and Hierome of prague, who fought valiantly against the Primacy of the Pope, as we may see in the Articles condemned in the Council of Constance. Him they desired to thrust out of his Antichristian throne, together with whom Babylon Rome must needs fall down. Neither could it be that the Pope should long escape, whose beginning was wicked, his increase worse, and his ripeness no longer to be borne with, as these two holy men made apparent. They preached about the year 1414, and did shake the Romish tyranny somewhat more forcibly than Wickliefe: which also the Spirit did signify should be, making every Angel following, a more fierce enemy than the former. Worthily did they cry out that Babylon was fallen, when Bohemia being enlightened by their sermons, forsook straightway the Pope of Rome, and destroyed every where the Monasteries, the habitations of the Romish superstitions. Which beginning was a famous proof of the whole ruin at length, which they saw would be shortly, whereof they should receive a most sure pledge in this first beginning. Because of the wine of the wrath: That is, the wine of fornication, whereby she hath provoked God to wrath. This wine is Idolatry, which superstitious men drink up no less sweetly, then most pleasant liquor. Rome gave this wine to all nations. Who knoweth not that Rome vaunteth that she is the mother of all Churches? Which thing is most true, if we regard superstitions, error, Idolatry, and all the other corruption, all which in general the whole West part sucked from Rome, as it were from the mother's breasts. But she shall be punished shortly for her wickedness, which thought it not enough to corrupt herself, unless she poisoned all the rest of the nations with the contagion of her impiety. The Complutent edit. and the King's Bible do omit the conjunction causal for, even as also the word city in those that go next before, with which agreeth the common translation, but that it hath the relative in stead of the conjunction. Aretas readeth as our copies: but this diversity changeth not the meaning. 9 And the third Angel: and an other third Angel, as some copies have it. The third should be the strongest of all. He should not only nip Antichrist with most grievous words, but also most severely threaten destruction to all, who will not departed from the humble service of him. This Angel was Martin Luther, that began openly to traduce Antichrist, about the year 1517, who detested this infection more bitterly, by how much through the revelation of the Spirit of God he had more sure knowledge of the filthiness of the Romish Beast. The Spirit here attributeth to him a troublous sermon, and full of tumult. And indeed there is no man, who hath tasted the works of that holy man, to whom they seem not to cast a savour of the heavenly truth: they are in every place so hot and earnest, and do flame with a certain fiery heat: yea he came some time to that fervency, that he could not stay himself from foul and unchaste similitudes. Many desired a greater moderation and modesty: but from hence we may see, with what inward motion he was carried. The world was sick of a great drowsy disease; which could not be shaken of unless he had spoken vehemently, dealt roughly, and stung them. Of which labour he received happy fruit. Men were wakened out of sleep by his warnings, and seeing in what great danger they were by worshipping the Beast, they delivered themselves from his snares, assoon as they could. Therefore they forsook the author of their evil, and fled unto the salutary truth. A matter of a great trouble and stir. But a wheel is not turned about without noise, & the Spirit in some part doth manifest the trouble that followed by this very great earnestness of the sermon. ¶ If any shall worship the Beast: He dealeth in earnest, and cutteth to the quick. The sum of the sermon is contained in this conditional proposition, if any shall worship the Beast, he procureth to himself eternal destruction: The antecedent part is found in this verse, the consequent is declared by the two sequents. As touching the worship, it is set forth first by a double subject, the Beast & his Image. The Beast, simple and unskilful men do worship, who are carried with the present glory of things: His Image, the more learned and skilful, who see further, and worship the present Beast, for the reverend antiquity of succession, and that ancient image renewed in this that is present. Both are in the same state, unless they repent. Before, the worshipping of the Image was common to all, chap. 13.15. but where in some respect it is distinguished from the adoration of the Beast, it seemeth to consist in this difference of learned and unlearned. Afterward the manner of worshipping is declared: which is done two ways, by receiving the mark, either in the forehead, or in the hand. In the forehead are marked the common sort of men, who by a naked profession do acknowledge their humble service. In the hand, the Princes, Peers, the whole rout of Ecclesiastical men, and the rest of that sort, whose duty is to maintain the Beast to their power. Why then is the order changed, & the first place given to the mark in the forehead, to which the second was before, as which place belongeth to men of less reckenning? chap. 13.16. Surely that the greater condemnation of those defenders may be showed, as though he should say, Every one shallbe tormented with fire and brimstone, who hath but received the mark in the forehead, much more they which have received it in their hand. But why is no mention made of the number of his name? Because this token is proper to the Grecians, who should worship the Beast by their consenting with the Latin Church, chap. 13.17. But this Angel was appointed for the people of the West part: especially Greece also being destroyed by the desolation of the Turks. But thou must observe, that this worshipping is performed not by falling down on the ground, but by acknowledging a sovereignty, in which manner they may worship, who never saw the Beast. 10 He shall drink also of the wine of the wrath of God: The consequent part of the conditional proposition describeth the destruction of them who worship, both by the kind of punishment in this verse, and also by the eternity thereof, in the verse following. That first is set forth allegorically in the beginning of the verse; after it is declared by proper words in the other part. To drink of the wine of the wrath, seemeth to be a metaphor made by antanaclasis or reciprocation unto the wine of fornication: whereby idolatry is signified, wherewith men are delighted no less, then with the pleasantness of wine. As therefore men rejoice in their sins, so God shall rejoice no less in punishing them: for he shall mix for them the wine of his wrath, according to that in Deut. 28.63. Or the reason may be taken from them that do kill wicked men by poisonned drinks, as once the Athenians, & other people, and at this day the Turks. But what is this pure wine mixed? These things seem to be contrary: a thing is said to be mixed, which is powered in for him that shall drink, although it be not allayed with water: but that exposition seemeth to me to be more probable, which will have diverse pure wines to be mixed together; which mixture doth much sooner cause drunkenness, and maketh a greater disturbance of the body. Water being mingled allayeth the strength of pure wine; which tempering is not fit to signify the very great severity of punishment. Let therefore the mixed pure wine be judgement without mercy to the unrepentant. ¶ He shallbe tormented in fire and brimstone: These things more properly do note, that the punishment shallbe like that, which of old was of Sodom. A sorrowful spectacle whereof is yet at this day to be seen in the world in the ashy earth, and in the stinking lake. A visible mark doubtless of an eternal punishment. This punishment shallbe taken before the Angels and the Lamb, that the torment may be the more grievous, by how much it is more known to their enem●●s. ¶ And the smoke of their torment: These things do declare the eternity of the punishment: for the smoke of the torment shallbe eternal. But the smoke is taken for fire, of which it is a token. Here it is used, for to teach that the worshippers of the Beast shall not only be tormented for ever, but also that their torment shall never be hid from the Saints, who at least shall see always the smoke thereof. As touching that he saith they shall have no rest day nor night, by the same he showeth that their torment shallbe continual also, beside that it shallbe eternal. The repeating again of the antecedent of the conditional proposition, belongeth to the earnestness of this sermon: where he maketh mention only of the mark● of his name, it is because this badge is common not only to them who are marked in the forehead, but also to them who receive the mark in their hand. Wherefore o ye Papists consider diligently, how horrible punishment abideth you, unless you forsake the Pope of Rome. These stinging words of Martin Luther were not of a man, and of an angry adversary, but which the Holy Ghost ministered unto him. Ye see that the man was sent from the camp of Christ himself. And think not that these threats are dead with him, but let your ears ring with the same continually. For they live at this day, and shall no less have their force for ever, threatening eternal destruction to every one who do yet worship that Romish Idol. Yea a more grievous punishment is prepared for men, by how much the ungodliness of the Pope's chair is more apparent: let every one hear, who regardeth his eternal salvation. 12 Here is the patience of the Saints: These things pertain to consolation, which the Angel useth with the same as a conclusion shutting up his sermon. Albeit they may be the words of john, adding these things after his manner like an acclamation. But it skilleth little whose of these two they were. The speech is defective, for, here is the trial of the patience of the Saints: here is the trial of them that keep the commandments of God. For now it should appear, who were endued with true patience, and who performed the duties of unfeigned godliness. Antichrist should be driven into such rage by the preaching of Luther, that it was neddfull for men to be godly indeed, that would endure stoutly his assault, and yet not forsake their profession. Of which fury Germany is witness, which from hence did wholly abound with murders, & the blood of the godly, chap. 11.7. And no less our England for her part, which them every where did burn with the fires of the faithful. What were the horrible sloughters of France? the ashes of Merindoll & Cabrieres are a sign of most outrageous cruelty. Now was there need of virtue, without which none could stand. And that we may know in how great dā●er things were, we read that the very Captains & standerdbearers quaked for fear. How timorous was H. Melancthon, until Luther raised him up, & comforted him? The like fear without doubt appalled many men. 13 Then I heard a voice from heaven: The other consolation is of a voice sent from heaven. For to the end that the Saints should be more prompt to undergo danger, it is avouched from heaven, that the utmost trouble which the wicked can bring upon the faithful, is present happiness to them: and that it shall not be in vain, although it seemeth otherwise to the world, that they do throw themselves into so great perils for the truths sake: for their works should follow them, of which they should receive straightway a most sweet fruit, and obtain at length a most blessed and ample reward. Neither is it without cause, that there is so express mention of the time, from this time, from now, that I may so say: the common translation hath, from now. Theod. Beza thinketh that this member is to be joined necessarily with blessed, to which he addeth next, blessed from hence forth etc. But it seemeth that it is not to be put out of the place, which the Spirit advisedly giveth to it, joining it with which die, Blessed are the dead which die in the Lord from henceforth. Not but that the dead in former ages also were blessed, but because these times required necessarily this special comfort. As long as they had to do with the Heathen persecuting Christ in his members professedly, no man could doubt, but that he ought to spend his life in that cause. But in the combat with them who boasted that they alone were true Christians, justly the more simple might doubt, whether they should resist unto blood. Therefore to the end that the Spirit might take away this scruple, and that the faithful should not doubt to die in this conflict, he pronounceth them happy who die from henceforth, as though he should say, a crown of celestial glory doth remain no less for all those who die in the fight against the Beast, then for those who for Christ's sake were slain before time by the Heathens; words full of comfort. And so indeed it came to pass in the Church restored after the year 1543, after the Parliament of Aquen, against them of Merindoll and Cabriers, & many others having suffered calamities in France: when a rumour also was spread abroad, of the entreprises of the Emperor, and of the Pope against religion: for then many weak brethren being amazed at the dangers present and expected, began to think by dissembling their religion, to provide for their goods and life. Which thing fear persuaded them to be lawful by the example of Nicodemus. Against this great fear, a voice sounded from heaven, when certain writings full of holiness were published by john Calvin, of avoiding superstitions, and an excuse to the Nicodemites: in which by most strong arguments he disprooveth that weakness, and proveth a necessity of testifying our religion openly, whatsoever dangers shallbe near at hand: that the glory of God ought to be more precious to us, than this frail life, which to speak properly, is no other thing then a shadow. Which judgement other holy men also confirmed by their writings, Philip Melancthon, Martin Bucer, Peter Martyr, and the whole Church of Zuriche, as we may see in the Opuscules of Calvin. This is that voice from Heaven. 14 And I looked and behold a white cloud: Thus far the three Angels fight by the word; now a fact is added, and engines are brought forth to begin the ruin of Babylon. Which preparation is double, the Harvest & Vintage: The harvest is the gathering of the good, according to that saying of Christ, the harvest is great, but the labourers are few: pray therefore the Lord of the harvest, that he would send forth labourers into his harvest: Mat. 9.37. And it is set forth in three verses: the preparation whereof is in two Angels, one the Prince ver. 14 and the other an Administer ver. 15. Whose labour is joined together as a double thunder apaling with a double crack, one by & by following an other; afterward followeth the execution ver. 16. As touching the words, a cloud hanging aloft signifieth a certain highness, such as are honours, dignities, Magistrates, Principalities, and such like: to which an high place is granted among men, though not the highest, seeing the clouds do stay beneath the sky. Which signification is confirmed by that which was spoken before of the two Prophets, who rising from the dead, went up into the Heaven by a cloud, that is, were earryed unto the due height of dignity, by the help of certain inferior Princes, chap. 11.12. A white, clear, and cheerful cloud betokeneth gentle, merciful, and comfortable principalities. One setting like to the Son of man, is a certain chief man placed in this high degree of dignity. The ambiguity of which phrase hath carried away some Interpreters into a contrary opinion. Commonly it is wont to be taken of Christ, but by prefixing the articles, of which here are none. Furthermore seeing this like to the Son of man doth nothing, but at the commandment of an other, it cannot agree unto Christ: he is therefore a man of our state and condition: whose form being represented to john, resembling the Image of a future man, worthily is said to be like to the Son of man. The golden crown noteth his Kingly dignity, which is of a larger dition than a Magistrates of a city. The sharp sickle in his hand showeth a faculty and readiness to cut down. We shall see the application strait way, after the unfolding of the general matter and sense of the type. 15 And an other Angel: An other beside the three former; and the fift in number from him sitting in a cloud: this cometh out of the temple, a citizen, and as is likely, a Minister, and Pastor of a purer Church, whose office is not so much to reap with his own hands, as to stir up him that sitteth on the cloud to the labour, both by the faculty given him of God, and also by the opportune ripeness of the corn. Hereupon he biddeth him to put in his sickle, and reap. For now the time to reap is come. The thing being attempted before, obtained no joyful issue, because yet the time was not fit; but now God would prosper their godly endeavours. It is to be observed, seeing that this Angel cometh out of the inner temple, not the exterior court (which partition was made in the eleventh chapter) that the Spirit is yet employed in a more full declaration of the same time, to wit, of the Church lying hid, and shut up in a narrow place, as we have showed at the first verse of this chapter. 16 Then he that sat on the cloud thrust in his sickle on the earth: The thing is put in execution, and wanteth not success, the corn falling of his own accord before the sickle through the great ripeness of it. The word earth was taken before commonly in the worse part. In which signification it may note that those, who before were inhabitans of the earth, that is, members of the earthly Church, which is very far off from the true and heavenly, shallbe gathered now at length into the bundles of the more pure corn in this harvest; or if the harvest be only of the reprobate, so as that these alone are cut down with the sickle: the meaning of the vision cometh to the same end, but that former sense is more natural. For it declareth that at length there should arise comfortable Princes and Magistrates, who by the persuasion and exhortation of godly Ministers, should gather from Antichristian superstition, their subjects into the true Church, and the sincere profession of wholesome doctrine, but should drive away the contrary impiety and the practisers thereof out of their coasts. Such white clouds were Saxony, Misnia, Hassia, Prussia, the free cities, Strasburge, Zurich, Berne, Geneve, Basill etc. They that sat on these clouds were Fredrick of Saxony, Mauritius, Philip the Landgrave, joachimus of Brunswike, Albert of Brandeburg Princes. The Senate of Zuriche, of Auspurge, of Berna, of Geneva, and the rest. The Angel coming out of the Temple, is justus jonas, Philip Melancthon, Nicolas Amstorfius, john Dulcius, which were persuaders of Frederik Duke of Saxony for to abrogate the private Mass, and to begin reformation. Likewise Zuinglius, Bucer. Capito, Blaverus, and the other holy men in their places. The sickle put on the earth, are the hands of Princes and Senators of cities, put forth for the amending of corruptions: to wit, when the Mass was abrogated at Wittenberg, in the year 1521. the Idols, Images, and Altars being taken away out of the whole dominion of the Tigurines, in the year 1523: and more over a few years after when there came a more perfect reformation, the day and year of superstition abolished, were written on pillars with letters of Gold. When in all the places above rehearsed the reapers did bend to the work stoutly, striving who might do best in cutting down wicked superstition, and in pulling up darnel by the roots, for which before, they were not able to see the corn, they did so bear sway in the whole field. This harvest was begun about the year 1521, & was hotly applied by the space of ten whole years next after and more: it followed Luther by and by, who a little before the reformation was begun, thought it needful for fear of the emperors proscription, to hide himself in a more secret place. While he then lay hid, an other Angel took this office upon him to exhort him that sat upon the cloud, to thrust in his sickle on the earth, by taking away Idolatry, and gathering together the godly as handfuls into holy assemblies, as hath been declared. Neither is this an allusion like to be true, but such an application as the regard of the time requireth necessarily. The Church lay hid yet in the temple, as is manifest by the Angels, which come out from thence. But about the end of the limited time of a thousand two hundreth and threescore years should be the harvest & vintage following; to which moreover the last place is given in this Prophecy, because after all the former things were finished, these also should be performed in their time. And all these things most fitly agree to that application, which I have brought: neither shall any by searching out find either any other Angel, or harvest also, that every think may agree necessarily with themselves. 17 And an other Angel. So was the harvest, the vintage followeth as it is wont. But this is proper to the wicked, as that was to the godly. For the Saints are well compared to wheat and corn, the profitablest things, and most necessary things: which by the solidness of their fruit, resemble fitly the soundness of good men, who are more profitable for their use, then goodly in outward show. But the full, and swelling dainties of grapes do most aptly declare the present felicity of the wicked. The Harvest belonged to Germany, and brought us to the year 1520: this vintage is proper to our England, so wonderfully agreeing to the things here done, both in the course of time, & congruency of all the matter, that it is not to be doubted, but that the Spirit pointed with the finger to these grapes. Which that we may perceive more easily, every thing is to be considered apart. There is both a preparation & also an execution of this vintage. That belongeth to 2 Angels ver. 17.18. joined together in labour, as those in the harvest, which in like sort do thunder with a double crash. The execution is done first by pruning the vine, & casting the clusters of grapes into the wine press, v. 19 after by treading the wine press, v. 20. The shredders are two Angels companions, conversant in the same Temple, that is, both free citizens of the true Church yet lying hid. For it was not yet freed from her narrow straits, although the Gentiles in the mean time reigned in a great assembly in the court, and holy city. Which is diligently to be observed, seeing the place of the Angels manifesteth also the time when the thing was done, and as it were beareth a candle before us, to put away darkness. Touching the first Angel mention is made particularly in this verse, that he had a sharp sickle, that is, power to cut off the clusters of grapes, and to prune the vine, in which thing he should carry himself courageously, as the sharp sickle declareth. But he neither sitteth on a cloud, neither hath a crown on his head, as the Angel of the harvest, ver. 14. Whether are these things set down once in common, to be transferred hither? Or whether rather this Angel doth not attain that degree of dignity in which the former was: but that it is of a somewhat lower class and degree?, So it seemeth, seeing it is not a safe thing to add any thing to the words inspired of God, but upon most certain reason. Therefore this Angel is Thomas Cromwell, in the days of K. Henry the eight most mighty Prince, a man with us most famous, Earl of Essex, keeper of the Great Seal: who came out of the Temple, which is in heaven, a sincere favourer of pure religion. He had a sickle, being appointed the K. deputy in matters Ecclesiastical, did apply the same sharply and lustily to the work: yet not endued with any either crown or diadem, being rather a minister of another's power, than an author of his own. 18 And an other Angel came out of the Altar: The second Angel is described by a threefold property, that he cometh out of the Altar, that he hath power over fire, and that he exhorteth his fellow Angel to cut the vine. Touching the first, it is said significantly to come out of the Altar. For so the Greek hath out of the Altar. Theod. Beza translateth from the Altar, which expresseth not the force of the speech sufficiently. A man cometh from a thing, nigh to which he was: but out of a thing, within the compass whereof he was contained. But how can he come out of the Altar? This may be understood from chap. 6.9. I saw, saith he, under the Altar the souls of them, which had been killed. This kind then of speaking declareth that this Angel is an holy Martyr, such as they are who have a place under the Altar. But they that lie under the Altar, must needs come out of the same, when they go any whither. But whereas there are many kinds of Martyrdom (for some are consumed by sword, some by an halter, some by wild beasts, other some by fire) that it may be understood of what sort this Martyr is; it is added, that he hath power over fire, that is to say, that he sufferring and overcoming the torment of fire (for this is to have power over fire) he gave testimony to the truth. But that in the third place he crieth to him that hath a sickle, it is taught that this Martyr is described to be such an one, rather because of the future combat, then passed victory. For a Martyr that is dead cannot exhort to any excellent great act. The example of his constancy, may stir up the mind to the like courage: but it is not granted him to instruct by word unto any peculiar actions, as this of pruning the vine is, unless he were living together with us. This exhortation therefore puts us in mind, that Martyrdom was at length to be endured of him, not that he had suffered it before, when he exhorted to these things. All which circunstances joined together, lead us unto Thomas Cranmer Archbishop (as they call him) once of Canterbury. This was a notable Martyr, having power over fire, to which he gave his body to be burned for the truth. Whose power over fire was so much the more famous, because first having fallen by human infirmity, in subscribing to a wicked opinion, repenting by and by, and revoking his subscription, when he was brought to the fire, he would have his right hand first to endure the burning flame, because it had been so ready an instrument of wickedness, which being consumed at length, he gave his body to be devoured in the same flames. He crieth with a loud cry to him that had the sickle, because in the time of King Henry the eight he stirred up Thomas Cromwell by his words to make this grapes gathering. For being excellently learned, and burning with an ardent zeal, he could not but hasten forward the work to his power, & inflame him, whom he saw to be endued with the power to do it. 19 Then the Angel thrust in his sickle. Thus far the preparation, now the execution is accomplished in cutting down the grapes of the vineyard. Which Vine is the shining and Princely glory of the Popish Church: the felicity whereof was great among us in time past, even as in every other: it swollen with full and red grapes, it hung on rails aloft & made fast together, overshadowing the whole earth on every side with large branches, and thick clusters of grapes. For it is known (the rubbish do yet testify) how all fruitful hills were planted with these wild vines all our Island through, how deep roots they took, & with how far spread branches, they did so stop up the Sun, that it could no where shine on the corn. But when it pleased God at length to punish this wicked people, he raised up Henry the VIII, who for just causes being angry with the Pope both shook of from himself the Antichristian yoke, & also took it from the necks of his people. Neither content with this ministry of the Angels, partly of Cromwell with his sharp sickle, partly of Cranmer having power over fire: In the year 1539. he laboured that this whole vine should be not so much cut, as plucked up by the roots and utterly destroyed. For hence the Abbeys and Fryeries were pulled down, the Nunneries laid even with the ground, and the lands and revenues of old appointed to wicked superstitions, were brought again to the common treasure, and at length being set forth to a public sale, they were sold to diverse persons. And this is the cutting of the clusters of grapes, and the casting of them into the wine press, a thing indeed memorable, if we shall consider it diligently, according to the nobleness thereof. 20 And the wine press was trodden without the city: This city is the holy Church of God, which the Scriptures do note often times by the name of a city, beyond the territories of which, this press was trodden; how wonderfully doth this agree? For howsoever England spoiled the Papists of their goods and riches, and according to their demerits put them from all their dignity; yet nevertheless she had not as yet attained for that time such reformation, for which rightly it could be called a wholly city. The Pope was banished, but the Papism was retained, as is manifest from those six articles made the next year after that the Monasteries were broken down. Wherein it was thus ordained: That under the form of bread & wine there is the true and natural body and blood of Christ, and that after the consecration, the substance of bread and wine remaineth no longer. That the receiving of the whole supper of the Lord, is not necessary to salvation, and that under whether of the forms you will, whole Christ is contained. That it is not lawful for Priests to marry. That the vows of chastity are to be kept. That private Masses are to be retained. That auricular and secret confession of sins is profitable and necessary. These uncleannesses defiled England, that it could not be the dwelling place of God at that time. ¶ And blood came out of the wine press: Blood by an elegant metaphor is the juice of grapes; but it cometh nearer to the juice of these who are now spoken of by a certain property of speech. For it is that calamity which came of the overthrow of the Pope, which was so great, that not only the whole country was moist therewith, but also it overflowed to the horses bridles. We have heard that they, to whom this business was committed of destroying the dens and to confiscate the goods, riding with a great train, visited almost all the houses through the whole country: which office while they execute, so great havoc was made of the Papists riches, that horses might seem to swim in their spoils, as it were in a deep river of pressed grapes. But beside this, I suppose an other greater thing to be signified, to wit, that not only the common sort of men, who were no less cheerful to execute this business, than horses are to the battle, became greatly enriched and increased by these means; but also the Noble men themselves and Peers of the Realm, who are as it were the rains to govern the common people, made also very great gain thereof. It is known well enough that the beginning of many men's Nobility came from hence, and other men's far greater abundance. For than was there scarce any, at least of any value and reckoning, who went not to purvey wood when this oak did fall. ¶ By the space of a thousand and six hundredth furlongs: That is, through the whole country of England A thousand six hundredth furlongs, make two hundredth English miles. But the length of the country from the furthest part of the South to the farthest end of the North part is more by an hundredth miles: but if we shall take away the Northern waist ground, where the country nigh the bounds is desert and unhusbanded (which these grapes, that is, religious nation dreaded greatly, as too cold an air, delighting in the Sunny and most pleasant places) we see also a marvelous consent even in this part. In this wise therefore is the vintage of England, so manifestly declared by the agreement of all things, that it is not to be doubted, but that this alone is the natural application of this type. And now we perceive, with what singular skilfulness the Spirit hath described all memorable things, which should come to pass in the Church, even till the year 1556. In this chapter he stayeth at the year 1540 but the eleventh chapter hath supplied that which is wanting here since that time. The thirteen Centuries describe most clearly even to the year thirteen hundred, the acts of the Dragon and of the Beast. From thence our country man john Fox beginning at Weckliefe, with whom you may join john Sleidane and Gaspar Peucer, followeth on the things remaining, even to the seventh trumpet. Because of this their more abundant and greater knowledge of things past, which the diligence of these should bring to men under the blowing of the seventh trumpet, the Spirit hath made this repetition now agreeing with their narrations. The whole Prophecy of these three chapters is from the time of john unto the year one thousand five hundredth and forty, that is, of a thousand four hundredth fifty years. CHAP. 15. AND I saw another sign in heaven, great & marvellous: seven Angels having the seven last plagues; for by them is fulfilled the wrath of God. 2 And I saw as it were a glassy sea mingled with fire: and them that had gotten victory of the Beast, and of his Image, and of his mark, and of the Number of his name; standing at the glassy sea, having haps of God. 3 And they sung 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, 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. 5 And after these I looked, and lo, the Temple of the tabernacle of testimony was opened. 6 And there came forth the seven Angels which had the seven plagues, out of the temple, clothed with pure and bright linen, and girded about the breasts with golden girdles. 7 And one of the four Beasts gave to the seven Angels, seven golden vials, full of the wrath of God, which liveth for evermore. 8 And the Temple was filled with the smoke that proceeded from the majesty 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 fulfilled. The Analysis. HITHERTO have been the things passed of the seventh trumpet, so far forth as under it they were more fully known, then at any time heretofore: now follow the things to come; of which, the common type is in this chapter, and then the special execution, in the rest of the book. The type first summarily showeth, how seven Ministers are prepared, which should take vengeance on the enemies; verse 1. Also what should be the state of the Church conversing among the Gentiles, until the Angels executed their office. The portraiture whereof, is set forth by the glassy sea, mingled with fire: and in the victors, and the Harpers: ver. 2. Then by the Song; the authors whereof are Moses and the Lamb: the argument of it, is, the praise of God's omnipotency and justice; ver. 3. and the gathering to him of all the elect, ver. 4. After this, it showeth in special, a more full description, partly of the Angels prepared to their work; as of the place whence they come, vers. 5.6. of their clothing, ver. 6. and the instruments, namely the vials wherewith they are furnished, ver. 7. Partly of the whole Church; both in respect of the chosen Gentiles, by whose means it shineth with glory, and the presence of God: and in respect of the rest, unto whom it continueth shut, until the appointed time. Scholions. 1 And I saw an other sign: These words are used in stead of a passage to an other matter; whereby, this prophesy following, is distinguished from that which was erst explained in the three former chapters. And now remaineth the third and last period, divided from the former, by the kind of events, which therefore have a new instrument, of vials: but yet agreeing with them, in as much as it is a part of the seventh trumpet, as may easily appear by the things spoken before. For the Tabernacle in heaven, is not opened before the seventh trumpet; chap. 11.15.19. But the Ministers of this work, which have charge given them to power out the vials, do come out of the Temple opened in heaven; as after in the 5. and 6. verses of this chapter. Moreover, the Angel foretold that the end should come, when the seventh trumpet sounded; chap. 10.7. Now these seven vials, do bring the end with them; their Ministers being said, in this verse, to have the seven last plagues; and therefore they necessarily belong to that trumpet. For if the first vial, answered to the first trumpet, and then the rest in order, so as every one should be of the same time that the trumpet is, wherewith it is joined: there were no reason why they should be called the last plagues. But the thing is not so: especially seeing the first vial, brings evil on the men, which were branded with the Beasts mark; chap. 16.1. which mark we have seen to be the invention not of the first Beast, but of the second, chap. 13.16. whose birth days fell out under the fift trumpet. Whereas by this reason, the mark should necessarily go before all the trumpets; the first whereof, should not so much imprint the mark itself, as afflict the men on whom it was already printed. Moreover, the Saint's triumph is sung in this chapter, for the victory gotten of the Beast, before the vials are powered out, or the Angels take their work in hand; ver. 2. etc. But the Beast dieth not under the first trumpet, but is then born, and from thence forth, flourisheth until the harvest and vintage; chap. 14. and the two Prophets rise up from the dead; chap. 11.11. which things fell out about the end of the sixth trumpet, as we have showed. Yea but there is a great similitude, between the trumpets & the vials; there is in deed; but to this end only, that we may know how men are punished, in the same degrees and steps that they have sinned. Yet they differ, both in time, and in manner of punishment: for the vials are only punishments, whereas the trumpets be offences. It is therefore manifest, that the whole distance of time, from john, to the coming of our Lord, is divided into three periods; and every of them again, into seven more particular seasons, or articles; so, as under the last of that which went before, beginneth the first of that which followeth; that is to say, as from the last seal, do arise the seven tronpets; so from the last trumpet, do arise the seven vials. Which distribution of the time, maketh this prophesy easy unto us; which else would be very intricate. ¶ In heaven: That is, in the purer Church. For as of old, the Lord was wont to roar out of Zion, and give his voice out of jerusalem, Amos, 1.2. so the evil by which all his enemies now shall utterly perish, shall come out of his holy Church, wherein he will show himself an avenger, in punishing all the reprobates. And great and marvellous is this sign, because of the wonderful change of the course of things, the Beast and Dragon being overcome and abolished, and th'eternal happiness of the Church procured; as we shall see in the things particularly to be handled. ¶ Seven Angels: According to the manner of the former periods. These be men, citizens of the purer Church; as appeareth by the place from whence they come; and their attire: of which hereafter. Theod. Beza expresseth it thus, the seven Angels: but there is no article in the Greek; neither were these either seen or mentioned before the temple was opened. They are said to have, the seven last plagues; because when these are done, there shallbe happy time's only, until the end of all things be come: as the next words show. For they are not called the last, as if they should come a little before the end: but because by them God's wrath shallbe fulfilled, in abolishing the enemies and tempests of the Church. They have their beginning together with the seventh trumpet, about the year 1560. in respect of which, we say they are to come, and not in respect of this time only, wherein we now live. And he saith the wrath is fulfilled, in stead of shallbe fulfilled: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) for the certainty of the prophesy, maketh him to speak in the time past, of things that are to come. 2 And I saw as it were a glassy sea, mingled with fire: Hitherto generally of things to be done, and the Ministers of them: now followeth the estate of the holy Church in the mean while. The Church is described by the things or substance of it, and the persons. The first is a sea, that is, doctrine; as before: the diverse manner whereof, maketh also a diverse sea. The one heavenly, like that in chap. 4.6. which also was glassy and like to Crystal: the other earthly, turned into blood, and void of all purity; chap. 8. Here we have a third, heavenly also, as the former verse showeth; for this sign was seen in heaven: and glassy, as the first was; with which it wholly agreeth in nature, however there be some little difference in quality. For, in stead of that Crystal, here fire is mingled: a glassy sea, saith he, mixed with fire. That therefore, was clear as glass; and most simple, without all colour, as Crystal is: this also is clear as glass; but coloured with fiery redness; not shining with the simplicity of Crystal. And what other thing doth fire signify, than fervent strifes & contentions, burning with hatred? I am come to send fire on the earth, saith Christ, and what is my desire, if it be already kindled? Luk 12.49. This inseparable companion, must the heavenly truth of the last period, have joined with it: the doctrine should be glassy and clear, through which we may behold the gracious countenance of the Father in Christ jesus; yet not in all respects pure as Crystal, but coloured with the fire of contention. Which thing verily, all godly men to their great grief, do find at this day too true. That unhappy strife about sacramental signs, how great stirs wrought it in the Church? which yet had not enough itself alone to trouble all things: but it must bring forth also (as an evil bird an evil egg) that unheard monster of Ubiquity. The sparks hereof were cast into the sea, by Luther himself; but quenched again, both by his own modesty and godliness, and by Melanchtons & others that have well deserved of the Church. Till afterwards john Brentius, and james Andrew's, about the year 1561. did again with much pains as with bellows, styrr up the flame. Neither was the contention about these chief points only; but about God's grace, Predestination, Baptism, and other things also: as error for the most part never goeth alone, without some company. The Churches which are further off from the brenn of this fire, do burn with an other no less fervent flame of ambition: whereupon have arisen very sharp contention for dignities and honours, as for necessary ornaments of the Church; though purer times do sufficiently teach, that nothing ever brought more certain destruction thereunto. Neither doth ambition suffer, so free a preaching of the word, as should be: nor manners to be restrained with that bridle, which being taken away, a liberty followeth to all manner wickedness, or such at least, as abolisheth Christian piety. This kind of fire, rangeth throughout the whole renewed Church; and either consumeth many, or molesteth the rest; whiles they labour to quench it. Neither is there sound quietness in any place; this wildfire living even in mids of the waters. Which thing the Spirit diligently here doth intimate; lest any man for the contentions, should reject the truth. For thanks be to our God, who, although fire be mingled with our sea, doth yet vouchsafe it to be glassy still, that is, transparent and clear; through which we may behold the most sweet grace of salvation, obtained for us by Christ. We are far from the Christian purity that should be: yet let us be glad for this good we do enjoy, and earnestly beg of God, that he would give us that which is wanting. But it is to be feared, he will take away that which we have; such be our sins: as we have showed in the particular Churches, chap. 3. ¶ And them that had gotten victory of the Beast: Hitherto of the things: the Persons are the victors, in the latter part of this verse; and the Harpers, ver. 3. The Greek phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from the Hebrew, Goberim mechajah: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew min, which is often joined with gaber, and noteth out a comparison; as mearajoth gaberu, they were stronger than Lions, 2 Sam. 1.23. so wicked deeds got victory of me, that is, prevailed against me, Psal. 65.4. In like manner they that get victory of the Beast, are such as prevail against him, his image, mark, and number of his name. These all are set down severally, for that the victory should be full and absolute: though the Beast remain yet a little while. For they should not only reject Antichrist himself, but abhor also all his mark, yea and not suffer themselves to be called by the number of his name. We have showed, that the number of his name, which is, to be called a Latin, is the least bond of society, wherewith men are tied to Antichrist: which was proper to the Greeks, who by admitting this symbol, obtained mutual traffic. But the inhabitans of the West, which long ago easily suffered themselves to be made his marked soldjers, and to be called Papists, and of the Pope's religion; do now detest the very name Latin, which the Greeks so hardly & lately received. This victory therefore is full, as is signified by this particular rehearsal of Image, mark, & number of name. But, thou wilt say, when fell out this victory? At the sound of the seventh trumpet, when the Protestant Princes in Germany, which had wrong out from Charles to have their proffession of religion free; did soon after his death, get it to be confirmed & established by th'emperor Ferdinandus, in the year 1558. at which time, our gracious Queen Elizabeth, being also crowned, did manifest to the world, that the Beast was overcome in England; who a few years afore had begun to reign a fresh; and was never before fully vanquished, but reserved of God unto this time, for to honour the charrot and triumph of our good Queen. The year next after, they trod down the Beast in Scotland. Before these times the truth did fight, but in doubtful battle: now it did plainly beat down and overthrow the enemies. Unto these, many other are to be added, as in France, Sweveland, Denmark, Suecia, Prussia; all which being joined together, do make up this company, that stand at the glassy sea. ¶ Standing at the glassy sea: Holding the true and sincere doctrine; to the voice whereof, they stand and hearken continually. He alludeth to the Israelites which stood on the sea shore, beholding the marvellous salvation which God had given them, their enemies being destroyed. Seeing therefore we all whom God hath freed from Antichrists tyranny, do yet stand on the brink, newly escaped out of danger: what evil fury vexeth us, that we should rave, brethren against brethren, with all kind of reproaches, railings and contumelies? How shameful, yea how wicked a thing would it have been, if the Israelites for whose sake the waters were cleft asunder; and whiles they escaped by a passage unheard off, through the mids of the sea, so soon as they came safe to the shore, their enemies were drowned: if they, I say, should have stuck and killed one an other? Yet this ungodly prank do we play at this day. Which seeing it is most unworthy them that are adorned with so notable and singular a good: I entreat by God our avenger and saviour, that we may seriously weigh the thing; and letting pass our brawls and contentions, may get us harps with one consent to sing praises unto God, rather than to strike up terrible drums, for to move intestine war. We stand on the shore, but the enemy is not yet altogether drowned: and if he were overwhelmed, yet should they be no place for this bitterness. But unawares I have strayed from my purpose; how be it, I trust, not without reason. ¶ Having haps of God: That is, divine, sweet and excellent harps: according to the manner of the Hebrews, who call all that of God, which is in it kind most chief and excellent; as a Prince of God, Gen. 23.6. Mounteyns of God, Psal. 36.7. trees of God etc. for most excellent men, high mountains, noble trees. See the observations of the learned jan Drusius. Or, be they not called haps of God, because God gives the joy of his Spirit into their hearts, whereby they give God meet thanks for this his notable mercy? Perhaps this is the righter. But both of them do signify alike, the great pleasure that is felt by this victory; such as we have showed was in the Tigurines, who wrote upon a pillar with letters of Gold, the year and day when reformation began among them. With what precious stone should this day be graven, of much fuller victory and triumph? But we are in special to respect the Confessions set forth in this time: for these are most sweet harps, & that of God; whose strings he hath tuned, and with whose melody he is much delighted. Whiles the Temple was shut, the voice of the Harpers sounded with sweet harmony, when the Churches testified their consent of doctrine, by the writings published and offered to Cesar; as we have showed on chap. 14.2. But now after the year 1558. a much sweeter symphony is made, by the accession of the French, English, later Helvetian, Belgian, Bohemian, and Scottish Confessions. All these agreeably singing one tune together, do make a most grateful song to godly ears; but drive the enemies out of their wits. 3 And they sung the song of Moses: Such a triumphal song, as Moses and the Israelites sung of old, when they were delivered from the Egyptians, Exod. 15. For this deliverance out of the jaws of Antichrist, is of no less power and good will of God towards his, than was that from Pharaoh. No marvel if the same benefit, be celebrated with the same song. It did not plainly appear before these times, what issue things should have: the people was indeed gone out of Egypt, but camped as yet before the jaws of Chiroth, and was perplexed in the country, closed round about with the wilderness. The Pope & Emperor made ready their charet, and thought to bring them back again to their ancient bondage: but after that the sea had given way to the Protestant's in Germany; (the Emperor being by death drowned with his charet;) and that their strength was more confirmed by the coming of England, Scotland, netherlands unto them; now was the time of singing to jehovah, that he hath excelled gloriously, the harse and him that road upon him, he hath overthrown in the sea. ¶ And the song of the Lamb: The same, as I think, which was mentioned before, chap. 4.3. wherein they celebrated God the Father, for the grace of adoption in Christ. This joy of heart, which figuratively is called a song, ariseth from the belief of Christ's justice imputed unto us; and the feeling of that fatherly love, wherewith God loveth us for this cause. Which always hath been the song of all the elect in every time & place; and namely of them that lay hid for 1260. years, chap. 14. but now at length is communicated with many more, about the beginning of the last period: & shall no more be muttered in corners, but be sung without fear in all streets & open places. No song, doth the Pope of Rome more hate: he curseth it with all direful execrations: but the wretch never tasted the sweetness of it; neither can any of his servants, whiles so he persisteth, learn the same. ¶ Great & marv. etc. In deed great, & beyond all expectation Luther when he begun, thought nothing less than such an innovation: & not without cause. For who durst ever hope, that the least part of his dignity could be thrown down; unto whose feet, so many Emperors of old subjecteth their necks? A wonderful work verily, & far exceeding the straigfhts of the mind of man. Lord God almighty: God, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God: or by want of a word to be supplied. which art God, which art almighty. ¶ Just and true etc. Just they are; for he hath done vengeance on the wicked: True; because that is now performed which was promised. For in his holy word he hath taught that it shallbe well with the good, & evil with the wicked. According to which general promises & threats, he governeth the world; manifesting unto all his truth, in performing the same. 4 For all nations shall come: By this deliverance there should arise to the faithful, a more ample hope of the universal caling of the whole world, A thing not now first signified; but whereas a more plentiful knowledge should increase daily in the later times; in the ages before, because of the long delay & great difficulty of the thing, at the expectation thereof, lay quite dead. But the thing is here but generally touched: & is after more largely to be handled in due place. ¶ For thy judgements etc. By these which thou hast begun, it may be manifest enough to every one, what thou wilt do at last. O Rome, why lookest thou not to thyself in time? Wilt thou not yet be wise, before thy last destruction come; when it willbe too late? Do not these documents of the wrath of God, make manifest unto thee, what he judgeth of thee? Remember Pharaoh, to whom God's judgements were manifested, but he would not be instructed. Take heed lest thou, walking in the same steps, fall not at last into the same pit. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides that signification of ceremonies which the Greek Interpreters give unto it, denoteth also an argument or example of justice: see Th. Beza on Luk 1.6. Which signification agreeth fitly to this place: as if he should say; Arguments of thy justice, are manifested: thou hast openly declared to all the world, that thou art a most just judge 5 And after these etc. He now beginneth in special a more large declaration of the Angels: & first of the place from whence they come, namely the Temple opened. Which was opened ch. 11.19. & whereof mention is here made again, as oft times cometh to pass, because of the long commemoration of things past, which came between in 3 whole chapters. The temple, before was shut, as long as the woman was in the wilderness. Sometimes there came Angels out from thence; but but the veil being hanged at the door, suffered none to look in; whereupon it remained still hid, to them that were without. But now being open; they which are in the court, may look in if they will. ¶ The Temple of & c: Hereby is meant the most holy place. The two tables of stone, are called the Testimony; because of the law written in them, which testified the will of God. Hereupon the Ark hath the same name; because unto it, these tables were put. And then the name more largely was ascribed to the whole tabernacle, in the inner place whereof, the Ark did reside. Num. 17.23. Moreover, that which is here said, the temple of the tabernacle of testimony was opened: is the same in effect with this, & the Ark of his covenant was seen in his temple, chap. 11.29. The Tabernacle seemeth to be joined with the Temple, not because the law was always kept in the Tabernacle, which continued not to the end in the Temple, as neither did the Ark, after the overthrow of jerusalem by Nabuchodonosor; as the jesuite supposeth: for did not the Tabernacle also lose the law, when it lost the Ark, wherein the law was kept? especially when the Ark was never after, placed in that Tabernacle? 1 Sam. 4.21. This therefore is no sufficient cause. But there two seem to be joined together, for to show that this Temple was yet a pilgrim, and the Angels that came out from thence, were burgesses of the militant Church. But some man may say, if they come forth out of the Temple, it may seem the Church is yet in secret: by which argument, we have searched out the time of the former prophesy, chap. 14.15. They in the former chapter, came out of the Temple being shut: these, out of it being opened. The Church always dwelleth in the Temple: for what other fit hospitage can she have? But this Temple is not always after one manner. Some while it is shut, in the time of mourning & solitariness; which was the condition thereof, when those reapers & grape-gatherers came out of it. Some while it is open & manifest, when the day shineth more cheerful and pleasant: and in this estate it was, when after the victory over the Beast, the seven Angels came out of the same. 6 Clothetd with pure and bright linen: These Angels have a more joyful attire, then had the two witnesses, which were clad with sackcloth, chap. 11.3. for this time carrieth an other hue Yet these garments are common to all the elect, though they be fit for some times then for othersome. For they are the garments of Aaron's sons, Exod. 28.42. And all the elect are made Priests. All the faithful now do dwell in the Temple, wherinto of old none might come but the Levites. By this attire therefore is signified, the cleanness of the Angels; through the imputation of Christ's righteousness alone. And lest any should despise this imputation as a base thing, and not fit for any to stand in God's sight arrayed with it, as the blasphemous Papists at this day persuade their people: therefore he saith, these garments are both pure & bright; wherein the majesty of God neither sees any spot, nor any thing that may hinder the highest perfection of glory. ¶ And girded about the breasts with golden girdles: These garments are to be tied about every one in particular, by faith, as with a golden girdle: & the girding is about the breasts, because this apprehension and application is nothing at all, unless it have place in the heart. So Christ himself was girded before, chap. 1.13. not for that he needed so to be, but only for to teach us▪ and to represent the Church of that time, which was in that part very comely. 7 And one of the 4. Beasts: It doth not appear, which of them by name it was: especially seeing one of the Beasts may be either of order, or of distribution: of order, as when it signifieth the first, at chap. 6.1. I heard one of the four Beasts, that is, the first, to weet, the Lion. Of distribution, when in usual manner of speech, it may perteyn alike to any of the four. But it skilleth not which of them it be. That agreeth unto all, which belongs to every one; all whose virtues being joined together, do give us a pattern, what manner of man every faithful minister ought to be, as is observed on chap. 4.7. Here the intendment is, that we may know how these seven Angels do draw out of the precepts and institutions of some holy Minister of the Gospel; that which they after do turn and apply, unto the bane of the enemies of the Church. Not that this some Minister, is to be understood of any singular man; but of many that agree in one faith and doctrine: as Philip Melanchton, Martin Bucer, Peter Martyr, Henry Bullinger, john Calvin, and the other servants of God, which flourished about that time. Out of whose godly and learned writings, so many have drawn very excellent and golden understanding of holy things, that they have been made fit thereby, to combat with Antichrist; and to finish the remaynders of that war, which the others had so happily begun. ¶ Gave to the seven Angels, seven golden vials: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a vial, saith Atheneus) is so called by changing of a letter, as it were Piálee, that is, containing in it (to piem h●lis) enough to drink: for it is bigger than a cup. book Dipnosophist 11 Yea he makes it a wide and ample vessel like a cauldron, which importeth very great wrath to be appointed for the last times. These vessels perhaps are used here in such respect, as God of old, opening the floodgates of heaven, destroyed all the earth with the flood: or as when he consumed Sodom and Gomorrhe with a shore of brimstone from heaven. For than he seems to power out on the heads of men, destruction as out of vials. Most fit weapons for the power of God, which needeth no forces for to overthrow the enemies, but can take them all away, even with a small aspersion. And now behold, how fit instruments are attributed, to every sort of events. In the first place were Seals, because the first events were confirmations and pledges of those that were to come. Then came Trumpets, signifying evils assailing men with great noise, and denouncing also some heavier thing to be expected, if they did not repent. Now last are made ready the vials, large vessels to contain God's judgement, and m●st fit to accomplish the perdition of reprobates. Neither is there any noise in the pouring out, as was in the sounding of the trumpets. For God's judgements to come, do make afraid, (for they are threatened that they may be avoided:) but when they are present, they fall on men privily, & are not perceived. What are these vials then, and of what sort? First, they are the holy minds of the seven Angels, intelligent & capable of the will of God: out of which this baleful liquor is powered upon the reprobates. Secondly the Beast giveth them; by instructing and informing the same minds with holy institutions. Thirdly they are full of the wrath of God, not wherewith God is angry against them, but by which he executeth judgement upon the wicked. Finally, they are golden; that thou the judgements be most severe; yet are they most just, pure, and precious. But mark, how dreadful is this wrath, which is of God that liveth for evermore: which words are added that we may know, the wrath shallbe eternal. For the wrath is such as is his power whose wrath is kindled. 8 And the Temple was filled with smoke: Hitherto hath been the preparation of the Angels; that which followeth upon it in respect of this renewed Church, is a manifest sign of God's presence; such as was of old in the Tabernacle, Exod. 40.34.35. But, thou wilt say, the time of the Gospel, requireth some more evident token. In deed so God deal more openly with us by many degrees, than he did under the law: but whatsoever can be bestowed on us, whiles we are on earth, though illustrated with the light of the Gospel; is but smoke and obscurity, in respect of that revelation, which at last we shall have in heaven. But here he teacheth, that God's presence is clear in the Church though the enemies count it but as smoke, and can see no more into it, then m●n when duskish smoke doth take away their sight. And who but the blind, perceiveth not God present in our Churches, which he so marvellously defendeth against so many enterprises of the adversaries. But the Papists eyes cannot pierce this smoke; wherefore the● weary themselves in vain, fight against God. But because smoke signifieth also wrath, the Temple filled with smoke, teacheth that God testifieth his presence, with manifest arguments of his indignation against the enemies, whom now he will vex with continual torments, which out of the Temple and Church of God, shall daily fall upon their heads. ¶ And no man was able to enter into the Temple: This showeth the condition of the rest, what it should be in the mean time, while these plagues crushed down the enemies. To weet, they should remain without the Temple, not able to enter in for smoke, as Moses could not enter into the Tabernacle of the congregation, whiles the cloud was upon it, Evod. 40.35. Alike therefore, in some sort, shallbe the condition of the Church when it is restored, as it was when it lay hid. As long as the Temple was shut, & the saints pitched their camp in mount Zion, the Lamb being their Captain: no man could learn the song which they sang: chap. 14.3. It belonged to a few elect; into whose number, none of the rest of the world, could join himself. Even so, when the Temple is opened, although the Church be much more noble and conspicuous, yet shall not all betake themselves unto the bosom thereof, until the seven plagues be fulfilled. Which is first to be understood of the jews; whose full caling shall not be, until the vials be poured out. Full, I say; because during the plagues, there shallbe some beginning, but not an absolute perfection, before they be altogether past. For, Rome drives them from entering in; which when it shallbe taken away, than the jews, and other nations many, all impediments being removed, shall flow even with strife unto the Church, and shall thenceforth continue the faithful nourissons of the same. For we see that all are not by this smoke quite shut out of the Temple. Seven Angels come out from thence; which should not come forth, but to execute their office: whereupon the rest of the Saints, abide therein. This smoke therefore, hindered not all the elect of the Gentiles from entering in: but the jews, and full number of the Gentiles only. CHAP. 16. AND I heard a great voice out of the Temple, saying to the seven Angels: Goeye and power out the seven vials of the wrath of God upon the earth. 2 And the first Angel went, and powered out his vial upon the earth: & there came a noisome & grievous soar, upon the men which had the mark of the Beast, and which worshipped his Image. 3 And the second Angel powered out his vial upon the sea; and it became as the blood of a deadman: and every living soul died in the sea. 4 And the third Angel powered out his vial upon the rivers and upon the fountains of waters: and they became blood. 5 And I heard the Angel of the waters saying; Just art thou, O Lord, which art, and which waste, and which shalt be; because thou hast judged these things. 6 For they shed the blood of the Saints and Prophets; and thou hast given them blood to drink: for they are worthy. 7 And I heard an other Angel from the altar saying, even-so Lord God almighty, true and just are thy judgements. 8 And the fourth Angel powered out his vial on the Sun; and it was given unto him to torment men with heat by fire. 9 And men boyled-hott with great heat, & blasphemed the name of God which hath power over these plagues: and they repent not to give him glory. 10 And the fift Angel powered out his vial upon the throne of the Beast; & his kingdom became dark: and they gnawed their tongues for pain. 11 And blasphemed the God of heaven, for their pains and for their soars, and repent not of their works. 12 And the sixth Angel powered out his vial upon the great river, to weet Euphrates: & the water thereof was dried up, that the way of the Kings that come from the East, might be prepared. 13 And I saw three unclean Spirits like frogs, coming 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 Divils' working signs, & which go 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 watched and keepeth his garments, lest he walk naked, and men see his shame. 16 And he gathered them together into a place called in Hebrew Armagedon. 17 And the seventh Angel powered out his vial upon 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 noises and lightnings and thunders: and there was a great earthquake, such as was not since men were upon the earth, even so great an earthquake. 19 And the great city was rend into three parts, and the city of the Gentiles fell; and that 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 I'll fled away, and the mountains were not found. 21 And a great hail, as of talon weight, fell out of heaven upon men: and men blasphemed God, because of the plague of the hail; for the plague thereof was exceeding great. The Analysis. HITHERTO hath been the common type: now followeth the special execution, distinct with the parts thereof, in this chapter: and then more at large & continued, in the rest following. The execution is commanded ver. 1. then the parts are set down; both the common, the effect of the work, and the event; and the particular, seven distinct vials, (according to the manner of the former periods,) for those seven notable plagues, wherewith the enemies are to be smitten. The first of them is powered out upon the earth, ver. 2. The second upon the Sea, ver. 3. The third upon the rivers, ver. 4. whose secondary event is a twofold testimony: first of the Angel of the waters, ver. 5. & 6. secondly of the Angel from the altar, ver. 7. The fourth is powered upon the Sun, ver. 8.9. The sixth, upon Euphrates; of which there is also a twofold event; first the drying up of the waters, ver. 12. secondly, a preparation to war, whereof there be three princes, authors; and as many Ministers, frogs, ver. 13.14. Then a warning given to the elect. ver. 15. and the gathering of the enemies into the place Armagedon, ver. 16, The seventh is powered out upon the air: whose first event is a full end, ver. 17. the second, noises, lightning's, eartquake. Also the destruction of the enemies, ver. 19.20. of cities, of nations, and of men; in the beginning of the 21. ver. and a hail of talon weight, causing men to blaspheme, ver. 21. Scholions. 1 And I heard a great voice out of the Temple: In the commandment, we are to consider, whence the voice cometh, to whom, and to what end. It cometh out of the Temple, as it did in chap. 9.13. from the four horns of the altar: sometime from the Throne, as after in chap. 19.5. The difference is, that the voice from the Throne, cometh as it were immediately from God: from the Temple, when any thing is obtained by the prayers of the saints: who here are said to command; that we may know how great force faithful prayers have; which as if they were authors of the thing to be done, do so boldly bid the matter to be taken in hand. And in deed, it could not be, that men enlightened with so great light of the truth, should not earnestly strive with God in prayer, to destroy Antichrist very speedily. Aretas hath not these words, out of the Temple: but all our books agree, as doth also the vulgar Latin: and in other places it is usually told, whence any voice cometh. They to whom it came, are the seven Angels. But what need was there of it, (may some say;) seeing they were appointed before unto this business, and furnished with things needful, in the former chapter? Verily, they stood ready at the barrieres, and waiting for a sign: but unto a common commandment, there must also come a special, if any would have full power to do a thing. For this therefore do they wait: showing that not so much as a finger may be moved, without God's will & providence, whereby all things are governed. The commandment is, that they go and power out their vials upon the earth. But some of them are poured upon the sea, rivers, sun, air: It is true, yet all their force redoundeth upon the earth. The other elements have not a change for their own sake, but to affect the earth thereby, as that which is the common basin for the liquor powered out. But how then is this proper ●o the first, (as the verse following showeth,) which is common to all? We shall see in the particular explication that the first belongeth indifferently to the common multitude of the inhabitans of this earth: the other, unto some certain sorts, of chief note. 2 And the first went, and powered out his vial upon the earth: We have seen the commandment: now begins the particular execution. Where the effecting of the work, is the pouring out of the vial upon the earth. Which words, must not be taken properly. For the vial is not any material vessel; nor full of very liquor, but of God's wrath, as in the former chapter, ver. 7. Neither is the earth, this ground which we tread upon; but first it signifieth, men; and then not al●, but Antichrists marked servants only, as the event straightway teacheth, for there came a soar on the men that had the Beasts mark. In which sense, it hath been often used before: which we do therefore constantly reteyn in all out explication, that thereby we may the better see, how the whole prophesy agreeth with itself. The event giveth a noisome & grievous soar, that is malignant and incurable, as Physicians use to call it, where there is so much rankling and venomous matter in it, as it will never suffer it to heal up. But neither is this a soar truly and properly so called: whose procreant causes, we see, are figuratively borrowed. And like events must we mind to be in the other vials also: for to expound them according to strict property of speech, as doth the jesuite; is not to explayn, but rather to confound all things, so as the light of the truth shall never appear. They which have this ulcer on them, are men. There came an ulcer against the men, (as Th', Beza translateth it,) or in the men, as the vulgar Latin saith, in homines: according to that phrase of sitting in the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thes- 2.4. But the preposition with the fourth case signifieth, as if the boils tormented them, not so much by cleaving in the body, as by afflicting it outwardly: which doth more agree to figured soars; as if he should say, those things shallbe done against Antichrists bondmen, which shall prick and vex them no less than noisome soars. Of what condition these men are, is declared by the mark of the Beast, and worshipping of his Image. We have showed before, chap. 13.17. from the threefold note wherewith the Beasts worshippers are signed; that the first, hath the name of the whole, & is called a Character or Mark, the place whereof is in the right hand. Which was the proper note of his chief worshippers, the Noble men, Clerks, Scholars, etc. on whom, as upon props, the Beast doth chief lean. Wherhfore these should specially be plagued with this soar. But not they only that have his mark: but also they that worship his Image. And this is chief of the learned men, and such as are wiser than the common sort, as is showed on chap. 14.9. although the worshipping of the Image, is in some sort, common to all; chap. 13.15. and therefore should this soar, molest the whole crew of them; yet specially those which think they are furnished with the consent of all antiquity, for to give that honour to the Beast. But hence we may observe, how it can not be, that the first vial, should be alone with the first trumpet; seeing the vial is powered only on this kind of men, whereas there were not any such, before the second Beast, whose beginning is not ancienter than the fift trumpet: which point we noted, on the first verse of the former chapter. These things thus explained, do all lead unto this, that this ulcer is nothing else but spite & envy, than which no greater torment could Sicul●an tyrants feel; as saith the Poet. And herewith were the Papists marvellously tormented, when the vial was powered out. Which sickness is rightly called an ulcer, the nature whereof it resembleth by a twofold accident. For it forceth them that are troubled therewith, to keep in and not come abroad; so that they flee the sight of them, for whose prosperity they are stricken sick; as of old the Egyptians, who together with their Sorcerers had by the sprinkling of the ashes so many blisters all over them, that they could not stand before Moses, Exod. 9.10.11. Then also in private they are so afraid to be touched, that they use all the means they may, to keep the soar, lest it be squised. Which kind of evil, came upon the men that bore the Beasts badge, strait after the opening of the Temple, chap. 11.19. (to which, these vials, as I have showed, are to be joined; which the repetition of things past, hath severed with so long a space between:) namely about the year 1560, where the former prophesy ceased. For than our gracious Q. Elizabeth, being bidden by the voice out of the Temple to power out her vial upon the earth; that is, being admonished by the counsels of godly men, about the end of the first year of her reign, she removed many most worthily out of their Prelacies, and other ecclesiastical dignities and benefices, who glorying only in the mark of the Beast, denied due obedience to their lawful Prince. Among them was the Archbushop of York; the B b, of London, Elie, and 14. others, besides men of meaner note, De●ns, Archdeacon's, Parsons, Vicars and the like. How needs must men be vehemently burned, when they saw their dignities, lands, fearms, faculties, honours to b● bestowed on their adversaries; and themselves in the mean time to 〈◊〉 despised and contemned? Many could not bear the sorrow; but fl●d ●ver sea because thereof to s●ek so much ease as not to behold it: other● at home, paining away with grief in secret places; all of them fleeing the light and s●ght of men, whom to behold so merry and joyful, was as ill ●s a bitter death. And though they changed the air, yet was not their pain assuaged; when the Pope himself, and that whole nation, by but hearing it only, were very sorely tormented. Which he abundantly testified by his Bulls against our most noble Queen, severely commanding all subjects to forsake their allegiance unto their Prince: neither could they be stayed by any religious regard of oath, whereof that violatour of all Law both of God and man, did discharge them. But, thanks be to God, he yet laboured in vain, whereby his torment is much the more increased. For thus said he with himself, as Saul did of old; Have ye all conspired against me? Is there none of you that is sorry for my sake? Will no man ease my boil, with the blood of that Queen, which hath wrought me so much woe? Have patience, good Pope; this is the time of thine ulcer, not of thine ease. But his sickness suffereth him not to rest. Therefore he rageth felly, with venomous libels; he incenseth the Kings with all earnestness, to wage war; he privily sendeth jesuits, the bellows of all seditions, to betray their country; he secretly suborneth ungracious cutthroats, to kill their sacred Prince: finally he applies himself by whatsoever means he can, to styrr up troubles, whereby he may work the utter destruction of the realm, and of us all. But having tried all ways in vain, through the mercy and goodness of our God, these two and forty years; both he the Prince and head of mischeefs, and his desperate children, do scarce refrayn from tears, because they nought worth tears do see. In France about the same time, (that we may see this soar was universally spread among the Papists;) when Charles the 9 began his reign, and daily the Papists authority did more and more decay: a great part of Nobility, joined themselves to the purer doctrine, of the Peers of the realm very many; the Queen mother (for fear, I suppose, of her English neighbour,) was much busied about religion, and not obscurely favoured the professors thereof, or at least feigned it; some of the Papists went more seldom to their wont temples; many which stuck more fast to their old opinions, kept themselves so within their private wall, that they durst scarce be seen in public meetings For what other disease, I pray; then for the pain of this ulcer? Germany had angered the Thracian stock, long before. But at the same time, the wounds erst inflicted, now growing more full of atter, were changed into ulcers. The decree of Charles, as we said before, was heavy, wherein peace and liberty was granted to religion; but the less hope they had to repele the same, the sharper did it prick them daily. For Emperor Ferdinandus succeeding his brother, thought it best to rest in the former decrees, whereto he had consented at Augusta, before he was Emperor. Maximilian his son, did always mislike that manner of propagating Christian religion, with arms, or compelling any to receive it, that were unwilling. How untollerable was this moderation to the ulcerous Papists, that burned with desire of revenge? But now let us see in a word, how this ulcer will not be touched. Which the Council of Trent verily showed, in the second session under Pius 4. in the year 1562. where this business was committed to some chosen men, for to consider of diverse censures and books, either suspected or pernicious: that is, that by all means they should have care there went out nothing among the people, that nipped the Pope's authority, and Romish superstition in any one word. Doubtless the ulcer is very eager and virulent, that can endure nothing that is rough or hard. Therefore whatsoever is laid to it, let it be tender and soft. For this cause did Pius the 4. set forth an Index of the forbidden books; which Sixtus the 5. afterwards augmented, and Clemens the 8. lately recognised. Wherein it is appointed, which books men must quite abstain from; and which one may use, so they be corrected. (Certainly the Pope prescribes a diet, for his botchie patients.) Among other rules of correcting, this is one, that all things be well looked to, and attentively noted, not only the things that offer themselves manifestly in the course of the work: but if there be any that secretly do lurk in the Scholies, in the summaries, in the margins, in the tables of the books, in the prefaces or epistles dedicatory. Instruct. de correct. book D. 2. How suspicious is sickness? Verily this fear of running upon any thing that may offend, hath shred off in many late writers whatsoever was in them of soundest judgement, and more free truth. But the books are in all men's hands, whereby they may perceive, what it is that paineth these brand-marked persons, and where. Although one purging Index set forth by Philip the 2. King of Spain, in the year 1571. may be in stead of many And lest thou mightest think perhaps, that they are troubled concerning late writers only, or the marginal notes of others: they do violence to the very words of the ancient Fathers. For example, in a certain edition of Augustine, which john Gibbon an English jesuite, Doctor of Diu. & Professor at Trevers, perused in the disputation about Saints, Thes. 207. there these words are no more read, yet do not we constitute temples, preisthoods, holy things and sacrifices to the Martyrs etc. as the ancient true copies have, in the 8. book of the City of God, chap 17. but contrary thus; we do constitute temples, preisthoods, holy things and sacrifices to the Martyrs, because not they but their God is our God etc. O impudent falsers, which make Augustine to affirm, that, which he openly denieth: that I speak not how unapt you feyghn his words to be, that sacrifices are to be constituted to the Martyrs, because they are not God. The Rats do perish by their own bewraying. Francis junius in the year 1559, saw at Lions with Trellonius some pages of the true Ambrose canceled and razed by two Franciscan Friars, and other new ones substituted in place of the former, after their own will, against all faithful evidence of other books. An unhonest prank, and an impious: but not new with the Romists; who showed themselves such artizens long since, in the Council of Nice. But what do they mean, by adulterating the writings of the ancients? Would they stop the mouth of this age? They cannot: there are left, thanks be to God, true copies, by which their sacrilegious impudence is convinced. Or, as is more likely, do they provide for time to come? Foolish Popelings, which now get ancient writers to secure you: when shortly there shall not a Papist be left for them to yield succour unto. Your cause, within these few years, shallbe tried, not by the Fathers, but by fire and sword: as this Revelation will manifest. In the mean while we may observe, both how dangerous it is, to depend now on the Fathers imprinted by others: and how full of botches the Popish crew is, which is so afraid of nails, as it pareth them to the quick; & not herewith content, wrappeth will also about the Father's fingers, that they may the softlyer handle their scabby bodies. 3 And the second Angel powered out his vial upon the Sea: The second vial puts forth his force against the sea; to weet, figurative, as was the earth: for there is the same respect doubtless of every one. And seeing the overthrow of Antichrist is here in hand, what great damage should he suffer, more than all other men, by the sea properly so called, turned into rotten blood? For this is the first effect of this vial: neither would the second hurt him any whit more, whereby all living things die in this sea. The earth affordeth him infinite dainties, so that he may easily bear the want of fishes, though they should die every one. Wherefore we must not stick in the native signification, but take that which we have seen often used before. It meaneth therefore Doctrine, the notable change whereof, should fall out under this vial; of corrupt, being made most corrupt. In former ages verily it was turned into blood: but now it changeth into much more gross and roiled filthiness, than ever before: until at length it becometh like the blood of a dead man, that is, rotten, clammy, gross, black blood; not liquid and fresh, such as floweth from a living body. The first Council of Trent therefore, is this sea; being no less conpounded of a hodge-podge of all Popish errors, than the natural sea is of the gathering together of many waters. Which Council was begun some years before, (as we have showed, chap. 11.7.) but at length was made an end of, and confirmed by the definite sentence of P. Paul the 4. at the request of the Cardinals Moronus and Simoneca, in the name of the rest of the Council, in the year 1564. Into this sea of errors, the year after, and the eight next following, the second Angel Martin Chemnitius powered out his vial: who began and composed a Trial of this Tridentine Council, and found it to be nothing but an horrible confused Chaos of many monstrous opinions. But this occasion, forthwith upstarted many doughty Papists to maintain the same: who behaved themselves so fortunately in this service, that by defending the blood, they turned it into rotten blood; that is heaped up many more pestilent errors, to them that were before. Among the rest, there rose up handlers of controversies at Rhein's, Douai, Loven, as frontier Captains; by whose industry it came to pass, that all the dirt which lay stinking about here and there in many ditches, was scraped together into one channel, that thereof at length mought exist this rotten sea. But above all, the heaping together of waters most fowl with carrayn blood, was plain to be seen, when P. Gregory the 13. in the year 1571. procured two ample Colleges to be built at Rome, for to corrupt youth beyond the Alps; and made Robert Bellarmine master of this work; that he should unfold the controversies of faith, unto the students of those Colleges. For he, that he might the more provide for his auditors, that is, the sooner destroy them; thought it not best to labour about any one point, two or three; as many others had done before; but to bring all controversies into one body as it were, which he saw was yet wanting, as himself confesseth in his Epistle to the Pope. Whereby, through God's good providence, it came to pass, that an entire and perfect body of Popish doctrine, absolute in all points, which never was before, being largely disputed in these books of controversies, did now come forth in public: that they which willingly shut not their eyes, might see the Sea plainly turned into filthy blood. ¶ And every living soul died in the Sea: But how can this be, (may some say,) seeing every soul liveth not in the sea? This, it may be, caused Theod. Beza to transplace the words thus, and whatsoever thing lived in the sea, died: But the natural order of the words hath a meaning agreeable with all other of this book, and of this kind. For we are to know, that the whole crew of the malignant Church is divided either into the Clergy, or into the rest of the Laity. Those clergy men are the proper living things of this sea: these lay folk are chiefly earthly, and denoted by the earth. Now if he had said, every soul living in the sea, died; some would perhaps have gathered, that this death was proper to the Clergy & Doctors: but when he saith, every living soul died in the sea, he teacheth, that the popish laity & people, perish in this blood, together with the Clergy. But, thou wilt say, the words perteyn alike unto all, which any way live: therefore this death seemeth to be common unto al. I answer; all verily, which before seemed to live, so soon as they came down into this sea, strait way were choked & died. But all the elect, have their dwelling in the Temple, and the Temple is placed in heaven, chap. 15.6. so that they need not to be afraid at all of this earthly sea, whose rotten blood shall kill only the men of the same kind. And here all unless they leave their earth, that is, unless they forsake the Pope's religion; shall find destruction in this sea: for no other waters shall they have to drink, but these thus filthy; nor be informed with any other doctrine, then that is drawn out of the Council of Trent, and controversal books of the jesuits. How can they then but die presently, if they drink of those waters, wherein all the foundations of salvation, are turned into deadly poison? Most miserable therefore is your estate, o ye Papists, which drink in filthy blood, as most sweet heavenly liquor: and settle your salvation, in most certain destruction. But it is Gods just judgement, that they which despise the pure waters of life, should miserably perish in this blood: draw out, o highest God, those whom thou hast destinate to the praise of thy mercy. But beside let us know, that it is not safe to swimm in this Sodomitish lake, as many do, which make no conscience to assent unto any religion. This then is the estate of this filthy sea: which well becometh the ulcerous flock, to be fed with the rotten blood thereof, as it were with rivers. 4 And the third Angel powered out his vial upon the rivers: Th'effect of the third vial, belongeth to the fountains & rivers. The event turneth the same into blood. fountains and rivers, are as the breasts wherewith the sea is nourrished, and which borrow their nourishment from it again. And the sea, being the Doctrine: the fountains are the Masters which have charge of the doctrine; and these, no mean fellows, and footstools, so to speak; but principal Doctors, on whose mouth the rest of the troop do depend. These now, by all men's judgement, are the jesuits: from whose distribution, the rest of the multitude gathereth, like babes taking the meat into their mouths, which they chewed for them. Dominicus of old appeared unto Pope Innocent in his sleep, to hold up with his shoulders the Lateran Church, that was in danger of ruin: but at this day, the jesuits be the chiefest props of the Pope's throne: which nevertheless they shall not hold up long; who long since have begun to falter and fail as overcharged with the weight. For under this third vial, the rivers shallbe turned into blood; that is, those Masters of Popish doctrine, the jesuits, shallbe put to death; that the Church of Rome, which in time past was wont to kill with the sword, may at length be killed herself, as the Spirit hath foretold, chap 13.10. Which power this vial began to exercise about the year 1581. when in our realm of England, by the common decree of the States in Parliament, it was enacted, that whosoever should go about any manner of way to draw the minds of the subjects from obedience towards their lawful and natural Prince, unto the Bishop of Rome, or unto the Romish religion for the same end: they should be put to death as guilty of high treason. What is this, may some say, to the jesuits? Very much when they all mind nothing else, endeavour nothing else; being traitors to their country, killers of Princes, seducers of subjects, the plagues and bane of all Kingdoms and common weals. Therefore the powered out vial wanted not effect, but in the same year Everard ducat, Edmund Campion, Ralph Sherwin, & Alexander Brian, jesuits and nourissons of the Seminaries, being convincted of the breach of the law, were worthily punished. And after them followed john Pains, Thomas Ford, john Sherret, Robert johnson, & many other of that leven. Thus by God's grace, the wickedness of wretched men was somewhat restrained: that though it were not quite taken away, (for who can require of the Leopard to change his skin?) yet did it not so freely range abroad, but was forced to lurk in darkness, to disguise itself, to counterfeit & dissemble all things; that so both the venom might be dispersed more secretly, and the mischievous heads thereof, be provided for. 5 And I heard the Angel of the waters: We have seen the first event: the second is a twofold testimony whereby the fact is approved: of which the first is by the Angel of the waters; who is not one of these rivers & fountains, as the Angel of the bottomless pit, before, chap. 9.11. but one that is over the rivers and fountains to execute this judgement of God. In which respect the rest may be called the Angel of the earth, the Angel of the sea, the Angel of the sun, etc. to whom power is given over these things. For in that he saith in the next verse, & thou hast given them blood to drink, he plainly exempteth him from the number of them. This Angel therefore is some civil Magistrate, which had power, or rather which was author and Counsellor for turning these waters into blood, namely for killing and putting to death the jesuits. Whom if I should note by name to have been that noble man of blessed memory, S. William Sicily, late high Treasurer of England: the words following will show, I do it not without ground. ¶ Just art thou o Lord: This testimony adorneth God with the praises of his justice & Truth: and annexeth a reason from the present thing, in putting the murderers to a deserved death. And a like celebration of God's justice, was verily made by him whom even now I named, S. William Sicily. For he in the year 1584. to stop the mouth of gainsaying railers, rendered a reason in a book set forth, of putting the jesuits to death among us. Which book is entitled the justice of Britain; whereby is clearly manifested, that some lewd fellows in England were for shameful treasons put to death. He published the book almost in all languages, that all might hear the Angel celebrating God's justice; and others that would procure the safety of their realms and peoples, might be stirred up by this most worthy precedent, to do the like. The book hath the very same argument that these two verses have; neither can the sum of it be comprised in any words more fit. ¶ Which art, a●d which waist, and which shalt be: Thus doth Theod. Beza set it down, out of an ancient hand-written copy. Aretas, the vulgar Latin, and Montanus, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt be, do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy. The former celebrated God for constancy in his promises, that he is always like himself, avenging wicked deeds in like sort now, as he punished them in ages past. This latter together with constancy joineth holiness; as if he should say, which for thy constancy and holiness canst let this wickedness go no longer unpunished: but where a title is used, from the distribution of time, the two first articles are not wont to be put without the third; therefore the first reading seemeth to be the more true. ¶ Because thou hast judged th●se things; That thou hast showed such a judgement, that is, hast inflicted such a punishment on the rivers & fountains: According to the Hebrew metonymy; for with them, to judge, signifieth to punish and avenge: as the nation whom they shall serve, I judge; that is, I will punish, Gen. 15.14. So Deut. 32.36. 1 Sam. 25.39. 6 For they shed the blood of the Saints: These words show reason, of the former celebration. But where have the jesuits shed blood? As though this were hard to know? Are not these the spyals for the holy fathers of the Inquisition, as they that for the most part carry Christians to their bouchery: from whence, no not the guiltless, as they say is let go, but either it costeth him his life, or at least all his goods? But besides this, all the world now knoweth that these men are the plotters of all treasons against Princes, and the troublers of public tranquility: which abstain not their hands, no not from sacred Princes, for whom they devise death sundry ways, as we with great danger have often tried; and other Princes also, by their own proper peril, have by this time learned. But though these things were not, seeing they are bound by oath to the Bishop of Rome, who●e most fierce defenders they undertake to be: they are worthily guilty of the blood of all the Saints, which the Pope hath shed in so great abundance. So Christ condemneth the jews then present, of the death of Zacharie, whom their ancestors killed many years before; because they allowed the same things that their Fathers, which had wrought that mischief, Mat. 23.35. ¶ And thou hast given etc. As Tomyris did to Cyrus. To giv on● blood is to give one to death; as I will give thee the blood of jealousy and wrath, that is, I will cause thee to be cruelly killed, as they that are slain in the heath of wrath and controversy, Ezech. 16.36. By which it appeareth, that the fountains & rivers, are men, as we interpreted at the first: unto whom the murder of the saints is attributed, whom they again must make amends with their own blood. 7 And I heard another from the altar: The second testimony is of an Angel from the Altar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is an altar of slain Sacrifices; & sometime the altar of incense, as chap. 8.3. because it is likewise a sign of Christ's death. Theod. Beza translateth it, out of the Sanctuary; which doth not sufficiently express the force of the sentence. Perhaps he so turned it, because of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which for the most part is of place, and of that which containeth any thing; which might seem not to agree unto an altar; but a like place before, where an Angel came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the altar, chap. 14.18. may open the meaning of this. We showed that this manner of speech belongs unto them which are killed for Christ, which have a place given them under the altar, chap. 6.9. Therefore this Angel is one of that flock, which sufferring calamity for Christ's name, doth by his sentence approve the fact of killing the jesuits, and for that cause celebrateth in like sort the justice of God. Even as it is manifest to have fallen out in the year 1586. April 4. when the States of Holland and of the other Provinces confederate with them, did decree, that none of the bloody sect of the jesuits, or that then was a student with the professors of it, whither he were born within the confederate Provinces, or a forreyner, should creep into those provinces, either by sea or by Land, under pain of hostility and loss of his life. By which decree they give their verdict against those ungracious men, and subscribe to the sentence erst given by the Angel of the waters in England. And who seethe not them lying under the altar, who so many years suffered so many and horrible things of the cruel Spaniard, for the profession of Christ? Although they now by use have learned, that there is more comfort in these calamities, then in all Spanish dainties, which in time passed they enjoyed, when they wanted the holy truth the while. Werfore, you noble Hollanders, cleave still with perfect hearts to him, by whose defence you have hitherto been kept safe. Beware of the Romish wiles; do not so deal, as that now by hearkening to Popish Sinon's, your constancy past avayl you nothing, save to let you have trial of your new feigned friends to be noisome foes. Think ye that the Catholic King could be more addicted to the Antichristian religion, than the Prelate and late Cardinal of the same? Would he more desire to take Christ from you, than this man? Take heed; be not dismayed with fear of any peril, though all men should forsake you. The time is short: stand still, and behold the salvation of jehovah, which he will work for you within these few years. But what do I? I could not choose but by the way to warn in a word my brethren that are in danger. I come again to the matter. Two years before that decree was made by the Hollanders, when the French King Henry the 4 was wounded, by john castle a jesuite, who had decreed to kill him: this worthy sentence was uttered in the Session of the great Chamber, both against this Castle, and the whole herd of jesuits; namely, that all the Priests of the College of Clermont, and all others that w●re addicted to the foresaid society, should, as corrupters of youth, troublers of the public tranquility, enemies of the King and Queen; depart within three days after the proclamation of this Edict from Paris and other cities and places where they held their Colleges, and within fifteen days following, get them out of the whole Realm. And if they did not, but were found any where, after the time prescribed: they should be punished as guilty of high treason etc. A holy and wholesome decree: but o Father of mercies, rear up, I beseech thee, thine altar among them, that the Roman Antichrist being quite abandoned, they may enjoy with the rest of thine elect, the sincere worship of thy name. 8 And the fourth Angel powered out his vial upon the Sun: Hitherto have been these times wherein now we live; for unto this vial have our ages come: the other four are by us to be looked for, so that the searching of them out is the more difficult. Notwithstanding we trusting in his guidance alone, by whose conduct we are come hitherto; and being helped by the light of those that are passed, which we have drawn from the former explication: do hope that we shall bring somewhat, which may be profitable for the illustration of them that are to come. The proper force of this vial, is turned upon the Sun: whereof there is a tow fold event; first, a power given to the Sun, to scorch men by fire; in this verse: secondly, a very great heat of men, blasphemy and obduration; in the 9 verse. As touching the Sun, the borrowed speech is like the former. For the same men complain of the greatness of this heat, which felt the former calamities; as in the next verse, and they blasphemed the name of God which hath power over these plagues. But if it be understood of any Sun-burning properly; how doth it afflict the bad, more than the good, seeing both of them dwell together on earth, and the one sort are no more covered from the force of the heavenly bodies, than the other? But there is no other Sun to be thought of, than the vial which is powered out upon it: which we have showed to be called so, rather for similitude, than for any respect of proper nature. Let the usual signification therefore of this word remain, whereby it denoteth the holy Scriptures: with whose light the dark minds of men are no less illustrated, than the eyes of the body are with the beams of the Sun. Upon these is this vial to be powered, not for to hurt them, as the former vials did the earth, sea, & rivers: but for to give them a kind of force and edge, whereby they may prick the sharper, and pierce the deeper. How notable the goodness of God is in this respect towards these last times: there is no man, unless he be shamefully unthankful and envious, but doth acknowledge. For by the pains of some very excellent, (for why may I not so call those learned men, which have so greatly helped Christian religion with their studies?) many things are made unto us most easy and plain, in which the ages past, have been much deceived. Neither is this a vain boasting of our times; but a true preaching of the bounty of God. Notwithstanding there shall be a time at length when the light of the Moon shallbe as the light of the Sun; and the light of the Sun shallbe seven fold like the light of seven days; in the day that the Lord shall bind up the breach of their wound, Isa 30.26. as partly by the things that follow, will appear more manifest. Many things there are in the Scriptures, not yet sufficiently explained: but the nearer we come unto that day, the more copiously will the light increase daily, by the near beams of the rising Sun. That I may tell the very thing; Antichrist is in deed laid open, now long ago through the grace of God, in marvellous manner: but seeing in these years wherein now we live, and whereunto the order of time hath brought us, the waiting men of the seat of Rome, have felt nothing heavier, then that their jesuits should be put to death, which was the sentence of the vial next before; this burning heat of the Sun is to be expected ere long, even some greater perspicuity of the Scriptures, whereby the man of sin may be more vehemently scorched. His filthiness shallbe discovered yet more, whereupon men will the more hate him; which will drive him and his unto such intemperance, that he will gnash and rage's against the Sun which hath manifested to the world his so horrible hue, that himself shall not endure to behold the same. Wherefore I am to exhort you, ye learned men, whom God hath adorned above others with a singular faculty of perceiving and illustrating the truth: that ye would diligently employ yourselves in this noble work for the Church. You hear what a garland God hath reserved for these last times. Great is the praise of our Ancestors, which first plucked off Antichrists vizard: no less will theirs be, which shall utterly hiss him and drive off the stage. Yea they are wont in special, to make the triumph, which do make an end of the battle. This only conflict seemeth to be left for learned men: the more are they to be stirred up to apply their studies. That which further doth remain, fire and soword shall perform; and shall not be accomplished by ynk and pen. ¶ And it was given unto him to torment men by fire: The first event, it shall torment men with heat. But what men? why is nothing here added, as the mark of the Beast, or some such like, whereby we may know unto what flock it pertaineth? Shall others also be burned with this Sun, besides the household of Antichrist? verily so it seemeth. Hypocrites and all others that are not endued with true godliness, whatsoever religion they profess, cannot endure that their wickedness should be manifested, and reproved by the light of the heavenly truth. Whereupon it is no marvel if many other earthly men also, which are not of the Pope's profession, be molested by this heat of the Sun. But the words of the next verse, which hath power over these plagues, seem to be of those men, as I said, which have felt the former scourges also. But to what end is this added, by fire; seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burn, doth sufficiedtly express the burning of the Sun? It is that we may know, that the heat wherewith they shall boil, shall not be heavenly but earthly; such as is fire, to weet, envy, contention, strife, and all bitterness of mind. For fire is here metaphorical, which plainly showeth that this is not the proper Sun, seeing it worketh not by it own but by an others virtue. Such then shallbe the first event, that men shall foil in heat, not only by a secret exacerbation of their minds, but even by open brawls and reproaches. But shall the Angel of the Sun, receive such a reward? It had been better for him to have stopped his vial, that it might not distil such trouble unto him. But let him not be discouraged: God will prepare him a secret place with himself; to keep him from the virulence of tongues. The same hath been the condition of all the Prophets always: so it is with the holy book, that being tasted, it is sweet in the mouth as honey; but being eaten, it maketh the belly bitter: chap. 10.9. Wherefore let ungracious men reproach freely; so as the manifestation of their wickedness do move their choler. 9 And men boiled with great heat: The second effect shallbe marvellous & unusual vexations; when there shallbe no shelter no not in the thickest forest, that men can use to allay their heat. Therefore they blaspheme the name of God that hath power over these plagues: like the men of Atlas, which curse the Sun with all execrations, because it parcheth them with too much heat; as Herodotus relateth. These last words seem to make this plague peculiar unto them, that were vexed also with soates, and whose fountains were turned into blood. Notwithstanding we are not to think that it shallbe open blasphemy against God, so as his holy name shallbe manifestly violated after the manner of the Hethens, and them that know not God: but that then men do also commit this wickedness, when they difame his truth, and use cursed speaking against it; such manner of indirect blasphemy, it seemeth it shallbe. ¶ And they repent not to give him glory: A defective speech; which is more full, in chap. 9.20. as if he should say, And they repent not of their works, to give him glory; and so after in ver. 11. Now therefore see what this greater light and heat shall effect: it shall drive men to blasphemy; but they shall persist in their wickedness, no less than before. Lest perhaps thou shouldst look, that they being convicted in conscience, should submit themselves to so manifest truth. This therefore take thou knowledge of before; that thou be not offended at the obstinacy of men. 10 And the fift Angel powered out his vial upon the throne: This vial upon the Beasts throne, hath for the first event, the darkening of his kingdom: for the second; rage, blasphemy, darkening, of the Beasts brood, ver. 11. Who this Angel is, we shall see in the next chapter, upon ver. 17. where the declaration of this thing is purposed. What the Throne is, the things that we have heard before, do sufficiently teach us: for it is the City, which the Dragon gave to the Beast, chap. 13.2. which we have showed to be Rome, and willbe plainer yet, by the things that follow. Therefore after the evidence of the Scriptures, whereby the Beast swelted in heat in such marvellous manner: that which now next is to be looked for, is calamity that shall come upon this very city. Not any light adversity whereby her former dignity shallbe a little lessened: but her last overthrow, whereby she shall utterly be ruinated, as after shallbe manifest: when that saying of Sibylla shall come to pass: Then (Rome) shalt thou be wasted quite, as thou hadst never been. This therefore toucheth Antichrist, nearer than the former. The farr-darting Sun did scorch, but it was from far: now, the tops of his sacred Palace shall fall down; whereby the brightness of the Pope's Kingdom shallbe turned into darkness. For how should it not be covered with mournful blackness, when the Princely Court is cut down, and Chair overthrown, which they were wont to vaunt should be eternal, and that Hell gates should not prevail against it? To prove which point, Bellarmine bringeth many reasons: but the speedy event will teach, how he was deceived. Although some jesuits, being forced hereunto by the truth, do now begin to speak of the destruction of it. Which yet they will have to be, not because of Antichrist; but before his birth, or at least before he shall begin his reign. But this fiction, we will take away in his place. We may hence observe, how long-suffering God is, and slow unto wrath. A thousand times hath he now already convinced this whore of her filthiness: yet will he not quite destroy her until he hath set out her wickedness in a clearer light. Which when it also shall be done in vain; what remaineth but the last punishment, when there is no hope at all of any amendment? But after the ruin of the City, the Beast shall remain a while; not to recover his former dignity, but to perish soon after, with a greater destruction. And therefore he saith, his kingdom was made dark, not altogether extinct, but bereft of the former brightness. ¶ And they gnawed their tongues for pain: The second event; they shall gnaw their tongues for rage and madness. Huge and intolerable shallbe the pain; such as is noted elsewhere, by weeping and gnashing of teeth, Mat. 22.13. Unless perhaps by a proverbial manner of speaking, so great anguish be signified, as will they, nile they, they are compelled to refreyn their malapert tongues, to renounce their own writings, and speak thenceforth more modestly; which is commonly called the biting of the tongue, and eating of one's own words. But because in the next verse it is said; they repent not of their works, the former exposition is more simple. Although they may faighnedly and for fear, temper their evil speakings, so as they repent not from the heart and truly: yet I choose rather the former. That speech of Zachary seemeth to agree fitly with this; Their tongue shall consume in their mouth, Zach. 14.12. And that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pain, is an hebraism, mehhamal; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the preposition min: as elsewhere, for sighting, Psal. 102.6. 11 And they blasphemed the God of heaven: Infinite is the hardness of man's heart, which cannot be tamed by any afflictions. Grant that the Papists be not convicted by the increased light of the scriptures: will not the destruction of their holy city move them to acknowledge the truth? Will they now burst out again into blasphemy; where there is no hope but by ask forgiveness? But it is not in him that willeth, nor in him that runneth. God striketh and softeneth, what hearts he thinketh good. And where it is said, for their soars; by it is signified, that these are the same men, on whom the former vials were powered. But mention is made specially of soars; because every calamity, caused not sensible pain. The Sea changed into blood, was so far from working any sorrow: that it rather ministered matter of rejoicing to men that knew not their misery. Furthermore it is hereby manifest, that the former vials do yet reteyn their force; and vanish not straight way, when new ones come in place. But above all, Envy, which we said was the soars, doth most torment: which causeth greater grief by the felicity of their enemies, then by their own destruction. Who would look for any feeling of the former soars, when the sorrow for their wasted throne was upon them? O envy, great is thy power. ¶ And repent not of their works: For this Beast is the Pantheresse, chap. 13.2. it cannot change the skin. But the power of God should not have been so eminent in times past, if Pharaoh had repent at the first miracles. So shall there be many subtle devises after the throne is overthrown: Antichristian religion shall still be retained among the Papists. But let none be afraid: the Beast is reserved only for the triumph. 12 And the sixth Angel powered out his vial on the great river Euphrates: This river is not either the Tiber or any other fortress of Rome; (whose destruction was taught us by the former vial; and why should the thing done, be now done again?) but it is that which runneth through Mesopotamia Eastward from judea, as before, chap. 9.14. which notwithstanding is used figuratively for any impediment, that may hinder the passage into this country. The first event is, the drying up of the waters thereof, as of old the Red Sea was by the Eastern winds, and as jarden was to the jews when they passed into the Land of Canaan, Exod. 14. Ios. 3. The end of drying up these waters is, that the way of the Kings from the East may be prepared. But who be these Kings? Are they those four Angels spoken of chap. 9.15. The counpt of the time will not bear it. For the trumpet sounded many years agone: but this vial is not yet begun to be powered out: it followeth after Rome is wasted, which yet flourisheth, and which the trumpet saw flourishing long. Are they those Kings of the earth and of the whole world, mentioned in the 14. verse of this chapter? But, these to whom Euphrates giveth place, are the Kings of the E●st only, not of the whole world. It would be long to reckon all the interpretations of other men; much more to refute them. It seemeth unto me, that they are here meant, for whose sake alone the scripture mentioneth the waters of old to have been dried up; namely the jews, unto whom the read sea yielded passage, and jarden stayed his course, till every one were gone over, journeying on foot through the deep. This miracle is proper to this people only: for that which josephus writeth that the sea of Pamphilia gave way to the Macedonians, when Alexander led his host that way: (Antiquit. b. 2. chap. 7.) Other writers do plainly show, how the thing is to be understood. Plutarch, (in Alexand.) saith that Historie-writers amplified the thing beyond all credit: and that Alexander himself never boasted of any such wonder in his Epistles. Arianus writeth that usually there is no way to pass through the sea near Phaselis, but when the North winds blow; which blew vehemently when Alexander went that way, that they seemed, not without God's power, to have yielded them an easy passage. But Strabo book 14, writeth most plainly, that the soldiers traveiled all the day even up to the navel in the waters. So then Alexander passed through the waters that were shollow, and not quite dried up. Neither do I think can it be found in any record; that such a thing did ever happen to any other people than the jews. The vanity of writers may feign many things: but the Scriptures do challenge this, as peculiar to this nation only. I will say, saith God, to the deep, be dry, and I will dry up thy floods, Isa 44.27. And again, Art not thou the same, which dried up the sea, even the waters of the great deep: making the deeps of the Sea, to be a way for the redeemed to pass over? Isa 51.10. And lest some should think this miracle was only for the time passed, and not such to be looked for ever after: he addeth in the next verse; So the redeemed of the Lord shall return, and come with joy into Zion etc. And in Isa 63.11. where should he be that brought these up out of the sea with the shepherd of his flock? which cloven the waters for th●se, to make himself an everlasting name? which led these through the deep, as an horse in the wilderness, so that they stumbled not? It is no marvel therefore, if the peculiar note & ensign of this nation only, be put for the men themselves. But what need there a way to be prepared for them? Shall they return again to jerusalem? There is nothing more sure: the Prophets plainly confirm it, and beat often upon it. Yet not to the end that the ceremonial worship should be restored: but that the mercy of God may shine unto all the world, in giving to a nation now scattered over all the face of the earth, & dwelling no where but by leave; their father's habitations, wherein they shall serve Christ purely and sincerely, according to his own ordinance only. A thing of old commonly spoken of by the ancient jews, which they understood by the Prophets, although but narrowly and through the lattisse. Whereupon it was bewrayed with old wives fables, both in ages past, and so is now at this day. The feighned Esdras saw some sparkles of this truth; which he overwhelmed with so many and great fictions, that he had need be a wary and attentive reader, and one of no mean judgement, that would gather gold out of that confused heap. They entered in, saith he, speaking of the ten tribes that were led captives, at the narrow passages of the river Euphrates: for the most high than showed them signs, and stayed the springs of the river, till they were passed over, 4. Esdras, 13.43.44. A jewish fable: but nearer to the truth is that which there followeth, ver. 47. The most high shall hold still the springs of the river again, that they may go through: etc. which agreeth with this place, & may both of them be understood metaphorically: though nothing letteth, why it may not please God again to show his ancient power of drying waters up extraordinarily. Seeing therefore it is certain, that this nation shall earnestly flock unto the Gospel, and that in the last times, as Paul teacheth, Rom. 11.25. and the last period of things is of the vials: & it is not likely that such a wonderful matter should have no mention at all in this clear prophesy: unto which also here is added the proper ensign of this nation, for whose only sake, both sea & river (as we read) were dried up: I am not altogether unadvised, in supposing, that this is the only matter here in hand: which must either be found in this place, or be wholly omitted in this book. Wherefore after Rome is overthrown and cut off there shallbe a common bruit of this new Christian people: at the hearing whereof the Gentiles shallbe astonished. But what, are the jews Kings? why not? seeing all Christians are Kings, Rev. 1.6. and the four and twenty Elders, which represent the whole company of the faithful, do all wear crowns: chap. 4.4. And this magnificent name doth the Spirit give them, because it shallbe very honourable, after so many ages, and so stiff stubbornness of that nation; for them to come again, as it were by recovery of law, unto the truth; and religiously and holily with all observance to honour the same, having their incredulous and obstinate hearts subdued. But besides this the whole East shall obey them, that not without cause are this people called Kings, in respect of their long and large dominion & Empire. But they seem to be called plainly Kings in Isay 24.21. if we diligently mark the words and meaning of the place: And it shallbe, saith he, in that day the Lord will visit the host of the high, in the high place; and the Kings of the earth, upon the earth. And they shallbe gathered with a gathering as a prisoner into a pit, and shallbe closed up in the close-place: and after many days shall they be visited. And the Moon shallbe abashed, and the Sun ashamed, when the Lord of hosts shall reign in mount Zion, and in jerusalem: and shallbe glorious, before his Ancients, & the Kings of the earth, are all one; who after are gathered into the pit, after many days are visited; and at whose deliverance, the Moon is abashed etc. Which last words are certainly meant of the full restoring of the jews: wherefore the first words intent also the same. Whom God, in heavy indignation, because they refused his Son, did thrust into the pit or dungeon, for many ages together, and kept them closed up in a very hard prison. But at length after many days he will visit these prisoners, and bring them out of the gale: for whose fervent zeal and singular study of true godliness, the Churchches of the Gentiles as the Moon & Sun, shallbe abashed at this greater brightness. They are called the host of the high, in the high; because the jews were the peculiar people of the high God, and of his Church which is heavenly: whereupon they are often called in Daniel, qaddische hheljonin, the Saints of the high; Dan. 7.22. etc. But this is enough to find out the meaning of this place: I may not now stand longer upon it. I have handled it the more at large, for to give occasion unto our men to mind these things more diligently. These Kings come from the East, because the greatest multitude of jews, is in those countries: and these first of all shall see the truth, and embrace the study of it. But, thou wilt say, The Temple is shut, until the seven plagues be fufilled: which we showed to be spoken in respect of the jews, chap. 15.8. But that is to be understood of their universal caling: and here only the beginning of it is taught, as we shall declare after more at large. And by these things we may see, how the sixth vial, answereth to the sixth Trumpet. The trumpet, sent from Euphrates, four furies into the world: the vial shall minister great joy from the same place: which shall yield new huige troops of Christians, by whose virtue those furies shallbe sent back to hell. But as Rome's Idolatry, called for those cruel Turks: so after that Rome is utterly abolished, straightway this comfort shall appear. 13 And I saw out of the mouth of the Dragon: The second event is first a preparation unto war; whereof there are three Princes Authors, & as many Administers, three unclean Spirits like frogs; in this verse; whose work is described in the verse following. The Princes are, the Dragon, the Beast, & the false Prophet. The Dragon always throughout this whole book, is the open enemy: which were the Roman Emperors, so long as they continued hethens: in these last times, the Turks do carry this person. The Beast is the more covert and crafty enemy, Antichrist sitting in the Temple of God; as in the 13 chap. The False Prophet is now first named, and often henceforth after the fift vial. But there must needs have been some description of him some where before: for john speaketh as of a person well known. And this verily we shall find in that subtle and crafty second Beast; of whom we heard in chap. 13.11. etc. who wrought signs and wondrous lies. Both of them pertained to the constituting of the same Antichrist; but with this condition, that the first signified the temporal and civil tyranny: the second, the spiritual fraud and malice, as is said before. This second Beast is now plainly called the False Prophet, by reason of the more manifest revelation, which shallbe under this sixth vial. For though he retain yet with him many attendants, yet the better part of men, and they of his former worshippers; shall know him for a crafty lying hypocrite, and detest him as a loathsome creature. For now the event will teach, after Rome is destroyed, how glorious lies those were, about Peter's Chair; the Holiness of the Church of Rome, the invincible stedfadnes and perpetual constancy of it, against the practices of al. Wherefore the Beast and False Prophet is one Antichrist; but having a double power, all which he will now use, both civil & spiritual; to deceive the unskilful, and draw them again to be of his side. He will open his treasury, he will spare no charges, he will levy huge bands of souldjers, and other things that pertain to force. Neither will he be less diligent to catch the simple, by all spiritual fraud, counterfeisance, fallacies, and other like legierdumain of lies and errors; whereby he may abuse their pain and help unto this last battle which he now prepareth. So the Turk, the Caesarean Bishop, and Pope-Balaam; are these three mouths, which at last will belch out the Frogs in their time. ¶ Three unclean spirits like Frogs: The Ministers of these mischievous heads. To weet out of the Dragon's mouth; Turks, Bashshnes, Agnes, B●goes, and the other officers of his army. Out of the mouth of the Caesarean Bishop; his captains also of war. Out of the mouth of the Pope false Prophet, he hath the jesuits in special, and the other toads of his wicked Hierarchy. They come forth out of the mouth, because by their masters commandment they take this work in hand; as is manifest by the vow of mission, whereby the jesuits are bound to the Pope. But why are they called Spirits? Is it because they are like the breath which comes out of the mouth and have very near alliance to them of whom they are breathed, both refreshing and animating them, and again borrowing of them heat & stink? Verily these three Emissaries, are joined in near alliance with these their masters: they draw from them heat and life; and life they give unto them again. Or is it perhaps because they show themselves no less diligent & mighty in executing their business, than the Spirits be? Surely the world hath now experience of the singular vigilancy and almost incredible industry of these three Emissaries; and it is not likely that they willbe more sluggish in the last combat. They are like to Frogs; because they rejoice in their most filthy and unclean pollutions, from which they draw beginning and life. They refuse to be clothed with Christ's righteousness, boasting themselves to be clean enough before God in their own mire. And when before, the Sea was made like dead man's blood: what other thing can take pleasure in such a fowl Camarine-puddle, than Frogs, Toads, and other like fennish and execrable filth? But besides their uncleanness, they have also an importunate croaking: for no means do these stirrers up of troubles, and fight furies, leave unaptented; for to set all the world together by the ears. But why is there no difference between the Ministers of the Pope and of the Turk? Because albeit nothing is more common with them than the name of Christ; (whereupon they willbe called jesuits;) nevertheless, whiles they hope for life and salvation by their own merits; they differ nothing from heathens, which despise Christ altogether. 14 For they are Spirits of Devils: He describeth yet more largely the nature of those Spirits, by their Lords, their monstrous works, and their embassage unto all the Kings of the earth. Their Lords are the devils: because the Princes whom they serve be the vassals and Feoffies of the Devil himself, chap. 12.9. and 13.2. Signs they work, by the force and power of the Devil, for of them is he a marvellous artizen, and with such faculty did he furnish the second Beast, 2 Thes. 2.9. Rev. 13.13. They go forth to gather the Kings of the earth unto battle: for after that Euphrates shallbe dryep up, and the way prepared for the Eastern jews: the Turk fearing himself, will prepare war against them, with as great furniture as he can; as is more largely declared in Daniel, chap. 11.44. Nor will the Romish Beast together with the false Prophet in the West, be less studious to abolish utterly all them that favour pure religion. He will prudently take his opportunity, when the Turk shallbe employed in the Eastern war. Whereby it shall come to pass, that in one & the same time, the safety of the whole Church shall be in very great danger. This is that war, whose alarm these Frogs do sound unto the Kings of the earth. 15 Behold I come as a thief: These words do trouble the learned man Th. Beza, as if they had crept in hither amiss from some other place. But feing these times shallbe very calamitous, as in respect of the jews Daniel foretold, chap. 12.1. neither is it likely that our Christian nations shallbe in better case: let not this warning seem superfluous or importune unto any. The greatness of the peril, may deter even the strongest man. But least any should hit against this rock and make shipwrak; Christ biddeth him be of good courage, and not through any fear, to forsake the righteousness of faith, (which here he calleth garments, and which the adversaries will most seek to bereav us of:) promising that he will come as a thief unwares, and do vengeance on the enemies above all expectation, and defend his Church. A like comfort there was, chap. 13.10. & 14.13. that we may know, such hortatory voices must needs be new, and are not fruitless, but seasonable & very necessary. Neither are these words brought in abruptly; but whereas in the words next before, mention was made of God almighty, these are for more force related in his person. ¶ His garment: The hope of forgiveness of sins through jesus Christ alone, whereby our sins are covered, Rom. 4.6.7. Neither be there any other garments, wherewith all our nakedness can be covered. The purity of the Saints or of ourselves, will not so much as cover our shoulders, so far is it from hiding our more deformed parts. These garments are in deed called afterward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the justifications of the saints, chap. 19.8. where we shall see what is the force of these words. 16 And he gathered them together into a place: Here is the third branch of the second event. But who is this that gathered them? Christ verily; and therefore he speaketh not as of many they gathered, to weet those three spirits. Whatsoever the Kings shall purpose, God's secret providence shall so govern them, that themselves shall feel the same destruction that they intent to others. Unless perhaps that which this verb answereth unto, be the Spirits in the 14. verse, which there are said in the singular number (according to the property of the Greek tongue) to go forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: unto which these words may be joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they gathered them together: for the 15. verse is interposed by a parenthesis. But by whose means soever they be gathered; governed they are by the secret providence of Christ. For being led by the hand of God, they come together of their own accord into that place, from whence there shallbe no way to escape. Which place is called in Hebrew Armagedon, as Montanus and Plantins' edition readeth it with a single d; as also doth Aretas, save with difference of a letter, Ermagedon And perhaps these had done right, if they had kept the aspiration Harmagedon, for so I suppose this word shoul be written, as, (if I be not deceived,) will appear by that which followeth. Th. Beza will have d to be doubled thus, Harmageddon, as also the vulgar Latin; as if it were made of Har and Megiddo, which is the place where josias was slain, 2 Chron. 35.22. But this place was pernicious to the Church, prosperous to the wicked: but Armagedon here seems the contrary. john Fox our countryman of blessed memory, bringeth a fit application, as me thinketh, for he saith this place hath not respect unto Josias, but unto that notable victory which Deborah and Barak with a small company, got over the huge host of Sisera, at the town of Megiddo situate on a mountain, jud. 5.10. etc. Notwithstanding whiles I consider the thing attentively with myself, there seemeth no such matter here to be meant; but that an allusion rather is made unto that of Daniel, chap. 11.45. And he shall fix the tents of Aphadnon between the seas (Lehar tsebi qodes●h) in the mountain of holy beauty. By many arguments it may be showed, that this prophesy of Daniel, and that of john, do pertain to the same times namely to this sixth vial, as at some other time, if God permit, we will manifest. The difference only is, that there particularly it is spoken of the Turk, the enemy of the Christian jews: here jointly it is meant of the enemies of the whole Church, as well of Gentiles as of jews. And the place is designed by name, where the jews enemy shall camp, namely lehar, tsebi qodhesch, in the mount of beauty of holiness, that is, in the holy land, between the Siriak sea and Euphrates, which is also called, a sea, in the Scriptures. But in this prophesy, where the Spirit universally doth describe the place of that war, he could not use that name which is proper to the jews. Therefore he made a new word which should be common to each people, and come very near unto that in signification. For Harmagedon is made of Har a Mountain, & meghadhim of delights; or with an affix in the singular number maghdo, of his delight. The very same that Har tsebhi is, the mount of the Roe. For tsebhi a Roe, signifieth also pleasantness or delight. A word of paramours, when they would speak to their loves most amiably; as in salomon's song, my beloved is like a Roe etc. chap. 2.9. By these things than it doth appear, that the place is foretold by name in Daniel, where the Turk shall fight with the jews: but here, where the Beast shall combat with the Church of the Gentiles, the same is only intimated generally. As if Armagedom were the common name of both, distinguished into har tsebhi qodhesch, the mount of holy beauty; & the western place without name, save the name of the whole. Which notwithstanding teacheth that this war shall there be made, where the Church flourished with greatest purity. For this is the mount of delights unto Christ: which place we shall see somewhat more distinctly manifested, in the explication of this time, chap. 19 But let us observe to our comfort, that the holy Church among us Gentiles, is no less a mount of pleasures unto God, than that which is to come of the jews. God respecteth not persons: in every nation they are dear unto him, that truly honour him in Christ. 17 And the seventh Angel powered out his vial upon the air: This vial shall have a common event, a● being powered into the air, which compasseth the earth & seas round about. Which yet is not this clementish air wherein we breathe, but some other thing signified by this manner; after the manner of the other vials. And we know that the Devil is called in the Scriptures, the Prince that ruleth in the air, Ephes. 2.2. whereto pertain those chains of darkness, which Peter speaketh of, 2 Pet. 2.4. and Jude in his Epistle ver. 6. Seeing then the Air is the place of his dominion, this last vial shall import most grievous calamity upon all the Devil's Kingdom. The former vials nipped some parts thereof severally: this, shall undoo the whole body of the impious, with a common destruction. ¶ And there come a great voice out of the Temple of heaven: The first event, is a great voice, which is described by the place whence it cometh, and the thing that it speaketh. The place, is not only the Temple of Heaven, but also the throne itself; the description whereof, was in chap. 4.2. The Temple is the dwelling place of the Saints, as we have seen before: this Throne is the seat of the highest Majesty: which being placed in mids of the company of the faithful, shineth with the incomprehensible brightes of the most holy Trinity. Wherefore this voice cometh immediately from God in respect of the Ministry of the Church. Whereby is signified, that God under this vial, will in extraordinary manner and almost beyond expectation, provide for his; showing forth his power from heaven, for the destruction of all the enemies, which were gathered, (as even now we heard) unto the place Armagedon: which interpretation we shall see more fully confirmed by that which followeth, where a larger explication of this vial is handled. The voice uttered is, It is done: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: most fit for the finishing of things, as we know it was used in the creating of them, Gen. 1. & it hath this meaning, as if he should say; All things now have been, which I decreed to be done; neither remaineth any more of my promises, the compliment whereof should be expected on earth. For this same, Is done, hath reference unto that in chap. 10.7. In the days of the voice of the seventh Angel, when he shall sound the trumpet, the Mystery of God shallbe finished. Now shall there be an end of all prophecies, when both all the enemies are utterly extinguished, & there is one sheepfold made throughout the earth, of all the elect, jews and Gentiles, under the one Pastor jesus Christ. It is certain that this kingdom of Christ, thus begunn, shall be eternal; never to be interrupted again: and shall at last be translated from earth into heaven. But of the time, wherein this translation shall fall out, which is to be performed at his second coming: I find no mention in this book. This prophesy proceeds no further, then to the last destruction of all the enemies, and full restitution of the jewish nation: the estate of which people so restored, and of the whole Church of all nations, he telleth shallbe most happy, but setteth down no moment of time, when they shall leave the earth, and go to their heavenly heritage. These things shallbe made manifest by the interpretation following: some taste whereof was here to be given, lest any perhaps too much attending unto the whole order of things, should slip into that error of setting down the certain time of the last day: which thing I see some godly and learned men to busy themselves about; as if by this vial some very near moment thereof mought be assigned. Which thing, upon more diligent examination, we find to be wholly laid up in expectation of hope, and not at all put in any comhrehension of sense. Now the agreement of the seventh vial with the seventh trumpet is, that in this, Christ's Kingdom is begunn, the enemies being in part abolished, as chap. 11.15, whereupon a voice there said, the Kingdom of the world is become Christ's: but in the other, Christ's Kingdom is consummate, all enemies being quite taken away; wherefore the voice of this is, It is done. 18 And there were noises and lightnings etc. Of the second event there are three branches; first, by what things the execution of the judgement was done; in this verse: secondly, upon what; in verse 19.20. Thirdly, what effects, in respect of the reprobates; verse 21. Lightnings, thunders, voices, shall come from heaven: the earth, shallbe moved & shaken: whereby is taught, that both heaven & earth shall conspire, for vengeance on the impious: both which shall power out whatsoever direful-punishment it hath, upon the wicked crew. And this not after the usual manner of former times; but with such horrible terror, as never was since the world was made. For now there shallbe a visible semblance of the infernal punishment, which it shall feel at length, in the last judgement. Moreover these kinds of punishments do declare, that the enemies shallbe destroyed rather by the extraordinary power of God, than by any work and endeavour of men; which after appeareth more clearly, in chap. 19.20. and 20.9. 19 And the great City was rend into three parts: The second branch of the second event, upon what this judgement shallbe exercised; which partly are places, partly men. The places be cities & nations. The cities are three, in this verse; the great city; the cities of the Gentiles, & Babylon. But what is this great City? We have heard before, that a city signifieth not only some town compassed with walls, which many citizens dwell in, conjoined together by the bonds of the same laws and right: but also the whole dition & empire of any city; as the tenth part of Rome fell, when Germany withdrew itself from the yoke of the servitude thereof; chap. 11.13. Is it then the Roman Empire only? In deed so this was called before, the great city, chap. 11.8. but forasmuch as in this place, the full destruction of all the wicked is handled, (for the vial is powered into the air, as we said;) it compriseth whatsoever Dominion and Empire the foes and enemies of the Church, have in any place. It comprehendeth therefore the Turkish tyranny also, which together with the Romish, constituteth this great city, as is more evident by the destruction of this city. For it is rend into 3. parts, proportionable to the three Princes, by whom it is ruled; namely the Dragon, the Beast, & the False Prophet, before in ver. 13. Wherefore by this three fold declaration, there falleth together, all the Turkish and Mahumetish tyranny, that is, the Dragons: all the power of the Beast, that is, of the Caesarean Bishop: all the authority of the False Prophet, that is, of Pope Balaam: for this man of sin, after the ruin of his throne, remaineth even unto this last overthrow. The first vial, was but a preparative for the war: this seventh, is of the last destruction. ¶ And the cities of the Gentiles fell: We heard of the universal Empire of the impious. But not this only shall fall in common: but also in particular all the confederate cities and provinces, both Turkish, Mahumetish, & Popish. For Gentiles be all they that are aliens from the truth: whither they be farther of from the same, as the Barbarous nations, or nearer as the Papists, who by a false title are counted Christians. For we have seen before, how to the Gentiles was given the Court which was joined to the Temple, as also to them was given the holy city: which were the places of that rout which boasted to be Christians, by a vain title, without substance. ¶ And that great Babylon: The third place which shall utterly perish, is that great Babylon. But did not that perish before, under the fift vial, when Rome, the Beasts throne did fall, verse 10? For so we saw it called before, Fallen Fallen is Babylon the great city; chap. 14.8. In deed Rome did perish before: but it was new Rome, new Babylon, to weet, Constantinople. For every mighty, proud, Idolatrous, bloody, impious city, may be called Babylon: but specially next after Rome, Constantinople; the only daughter and heir unto a farthing of her mother Rome: whose natural disposition as she drew by stock; so did she deservedly take the name, being called new Rome. And surely it seemeth the same order of things shallbe here: first that all the Turkish & Popish forces shallbe beaten down and destroyed: secondly that all the confederate cities & provinces, if they also do not quite perish, shall yet at least be under new Governors: thirdly, that the chief city of the Turks, this Babylon, shall bear the just punishment of her impiety. And it may be, the West Christians, after that the Pope's name is extinguished, and that the Turk is overthrown in the East; will show forth their wrath on Constantinople, and execute the judgement mentioned in this place. By which now we may understand, that all our enterprises against the Turk, shallbe vain; until Rome be overthrown. For she at the first called for the Turk, as we have learned from chap. 9.20.21. nor shall his scourge be removed, till the cause be quite taken away. But after that the Beasts throne is consumed with fire, & the last Popish war is done: then shall this horrible tyrant, without any trouble of ours, be thrust down into hell: neither shall we ever need to fear any more molestation from any relics of him. ¶ Came in remembrance before God: Now both the cause is mentioned of the destruction of the Constantinopolitan Babylon; and the punishment which shallbe inflicted on it. The cause is, God's remembrance: who is said to remember, both for mercy and for judgement, when he performeth in deed, what he decreed to be done. So long as he deferreth vengeance and wrath; he seemeth to forget, and to have no care or respect of our affairs and actions, And this doth very well express the horrible cruelty of this Babylon, where with God suffereth them that are called Christians, to be pressed: & doth not in the mean time punish the adversaries, nor yield any defence from injury. Who will not acknowledge that God turneth away his eyes from beholding our miseries: when without punishment he suffereth us to be beaten, rob, vexed with all reproaches and contumelies, virgins & wives to be defiled, whole flocks of men to be carried bound and chained into bondage; infants to be plucked from the breasts for to be instructed in Mahumetish blasphemy, and the parents to know that they bring forth children unto eternal destruction? Who, I say, minding these and many more things, all which, Idolatry hath brought upon us: may not worthily say, that God hath quite forgotten our misery? He winketh therefore at Babylon's wickedness, that he may drive her to increase calamities on the men, which willbe taught by no warnings. And at length when our men's impiety shall cease, the shop thereof being burned and consumed: he will cast his eyes upon Babylon, and call to mind all her wickedness, for to measure meet punishment unto her. But thou mayest observe, that the Spirit doth not exaggerate the iniquity of this city, with so many words as her mother Rome's: because the sins of heathen men, although they be very heavy, are lighter than theirs that abuse the grace of God. As touching the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was remembered, is used passively, as Act. 10.31. so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the cup might be given etc. The punishment shallbe the cup of the wine of the fierceness of wrath. A Cup is a part or portion; as, the Lord is the part of my portion, and of my cup; Psal. 16.5. & 11.6. a metaphor taken from Governors of feasts, which were wont to part unto every one that which he should drink; whereupon Homer mentioneth a distributed drinking; Iliad. d. Like unto which are the judgements of God, inflicted on every man in just weight and measure. And judgements are a cup of wine, because they shallbe as pleasant to God, as wickedness was to the men: that is, he will take delight in destroying them; as chap. 14.10. Unless it be therefore of wine, because the severity shall take all sense from Babylon, as over much quaffing in of wine, is wont to do: whereupon, she shall no more escape the evil, than a man that hath lost his senses through drunkenness. In which respect it is said in Zachary, I will make jerusalem as a cup that causeth slumber, and I will smite every horse with stonishment, and his rider with madness, Zach. 12.2.4. And this heaping together of the fierceness of his wrath, signifieth grievous and most sharp punishements: although it be not showed expressly, whither it shallbe so plucked up by the roots, as old Rome was before. It is very like, that after the great calamity which it shall suffer, the city itself shall still remain, possessed of Christians; and always thenceforth shall obey unto them. 20 And every I'll fled: We have seen the calamity of the cities and next provinces: these words now respect the nations further off; whom distance of place, shall help nothing at al. This desolation shall pass over the sea, and consume them in their islands. Nor shall it ought avail them, that dwell on the firm mountains; for these also shallbe plucked up by the roots, and perish for ever; as before in chap. 6.14. Notwithstanding, this trouble shall be far heavier than that. For there, the Mountains and Isles were only moved out of their places: here, they are so utterly abolished, as no footsteps of them do remain. But an J'll in this place, is not only a land compassed roundabout by the sea: but also the continent or main land, after the Hebrew manner, which call all countries beyond the sea, islands; Psal. 72.10. and so it compriseth Egypt also, and afric. 21 And a great hail as of talon weight: Hitherto hath been the calamity of the places. Now on the men, it raineth hail of talon weight, as of old in jos, 10.11. And as they fled from before Jsrael, and were in the going down to Beth-horon, the Lord cast down great stones from heaven upon them, until Azekah; and there died more of them that died with the hail stones, than they whom the children of Israel slew with the sword. But here he speaketh of stones of huge bigness, which would not only be enough to kill, but also to crush the men to powder; For never before, was there seen or heard, such an horrible vengeance, as this shallbe. ¶ And the men blasphemed God: The effect of all these, as touching the reprobates, who yet will spew out their blasphemy against God. This therefore is not the end of all things, when the wicked shall with their approbation subscribe to the sentence of the law, and say, Amen; acknowledging their condemnation to be most just, Deut. 27.15. etc. But there shall still remain some wicked ones in the earth, but for to bear the yoke only; for never shall they be able to hurt the Church more: which now shall have the cheifty throughout all the earth. And thus have we a brief and distinct representation, both of things present and to come, even until the end. CHAP. 17. AND there came one of the seven Angels which had the seven vials, & talked with me, saying unto me, come, I will show thee the damnation of the great whore that sitteth upon many waters. 2 With whom the Kings of the earth have committed fornication, and the inhabitans of the earth are drunken with the wine of her fornication. 3 So he carried me away into the wilderness in the Spirit, and I saw a woman sit upon a scarlet coloured Beast, full of names of blasphemy, which had seven heads and ten horns. 4 And the woman was arrayed in purple, and scarlet, and gilded with gold and precious stones, and pearls, and had a cup of gold in her hand, full of abominations, and filthiness of her fornication. 5 And in her forehead was a name written, a Mystery, that great Babylon, that mother of whoredoms, and abominations of the earth. 6 And I saw the woman drunken with the blood of the Saints, & with the blood of the Martyrs of jesus: and when I saw her, I wondered with great marvel. 7 Then the Angel said unto me, wherefore marvailest thou? I will show th' eeth● mystery of the woman, and of that Beast, that beareth her, which hath seven heads and ten horns. 8 The Beast that thou hast seen, was, and is not, and shall ascend out of the bottomless pit, and shall 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 behold the Beast that was, and is not, and yet is. 9 Here is the mind that hath wisdom: the seven heads are seven mountains, whereon the woman sitteth. 10 They are also seven Kings, five are fallen, one is, and an other is not yet come: and when he shall come, he must continue a short space. 11 And the Beast which was, and is not, is even the eight, and is one of those seven, and goeth into destruction. 12 And the ten horns, which thou sawest are ten Kings, which yet have not received a Kingdom, but shall receive power as Kings one hour with the Beast. 13 These have one mind, and shall give their power and authority to the Beast. 14 These shall fight with the Lamb, and the Lamb shall overcome them: for he is Lord of Lords, and King of Kings, and they that are on his side, called and chosen, and faithful. 15 After he said unto me, the waters which thou sawest, where the whore sitteth, are people, and multitudes, and nations, and tongues. 16 And the ten horns which thou sawest upon the Beast, are they that shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, & burn her with fire. 17 For God hath put in their hearts to fulfil his will, and to consent and give their Kingdom to the Beast, until the words of God be fulfilled. 18 And the woman, which thou sawest is that great city, which reigneth over the Kings of the earth. The Analysis. THUS far hath been the distinct Prophecy of the last Period, divided in to his seven articles after the manner of the Seals and trumpets: there followeth a continual narration, and more large explication of the three last vials, as which are of greatest weight and special moment. The fift of which is handled in this chapter, and also in the whole chapter following, and in the first five verses of the nineteenth: the sixth is comprehended in the next fifteen verses of the same nineteenth chapter, unto the twentieth verse. The seventh is continued through chap. 20. and 21. and unto the sixth ver. of the two and twentieth. And from thence followeth the conclusion of the whole book. It maketh much for perspicuity, to know what things agree to the time, and nature of the matter. As touching the fift, it is wholly bestowed against the throne of the Beast (as in the chapter afore ver. 10.11.) partly in declaring what and of what sort this throne is in this whole chapter: partly in relating what things do go together with the ruin of it in the chapter following, and in the beginning of the nineteenth. The declaration of the throne hath first a preparation inviting to know the damnation of the whore, ver. 1.2. And the better to know it carrying him away into the wilderness, ver. 3. Secondly a description by a double type, one of the Beast, ver. 3. the other of a woman setting on the Beast, sumptuous, and most filthy, ver. 4. the mother of all whoredoms, ver. 5, a Murderer of the Martyrs, ver. 6. The interpretation whereof is set forth by the occasion of it, which john's wondering ministered, ver. 6.7. afterward it is propounded in very deed, showing what the Beast is, in respect of his whole ver. 8: attention being stirred up, the disclosing might not pass without fruit, ver. 9 Secondly in respect of the parts and heads, ver. 9.10.11. and horns, whose rising up is showed in verse 12. the humble service which they shall giv to the Beast, ver. 13. and at length their overthrow by the Lamb, ver. 14. Such is the Beast. Of the woman, the interpretation is first of her dominion. both flourishing, ver. 15. & also afflicted by ten horns as instruments, and the will of God as the principal cause, ver. 16.17. afterward of her palace ver. 18. Scholions. 1 Then came one of the seven Angels: We said in the Analysis that this continual declaration which is contained in the chapters following, even unto the conclusion of the whole book, belongeth only to the three last vials. Which how true it is, the thing itself will show. In the mean time it may be demanded, why the explication of the former is omitted? The reason whereof seemeth to be this, because those former partly were before past, partly present, at what time the vial was powered out upon the throne: and therefore had no need of a larger exposition then either the late memory or present use and condition of things should give: but the other to come did need a more ample declaration, and for the same cause all the labour remaining is converted to that point. Therefore as touching the Angel, one of the seven, this is the fift, who shall bring calamity to the throne, chap. 18.10. Of which calamity nevertheless there be certain degrees, so as by the labour of some, certain easy sprinklings are made, before that the whole vial is powered forth. Who yet all are reckoned in the common name of the fift Angel. Which thing appeareth from that chapter, which is wholly spent in declaring the damnation of the whore; although her last destruction is reserved unto the next. These things set down in this wise, let us consider the matter itself. First the Angel prepareth himself a way to that which he intendeth, both by inviting john to learn, and also by carrying him to that place, where he might most conveniently behold the whole matter. He inviteth him partly by compelling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, that is, hither, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come hither, a defective kind of speech among the Greeks: as if john desired to understand the matter, but went not the right way to find it out. For so we are wont to call back them that are desirous, and that go out of their way, to show them the path, or whether they themselves desire to go, but in vain: partly by increasing in him a desire, the greatness of the thing being rehearsed, saying I will show thee the damnation of the great whore. Which damnation notwithstanding is not a present destruction, but to come by and by after. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth judgement, which solemnly being pronounced in this chapter, should a little after be executed: but the damnation of what whore I pray? We have had no where before express mention of her: she must notwithstanding be known, whose judgement he calleth for to see, as being a thing greatly desired. Certainly she is that Jezabell, of whom we heard in the Church of Thyatira, that noble harlot lying sick now a long time in her bed, now at the last to be punished with death, and to be thrown out of the window, lest she die of a disease, rather than by punishment, chap. 2.20. She is that great Babylon after in verse 5. of this chapter, whom we have heard nobilitated the mother of fornications & abominations of the earth, chap. 14.8. Therefore she is not any new or late whore, but the old strumpet, now almost stolen, in a most apt abridgement containing whatsoever Sodom and Egypt did note out; without controversy the ring leader to both sorts of fornication, both spiritual and corporal, chap. 11.8. A brief description of whom the Angel delivereth here to be tasted before, and the manner of the place where she sitteth, and of her fornicators with whom she had to do. Her seat is upon many waters, that is, upon people, multitudes, nations, and tongues, as after in ver. 15. Wherefore she is no common harlot that willbe hired for a farthing, but a Princely whore, worthily called jezabel & that great one, being of so large and spacious a jurisdiction. The fornicators are the Kings of the earth, who consented to the same Idolatry with her. A most usual metaphor in the Scriptures, because spiritual adultery is of equal, yea of greater, both filthiness and wickedness in departing from the true God. Neither only did she commit fornication with the Kings, but also with the other inhabitans of the earth, Peers of the Realm, Earls, Marguesses, Governors of Cities, (for her lust refused none;) whom she made drunken with the wine of her fornication, so thoroughly making them foolish with the delights of her superstitions, that being utterly bereft of all sense of true godliness, they suffered a certain unsensibleness of drunken men. These few things may be sufficient to manifest this whore, and which is the throne of the Beast. For is not Rome that great Beast? Have we not convinced her before to be jezabel? Doth she not set upon many waters? Hath she not enticed unto Idolatry by her craft, the Kings & inhabitans of the earth? Such are not in doubt, that judge the thing i● self by the truth, and not by affection. Yet notwithstanding that there may be left to the adversaries no place of halting, the Angel resteth not contented with these common marks; but having made himself this entrance, promiseth yet more evident ones. As touching the words to be drunken with wine, is an hebraism, as hear this, thou miserable and drunken, but not with wine, Isaiah chap. 51.21. Although he speaketh the same in an other place without a preposition, as they are drunken, but not by wine, chap. 29. After which manner the Grecians speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 And he carried me away into the wilderness: Such was the inviting. Now john is transported into that place, where he may behold the thing most plainly. He is carried into a desert and wilderness: but thou wilt say, what need was there of a place not inhabited, being already in Pathmos, and in banishment? john here representeth the person of the faithful, the carrying of whom into a solitary place, signifieth the event: in which respect also he stood before on the sea sand, chap. 12.18. Whereby is taught, that the manifestation of this throne is to be fetched and received of the faithful, from some men set in an obscure place, as it were in a desert and wilderness, from whence no such thing was expected. For as once the first light of Christ arose among the people dwelling in darkness, and sitting in the region and shadow of death, Mat. 4 15.16. So the counterfeit Vicar, as touching his seat, in some part should resemble our Lord herein. Not but that he should be known before to the world in part, but because the wilderness should give yet a clearer light, so as he scarce should abide to look upon the faces and countenances of men. We know that the Whore some few years since hath laid shame aside, but there shall come out of the desert a new dishonour, whereby she shall be constrained to hide her face, unless peradventure she hath learned to blush. Therefore my brethren set upon the whore with a new assault: neither let any be discouraged because his name is of no estimation: God will have some light to come out of darkness. Neither let any hereafter marvel, why Antichrist or the Whore cannot be seen at Rome. There was need of a wilderness for this thing. The famousness of the place and great resort of people, take away the beholding of the Papists. If they desire to perceive the thing clearly, let them go thither, where only leave is given to see. ¶ And I saw a woman sit upon a scarlet coloured Beast: Thus far the preparation, now he entereth into the description, propounding a common type, a woman sitting upon a Beast; which both joined together, do give a certain and undoubted knowledge of the Throne, which is the only drift of this chapter. Although according to the proportion of the clearer knowledge of this, necessarily also will follow a more ample knowledge of the Beast, when his den hath been examined and viewed narrowly. For the woman and the Beast showeth to us the place; more over the time will declare when that place is to be counted the Throne. Which two things are necessarily required to this matter. And the Spirit prosecute both most plainly (as by his help we will open the things,) as it were of set purpose, meeting with the fraud of the jesuits; whom by his most wise providence he fore saw, that being convinced touching the place, they would wrangle about the time. But by this so exact description, he taketh away all halting from them. Therefore as touching the Whore, her so express nothing out by Babylon, seven hills, seven Kings, flourishing power, and at length destruction, the rest of the world being safe; finally by the name of the city, used in stead of an interpretation, do most strongly prove that the universal City of the Devil is not meant, but some special city, and namely Rome: and so much the more because this whore is the Throne of the Beast. And we know that the Throne of the Devil was attributed to a certain City, to weet, Pergamus, before in the second chapter and thirteenth verse. Therefore worthily Bellarmine, that opinion being rejected, saith, It is better in his judgement, that Rome be understood by the whore; as Tertullian expoundeth in his book against the jews, and in his third book against Martion. And Hierome in his 17. Epistle to Marcelia, and Quaest. 11. to Algasia. Bellarmine touching the Roman Pope, in his third book, and in the thirteenth chapter. Here than we have our adversary confessing. What therefore letteth that they should not agree with us about the Antichrist? They have invented a double crafty shift for themselves, one of the place, an other of the time, of the place, that albeit Rome be the Whore, yet is it not the seat of Antichrist, but Jerusalem. Of the time, that Rome was the Whore, when the Heathen Emperors ruled, but now she is not, since she became Christian, and therefore that she is not the seat of Antichrist, seeing he shall not come but a little before the last judgement. But the Papists are holden with their own snares; for granting Rome to be the whore, they must also needs grant the rest. First of all, that not Jerusalem, but she is the seat of Antichrist. For is not this Beast the very Antichrist? This also Bellarmine yieldeth, and though he had not yielded it, the truth will force him to confess it, as we shall see. But he affirmeth that Antichrist shall hate Rome, from v. 16. after, well acknowledging that the Beast is Antichrist: but how truly he spoke of hatred, we shall examine at that place. From his confession we have, that both the whore is Rome, & the Beast Antichrist. Fron which it is of necessity, that Antichrist shall have his den at Rome, seeing he is the very Beast, on which the whore is carried. Doth not the Spirit show a very great conjunction & nigh familiarity of both, of the whore in setting upon, & of the Beast in bearing? There is none but he will say that a man is nearly joined to the horse on whom he sitteth. Certainly if Antichrist was to reign at Jerusalem, Rome being set so far from her saddle, should walk on foot humble & base, who had so little aid from the Emperors, after they removed to Byzantium where they were not far. Secodly as touching the time, how absurd is this distinction that the whore should be Heathenish Rome the first 300 years after Christ; but that Antich. the Beast should not come until about 3. years & an half before the last day. Shall she sit on the Beast not yet borne, yea not conceived a very long time after. For shall the Beast when he cometh bear the whore, being dead so many ages before? For the whore shall cease to be 1300. years, & how much more we know not, before Antich. shall come. These are dreams & wholly monsters of bearing & sitting upon. The Spirit hath taken from you all such subterfuge, coupling these 2. things by so unseparable a band, whereby he forbiddeth both to seek Antichr. else where then at Rome, & also to think her to be this whore at any other time, then when Antichrist should have his seat there. Needs are these two things to be joined together, both in place & time. But when shall this time begin? for this yet hath some doubt. Surely when we shall see the whore to have been carried on this Beast; & by his help, and authority placed in dignity, and lifted up on high Which though I hold my peace, Leo will confess to have been done in the 1. sermon of the Nativity of the Apostles, when the pre-eminence came to the Popes, and Rome began to excel through the opinion of her religion. Rome, saith he, being made the head of the world, by the sacred Chair of S. Peter, hath more ample authority through divine religion, then earthly dominion. For although being enlarged by many victories, thou hast extended the franchises of thine Empire by land and by sea, yet notwithstanding it is less, that which warlike labour hath put under thee, then that which Christian peace hath subdued. Likewise Prosper in his book de ingratis: Rome is of Peter the Seat which in honour Pastoral Is made of the world head, what by the right Martial She doth not possess, yet she, by religion hold free. Therefore this one common type ministereth a necessary argument, both of the seat and Kingdom of Antichrist: which alone might be sufficient to take away all controversy; were it not that men loved themselves more than the truth, and would not cease to bark against it, till that their mouths be altogether stopped. Wherefore the Spirit stayeth not here, but goeth on yet to clearer things, that for whom the morning light is not sufficient, they may have the Noon Sun an helper, if peradventure they will then see. The sitting being in such wise declared peculiarly, afterward he descendeth to both, and first to the Beast, which is described by the colour, names of blasphemy, heads, and horns. The colour is of scarlet, made read by the little worm Coccus. Wherefore this Beast is honourable, shining with the same colour with Kings: and no less wicked and bloody. For this same colour is attibuted to most grievous sins: If your sins were as scarlet, saith Isaiah chap. 1.18. Not only because it is a deep colour which cannot be washed of: but chiefly for the cruelty of shedding blood; which wickedness among the rest seemeth most horrible. Woe seethe not that this Beast is at Rome, where the Pope sitteth, whose feet Kings do kiss; and who doth most cruelly murder Christians, not acknowledging his divine power both in the city and also through all the Dominion? But that colour hath not pleased chief the Romish Court at all adventures; which hath come to pass by the providence of God, that the Fathers might set before the world a visible show of this scarlet coloured Beast. Touching which thing see a most fine epigram of Theod. Beza. Secondly, this Beast is full of names of Blasphemy. How fruitful an increase of a naughty thing? Long ago the heads did bear the names of blasphemy, chap. 13.1. now the whole body is full of the same. And first of all the Primacy was chiefly a blasphemy; and therefore it was well carried on the head, but the time added daily others, the heap whereof grew every day, until at length they came to the Council of Trent, and Masters of controversies, by whose pains now the whole Beast is so covered with most wicked errors (the whole sea of doctrine being turned into deadly blood, as hath been said in chap. 16.3.) that thou canst see no place free from some new blasphemy. Let an indifferent judge consider so many horrible errors as in three great volumes Bellarmine deffendeth by the Pope's approbation, and let him speak sincerely, whether every hair almost of this Beast is not spotted with some notable blasphemy. Thirdly he hath seven heads and ten horns: of which, what is the meaning, the interpretation will declare, which the Angel will make by and by. In the mean time let it be agreed of, that this Beast is the same, which we saw in the thirteenth chapter, and to be the former of the two. For of the second are rehearsed only two horns, there in the 11. verse: he maketh mention but of one in this place, because both make but one Antichrist, as in the chapter even now spoken of we have showed: and of the former only, because it is his intent to set before our eyes whole Antichrist from his first original, of whom the second Beast representeth only the half figure; but now because in the last times, in which the Beast should be fully discovered, Rome the whore should depend more upon the civil authority of the Pope, of which that first is the type, then upon the spiritual; we see at this day, that the patrimony of Peter availeth more, than the doctrine, which they feign to be Paul's; that neither Spain, nor France, nor others very many have any regard to Rome, but in so much as her authority serveth for their profit. There is no man but knoweth that Italy despiseth her now a long time at home, howsoever she hath been content to suffer her to be worshipped of strangers like a God. For these causes therefore the former Beast only is set forth. Frances de Ribera the jesuite avoucheth that this Beast is not that of the 13. chapter, but a new & new first seen. Why so I pray? because no article, saith he, is prefixed before Woman, or Beast, as it is wont to be done in things known. Certainly if he should conclude from the new form, wherein they now first appear, it might have some weight which he saith; but seeing he gathereth that therefore neither of them was simply and absolutely before, because they were not seen before in this form, to which only thing, the defect of the article hath respect; he dealeth either foolishly, or fraudulently, after the manner of the jesuits. So I saw, saith john, and behold a Lamb stood upon mount Zion, chap. 14.1. where also the article is wanting. Is this therefore a new Lamb? If any should say that there was new form of him standing upon mount Zion, and accompanied with and hundred forty and four thousand, he should say nothing contrary to the truth: but it is the same Lamb in very truth, of which mention was made before, chap. 5. After the same manner a new show is here brought in, not a new person, as is manifest in the woman; which being called in the first verse a whore, had the emphasis of the articles, which did manifest the old whore. So now the same coming forth in a new decking, wanteth the same articles. The woman then and the whore are all one; and this Beast is the same with that in the thirteenth chapter, having the same seat, blasphemy, heads, horns, worship among men, the cause of the like eternal destruction, and partaker of all his properties: unless that some of them should now be more increased in process of time, and all things under this fift vial more evident, than they were when they began. For now he appeareth full of that blasphemy, which before possessed the heads only. And was that former Beast Antichrist; and shall not this be he, which is more blasphemous? The wonderers also at whom, are no less reprobates, than they that wondered at that? What shall the jesuite then gain, if that former being sent away to Jerusalem, he hath left this more pernicious Beast at Rome? 5 And the woman was arrayed with purple and scarlet: Such is the Beast: now of what quality the woman is, whom we shall see adorned most sumptuously: of which thing Tertullian spoke wittily: Who hath deserved the name of an harlot at the Lords hand; she is made equal to her name in her attire. She sitteth verily in purple, with scarlet, and gold, and precious stone, which are cursed, without which a cursed woman and harlot could not be described. These things spoke he, but peradventure somewhat too severely, in his book concerning woman's apparel. The attire is altogether Princely, and belonging to triumphs, such as Belshazzar promiseth to them that should read the writing, saying, He shallbe clothed with Purple, with a Chain of Gold about his neck, and shallbe the third Ruler in the Kingdom, Daniel chapter fift verse seventh. Attire surely fit for her, which reigneth over the Kings of the earth, as after in the 18. ver. But purple was sufficient for dignity: To what end is there also scarlet? That it might note out great cruelty joined together with it. She is of the same disposition with the Beast red with the murders of the faithful, in the twelve Chapter and third verse. There are many Cities made famous for their notable cruelty: but together therewith the dwelling place of Antichrist ought to flourish in exceeding great Majesty, which might be discerned from all the rest. Both which victories even the jesuits themselves cannot deny to be due to Rome. But there is added also Gold, Precious stones and Pearls; which beside the Majesty, note also most excessive riot: which is an other token of this woman. And who can reckon the infinite costs of this City, bestowed on Temples, Theatres, Galleries, hot Baths, Palaces, Obelisks, Pillars, Arches belonging to triumphs, Private houses, and other ornaments? Into this one City, hath been laid up in store the glory of the whole world, taken from very many other: to let pass ancient things, what an huge sum of money bestowed of late Pope Sixtus the fift, in the year one thousand five hundredth four score and eight, upon a conduit which he built on the mount Quirinal? It is recorded that two hundred and threescore thousand crowns were spent upon this thing. Neither did any necessity wring from him this charges, but that the Pope might summer the more pleasantly in that mountain. The Vatican Library renewed of the same Pope, scarce peradventure stood him of less. Yet notwithstanding the same man brought fifty hundred thousand pieces of Gold into a new treasury, which he erected in the Castle of Saint Angel, that thou mayest understand that the Popes are not yet brought to beggary. But this Gold & precious stones do not only seem riots; (for Rome hath been far more riotous, and wealty in former times, then at this day: but to what end should he cast in her teeth now her immoderate decking, of which he spoke nothing when it exceeded by many degrees?) but also to be tokens, to whose riches she should lean in these last times: for we shall see after in the eighteen chapter and two and twentieth verse, that this Purple, Scarlet, Gold, Precious stones, & Pearls, consist in those wares, whereby Spain is signified. Therefore let this bravery be to this end, to show that Rome shall most of all glory in the aid of the Spaniards, at what time the vial shallbe powered out on the Throne of the Beast. Otherwise the Spirit would have mentionned the former ages, when her clothing was more sumptuous and exquisite. And whither is not SPAIN at this day, and hath not been also since CHARLES the fift, the chief upholder of Rome, leaning as ready to fall? If any peradventure knoweth not these things, let him know at length the things to be so by the testimony of the Pope Clement the eight, governing at this day the Romish Church, who of late in the year one thousand five hundred and ninety six, being about the creating of some new CARDINALS, protested openly before, that although he did this creation of his own proper motion, yet that he had not been able to deny this duty to the King of Spain, but that he should create some Spanirads, because he is the stay of Catholic religion: to whom in this decrepit age that was not to be denied, but rather we ought to gratify and content him in this thing, as jansonius doth relate en his Italiques. This therefore is the reason of the adorning proper to this time, whereat john wondereth, as if it were new, as after in ver. 6. ¶ She had a golden cup in her hand:, Now the foulness of her dishonesty is revealed, which is twofold, one which she useth towards men known & more famous, whom she speaketh to as it were by name, and reacheth them the cup of her fornication: the other regardeth those that are unknown, whom she allureth by the name written in her forehead in the verse following. For she desireth that no man should avoid her snares. She cometh forth with a cup, as a fit instrument of her lust, as once at Rome every one carried a token of that trade which he practised. For the Spirit hath made mention before of the wine of her fornication: and drunkenness & gluttony are most apt stirrers up of lust. From whence the whore in Solomon extolleth her prepared dainties, Proverb. 7.14. She hath therefore this cup in her hand, reached out to most famous Kings and Princes, to whom she sendeth Ambassadors, Cardinals, jesuits, and other unclean Spirits of that sort, who may draw them in and retain them in the fellowship of the Romish Idolatry. In which thing the most vehement desire of Rome is known, which spareth no, either labour or coast, so that she may by flattery allure them to this wicked society with her. Which that she may be able to do the more easily, the cup is golden, very precious without, and in the estimation of men; the Romish impiety being set forth with all pomp of words, by consent, multitude, antiquity, perpetual succession, the very Chair of Peter, and such fair painting, whereby it may seem more precious than any gold to the unskilful. But within, this cup is full of abominations, and filthiness of fornications, that is, if the doctrine be tried and examined, and cut to the quick, nothing is so filthy, but the foulness of this will surmount it. For to express this horrible filthiness, the Spirit hath chosen that kind of dishonesty, which blushing suffereth not speak. In one word this whore is of this kind of Heretics called Borboritae, of whom see Epiphanius in Panario, and Oecumenius on Inda. 5 And in her forehead a name written: An other kind of filthiness, whereby she carrieth written in her forehead most impudently, that she is a common harlot. She would not have any man to pass by unknown and uncalled, but from the inscription to know where he may turn into a whore. It can scarce be spoken of how monstrous lust those little sacring bells, and sance belles of the stews were instruments, which this same whore Rome used long since; as Socrates declareth in book 5. chap. 18. But this name written passeth that impudence. For they were silent some time, and suffered the sense to rest from the foul provoquer: this inscription giveth no rest to the eyes, always running upon them and provoking unto dishonesty. Therefore apparel is not enough for her to declare her profession, unless also this sign on the forehead be joined with it, which Ivy bush should make her wine vendible. O impudence! The whores before time were covered with a vail; thou in thy forehead discovereth, & a tittle written upon it manifesteth thy dishonesty. But what is this name? Not this word Mystery, as it seemeth, which Aretas joineth with the word written, without any distinction of a comma in this manner: And upon her forehead a name written a Mystery: great Babylon etc. As if the word a Mystery were the abstract, instead of the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystical, as though he should say, and upon her forehead a mystical name written, Babylon etc. Surely this syntax requireth that a noun joined with a noun without an article, should pass into the place of the predicate, as they speak. As, and in the forehead a name written, which is a mystery. From which it is manifest that the word Mystery is not to be written with a great letter in the beginning, as if it were a part of the name, and the mark of the forehead, but to be read together with those things, which go before. But the meaning is all one, teaching that a certain mystery lieth hid in this name, which is otherwise to be expounded, than it showeth outwardly. Wherefore the name written on the forehead is the whole period of these words: Babylon that great, that mother of fornications and abominations of the earth. But thou wilt say, that no City doth vaunt so to be in express words. Neither doth the Spirit say so, but declareth that this is her true name, which john saw written on her forehead, in so many letters and syllables, howsoever the true Babylon should have a name written on it, which should signify this same thing in other words by a mystery, to wit, the Empress Rome, the Pillar of truth, a looking glass and pattern of all Churches, from whose statutes, whatsoever she ordaineth, we must by no means depart: Distinct. 19 Enimvero. This is that name painted with great letters on the whore's forehead: whose meaning if thou shalt search diligently, thou shalt see that by a mystery it cometh to the same end, to which that did which john saw. For whatsoever ancient corruption either hath been long ago, or is yet left in these our Western and Northern Churches, all that floweth from Rome: in which respect she vaunteth that she is the Mother of the Churches or rather the stepmother, which hath mixed deadly hemlock to her daughters. Such than is this name, which yet notwithstanding remaineth mystical in this last period, as the Spirit showeth manifestly, prefixing before it the word Mystery. And therefore neither shall it now be manifest to all men, as we may see in the Papists who do worship this name as Holiness to the Lord. The jesuits confess by constraint, that this Babylon is their Rome, as a little before we have seen: yet what windings and turnings in & out do they seek, whereby the Popish turpitude and impiety may vanish away? Bellarmine will have the Heathen Rome to be meant, such as it was once under the Emperors that were enemies to the name of Christ. Frances de Ribera would rather that a future time should be regarded, when by Antichrist, as he dreameth, the Pope should be driven from Rome. So are they blinded in this name, which soundeth any thing to them, rether then that which the thing is. But we have showed sufficiently, that these inventions are no less foolish, then pernicious to the embracers of them: and the things that follow in this very chapter, will make it more manifest; that no other Babylon is here mentioned then the Rome belonging to the Popes at this present time, and as it hath been for many ages past. Did the Heathen emperors labour to impose the Roman Idolatry on the conquered nations? Or if they had striven to do it, should this impiety have had any mystery? It was plain that the Heathenish superstition was detestable to Christians; but this Babylon should infect Christians by the contagion of her superstition, which thing cannot belong to any other Rome, then that of the Popes. But let it be to come, and let the Pope be driven from thence, and let all impiety come on with force openly, which o Ribera thou must necessarily grant. Where then shallbe this Mystery. Who can be ignorant of your great naughtiness joined with impudence? Therefore, that which you imagine, abhorreth all likelihood of truth. Therefore Babylon is that ROME, which should deceive her people with an outward show of godliness, which should be counted a Holy City, and should possess the uttermost Court, as we have showed in the eleventh chapter, verses first and second: which unless it now deceived you Papists, I should not acknowledge her to be Babylon: but your, either witting or ignorant obstinacy, maketh the truth of the Prophecy clear. Let us take up from hence that which the very words do yield us manifestly: That the Whore shall not make war against Christ openly, but shall fight against him privily and secretly, through a Mystery. Which thing, what force it hath to find out Antichrist, we shall fee after. 6 And I saw that woman drunken with the blood of the Saints etc. The third property is notable cruelty, which did wholly swim with the blood of the Martyrs. Ye she killed our Lord Jesus, as before in chap. 11.8. Fron whence the beginning being made, how much Christian blood shed the wicked Emperors afterward? Whatsoever slaughter was any where through the whole world almost, that came either from her commandment, or exhortation and approbation. It cannot be spoken, how many and how great wars the horrible Popes stirred up in the times following, setting all the Kings of Europe together by the ears. And beside the slaughters of public wars, how many holy men lost their life, because they agreed not with Rome? Who were banished as Heretics, and cosumed with the torments of the flames. She continueth at this day in the same steps, which not long ago in the year 1595. at length burned alive a certain English man for smiting to the ground out of the hands of the Archbishop of Ambronen, their sacrilegious sacrifice of the altar, after his right hand cut off, and the rest of his body, being drawn through the city, was burned by the torments in sundry places with burning torches. Behold, I pray you o English men, whither you flee, thither assuredly, where so great impiety reigneth; that if so be there be any seed of electjon in you, ye would rather die a thousand deaths, then bear with it by your silence. Is not the same Rome at this day the shop of rebellions, the place where Christian Princes are tormented? Certainly this assembly of furies doth first decree the murders of Princes, and then sendeth by stealt jesuits privy murderers and poisonners: who execute the same after manner that they desire. It were an infinite thing O Rome, to reckon up all thy butcheries. Thou art drunken surely with blood, tumbling thyself in thy surfeit, which thou hast spewed out through exceeding much devouring. Now than all these common properties joined together, do show unto us such a whore, to weet, augmented, upheld, by the Beast, Princely, rich, gay. that great Mother City, and spiritual Babylon, the author of allsuperstitions, yet deceiving craftily by her vain shows, and finally a cruel Martyrs-murtherer: which all, if together they can be found no where else, saving in Rome alone; let us acknowledge that damnable City, and let every one betimes provide, that her society hurt them not. lest he perish together in her destruction, that shall come shortly. ¶ And I wondered: Hitherto the typical description; now he passeth unto the interpretation, the occasion whereof is related in these words. But how doth john wonder, seeing this belongeth to men that are reprobates, after in v. 8. This is an angry wondering for so great prosperity of the wicked whore, whose destruction had been just in the first conception, or at least in the infancy But the wicked have in admiration and wonder at the same woman with a certain reverence, from an opinion of a certain excellency, even as they are said to wonder after the Beast in chap. 13.3. But whither was he ignorant of the Beast which he saw in the thirteenth chapter? In no wise: neither is he said to wonder at the Beast alone, but at the woman joined with it, both which he had not seen before in this new form, and whole apparel. And who would not be abashed at this, that the Dragon's throne, which john saw after the Dragon was thrust out, in some sort become the sheep fold of the Lord, had been able again to climb up to this heigh of impiety. But we may not rest in the only person of john, who now representeth the common type of the faithful: but we must understand that certain godly men under the fift vial, considering the horrible blasphemy of Rome, which they are very sure of, and also therewithal minding this her felicity such as it is, will greatly wonder with themselves, how so great impiety can abide so long unpunished. Which admiration did move the Angel to undertake a full declaration of these things. 7 Then the Angel said unto me, wherefore marveilest thou? The interrogation hath a certain blaming of negligence and unskilfulness; as though he should say, unless men had shamefully despised the observation of former times, now they should not have had need to wonder at the Whore, because they saw her flourishing in this whatsoever felicity. But the merciful father, who pardoneth all sins to his children for Christ's sake, forgiveth also this carelessness. And therefore he sendeth his Angsl, to make the whole thing most plain. For this is that which followeth, I will show thee the mystery etc. yet warning, not darkly, that also the interpretation itself shall not be clear to all men, but shall remain yet hidden to all that are hardened, as before at verse 3. & 5. 8 The Beast which thou hast seen: The first interpretation is of the Beast according to the whole in this verse, as we have distinguished in the Analysis, wherein is declared his diverse condition according to 4. alterations of times, such as at length he should be known to be most plainly under this vial. The first time wherein he was; the second wherein he is not; the third wherein he ascendeth out of the bottomless pit; the fourth wherein he shall go into destruction. As touching the first, it is not to be understood of any time which went before the age of john, or this Prophecy given to him. For the Angel avoucheth plainly that this Beast was not yet come, ver. 10. that is, that he was not yet, when john received this Prophecy, but should receive power at the same hour with the ten Kings, who in john's time had not yet received a Kingdom, ver. 11. Therefore this Beast is not properly the Devil, as some of the ancient Fathers expound it; and the jesuite Ribera snatcheth it greedily. Of him it could not be said, that he was not yet come, or that he had not yet received power: whose Kingdom then both flourished very greatly, and did flourish before Christ came in the flesh. Afterward we shall see, that the original of this Beast is to be set at that time, wherein the Dragon was thrust out of heaven, and gave him his Throne. And so there are two and forty months of his chief power, which same is the space of the woman lying hid in the wilderness, and of the two Prophets clothed in sackcloth. These chapters 13.5. and 12.6. and 11.2. will challenge the same beginning to all these. Which we have showed to have fallen about the times of the beginning of the reign of Constantine the Great some ages after, that john was dead. After which beginning the first part noteth, that there was a time when the Beast flourished for a season, to weet, at the end of the public persecutions by open enemies, whom the prowess of Constantine put to flight. The second, that after that prosperous tranquillity, a new tempest arose, which afflicted the Beast so vehemently, that for just cause men should say, that he was in time past, but that now he is not, as whom they should think to have perished utterly in those troubles, as it came to pass, after that refreshing under some few Emperors, (in which time the authority of the Bishop of Rome increased marvelously,) when the invasion of the Barbarous people spoiled miserably all Italy; cruelly destroyed Rome itself, the Throne of the Beast; and did cut off almost to the very root, the authority of the Pope, growing too rankely. Should not men than have cried out by right, that the Pope was, but is not: whose not only authority, but also seat, they might think to have been altogether past recovery? This second time was called the wounded head, in chap. 13.3. which did bring with it, the knowledge of the former, of which there could be no knowledge, until this alteration had befallen. But the Beast lay not always in this destruction; he rose out of it again, as the third member declareth, he came out of the bottomless pit: which came to pass, when he lifted up his head again, after that Barbarian storm of adversity was mitigated. This time comprehendeth both the curing of the wound by justinian and Phocas; and also his rising out of the earth, or out of the bottomless pit by Gregory the second; of both which in chap. 13.3.11. & 11.7. and 9.2.11. This Gregory exercised that power, which his Ancestors had obtained of the Emperors, yea a far greater: not only as an Universal Bishop, but as the highest dictator, taking away and giving the Empire to whom he thought good. It is sufficient in this place to observe the first beginning of things. Who first bestowed the name of an Emperor upon men in the West part, we have showed in an other place. Therefore the Beast ascended then, when the Popes had gotten this terrene power to themselves, as in chap. 13.11. hath been said; which earth he called here the bottomless pit; as elsewhere in the Psalmist; and makest me to ascend from the depths of the earth: Psal. 71.20. And so is the third time. The fourth is, shall go into destruction, which declareth that this dignity revived shall not remain for ever; but be diminished by little and little, and leasurly consumed, while it be at length utterly abolished: as we have heard before in the second chapter of Jezabell lying sick in her bed, the paramour of this Beast, and languishing of an incurable consumption. Even as at this day, thanks be to God, we see in Rome, and in the Pope: but the burial, & funerals are yet to come: about what time, the Revelation will show us af●er. These are the four notable changins, whereby the Beast might become known to men being not blind willingly; from which we have a most strong argument to prove both the time, when Rome is the whore, & of the person of Antichrist. For that City is the whore, in which reigneth Antichrist, to weet, the very Beast which was, which is not, which ascendeth out of the bottomless pit, and goeth into destruction. But Rome is the City, in which from Constantine the Great, the Pope hath reigned, which was, which is not, which ascendeth out of the bottomless pit, and goeth into destruction: Therefore Rome since Constantine is the whore; and the Pope of Rome since the very same time is the Beast, and Antichrist, in whom we see all these alterations at this time, so far as doubtless may be done, the same being not wholly taken away: From whence it is not to be doubted, but that he is that adversary, that man of sin, that great Antichrist, whom all aught to flee and to fear greatly: and to wish destruction to him, and procure it to his power. If any thinketh the Beast cannot be known before his last destruction, (which surely is to know too late,) let him observe that the Angel doth stop in the end of the verse in the third member, seeing, saith he, the Beast, which was, and is not, and yet is. Whereby he declareth, that a sure knowledge may be had at this third changing. ¶ And the Inhabitans of the earth shall wonder: In giving all honour and service to him, being astonished with the renown of his false dignity: which before was said, to wonder after the Beast, chap. 13.3, Yet notwithstanding least we should think, that all men should be carried away into this destruction, he numbereth among this company the inhabitans only of the earth; to weet, the citizens of the false Church, whose names are not written in the book of life. O good God how much concerneth it you o ye Papists, to deliver your Pope from all likeness to this Beast? If he be found covered with his hide, which this chapter will make more clear than the light at noon tide, you are utterly lost; unless you shall flee very quickly all fellowship with him. I pray you, as you regard your own salvation, that lying aside all hatred, prejudice, and bitterness of minds, you weigh the matter with me in equal balances. A great matter is in hand, either the vantage or loss of eternal life. See you not that the Pope and the Beast, did tread in the same steps always, even hitherto? Attend to those things which follow; we find both of them to walk in the same path, which the Spirit hath marked out, with equal paces and hand in hand. But you will cry out that this is a new interpretation: yet appoint not the Spirit at your pleasure; he stistributeth most wisely, according to his pleasure, a measure of knowledge to every time. Rather regard the consent of the whole Prophecy, which will yield a most clear proof of the truth; and esteem that most ancient, which you shall find true. Why do ye suffer yourselves to be deceived with the names of them, whom the most certain event declareth to have been very greatly deceived in very many things of this Revelation. This is the notable craft of the jesuits to call forth chiefly those witnesses, and Interpreters, by whose reverend ignorance, they may cover and hid the impiety of the Pope: there was not so much danger from him, to those ancient Fathers, living either before Antichrist, or by and by after his beginning. They understood sufficiently, that which pertained unto them; other things, God would have to be wrapped in darkness, while the fore appointed time should come, that the reprobat seeing might not see, & a way so be made open for his decree: awake ye therefore at length, & open your eyes to the shining truth, which if ye shall behold glistering more clearly, then that it can be obscured by false remote calumnies; remember that those are not written in the book of life, which have the Beast in great admiration: & then take advise, according to the greatness of the thing. You also my brethren, (for so I esteem you, as long as any hope remaineth,) I would admonish in a few words, who through lightness of mind & desire of novelty, within two or three days space, become Papists. It seemeth a pastime to you casting away the truth, to fall to the Pope, but take heed that in your sport ye perish not in earnest. And willingly wipe your names out of the book of life. You pretend, that you will be Catholics, but consider that whom you hold for catholics, are reprobates, unless they shall escape at length from these tents, into which ye fly for salvation. But these pretences of salvation are toys. I know what grieveth you, either want, or dishonour at home, or a greater reputation of other men. But what gain shallbe even the most ample stipend, if ye shall lose your souls? What dishonour can be greater, then to be added in the company of cast aways? Or who hath not honour enough which is counted the child of God? Mind, I pray you, these things, & such like, and think it not a light matter, forsaking the true God, to associate yourselves with the Devil. Behold also what mischievous persons ye do nourish in your bosom, who gladly do entertain the jesuits. He which joineth you to the friendship of the Pope, procureth unto you certain and undoubted destruction. How miserable a thing is it, with the hazard of this life, to seek an undoubted loss of eternal life? Do not judge any longer, a thing of so great moment, rather by the painted lies of those men, then by the very manifest truth. Neither do ye despise my admonition. I am ad adversary only to your errors. I desire from my heart that yourselves shoul be saved by Jesus Christ. Try the things that I say; I require not otherwise to be believed; and when the things are thoroughly known by searching, acknowledge the fraud of the jesuits; thrust them out of doors, detest these pestiferous men; perceive your own danger, and if you have any regard of salvation, now at length be ye wise. ¶ From the foundation of the world: So before was showed the eternal Decree, touching the death of Christ, and the force and efficacy thereof in chap. 13.8. Now the same kind of speaking noteth out the eternal election of them that shallbe saved. Which two things are most nearly coupled together. ¶ Beholding the Beast, which was, and which is not, and yet is: Those last words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is, seem that they are thus to be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is present. The difference is, that those signify, that the Beast remaineth alive in the very destruction, as though he should say; although in men's opinion he is not, yet he is: and so both members are referred to the same time, as before john saw one of his heads as it were wounded to death, which yet was not wholly killed in chap. 13. The other reading noteth out more plainly the third time, in which after the hurt endured, the Beast should recover; which thing Aretas, the Complutent edition, and other copies distinguish plainly, which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall be present: and as Primasius translated, shall come. Yet that former reading of Theod. Beza may carry the same sense; albeit in men's opinion, the Beast of late was not, yet now he is. In which sense they are to be taken, that they may have respect to the Beast coming forth from calamity, not continuing in the same. For they are answerable to the third distinct time in the beginning of the verse, and shall ascend out of the bottomless pit, as is clear from the men admiring the Beast, who admire not the same contemned and afflicted, (which should be necessary, if the words respected the same time with the member going next before,) but recovering his dignity contrary to men's expectation, and the same greater than he had before; as it came to pass in his third change, after he was recovered of his wound, chap. 13.3. Wherefore the vulgar Latin reading corruptly, passeth over this third member, making men to wonder at the Beast when he is not: which is contrary to the truth of the thing. Furthermore, it is certain, that it is not to be read in the future tense, but in the present: because admiration belongeth not to a future, but to a present dignity. From which let us observe, what wondering, is a token of reprobation, to weet, of a Beast reviving after the hurt received, which is the second Beast, in chap. 15.11. Even until that time he was not so desperately impious, but that he might easily deceive the Saints: but at length he came to that naughtiness, that he must be banished from the Kingdom of God, who will acknowledge him to be such an one by admiring, as he professeth himself to be. But whereas the Angel in these words, prosecuteth not his variable condition beyond the third time, thereby he showeth, that he shallbe openly known to the world before his last end shall come. 9 Here is the mind: Thus far the Beast hath been showed us according to his whole; now he entereth into the interpretation of some chief parts: whereunto he prepareth himself a way by this Preface. Which yet is uncertain, whither it is to be referred to that which went before, or to this which followeth: it seemeth being set in the midst, to have respect to both alike, for to cause attention. The speech seemeth defective, and to be supplied after the manner of that in chap. 13.18. Here is wisdom, let him that hath wit, count etc. So here is wit, let him that hath wisdom understand: as in the Epistles to the seven Churches, let him that hath ears, hear: or it may be a perfect sentence of itself, here is the mind that hath wisdom; as though he should say, consider the foresaid changes: likewise consider the interpretation; the understanding of which things is true wisdom indeed, whereby a man may avoid eternal destruction. But these are the words not only of exhortation, but also of Prophecy, which declare that in the most open light, in which the Beast shallbe set, every one shall not acknowledge him, but they only who are endued with wisdom, and have their eyes enlightened of God. The Beast is like in this thing to the whore, whose name written in her forehead was a mystery, which should be hidden from very many, no less than some obscure and inexplicable riddle. For Prophecies fulfilled become not manifest to all men, as we will after show that Bellarmine trisleth, but unto some certain men, to whom it is given to understand, the rest remaining in their former blindness. Which short admonition, confuteth a threefold error of the Papists, one touching the common name Antichrist: the other, of the doctrine: the third of the public persecution; of which we will speak more at large, in the refutation at the end of the Chapter. ¶ The seven heads are seven hills, upon which the woman sitteth: as touching the parts, first he teacheth what are Heads, both permanent in this verse, and transitory in verses 10.11. whereby it may be known what is this whore, in regard both of the place, and of the time. Those heads are seven mountains upon which the woman sitteth, that is, seven hills of the city of Rome, Palatinus, Quirinalis, Aventinus, Caelius, Viminalis, Aesquilinus, Janicularis: by which this City is renowned through the whole world; and thereupon called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seven hilled by Varro. And this circumlocution seemed fit for the eloquent kind of speaking of the Poets, than the specifying of a proper name. Virgil in the second of his Georgiques' toward the end, hath these words, to weet Rome is become the most beautiful of things, which hath enclosed her seven towers with one wall. Likewise Ovid in his first book de Trist. Eleg. 4. speaketh thus of it; But Rome is the Seat of the Empire and of the Gods, which from seven Mountains vieweth the whole world. And again in the third book ver. 7. And while Rome the victorious shall behold the subdued whole world from her seven Mountains, I shall be called Martia. And God would have the thing testified, not only by the verses of Poets, but also by a public festivity. For the Romans kept the Fest called Septimontium, because of the seventh mountain joined to the city, and Rome become thereupon Septicollis, as Plutarch relateth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These things are so manifest, that the Papists themselves are now constrained will they, nill they, to confess them. We have showed that Bellarmine preferreth this sense before the rest, in his 3. book. ch. 13. of the Pope of Rome. Ribera the jesuite yieldeth also the same, confirming it with many words, on the 14. chap. of the Revel. num. 30. from whence no controversy could now remain of this thing, if only men were in their right wits: but we have touched before their madness, who do separate the things which are joined together by an undivided band. They grant that the whore is Rome, yet by no means do they abide her to be the seat of Antichrist: as though they could be sundered, of which the one sitteth upon & the other carried: but if this conjoining be too weak, behold a straighter, yea a most strait, such as of the head with the body, so as they which shall remov the Beast to any other place than to Rome, must make him to be without his heads. Fron hence therefore I thus conclude demonstratively: The city where remain fixed the heads of the Beast or of Antichrist is the seat of Antichrist: Rome is the city where remain fixed the heads of Antichrist: Therefore Rome is the seat of Antichrist. By no means can ye giv me the slip o ye Papists. This argument must needs be as firm & sure as are the very mountains of your Rome. Yet what you are able to object against it, we will discuss by & by in confuting your devised Antichrist. 10 And they are also seven Kings: Such are the permanent heads: the transitory, which are seven Kings do follow. There is a double application of this one type, teaching that there is an inseparable joining together of the mountains and Kings. From whence is ministered an other necessary proof of the seat of Antichrist, thus; The seat of seven Kings is the seat of Antichrist: Rome the city of 7. mountains, is the seat of 7. Kings, for the heads are both mountains & Kings: Therefore Rone is the seat of Antichrist. But who are these 7 Kings? not so many singular persons, as Victorinus would have it, but sovereignties & regiments. For if every several head should note out singular men, 5. of which were fallen in john's time; to wit Galba, Otho, Vitellius, Vespasianus, Titus: Titus Domitianus the 6. ruled then; Nerva the 7, was to be expected; whom remaining alive but for a little space, should succeed straighway Traianus the 8. & together also the 7. If I say, the heads are to be so counted; it must needs follow that this Beast should have ceased in his last head trajan, & that the world should not now fear that he should do any mischief. Unless perhaps we think, when all his living heads are cut off, he yet remaineth alive, or they being cut off, other, as it were a new Hydra, spring up, of which yet john made no mention. But that we may not think that those 7. are taken figuratively; where are the ten Kings that arose together with Nerva? It must needs be that these were together with the seventh head in the twelft verse beneath: or how when Nerva was dead, seemed the Beast not to be; especially seeing before his death, he had adopted trajan? or for what cause were they rather reprobates that wondered at Traian, than those former: for such is the condition of the seventh head, that the followers of him are reprobates, before in ver. 8. Many things of this sort do not suffer any peculiar men to be meant. Hereunto is added the manner of speaking, which is such, that it bewrayeth that the Kings are so long the heads of the city, as long as the mountains ar. Otherwise for some short time perhaps, the heads were, both the mountains & Kings, but to a far longer time, they neither were nor should be; if there should be made a separation of the heads, which the Spirit joineth together, the mountains only remaining after the other be dead. Therefore the Kings, howsoever they all were not together, as the mountains, yet shall obtain as long continuing a name of heads, as those. But concerning the person, the time shall yield a demonstration in the eleventh verse. But if the Kings be Dominions of what sort are they? Ribera the jesuite being privy to himself, that the thing cannot be touched so lightly, but that the soar will be renewed therewith, flieth unto the seven ages of the world: the first of which he maketh from Adam to Noah: The second from Noah to Abraham: The third to David: The fourth to the transmigration into Babylon: The fift to the coming of the Lord: The sixth from thence to Antichrist: The seventh from him even to the day of judgement. Which wit of his bringeth into my remembrance, that of the Poe●: If the foolish Painter will conjoin unto a man's head, The neck of a horse, & so of birds feathers over spread: etc. For to see being let in, friends keep yourselves from laughing. The jesuite passeth the Painter, who hath framed an head, which may be applied alike to all and every city of the whole world. The Spirit would deliver a certain mark, whereby the Throne of the Beast might be known: the jesuite, as the hoop, feigneth the grief to be in an other place, that he may withdraw from the nest, I know notwhither. But understand Ribera, that the seven mountains belong to the city of Rome alone: But that those seven Kings appertain to the same city, to which the mountains. For the heads are both mountains and Kings, and therefore that these Kings belong to Rome alone: so do we free thee from the great labour of seeking; proving by a most certain argument, that he is found at Rome; to find whom, thou hast compassed all lands in vain. But the time is spent to no profit in confuting thy toys, which yet I could not pass over wholly, but would admonish the Papists at lest by this small labour, that they should not suffer themselves to be deceived any longer by the trifles of the jesuits. The thing itself is thus. These dominions are proper to that city, whereunto belong the mountains, & the seven regiments are those, by which the city hath been no less famous, then for her seven mountains. And Cornelius Tacitus in the beginning of his history numbereth these regiments in this wise: Kings held the City of Rome at the first: L. Brutus instituted freedom, & the consulship: the Dictatourshippes were taken up for a time: neither continued the power of the office of the Decemviri, above two years, nor the Tribunes authority pertaining to Consuls, was of force any long time etc. The power of Pompey and Crassus went quickly to Cesar. By which words he declareth plainly, that six kinds of government had held at Rome, from the building of the City even unto his time, Kings, Consuls, dictators, Decemviri, Tribunes, of the soldiers, Emperors: the seventh of Popes he knew not, being taken away from the living before he could see it. ¶ Five are fallen: Kings, Consuls, dictators, Decemviri, Tribunes: For those five kinds of ruling had ceased wholly and vanished away before john his time. ¶ One is: the sixth kind of governing by Emperors, in whose power was the chief rule of things when john lived, ¶ And an other is not yet come: The seventh King, the Pope, was not yet a Governor of Rome, when the Apostle lived. And not without cause hath he shunned the adjective of order: for he saith not, the seventh is not yet come, but an other is not yet come, by the same signifying that this seventh shallbe very greatly unlike the former. All these were Political Kings; the seventh should be spiritual; or of a mixed kind, unlike to every one before; from whence it is manifest that the Christian Emperors are not the seventh King. For they differred nothing in civil government from the former, only they took unto them the Christian religion. And in ancient times new religions were often added; the form of government in the mean time nothing altered. Furthermore the seventh King ought to govern in the same place, where the seven mountains are, as hath been declared in the former verse. But the Christian Emperors never had the seat of their Empire at Rome; But the whole use of the city was the Popes; from whom alone after the seventh King began, her glory did grow. That member is not yet come, teacheth that there was a very short time remaining to the coming of the seventh King. For so we are wont to speak of things that will come not very long after. Therefore foolish is Ribera the jesuite, who assigneth the sixth kind of governing after the coming of Christ, even unto three years and an half more or less before the last day, and together with him all the Pastists, who will not have Antichrist to be expected before that same very time; as though the Angel saying is not yet come, should speak of a man, whom the world yet seethe not after a thousand five hundred years. ¶ And when he is come: After the seventh Kingdom, to weet of the Popes, shallbe begun, the Dragon being cast out of heaven, and Constantine the Great being Emperor. ¶ He must tarry but a short time: About an hundred years after Constantine, then to be overwhelmed for a time by the overflowing of the Goths and Vandals, who so evil entreated Rome, the tower of the new dominion, that it might seem to have perished utterly. Gensericus bereft it wholly of every dweller, see Blond. in his second book of his first Decad. And Totilas again brought it to a wilderness, so as neither man nor woman was left in it, as the same Blond. writeth in his second book of his first Decad. See chap. 13.3. 11 And the Beast which was and is not: That is, and that seventh King the Pope, which had come, and was as touching the rising and original of his power for the space of an hundred years after Constantine. And is not, after that time utterly perished in men's opinion by the invasion of the Barbarians: this Beast, I say, is the eight, and one of those seven. Whereby it is to be observed that the seventh King by himself alone doth obtain the name of the whole and to be called that Beast, whose description was in the eight verse by four succeeding courses of times. All which chaungins are proper to this one, from whence now at length after the second mutation, whereof he made mention in the former verse, he addeth a double condition of him in the very words of the first description: showing in the same that these words, and when he cometh he must continue a short space, are all one with these, the Beast which was, and is not. ¶ And he is the eight: to wit, King. For here octavus the eight agreeth not in gender with Bestia, the Beast. The common translation translateth amiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eight Beast. For there are not eight Beasts, but eight Kings, the seventh of which is this Beast. The pronoun relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he, seemeth in this place to be a demonstrative, as sometime also else where, he is the eight King, that is, the eight King. Also the whole antecedent member of the sentence maketh the supposite of the verb substantive, as though he should say, The Beast which was, and is not, is both that eight King and also is one of the seven. This eight King is the same Pope after his dignity recovered from that main overthrow which the Barbarians did make, when his wounded head w●● c●●ed, as in chap. 13.3. or when the Beast which is not, did ascend from the bottomless pit, as at the 8 verse of this chapter: or when the second Beast arose from the earth, chap. 13.11. When Gregory the second & his next successors did appear with two horns, Pipine and Charles the Great. For we have showed already before, that all these things pertained to that third mutation. But from whence then is this eight, hath the Beast eight heads, which even now were but seven? In no wise, but this eight is the same with the seventh of the same nature, purpose, sovereignty, (whereupon it is added, and is one of those seven) only of a greater impiety, blasphemy and sacrilege, wherein he passeth the seventh. The Popes in their beginning after Constantine were not so wicked, as after Phocas. But more & less do not distinguish the kind. Therefore the Pope revived is the eight, most worthy of all to be pointed at with the finger, and to be said that it is he. From which now the reason may be apparent, why in chap. 13. one Antichrist is painted out by a double Beast: to wit, because he is the seventh King & the eight. ¶ And goeth into destruction; To be destroyed utterly in his due time; this last member is the fourth time of the Beast fetched from the general interpretation in ver. 8. And so that which there is said was, and is not, and shall ascend out of of the bottomless pit, and shall go into destruction, here is expressed in words some what diverse, so as to the first member these are answerable, when he shall come: to the second, he must continue a short space: to the third, and he is the eight King, and one of the seventh: the fourth is the same in both places. Wherefore that which was spoken generally of the Beast, we may see pertaineth to the special mutation of the seventh head. Seeing then this Beast is the seventh King, who should have the next place after him who bare rule in john his time, and the regiment of the Popes at Rome followed by and by that Heathen Empire, by a second most sure demonstration we have found out both Antichrist himself, and also the time wherein he was borne. Which that it may become the clearer, may be proponded after this manner. The seventh King succeeded next after the Heathen Emperors who made the sixth King reigning at that time, when john wrote, ver. 10. Five are fallen, one, that is, the sixth is. But Antichrist is the seventh King, ver. 10.11. Therefore Antichrist succeeded next the Heathen Emperors: and seeing the Pope of Rome after the time of the Heathen Emperors is that seventh King, as before we have manifested, it followeth also necessarily that the Pope of Rome from the time of the Heathen EMPERORS, is that chief Antichrist, of whom the Scripture forewarn us so diligently, and that the City of ROME from the same is the whore. See now ye jesuits, from how necessary principles the argument proceedeth; apply what engines you can to overthrow the same, you shall do more good, then if you should bring ladders to conquer heaven. But your things which you do treat off concerning the time of Antichrist, are divised, are absurd, and more foolish than any toys, as we shall after declare. 12 And the ten horns which thou sawest, are ten Kings. Thus far touching the Heads: Now followeth the Horns, which by their consent, do bring yet a more full light of time. For by how much things are nearer together, they are so much the more clearer, and the more perceived and observed. Therefore to the end that, that seventh head might become known by more tokens, and his first beginning more undoubted, it is furnished with these horns, as it were with a certain pomp and company of servants, by whose noise, as it were, we should be stirred up to regard his coming. The Angel expoundeth these horns to be ten Kings; which afterward are described of what sort they are, both by their Kingdom in this verse; and mind in verse 13. and the war which they shall make, verse 14. Their Kingdom is declared by a double or twofold time, the first of it, not yet received; Who, saith he, have not yet received a Kingdom. The second of it received, but they shall receive power at one hour with the Beast. The first meeteth with a doubt, whereby some body peradventure might think, that these Kings reigned at the very same time, in which john wrote: no, saith he, they reign not yet, but shall reign shortly. For otherwise the warning had been superfluous, if they should not come but about three years and an half before the last day. The second time exhibiteth yet a clearer knowledge of the thing, by a certain mutual bewaying, which the horns and the Beast do one for an other. They shall receive power as Kings at one hour with the Beast; for so I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the accusative case; in which these words are taken some time for the space of time, as, these last have wrought but one hour, Mat. 20.12. Also, watch with me one hour, Mat. 26.40. after the same manner in Mark 14.37. And so the best Greek writers every where, thou art in business watch ●g the whole night: Xenoph. Paediae 2. Sometime they are taken for the term of time, when, as in the 70. Iterpreters, behold to morrow this very hour, I will ruin a hail: Exod. 9.18. So to morrow about this very hour, I will deliver them all wounded: josh. 11.6. In the New Testament, yesterday the seventh hour the fever left him: john 4.52. The ninth hour of the day, Act. 10.3.30. What hour I will come: Revel. 3.3. It is doubtful therefore whether the words note the continuing of the power, or the term of beginning it. The former signification containeth the second. For if unto one hour they shall receive power with the Beast, it must needs be, that they receive it both together at the same hour also, and not the contrary; seeing the power of one may be continued longer then of the other; of which both there was altogether the same beginning. The History also accordeth with the former wonderfully, clearer by a double and more general mark, and giving a greater knowledge of the Beast; whom seeing the Spirit without doubt would have to be most surely known, let us judge of right that there is this only meaning of the words. The vulgar Latin translateth the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Beast, against the authority of all copies, and contrary to the truth it self. For in the rising of the Beast the horns are reckoned in the first place, yea also before the heads, or any other shape of the body; which thing, had not been done at all, if they should grow up after ward, chapter 13.1. Ribera will have the sense to be all one, whether we read with the Beast, or after the Beast, as though to begin their reign together, and after were the same time. But he referreth neither of these to the time, but unto service. But this also is unlike, and absurd, seeing to receive power either with or after the Beast, cannot be one with to deliver power to the Beast. Beda deceived with the vulgar Latin, seemeth to expound it so. But I require a fit example of reason. To commit fornication after Idols is to serve the same: but if to receive power after one, hath the same consideration, doubtless the Pope of Rome serveth the Devil, after whom he received power. Seeing therefore the words are so, from hence let us observe a double mark of these Kings; one, that together with the Beast they rule; the other, that they shall enjoy this power for a short time only. For that, a short space in ver. 10. the Angel expoundeth to be one hour. And that which there was spoken of the seventh King only, here is attributed in likewise to all the ten Kings. Not because having reigned this one hour, they should exercise no power ever after (for how shall the Beast, of whom together this is spoken, enjoy only one hour of authority, which hath two & forty months to tyrannize? chap. 13.5. But because the first power after a few years should be interrupted with some notable hurt for a time; & the ten Kings in their beginning should have trial of the same adversity with the Beast, to the end that he might be more clear and manifest to all men by this token. Therefore that now we may see the very thing, we have said in chap. 13.5. that th●se Kings are the first Christian Emperors: which now shallbe made plain by the applying of every thing. First the horns are Kings, neither of the common and inferior sort, but monarchs and of very great authority, who have crowns, wherein they differ from the horns of the Dragon as hath been observed in chap. 13.1. He also hath ten horns, proper to the heads, to wit, the City Rome, where abode the Majesty of the Highest Empire, the other Provinces being subject to this Queen. But now the case being altered in the first rising up of Antichrist, the chief Empire should be in an other place, then at Rome, as we know it came to pass when the Christian Emperors lived at Byzantium, or Milan, or Ravenna, who retained in their own power the chief sovereignty over the whole Christian world. For hitherto they spoke as Lords, We, because thou art a Christian, have judged thee worthy of the Bishopric of our City, as Constantius said to Liberius the Bishop of Rome, Theod. book 2. chap. 16. Yea some ages after. In the sixth General Council at Constance, Act. 1. Constantine himself gave for a gift his Holy, as they spoke, in these words: I give to the Arshbishop of our ancient Rome. Which thing also the Popes gladly acknowledged. Boniface to the Emperor Honorius in Distinct. 97. of the Church: Rome is the City of your gentleness. Gergorie unto Mauritius signifieth his obedience in proclaiming his law, though he approved not the sentence of the law. As for me, being subject to your cammaundement, I have caused your law to be sent through many parts of the world, book 2. Epist. 61. at the end. And Agatho speaking of Rome: This is the servile city of your Majesty. in the Council of Const. 6. Act. 4. Where then all this time was the Donation of Constantine. Although even the very donation, if a good and lawful should be granted, would bewray sufficiently in what place then the Empire was. Secondly these Kings are the horns of the Beast, by whose means the dignity of the Pope of Rome increased, while they drove far away all the violence of the enemy, which might seem to be able to detract any thing from it. Neither only gave they it leave to grow by their wars, but also enriched it with exceeding wealth. For although the Papists brag impudently of Constantine's donation, as we touched even now; nevertheless it is certain that they adorned both the city, and Pope with many privileges, and that they which followed, took away nothing; but rather to have added to the heap. Thirdly, they are said ten, because so many of the first Emperors should be notable for their care, and diligence in subduing the enemies of the Romans. Through which opportunity the Beast lately bread, might get strength; and might grow up to his perfect stature. And these were 1. Constantine the Great; 2. Constantinus, Constans, and Constantius his sons; 3. julianus; 4. jovinianus; 5. Valentinianus, and Valens; 6. Gratianus, Valentianus secundus, & Theodosius the Great; 7. Theodosius with Arcadius and Honorius; 8. Arcadius and Honorius alone; 9 Honorius and Theodosius junior; 10. Theodosius & Valentinius third. For so Hierome, Prosper, Victor the Bishop of Tunise, Marcellinus Comes, and all other writers, both Greek & Latin, whom I have read, do reckon for one the Emperors that reigned together; for the Roman Empire was but one, though divided in states, & Governors, as also the Image in Daniel ch. 2.40. shadowed out one Kingdom by the legs & feet divided. As long as these reigned, the Beast risen up of late flourished; much indeed, and grievously afflicted when they were gone; when as there was no horn for a long space, that was able to keep away, & remove the enemies from their necks. Although all the horns were not certainly of an equal strength; but the two last were weaker, Rome being twice taken under Honorius; Alaricus and Arnulphus being Captains; and nevertheless the Head of the Beast not yet deadly wounded, when as the overthrow was more ignominious than damageable,) Pompon. Laet. on Honorius,) being repaired by and by again, when the horn began to exercise his, and Honorius to be stirred up, the Goths being expelled out of Italy, and Attalus their King triumphed over Rome; and then after his right hand cut off, by the commandment of Honorius carried in to Lipara, Sabel. En. 8. book 1. Doubtless Constantius & Aetius employed their endeavour valiantly afterward, & nobly delivered the majesty of the Empire from all barbarousness; howsoever the chief rulers Honorius and Valentinianus were slothful & cowardous. But after these tow last horns were fallen, how many & how great calamities were accumulated daily, when there was no aid either from the West or East part, that could repress & thrust away the malapertness of the enemies running furiously upon him? Therefore by the want of his horns, he came into that state, that men thought he had perished and was not, as the second part of his time doth manifest, ver. 8. Therefore are they ten for just cause; in which number is contained the defending of the Beast, which afterward failed for a time, assoon as that number was ended. This is that one hour, for which the Beast received power, and not he alone, but those ten Horns together with him; which together also fell down, when as there was afterward no strong or manly thing in the West for a long time, which was able to resist the fierceness of the enemies. For the rest that followed, Avitus, Maioranus, Severianus, Anthemius, Rethimer, Olymbrius, Glicerius, Nepos, Orestes, Augustulus, to wit the last of the Emperors, were of no less continuance, force & power, than they are at this day of no fame, scarce known either from the speech of men, or by Histories. Fourthly the time of the Kingdom not yet received was the time when john lived, and when this Revelation was made. The Heathen Emperors yet kept the stage, to wit the very Dragon, while in the mean time the woman not yet strong enough, or in time not yet ready to bring forth her child, endured grievous pain in traveling, as in chapter twelve ver. 2. etc. For howsoever in some ages next after john there were some men a little more inclined toward Christians, yet the Dragon forthwith devoured all the new hope, lying in wait most vigilantly for the woman travailing with child, until the full time to bring forth a valiant issue should come. Fiftly, the time of receiving power is the same hour with the Beast. For we have showed that the term also of beginning is included in the space of continuing. But seeing this is a large hour, in what moment of it was this power given? Truly in that, wherein the Lamb cast down from the Empire Diocletian, and Maximinian, chap. 6.15. for we shall find that the Beast did appear at this time, as it is made apparent from the elect then sealed chap. 7. From the burning mountain cast into the Sea a very little after, chap. 8. From the Church going into the inner Temple, while the wicked have sway in the court, chap. 11. From the space of forty two months, all which she lay hid in the Temple and wilderness, chap. 11.3. & 12.6. From the same time of the power given to the Beast, & from the Throne, which he received as a gift from the Dragon chap. 13.25. But chief from the next succession made to the sixth head, to weet the Heathen Emperors, for 10. of this chapter. The common term of all those dependeth from the Dragon his driving out of heaven, when after so wonderful a manner, the Emperors resigned their authority. For what other cause is there, why the Church than should be in so afflicted state, but for that the Beast was risen up? Therefore the woman trembling more for fear of him then of the Dragon, brought forth, and together fled, that is, after she had procreated the Christian Emperors, among whom Constantine obtaineth the first and chief place, hating the ambitious and fraudulent Popes introducing shadows and images of godliness, instead of a solid and express pattern more than professed enemies, she hid herself in the dark strait way, chap. 12.6. Therefore these alone are those horns, to whom only all these properties agree most fitly. The Kings that arose after the dissipation of the Empire, began not together with the Beast (as we have given him a rising like as other men every where, in the year 606.) but almost two hundred year before. For the Suevians, Alanes, Goths, Vandals possessed Spain when Honorius reigned. The Vandals also held Africa, the Goths, Burgonians, Francons, obtained France; the English men Britanny, the Huns Pannonia; and others challenged for their own other countries. These Kings flourished, the Beast in the mean season being almost consumed with a most grievous wound. Neither received they power for an hour, as the true horns, but by succession of their heirs, the which dignity being once gotten, they hold it constantly even unto this very day: the glory, I say, of the Kingdoms never decayed, howsoever the families peradventure were often changed. Finally, neither succeeded they next the sixth head: but they have the Popes and Christian Emperors placed between, and in the mids. By the same arguments all things fall down, which are brought by Ribera the jesuite concerning the ten horns, Revel. 12. num. 11. as may be evident to him that weigheth the thing on both sides, that I may not spend time in refuting his toys. If any object that some of those Emperors were godly, & holy, let him again take this answer to himself, that the good Princes knew not what monster they nourished, even as very many learned men, who had no less care to set forth the Beast by their writings, than they to defend him by weapons. From whence it is no marvel, though both strove to their power to adorn him, whose counterfeit show had a certain majesty; but his filthiness yet was more hid, then that it could be seen openly. Neither is it needful that all the horns should be together, more than the heads, which succeeded one after an other. And the Beast himself is a rew of Popes, as we have showed, which a long order of succession concludeth, not any one person limiteth. Yet these first Emperors are so the horns, that together they contain the whole order following, but therefore before the rest elected, as it were by name, both because the traveile of these should be famous, and the first in advancing the Pope, who being destitute of the same for a time, should be contemned: and also because the certain, definite, and excellent number of these in the very first beginnings of iniquity, should lead men strait forth to the extolling of the Beast in the ages following; and should more abundantly instruct us for to understand this whole mystery. For these horns which shall eat the flesh of the whore, and at length burn her with fire, are far off from the times of the first horns a thousand two hundred three score years at the least, as appeareth sufficiently from those things which have been said before. Necessarily therefore is a succession to be understood, to all which the name of ten horns agreeth, because the first of this number were notable. Which things now in this wise declared, we have the third demonstration, of those that are taken out of this chapter, both of the Antichrist and also his coming. For the Beast which received power at one hour with the ten Kings, who had not yet received a Kingdom in john's time, but should receive it straightway when the sixth head was gone and then present, is the Antichrist. But the Pope of Rome is the Beast, which a thousand three hundred years since received power at one hour with those ten Kings, as we have made it plain. Therefore a thousand three hundred years since he is Antichrist. So all things agree most fitly with themselves, and do marvelously level at the same mark. 13 These have one mind: Such was then the beginning of the Kingdom. The intent of these Kings is, with one purpose of mind to bestow their strength & power in maintaining the Beast. Which in few words, but clearly enough do show how the Emperors should be affected towards the Pope of Rome, chief for the space of the two & forty months of his flourishing tyranny. For the defection should not begin forthwith at this term: but shortly after the former good will should decay, and abate somewhat by little and little of the former heat. But who may not wonder, at so great consent of minds, through so long a succession, that all in like wise should desire, that the chief dignity, should be in the possession of the Pope of Rome, and should let pass nothing, that might pertain to the advancing and making famous the same? The thing is manifest to every one in the first ten horns. Only julianus holp also somewhat at least in vanquishing the enemies of the Empire. Neither in the destructions of Rome and when the Popedom was almost abolished, was their want in the Emperors of a care to reserve the former authority to old Rome, when it seemed meet to translate the Primacy to Constantinople, the seat then of the Empire; especially the Bishops of Constantinople challenging to themselves the same with exceeding great contention. Yea at length they restrained this ambition of theirs, and commanded them to be subject to the Roman Pope. New Horns at length arose in the West, Pipine & Charles the Great; they fought far more fiercely for the Beast, than any before, in chap. 13.11. Moreover at length it came to this point, that by an oath of fidelity, the Emperors were bound to the Pope, and should now do necessarily, that which before time they did of their own accord, and voluntarily. It seemed to the Beast to stand with wisdom for his greater security to use this mark afterward, as we have showed at chapter 14.17, Which custom must descend to the posterity, until the words of God should be fulfilled, as after in verse 17. Some few Emperors indeed had great strife with the Beast: but in every one of them this is to be marveiled at, that they though they had to do only with a man, not with the Pope. They hated him peradventure as an enemy: but the Popedom they adorned in the mean time very studiously. But neither then had the Pope need of those horns, who prevailed so much by his own forces, that he compelled the emperors struggling with him, to be subject in spite of their teeth: and themselves now to undergo the yoke, by whose help before he brought others under the yoke. Or grant that some one, who saw more than the rest, hated also the Popedom, yet one swallow maketh not the spring. As touching the words, Montanus readeth in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do give in the present tense, do give their power to the Beast: as in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have, albeit the speech be of that which is to come, but this is usual in narrations. Theodorus Beza hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall give. 14 These shall fight with the Lamb: Now he declareth the war of these horns, which they should make against the Lamb. But did Constantine & the other good Emper. endeavour any thing against the Lord, for whose sake they take up weapons against others? Certainly men fight against the Lamb, when any thing is defended earnestly, which is contrary to his ordinances. And if any looketh into that manifold superstition, which was brought in when even the best reigned, by the same, if not the authors, yet the favourers thereof; he shall easily see this battle, although the holy men thought nothing less, (for so I may call them, whom God pardoneth for his sons sake, and sinning not of purpose, but through ignorance,) then to oppugn the Lamb, whom alone they desired to bear rule. This, I say, may be called a battle against the Lamb: yet those first Emper. were far from that war, which was at length to be made with the Saints after the two and forty months were finished. For so we heard before, when the two witnesses have finished their testimony, the Beast that cometh out of the bottomless pit, shall make war against them, and overcome them, Chapter 11.7. Which we showed to have been done, partly by the authority of the Pope himself, when at Trent he subdued the truth by his purpled company: partly by the weapons of the Emperor Charles the fift, who together by a most lamentable war, persecuted the Princes of Germany craving liberty to worship the Lamb; who had begun a little before to shine again upon the world after long darkness. The Angel speaketh in the plural number, as though all the horns should make war together with joined forces. But it is no new thing that it should be said done of all, which is done of any one of the same degree. Many were the entreprises before against the Lamb, but this one deserveth the name of war above all. ¶ And the Lamb shall overcome them: See how with this war he joineth the victory of the Lamb; which may be understood of this alone. But the Emperors got the victory in that war; that is true indeed, if we respect the very time of darkness, by the space of which the two witnesses must lie slain and unburied. But after those few fore appointed days were ended, they which of late triumphed as conquerors; now the case being altered, were overcome. Mauritius put to flight the Emperor, and at length compelled him to grant liberty to true religion, as we said in chapter 11 11.12. This free profession of the truth is this victory, which the Lamb wrong from the Emperor against his will. And not from him alone, but also from the rest which followed; Ferdinandus, Maximilianus, Rodulphus, who seeing that they kicked in vain against the prick, caused no trouble to the reformed religion. I would to God at length the Emperor would set forth the victory of the Lamb, not only by resisting, but also by detesting the Romish impostures. and by embracing the wholesome truth itself. Why mindeth he not, that he now followeth unwares the lambs chariot? For it happeneth not by chance, but belongeth to a mighty conqueror, to make great states of a realm favourable to his Church. But whether were it not better, to accompany the triumphant chariot, a fellow and partaker of the victory, than a prisoner and miserable spectacle of the discomfiture received? God open his eyes, that in rewarding the whore from his virtues: he first of the horns may receive the price of that victory, which if he shall not regard, nevertheless some other shall have it shortly. ¶ And they which are with him, called, and chosen faithful: The Christian sauldiers Mauritius, and the armies of the Protestants, by which the Lamb got the victory. For it pleased him not by sending fire from heaven to overcome the enemies by his own power alone, but by the labour of his faithful servants. So then we have these horns declared by this war, no less notable mark toward their end, than the number of ten was at their beginning: so the beginning and end being known, here can be no doubt of the other race that cometh between. 15 And he said unto me, the waters which thou sawest: Hitherto the exposition of the Beast: that of the whore followeth: and first in respect of the whole dominion, & the same flourishing in this verse. Waters which he mentioneth in the first verse he expoundeth to be people, multitudes, nations and tongues, that is, nations of every tongue obeying Rome the Empress. So the Prophets are wont to signify a great multitude of people, as waters do come up from the North, and become a swelling flood, jer. chap. 47.2. And of right do they attribute this name unto them, because of the notable variety, inconstancy, and often changing of their opinions, as of waves tossed with the wind: whose troublous motions are greater, then of any arm or straigth of the sea, as saith the Orator. These therefore are the waters of the whore ruling far and near, what kind of dominion she had once, while her age & favour was flourishing: in the last times, when old age should disfigure her forehead with wrinkles, they should become far more shallow, & narrower, as followeth in the next verse. ¶ Where the whore sitteth: That is, upon which the whore sitteth, as in the first verse. But nations & tongues are said two for one, as though he should say, nations of diverse tongues. 16 And the ten horns which thou sawest on the Beast: Now he cometh to the afflicted condition of the whore; declaring by whom it shallbe brought upon her, and how: to which he addeth a common cause, the will of God in the next verse. As touching the words, in stead of upon the Beast, the Compl. edition, which Montanus and Plantine followeth, doth read, and the Beast, as if the Beast himself at length should hate the whore: contrary unto Aretas reading, the vulgar Latin, and Theod. Beza from the authority of very many copies, and in very deed contrary to the manifest truth: for, by the desolation of the whore, which he foreshoweth here, the Spirit understandeth that calamity that shallbe brought upon the Kingdom of the Beast, by the vial poured out upon his Throne, chap. 16.10.11. Therefore how can the Beast show himself a helper for to abolish and root out the whore, as it followeth from the false reading, whose fall he shall take so grievously and immoderately, that he shall gnaw his tongue for exceeding great grief? Furthermore, john saw the woman sitting upon the Beast, at what time she cometh forth to condemnation and punishment. When then shallbe this separating of company, which they would have, when so great a concord remaineth even to the last destruction? Wherefore it is a vain thing, which Bellarmine endeavoureth to 'stablish from this place, that Rome is not the seat of Antichrist, because Antichrist shall hate the whore, which he granteth to be Rome. For he shall not hate, saith he, his own seat. But the whole assumption is manifestly false, and leaneth upon no other thing, than a corrupt reading. But why dareth he now departed from the vulgar Latin, which with so great praises he extolleth elsewhere, and the Council hath decreed to be authentical alone? The force of the truth hath compelled him to seek all corners, which if by any means he could avoid, he knew pardon would easily be gotten of the Council. Wherhfore they which shall hate the whore are the ten horns, not the Beast together with them. For the relative of the neuter antecedent is masculine, because by these horns, men are to be understood. But as in the war against the Lamb, that was attributed to the ten Kings, which was done only by the labour of one, ver. 14. So all are said to hate the whore, and at length to torment her with the last slaughter, which nevertheless is peradventure the commendation of one of these. For there are not wont to be many Emperors together of the same dominion. And it may be, that even at the rising of the Beast, the ten first Emperors were famous for good will toward the Pope: so contrariwise, nigh his end the ten last shallbe for a certain peculiar hatred to the whore; the last whereof shall burn her with fire. But I say the last, not as though they should cease when the Pope ceaseth, but because they shallbe no longer his horns, whose now they are counted: from which it is manifest, that the Turk is not he, by whom Rome shall utterly perish: but one of the Emperors, to whom these horns agree in beginning, progress, and end. Neither indeed would the Turk, if he knew to provide for himself, attempt any thing against Rome: as long as she shall continued safe, our armies shall do him no harm. Take ye an example oh Christians, from that victory at Karesta, a few years since, to wit, in the year 1596. What was the cause that overcoming, ye ran away headlong by a sudden terror? Why when the Turks fled, and left their camp and tents three whole days in the fields without any keeper, on the other side you should run with violence into a most desperate flight? Some men in time past knew not to use doubtful victory; but after the enemies slain and discomfited and undoubted victory, for the conquerrers to betake them to their heels; this example, I believe, may be the first, not seen, nor heard before. A thing to be greatly wondered at, but the reason whereof is not unknown. This rod is not to be burnt, until both the Idolatry of the West be forsaken by repentance, and Rome the fountain & beginning of this impiety, be destroyed with the last punishment. The cruel enemy was sent into the earth for this cause, as we learned from the end of the ninth chapter. Neither was any other fruit of the Hungary expedition to be expected, when the standard of the chief Captain Archduke Maximilian was marked on the one side with the Image of blessed Mary, with the inscription of the Patroness of Hungary. Impiety doubtless drawn from the cup of the fornication of Rome: but learn now by experience, how little it is to your profit, the true Patron of heaven and earth being left, to take unto them other patrons, with exceeding great injury to the Saints. Certainly this Patroness made you conquerors to run away. Be ye wise at length, and convert your wrath against Rome, which maketh you a pray by this fraud. This cup of fornication, and shop of Idolatry being taken away, there shallbe no need of our armies to punish the cruel Turk: but destruction shall come to him from some other place; so as he shall cause no trouble even after, to the Christian name. Neither do I speak these things of myself rashly, but partly those things which have been said before in chap. 16.13. & in other places, partly those things which follow, declare to be most certain. Wherefore, thou most High Imperial Majesty, to whom it shallbe peradventure very profitable to be delivered from this enemy; and you the rest of the Christian Princes, understand at length, by what way you may procure, as to yourselves honour and tranquillity, so quietness and joy to the whole Christian world. You have failed hitherto in setting upon the enemy. Draw your sword against Rome; and Constantinople shall never procure you any trouble. Burn ye the whore and bring her to ashes; then shall ye see the brethren to come from the East part, whom the world yet little or nothing mindeth, of which the Turk shallbe punished with the last universal slaughter, for all their abominations and horrible cruelty. The fift and sixth vial of the former chapter, gave some taste of this thing, of which the first declareth the desolation of Rome, the second, that the caling of the jews, shall come by and by after. Which, what it availeth to that thing which I speak of, shall appear in his places more clearly. At length, weigh diligently the things that are written. I would not dare, being unknown, and even at home of no fame, speak unto most famous Princes, the lights of the countries, concerning a matter of so great moment, unless confidence in the divine truth had encouraged me. Which I submit to the censure of all equal judges. Wherefore if after diligent trial, ye shall find out that which is brought, to be true & certain, deliver at length, by the name of God the most afflicted Eupope, both from the firebrand of civil war, which this whore carrieth about, and also from the most just matter of external war. Address yourselves against Rome, and destroy her, as being a most certain destruction both of the bodies and souls of all those, who are trained up in her wicked ordinances. ¶ Shall hate the whore: Hitherto by whom the whore is to be tormented: now by what means; whereof there be five degrees, hatred, forsaking, nakedness, eating, burning. As touching hatred, why should they not worthily detest the Sorceress, who hath made the Kings of the earth mad with her Circean cup? Which is the butcheresse of the Saints, the only fortress of the Turks, very Sodom, Egypt, and the City which crucified Christ our Lord? Of all which things this Revelation hath convinced and condemned her most evidently. But they shall make her desolate and naked; partly by forsaking her, partly by ministering no aid against the assault of the enemy. They shall eat her flesh, by taking clean away her yearly revenues, and in prohibiting afterward the Romish markets in th●ir countries: peradventure also by taking again Romandiola, the country Picenum, now called Marca de Ancona, and Sena, commonly called Peter's Patrimony, & the rest of Italy being of the dominion of the Empire, whereof the Beast once wiped the Emperors by fraud and subtlety. The Venetians in the division of the Empire were left free, by the consent of both the Emperors, counted of neither of their jurisdictions. They of the City Bononia, they of Florence, they of Genua, they of Luca, and some others, bought their freedom with money; but by what right doth Rome challenge her territories? Have the Emperors given them unto her? In such wise, as Constantine the Great gave to blessed Silvestre and his successors his Palace, the City of Rome, and all the Provinces, places and Cities of Italy, or of the Countries in the west part. But grant that Pippin & Charles gave them through ignorance; for the weal, as they thought, of Christian piety: but after that it hath been known by experience, that nothing hath redounded more to the destruction thereof, why may they not take their own again, and get from the whore the wages of her whoredom? But the Princes have no need to be taught what is their right, if only they would open their eyes, that they might acknowledge the whore such as she is in very truth. And who seethe not that these things were begun ever since the time of Charles the V whom I suppose to be the first of these ten last horns; especially from that moment, in which he was overcome of the Lamb by the arms of the Protestants? Of him God would have that Rome, though a few years before, should be taken, and miserably sacked, by the Prince of Borbon, as it were for an example, & pledge of those things, which at length she should suffer at the hands of one of the ten horns, of which he leadeth the rank. Ferdinandus, Maximilianus, Rodulphus, who at this day enjoy the Empire; if they have done nothing more grievous against Rome, they left her certainly forsaken & naked. took they up weapons for her sake? Suffered they not freely their subjects, the Romish superstition being rejected, to profess true religion? But now they shall succeed next, who shall eat her flesh, that is, who shall not only suffer her to lie naked and forsaken utterly, but also shall deal with her by violence, and shall no longer provide for her profits in their dominions, but shall hold it sufficient for subjects to pay tributes to their lawful Princes; yea peradventure shall enter an action against her, requiring again the things, that I made mention of even now. And at length shall one rise up, who shall consume her with fire, as which cannot be purged with any other nitre; which day cometh with speed, as may be understood from the things before spoken: but we shall hear of a nigher term from the things following. 17 For God hath put in their hearts: Now he showeth the fountain, & whereupon the Emperors should be for so long a time, so obedient, and why at length they should alter their minds; both cometh from him, in whose hands are the hearts of Kings. He in his just judgement blindeth whom he will, and bestoweth the light of truth on others, whom he will embrace with his truth. But, which thing is almost incredible, that the elect might be more assured of this future judgement, he setteth before their eyes the remembrance of the time past, saying, God hath put into their hearts to give their Kingdom to the Beast, until the words of God be fulfilled; as though he should say, as ye know for a surety that overpassed consent of the Emperors unto humble service, so certain is this future alienation of their minds, and at length that final destroying, which I spoke of: There is one and the same author of both. Neither let us take it grievously, if the judgement seem to stay long; the divine wisdom hath set a time, which to accuse of too much slackness, would be a token of overhastie desire, and importunate wish: for until, saith he, the words of God be fulfilled, that is until the decree shallbe ended and accomplished, which by his word he hath foreshowed to be hereafter. Whereby is signified the time of the fift vial, at the pouring out whereof, shallbe fulfilled all those things touching the whore: which willbe shortly, seeing our times have reached unto the fourth, as we have showed in the former chapter. 18 And the woman which thou sawest: So was the interpretation of the Dominion; now of the Palace: which, all circumstances omitted, declareth most plainly that this woman is the great City, which reigneth over the Kings of the earth. Therefore this City is not the whole state of the wicked, whose dominion is no more famous over the Kings, then over the multitude of people: but a City in deed well known for her rule over the highest among mortal men: and so much the more because these words are in stead of an interpretation; neither is the Spirit wont to give an exposition darker than the things that are to be expounded. Therefore it is a city properly so called, great indeed, and the Lady of other Princes; there can be no other such Head City in the Christian world than Rome, an abridgement of the whole world; the Queen of the nations, Lady of Kings, and once in wars, now in superstition the chief: to whom, even in this decrepit age, her former large possessions being greatly minished, the Emperors, Spanish, French. and Polonian Kings yet submit themselves, besides other Princes of inferior degree. Therefore this whore can no longer be hid, she is found out at length, she hath been warned to come to her trial, she hath appeared, her cause is heard, she is found guilty, she is condemned to be burnt. I have exhibited unto you the sealed writings of the public acts; neither do any thing now remain but the last punishment, which is to be left to them, for whom God hath reserved this glory. So at length we have now seen the true face of the whore and Antichrist; it remaineth that we examine in few words what the Papists teach concerning these things, and especially because if this one cause be thoroughly know & tried, the discerning of all other things shallbe easy. For if the Pope of Rome be Antichrist, what need is there to contend about the Church of Rome, about the seven Sacraments about free will, about good works, or about any other point in controversy? It is evident enough to all men, that the doctrine of Antichrist is to be suspected, avoided, detested. Therefore my brethren strike at this root, throw your axes against it with all your might. This one controversy is enough for us. All the branches shallbe cut down together with the tree, with much labour spared; in which respect I will not be loath to digress to this point a little while. A refutation of the Antichrist which Bellarmine desscribeth, and confirmeth by such arguments as he can, in his 3. book of the Bp. of Rome. Chap. 1. Of the common name of Antichrist. ALTHOUGH, I suppose, it cannot be obscure unto any, that desirous of the truth, hath diligently marked the things before written, but that the Pope of Rome is the great Antichrist, and how long he hath so been: yet lest the mist, whereby the Papists endeavour to hide the truth, should dazzle the sight of any; I have thought it expedient, before I go on with the rest of the interpretation, to scatter it all into thin air; that so the Sun may henceforward shine with clear beams on whomsoever. Bellarmine deduceth this whole question into nine chief points: of which the first is Of the n●me of Antichrist; the second, whither Antichrist be one man, or a kind of men? The third, of the time of his coming, and death; The fourth, of his proper name; The fift, of what stock he is to be born, and by whom he is chiefly to be received; The sixth, where he shall fix his seat; The seventh, of his doctrine and manners; The eight, of his miracls s; The ninth, of his reign and wars. What is to be minded of these all, and how the desperate Papists are deceived in every of them, may be manifest to any, by the things which the Angel hath taught us in the former chapter; touching the condemnation of the whore. For if Antichrist be come, and hath fixed his seat at Rome, ever since the Empire was taken away from the heathen Emperors: then can it not be doubted, but Antichrist, in a common name, is a secret adversary; an impious Kingdom, and not one singular man; that the time of his coming is past, and not now to come; that his proper name is Lateinos; that he is not to be born of the jews stock, nor to reign otherwhere then at Rome; that his doctrine, is in name, Catholic and Christian; & that his mitacles, reign, and wars, are no other than we have had experience of these many ages But Antichrist came at the said time; for the Angel hath taugh us, that Antichrist is the Beast which was, and is not, & should ascend out of the bottomless pit, and go into destruction: chap. 17.8. And we have showed, that the Bp. of Rome, from the time of the heathen Emperors, hath long since undergone the three first of these four notable changes, giving most sure documents of the fourth also. Secondly, Antichrist is the seventh head of the Beast, which next succeeded the heathen Emperors, who made the sixth, which then was when John wrote; Rev. 17.10.11. Therefore so soon as they ceased, came forth he that had the dignity of the next head. Thirdly, the then horns, which are ten absolute Kings, had their soveraingntie after that the sixth head was fallen; that is, after that the heathen Emperors were expelled. For from the time that the Beast begun first to reign; they never wanted crowns, chap. 18.7. And crowns have place no where else, but on the heads and horns: therefore of necessity so soon as they be taken away from them, they are transferred unto these. But seeing the seventh head, that is Antichrist, receiveth power at the same hour, with the ten horns: it followeth that then began he to exist, when the Roman heathen tyrants ceased. Fourthly, the woman fled into the wilderness, when the Dragon was cast out of heaven, that is, when the heathen Emperors were deposed; as is largely declared in the 7.11. and 12. chapters. And whom should she more fear and flee, than Antichrist? Therefore she getting herself into the wilderness, at his rising up: it plainly showeth that Antichrist came at the same abdication of the Emperors. Fiftly, since the heathen Emperors have been done away, Rome hath most vaunted of the defence & patronage of the Pope. And at that time should this City be both the whore, dnd seat of Antichrist, when she should be carried of the Beast, and shine chiefly with his dignity. Sixtly, the consent of the whole prophesy confirmeth it; which according to this account, very well agreeth with itself, both in the whole, and in all the parts thereof: whereas otherwise, as it were with members rend and torn asunder, it yieldeth a portraiture of inexplicable confusion. Lastly, even the Papists themselves unwares do acknowledge, that Antichrist hath drawn his original, from this very beginnin. For whiles they boast of Constantine's donation, and the whole West to be subject to the Bishop of Rome: they show sufficiently, by their own confession, about what time this Adversary of Christ came forth. Now was poison sown in the Church, as a voice from heaven said, as Platina recordeth in the life of Sylvester. And if any do object, that after this time there were some godly Bishops, or at least weise tolerable: I answer, that Antichrist is not particular men, but a certain Kingdom and succession; from which God may exempt according to his own will; wherein he showeth the riches of his immeasurable mercy. But all these things, we have more largely handled and unfolden, in opening the words of the Apostle: now we would but gather them into a brief sum, that the things which were spoken dispersedly, being set under one view, might show more clearly, how by the Apostles few words, all Popish and jesuitish subtleties, as touched with lightning from heaven, do fly on fire, and come to nothing. These therefore be the common arguments, and to be applied unto all the chapters of the disputation following: which we thought good to warn thee Reader of, that thou mayst set them rather from hence, unto every question, than that we should often repeat them. Things that properly belong to every place, we will relate, as the matter shall require. Now therefore let us enconter with Bellarmine hand to hand, and not balk any of his demands: that he may the better see how in vain he hath tried his strength against the truth. The first chief point is, of this common name of Antichrist: which he enforceth to signify one contrary to Christ; and not contrary in what sort soever, but so, as that he striveth with him for seat and dignity; that is, one which is Christ's envious adversary, and would be accounted the Christ, when he which is indeed the Christ, is cast down. The first part of which interpretation I easily grant, that Antichrist is one contrary to Christ: but whereas not content with this, he requireth such a contrariety as was between Marius & Sylla, Pompey & Caesar, that openly warred one with an other; the Spirit convinceth that of falsehood, teaching that the Beast hath two horns like the Lamb, Revel. 13.11. that he is a false Prophet, and that it is a point of singular wisdom, to know and perceive the Beast; Here is the mind, saith he, that hath wisdom: Revel. 17.9. Can any man be so blockish, that if open war be waged against Christ, he should not know his enemy? Need any man be deceived, where the matter is carried by professed force? The great Antichrist shall deceive more than he shall compel: he shall come with all deceivableness of unrighteousness among them that perish, saith th'Apostle, 2 Thes. 2.10. whereto the Apocalypse agreeth, and he shall seduce the inhabitans of the earth, chap. 13.14. Shall this seducer have his deceits and sleights in open view? Nothing is more contrary to his disposition. Be it therefore that there is some Antichrist, which will openly vaunt himself to be Christ: yet is not this the property of the Great Antichrist. But think not therefore that any goeth before him in wickedness. The Devil hurteth more under the shape of an Angel of light: then under the horrible hue of a Dragon. But you go about to prove the thing, three manner of ways. First because the name Antichrist, cannot by any means signify Christ's Vicar. For Anti in composition, never signifieth subordination, as is manifest by the exemples of all such names. But a Vicar signifieth not opposition but subordination: and the Pope is Christ's Vicar; and therefore not Antichrist. I answer; Though I should grant you that Antichrist cannot signify Christ's Vicar: yet were the Pope no whit the further from being Antichrist. For the argument is framed of an equivocation; and therefore concludeth nothing. In the first proposition, you put a true and proper Vicar, such as Antichrist in deed cannot be; who is a malicious, although a secret enemy; that it is a true name whereby the Scriptures do describe him, of Adversary, Man of sin, Angel of the bottomless pit, & Beast. In the second, you assume a Vicar, not natural & lawful, but one that is such by wicked ambition, sacrilegious usurpation, and false boasting. From which no other thing can be concluded than this, that the Pope is not Antichrist by his own confession; which I easily grant you. For we reason not, I trow, by what name Antichrist shall call himself: but, what name he is worthy of, and what the Scriptures give unto him. It is not to be expected, that he will bewray himself, and freely confess that he is the man of sin, the son of perdition, the Angel of the bottomless pit, the Beast, and the like: which if he should do, verily he should not play the false Prophet. Fayrly therefore have you freed your Pope, in arguing that he is not Antichrist by his own testimony. Secondly I answer, that it is false which you affirm of the signification of this word Anti, (though now it be little to the purpose what force it hath;) which I will make plain also by examples. Antimist hotos, is one that is hired in an other man's stead; Antibasileus, is a Viceroy, or one in the King's stead: Antistrategos, is the Lieutenant, or he that is in stead of a Captain; as H. Stephen showeth in Thes. Graec. even the same that Hypostrategos is with Appio in Anabaic: and the same that Propraetor, as Budaeus teacheth, from Demosthenes. Antuputhos is the Deputy or Proconsul. In all which Anti signifieth subordination. But, say you, Hypostrategos, is an equal Captain, even as with the Latins Propraetor and Proconsul signifieth not the vicar of the Prator or Consul, but he that is the same in a Province, which a Praetor or Consul is in a City: and that herein Musculus was deceived, who because he read that Antistrategos signified a Propraetor, thought that it signified a Vicar of the Praetor, which is false. I answer; the first Proconsul's had but a deputed Magistracy in stead of others, as witnesseth L. Fenestella de Magistr. Rom. lib. 2. cap. 11. All which time, saith he, the Proconsul exercised not an ordinary but a delegated jurisdiction: though after through custom it came to pass, that this Magistrate got a proper jurisdiction. And this is that which Dionys. Halicarnas. saith in Ant. Rom. lib. 11. that the first Proconsul's were created in the third year of the 84. Olympiad: though he had before made mention of T. Quintius created Proconsul in the second year of the 79. Olympiad; that is, 21. years before; lib. 9 To weet, because these Proconsul's, as T. Quintius and the like, exercising but a power of thrust; were not to be reckoned among the ordinary Magistrates, but those that after the limits of their governance prorogued, had proper authority. And then of right carried they the dignity granted, & the name of Magistrate. Yet those Proconsul's of-trust, were called Anthupatoi, as appeareth by Dionysius speaking of this T. Quintius. Wherefore Musculus was not deceived in this as you say: but yourself are egregiously beguiled, who through affection of oppugning the truth, see not the thing that is most certain. Secondly, you prove it by scriptures, from which you rightly judge the signification of this name is to be chiefly fetched. And first you allege, that he is called Antichrist. which is exalted above all that is called God, 2 Thes. 2.4. which certes, say you, is not to be the Vicar, but the enemy of Cgrist, the true God. I answer; First seeing here is the same equivocation in the word Vicar, which was before: this argument hath like force with the former, that is, none at al. Secondly I say, that to be exalted above all that is called God, is figuratively spoken, not properly. For the true God, is never called all God, but one, as th'Apostle saith, 1 Cor. 8.5.6. For though there be which are called Gods both in heaven and in earth, (as there are Gods many, and Lords many,) yet to us there is but one God even the Father, and one Lord jesus Christ. The other Gods which are many, are often called, all; as Psal. 97.7. worship him all ye Gods. Therefore to be exalted above every God, is not above the one God in heaven, but above every God on earth, that is, above the civil Magistrate, to whom the Scriptures do attribute the name of God. Which also is evident by the word which followeth (Sebasma) worship. For if God be taken properly, how is that set after, which is less? In distributions, that which is less, is wont to be set before; so that one can not rightly say, who is exalted above every King or every subject; but contrary, he that is exalted above every subject, or Ring. But taking God figuratively, the speech increaseth elegantly, thus; who is exalted above all Magistrates, and not only the inferior sort, but also above every worshipful Majesty among men, even the highest Caesars; which are called Sebastoi & Sebasmoi, 1. venerable. Finally, as touching the true God, how should Antichrist, acknowledging no God but himself, sit in the Temple of that God? as the Apostle teacheth, 2 Thes. 2.4. Doubtless he would abolish the Temples of all those, whose names, and much less their worship and honour, he cannot abide. Neither should he be subtle, if he boasted himself superior unto God in heaven; but in all men's judgement, most doting and fanatical. Wherefore by these words, Antichrist should exercise his pride against the civil Magistrate, whom he would tread under his feet, as by too many lamentable examples your Pope of Rome hath done. But this supreme eminency above all earthly powers, makes no necessity of open war against Christ, but may very well consist together with the feigned humility of his Vicar. The second place is from 1 john. 2.22. that he is called Antichrist, which denieth Jesus to be the Christ; that is, say you, which denieth Jesus to be the Christ, that he may vaunt himself to be the Christ. I answer; this interpretation is jesuitical, that is, quite from the purpose of the holy Apostle. You will have this denial to be open, manifest, impudent: the Apostle seemeth to signify no such matter, but rather all things contrary. For it was of men which newly and privily had crept in, of whom the faithful scarcely suspected any such thing; but had need to be warned, that many Antichrists were come already, ver. 18. It was of them which went out from us, but were not of us; ver. 19 that is, which bore the name of Christians, as did Ebion, Cerinthus, and others of that leven, who retaining Christ's name, could not openly deny him, but only privily and treacherously. Finally, it was of such an Antichrist, as should deny alike the Father and the Son, as ver. 22. But he would not openly deny the Father, for so he should manifest himself unto all, to be altogether Godless, contrary to that which the Apostle teacheth, that he should sit in the Temple of God. Therefore, when the Apostle speaketh of a privy denial, and you would wrest it unto that which is put before all men's eyes: you shall get nothing from this place, but a proof unto us of your egregious skill, to conclude from any thing, whatsoever you list. The third place is from Mat. 24.5. For many shall come in my name, saying, I am Christ: and again vers. 24. For there shall arise false Christ's: from which you gather that he shall affirm himself to be Christ, which surely, say you, is not the part of a Vicar, but of an adversary. I answer; this Vicar is very fertile unto fraud, that corrupteth so many arguments with the ambiguity thereof. For here it dallyeth as it did before, with the diverse acception of the word. But besides that, why do you not observe, that many shall come in Christ's name? and that false Christ's shall arise? Our Lord treateth not of one singular man: but showeth that many shall arrogate to themselves his name of Christ. If these things therefore be spoken of the very Antichrist, then surely he shallbe no one singular man. So this place, in stead of gain which you hoped for, turneth to your damage. Our Lord chief noteth out the Antichrists of the jews: whose impudence, though it should be greater, yet the hurt by them should be lesser, then that which should redound from the great An●ichrist. But we shall have occasion hereafter to interpret this place: in the mean while, these Scriptures do help your cause nothing at all. Your third argument, is from all authors which have written of Antichrist; & from the consent of all Christians: And in stead of them all, you mention of the ancients Damascen, and Hierom; and Henry Stephen of our writers. I return to you again, of the ancient Fathers, this one S. Ephrem, (whom jerom celebrateth with the praises of an high wit) that hence forth you boast no more so lavishly of all authors. Thus speaketh he in his sermon of Antichrist: In this habit shall the foul thief come. For that the deceiver and deceitful speaker, may deceive all men; he will feighn himself humble, courteous, despising unrighteousness, shunning Idols, making a show of piety, benign, poor, studious, fair beyond all admiration, gentle, cheerful unto all men. These things saith he. Where now is that open war, with this notable juggler? where is that manifest pride, whereby this deep dissembler of humility, should lift up himself above every God? where is that manifest tyranny, with this just, pious, beningn, poor, and courteous fellow in show towards all men? If I would search the judgements of the rest; I doubt not but you should want much of your sum of all authors. As for H. Stephen, he acknowledgeth the word to have this force, that he judgeth them also to be reckoned by the name of Antichrists, which thou they profess the name of Christians, yet are in deed the enemies of Christ, whiles they adulterate his doctrine with many forgeries. For howsoever they boast of Christ with their mouth, yet in heart they desire his overthrow: and especially they which with wicked boldness do invade his royal seat: and likewise they which derogate from his godhead. These be his words; none of which, but do very well fit the Bp. of Rome. From all which thus disputed, you now gather up your first argument against us adversaries: and lest the whole should not agree with the parts, you conclude with the same fine equivocation, that you trimmed all the former with, after this manner: The name of Antichrist signifieth an enemy and rival of Christ: But the Pope of Rome professeth himself Christ's servant, and subject to Christ in all things: Therefore he is not Antichrist: to weet, by his own confession: which who so yieldeth not, let him be Anathema. For so you might more rightly have established this most sure conclusion, than the Fathers of Trent, do their canons. But know, I pray you, Bellarmine, that continual equivocating, is intolerable trifling. Chap. 2. That Antichrist shall not be any one certain man. THE second chapter maketh Quaere, whither Antichrist properly so called, be one certain man: or a singular throne, and tyrannical Kingdom. The Papists all do think, he shallbe one certain man. But those common arguments, which we set down in the beginning of this disputation, do evince the contrary. For if Antichrist have reigned from about the 300 year of our Lord, unto this day, as is sufficiently showed; then is he no one singular person. Moreover, if any will but mind those straits of time, the amplitude of this dominion, the multitude of things that are to be done, together with the greatness, which the Papists do in their fiction apply to Antichrist: he will wonder that men can so dote, as to think that all these things are to be found in one person. But beside, a part of his reign is a thousand years, as shall after be showed, chap. 20.4.5. Let us see therefore, with what reasons you confirm your opinion. You allege for this purpose, Scriptures and Fathers. The Scriptures are five; the first out of the Gospel of john, 5.43. I am come in my Father's name, and ye receive me not: if an other come in his own name, him ye will receive. These words, you say, are to be understood of the true Antichrist, and that both by the testimony of certain Fathers, and by the propriety of the words themselves. I answer; as touching the Fathers, I like not to discuss their opinions. It would be long, and not much to the purpose: for all men do confess, which are not wilfully blind, that in this matter of Antichrist, they erred much, through darkness of the times. Let us insist upon the sure way of finding out the truth by the Scriptures, which neither can deceive, nor be deceived. What therefore is that force of the words, which requireth to have him one singular person? This you endeavour to show four ways. First, because our Lord opposeth to himself, an other man; that is, person to person; as appeareth by his words, I, an other; in my name, in his own name; me, him. As therefore Christ was one singular man: so shall Antichrist be. I answer; the force of this Argument lieth in three opposite words, an other, in his own name, him: of which the two last depend on the first: for what respect this hath, the same the other will have, seeing all are referreth to the same thing. But an other, denoteth not one singular person, as Grammarians teach, which give this rule, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is spoken of twain: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an other, of more than twain. Ammonius de simil. & differ. vocabulis. Therefore from this certain and true rule it necessarily followeth; that one certain man is not here meant. Neither is this a decree of Grammarians only: but the custom of speaking in the Scriptures doth also confirm it, to omit infinite other examples: as One soweth, and an other reapeth, Is here meant one sour, one reaper? Nay, Christ saith, I have sent you to re●p● that, wherein ye laboured not: others have laboured, and ye are entered into their labours: john 4.37, 38. So, to one is given the word of knowledge, to an other faith, to an other the gift of healing, to an other power to do great works, to an other prophesy, etc. 1 Cor. 12.8.9.10. You will not say, I trow, that these gifts were proper to singular men, but common to many. In like sort Paul saith, If any other seemeth to have whereof he may trust in the flesh, much more J. Phil. 3.4. He compareth not himself with a singular man, but with any one of many. You provide very evil for your cause, to fetch confirmation from thence, whence it is most overthrown. Secondly you say, Christ here saith, that Antichrist shallbe received of the jews: and it is evident, that the jews do expect one certain and singular man. I answer, there is nothing at all sound in this reason. For neither is this great Antichrist, whom the Apocalypse speaketh of, and of whom we entreat; he whom the jews shall receive; as is plain by the things spoken before, and shallbe mor largely declared hereafter: neither is the Antichrist of the jews, one certain and singular man: for many shall come, saith Christ, in my name, saying I am Christ: where he speaketh chief of them that should rise among the jews, Mat. 24.5. Also their own History showeth, that more than one, have been counted for the Christ, which have sacrilegiously challenged the name of the Messiah to themselves. And as touching their expectation, this doth no more prove one singular person, than the Papists expectation proveth him to be one certain man. We do expect, that you should bring forth some thing more firm, than your foolish expectations. Thirdly you say, that All false Prophets have come in the name of an other, not in their own name; Therefore Antichrist, which shall come by a special manner in his own name, is one singular person. I answer, Antichrist shall come in no other manner, as touching his name, than all the other false Prophets. For name is not an appellation or title, but authority; as is manifest by the opposite branch thereof, to weet, the name of the Father: I am come, saith Christ, in my Father's name, that is, not with the Father's appellation, as if I were the Father, but by the mission and authority of the Father. So, to come in his own name, is not to boast of the proper title of his name, but to come in his own authority, no lawful power being given him of God. And thus do all the false Prophets come both in the name of an other, & in their own name. In the name of an other feighnedly and counterfeitly; in that they falsely boast of a sending: but in their own name, in very deed: because they have none but their own authority, and run when they are not bidden, as saith the Prophet. Wherefore there will be no difference in this thing, between Antichrist; and the other false Prophets his companions. Fourthly you say, Our Lord would not have said, If an other come; but many come; if he would have spoken of false Prophets. I answer, Christ by this word an other, signifieth that many shall come: for it is a noun partitive of multitude, as we have showed. Neither could that swarm of False-christs', which he mentioneth in Matthew, be intimated more briefly and significantly, than in this manner. But as you, by your supposed silence, (which yet perhaps you now perceive is louder uttered than you would,) do endeavour to establish one singular person: so give me leave, I pray you, by Christ's true silence, to overthrow most certainly, the same singular person. For do you think, that Christ in Mat. 24. instructing his Disciples so diligently of future evils, even until his coming, and specially of False Prophets, from whom much danger should arise: would not so much as one word make mention of this one singular man, so cruel a plague, of whom it behoved them most of all to beware? It is certain therefore that this whole dream of one singular Antichrist was an error in the ancient writers, and is madness in you, that will persevere in the error. Hitherto of the first Scripture. The second is that of Paul, 2 Thes. 2.3. Except there come a departing first, and that that man of sin be disclosed, even the son of perdition etc. and afterward ver. 8. and then shall the wicked man be revealed, whom the Lord etc. where, you say, the Apostle speaketh of a certain & particular person, as appeareth by the Greek articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the Greek articles draw the signification unto one certain thing: and therefore you marvel that our men, which boast of skill in the tongues, perceived not this. I answer; it is true in deed, the Greek article hath his force, to recall & restrein so unmeasured & uncertain a motion, unto some certain thing: but this certain thing, is as well a certain genus, as a certain individuum or singular, according to the nature of the thing in hand. Whereupon we novices do think this new and unheard of, that the Greek article should always signify some singular individuum. Shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be one singular sower, one singular reaper? john 4.37. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one particular sin entering into the world; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular death? Rom. 5.12. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thief? joh. 10.10. We are furnished now by master jesuite with a new rule; which no Grecian, I think, did ever so much as dream of. Our dull men observed not this thing: doubtless this garland was reserved for you, whose name is worthy, for this notable observation, to be registered in the next edition among the Jnventors of things. But, you say, Epiphanius teacheth this same, Her. 9 which is of the Samaritans, saying, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a man in common: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a singular man. I answer, this injury of yours is not to be suffered, that you do to the learned man, whom you would blemish with so notorious ignorance. Epiphanius teacheth no otherwise in this thing than all other learned men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Where the article, saith he, is adjoined to any one definite and most evident thing, there is verily a certain Emphasis, or force, for the article: but without the article, the word is to be taken indefinitely of any common thing. Even as, if we should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King: we express the name, but do not clearly show any definite one. For we say King of the Persians, and of the Medes, and of the Elamites. But if with apposition of the article, we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King: it is out of doubt what is signified. For by the article is intimated that King of whom the question, or speech was, or which is known, or which ruleth in any country. In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead, and so in the rest. Epiphanius therefore meaneth that by the article there is denoted something spoken of before, famous, well known, being in question or in speech, but it never came into his mind, much less did he ever write, that every word is by this circumscription of the article, always tied to a singular person. An article, like a jesuite, can put on any habit, according to the variety of time and place. Whereas therefore you marvel that our men which boast, as you say, of skill in the tongues, could not perceive this: I marvel rather that you, a man exercised in learning, famous in schools, a professor of controversies, on whose mouth almost the whole popish nation dependeth: should so miss, in a childish rudiment. But desire of getting victory, letted you from seeing the truth. One way there is to wipe out your reproach, if you will be a mean to persuade your men hereafter, to conclude any thing rather from these articles, than one singular person. The third place is 1 john 2.18. Ye have heard that the Antichrist (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall come, and even now are there many Antichrists: where the article you say, is set before Antichrist properly so called: but none before him as he is commonly taken: and therefore, that the first is one certain person, but this later in general is all heretics. I answer, the greatest succour of this cause seemeth to consist in this new feigned force of the article; and therefore have we the coleworts twice sodden set again before us. But we have sufficiently refuted this your either ignorance or craftiness, in the argument nex before, with which this is altogether one and the same. Yet lest you should complain that you have no answer; Be it, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist with an article, is some divers thing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists without an article; must it therefore by and by be one certain person? I deny such an ill coherent consequence. It may note out a singular kind of Antichrists, of whom the Apostles taught the Church so diligently: even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked is often a kind of wicked men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter; and so in other. In which the article respecteth not one singular, but some thing common, & egregious in his kind. This might have been manifest to you by john himself, whiles he warneth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist was in his time: For many deceivers are entered in the world, saith he, which confess not that jesus Christ is come in the flesh, he that is such a one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deceiver & the Antichrist, 2 john. 7. where yet he speaks not of that chief Antichrist which was to come, but of some such like sort. By which it sufficiently appeareth, that Antichrist with an article, is not a singular person. The fourth place is Daniel 7. and 11. and 12. Out of the 7. chapter, you take those things which are spoken of the little horn, ver. 8. etc. which, you say, are to be expounded of Antichrist, and that for two reasons. First from the authority of certain Fathers: then from the words of Daniel himself. I answer; as touching the authority of the Fathers, I know many learned men do interpret these words of Antichrist: but this Apocalypse dispelleth the darkness, which taking away the sight before, suffered not to behold the thing itself. For it teacheth that that little horn, differeth much from this Antichrist whom john describeth. For Antichrist is one of the heads of the Beast, which is of many forms, both in Daniel and in john: but a little horn, is only some addition joined to the head. Moreover, this ariseth after the ten horns: but Antichrist riseth together and at one hour with all his. That, subdueth three horns under it; the other unsubdued, are either foes of the same, or at least friends of equal power: but Antichrist is over all the 10. horns, which willingly serve him, until the appointed time. Finally, that is called little: Antichrist is not little, who hath power over every tribe, tongue, and nation: Apoc. 13.7. who also beareth the whore, to whom peoples, and multitudes, and nations, and tongues do obey, and which reigneth over the Kings of the earth, Apoc. 17.15.18. But, you will say, it may be it is called little in the beginning, not in the full age. I answer, the chiefest height of dignity, when he shall most flourish, shall lift itself no higher, then over the 3. horns, which he shall depress. Doubtless the Spirit would have made mention of more, if he had had power over more. That horn therefore is not this Antichrist: but if we will rightly consider the thing, it is that Dragon of the sixth vial of this Apocalypse, chap. 16.13. namely the Turk; for of him and the other enemies that should oppress the jews, doth Daniel only speak, without any mention of the Western Antichrist; as it may be, occasion willbe given elsewhere, to declare more fully. This disparity therefore, will by no means suffer these two to convene in one. Whereupon you may now see, that we are not so much to look, either who or how many they be that say a thing: as with what reasons, they so persuade themselves. Secondly you say from the words of Daniel, chap. 7.24. that this Antichrist, (whom ancient writers will have to be meant by the little horn;) is a singular person: for he is not called one Kingdom, but one King: who of ten Kings that he should find in the world, should take three quite away, and subdue the other seven under him. I answer, first, these last words and shall subdue the other seven under him, is a very bold comment, seeing no footstep of them appeareth in Daniel. For he only saith, ver. 8. so that three of those former horns were rooted out from before him: and again ver. 24. and three Kings shall he depress: but of the subduing of the other 7. he no where maketh mention. And how, I pray you, should he be a little horn, if he should destroy three, and have command over all the rest? These things are unadvisedly brought in by some old writers, but worse retained by you, for to darken the truth. But this is little to the purpose, for the force of the argument. Therefore, secondly I say, that it is false to affirm, because he is called one King, he is one person: for the Angel before speaketh thus: These great Beasts which are four, are four Kings, that shall rise out of the earth: ver. 17. which yet are not four singular persons, but so many Kingdoms: as yourself can not deny. The other place of Daniel is from chap. 11, ver. 21.— 36. where literally is treated of Antiochus Epiphanes: but allegorically (as Calvin, and Cyprian, and Jerom you say, do interpret it,) of Antichrist, whose figure Antiochus did bear. Therefore seeing he was one certain and singular person; Antichrist also must be one certain person. I answer; great in deed is the agreement of the wicked, and needs must many things in them be found alike, who are governed by one and the same Spirit; for which cause, those learned men avouched him to be the type of Antichrist, after a common sort: but that the Spirit intended him for the type properly, as he is wont in the other scriptures, I see not how it can be rightly said It hath not such agreement with that which they make the truth thereof, as is wont to be found in other types. For example: this Antiochus is the little horn of the Goat, of whom it is said ch. 8.14. that he should rage's two thousand and three hundred days. Shall this be the type of Antichrist? Then shall he not reign only three years and a half, but six years and more than an half; and so an other Antichrist is to be looked for, than ye yet feighn. Or if you will have it, that all things are not so exactly answerable in the type and antitype: yet in a wise master-builder, this, I trow, must needs be required, that he make not the porch bigger than the house; that is, that the type reign not longer than the truth. I remember, that 390. days were given to Ezechiel for a sign of so many years: but no where so many years to be given unto any for a sign of so many days. Secondly I answer, let Antiochus be the type, yet can not one person be from thence concluded: seeing one singular type may as well note out many persons, as many persons one; as we see in that row of Levitical Priests, who all had relation unto one Christ, as unto their proposed end. The third place of Daniel, is from chap. 12.11.12. where the Angel saith, From the time that the daily sacrifice shallbe taken away, and the desolating abomination set up, there shallbe a thousand two hundred ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. Of this place you add nothing, but rest in some men's interpretation, which have applied it unto Antichrist. These days you would have to be taken properly, and therefore that he is one singular person, whose reign is defined in so short a time. I answer, this number pertaineth nothing at all unto Antichrists reign for three years and an half, before the second coming of our Lord. For Daniel asketh, when the end shallbe of these marvellous things? will you have the answer to be this: After the end of 1290. days, or at most, of 1335. before the last end of all things? what would such an answer teach? If one that is in a far country should ask which way he must go to Rome; and an other should answer, when you come at the tenth stone from the city, you must turn this way or that, to the left hand or to the right: might not he well think himself to be mocked? Or, if one should ask of any climate, how long the day is in that country; and answer should be made; about half an hour after sun setting: would he think himself satisfied? Even such an answer do ye attribute to the Angel, whiles ye judge these to be common days, and to go immediately before the end of all things. far be it from us to think the holy Angel would so jestingly close up this divine vision, and specially the whole prophesy. In none of these places therefore do we find Antichrist so properly called, much less his singular person. So much of the fourth Scripture. The fift and last is Apoc. 13. & 17. Which places, you say, are meant of Antichrist, for so teacheth Jreneus lib. 5. and it is evident by the similitude of daniel's w●rds and johns: who both of them make mention of ten Kings, which shallbe in the earth when Antichrist reign shall dure three years and an half. As Daniel therefore speaketh of one certain King: so doth John in the Apocalypse. I answer, Ireneus judgeth rightly, that the Apocalypse in the said places doth treat of Antichrist: but you are wrong, that would have such an Antichrist to be meant, as is in Daniel. I have showed that these two do differ many ways, so as the one cannot be the other. Those ten horns in Daniel, are not this Beast. Answerable in deed they are to the Dragon's horns; but the Beast hath not horns common with the Dragon. Moreover, that time, times and part of time in Daniel, is not the same space, with the like manner of speaking in john. There it agreeth to the little horn; here, to the Beast: which being diverse, as we have showed; it is not necessary that one and the same space should agree to them both. That designation of time in Daniel, answereth to that hour, momenth, & year, Apoc. 9.15. all which space, is but a little part of this time, times, and half a time in the Apocalypse, as is sufficiently proved before. Whereas you urge the similitude of the words; it is even like as if one would conclude that the Pope is the Turk, because both of them be men, and have dominion over many. Moreover, if I should grant that one thing is handled by them both: yet speaketh not Daniel of one certain King. You went about to prove such a matter even now; but in vain, as we have seen: and the thing itself, openly proclayms the contrary. For if the little horn were a singular person, such as by your opinion the other ten must needs also be: what manner description of the Roman Empire were this, which omitting so many ages, should only touch the estate of the last three years? Nay not of one of the three years indeed; seeing you will have this Empire to be quite destroyed, before Antichrist come. Therefore the Scriptures afford you not one word, whereby you may with sound reason conclude that Antichrist shallbe a certain man: but we have by them most certainly showed, that it is the apostatical seat of those that will domineer in the Church. Your second argument is from the Fathers; unto whom how should any give credit when they affirm him to be a certain and singular man: seeing some of them knew not, whither he should be a man at all, or no? Some will have him to be the Devil; some, a Devil incarnate: some Nero; & others, I know not what. And think you that we must believe these men, if they say he shallbe a certain person? Moreover, seeing by the scriptures, no such thing, but the contrary doth appear: what account should we make of the uncertain conjecture of men, who are bidden not to be wise above that which is written? 1 Cor. 4.6. These therefore I will leave unmedled with; and very well might I do the like with your answers unto our men, seeing they touch none of those things which I have set down concerning this matter: yet that you may perceive yourself to be no less weak a fenser, than you have been a foiner; I will bestow on you a little pains in the examining of your answers. You propound three arguments of our men: two of Theod. Beza; the third, of john Calvin. First, Beza reasoneth thus, that Antichrist is not any one man, because the mystery of iniquity wrought even in Paul's time, and Antichrist is to be killed at the coming of Christ. You answer, that Antichrist began to range abroad in the Apostles time, not in his own person, but in his forerunners, to weet, Simon Magus, Nero, and the like. Whereto I say, that Theod. Beza and all our men do confess the Antichrist properly so called, was not in the Apostles time, but only his fore runners. For that which he saith, Let them show me some one that continueth alive from Paul's time, unto the day of judgement, is spoken after the common manner, as by way of large amplification; and is to be understood of some one that should come soon after, that age. And was not he to be born shortly after, whose forerunners made such a tumult, while the Apostles lived? The Apocalypse speaking of Antichrist, under that seventh head, saith, and the other is not yet come: cha. 17.10. which manner of words we are wont to use in things so near as they may seem to be come, though as yet they are not come: and not of things that are to fall out fifteen hundred years after. Idle therefore are all those things that you gather of Peter and Paul to be Antichrists; and of Simon, and Nero to be Christ's. Why prove you not, I pray you, that the rising of Antichrist was not then near? Is not this enough to refel his singular person, if he were to begin a few ages after Paul? But you, like a rude fenser, bear off with your buckler from the part which you are not laid at; but where you are beaten even unto death, you leave yourself unfensed and bare. The second argument of Th. Beza is, that by the singular names of Beasts, the Bear, the Lion, the Libbard in Daniel chap. 7. are not meant singular Kings, but singular Kingdoms, whereof one did contain even many Kings. After the same manner therefore Paul 2 Thes. 2. who marvellously agreeth with Daniel: by the man of sin, and son of perdition, meaneth not one singular person, but a certain body as it were of many tyrants. You answer two things: First denying that Daniel always by singular Beasts, doth mean singular Kingdoms: for in the 8. chapter, by the Ram, he meaneth Darius the last King of the Persians: by the Goat-buck Alexander the Great. Secondly, you deny the consequence of the argument: because Paul, by the man of sin, meaneth not any of the 4. beasts described by Daniel, but only that little horn. I answer to the first: It is false that which you say of the Ram and the Goat-Buck. For by the Ram is meant the whole Kingdom of the Medes & Persians, and which ended in Darius: by the Goat-Buck, the Kingdom of the Greeks, which began by Alexander. For so, saith he, ver. 3. there stood b●fore the river one Ram with two horns; and his two horns were high, but one was higher than an other, and the highest came up last. These two horns, at the two Kingdoms of the Medes and Persians; of which that was first & smallest; this, last and largest. Have these things place in Darius only, or in the whole Kingdom? Then it followeth in the next verse; I saw the Ram pushing against the West, & against the North, & against the South: so that no Beasts might stand before him, neither did any deliver out of his hand, but he did what he listed, and that very great things. What did Darius of these things; who in the second year of his reign, being provoked unto war by Alexander, went to ruin daily? Last of all, explaining this vision in the 20. verse, he saith; The Ram which thou sawest with two horns, are the Kings of Media and Persia: he saith the Kings, not Darius only. So also the Goat-Buck is the Kingdom of the Greeks; not Alexander alone. He is called in deed King of Graecia, ver. 21, but it is plain, that King there is taken collectively, as in other places, namely for Kingdom; as in the end of the verse it is taken partitively, when he saith, the horn between his eyes, is the first King; namely Alexander; who seeing he is the horn, he is not the whole Goat. Wherefore no where in Daniel is a singular person designed by a Beast, but a whole Kingdom. Unto the second I say. By the Man of Sin, is not meant the little horn, but the Beast. For Antichrist is the seventh head, which also is a Beast, as Apoc. 17.8.11. And although this Beast be none of those that are in Daniel; yet the argument from the like is firm. For by the same reason that it is a whole Kingdom in Daniel, it is so likeweise in the Apocalypse. Our third argument is Io. calvin's; who thus gathered that Antichrist is no singular person; because, the head of the universal Apostasy, which dureth more years than can be fulfilled under one King, is not one certain man. and Antichrist is the head of such an Apostasy. You answer five ways, that calvin's impudency, as you say, may the more appear. First, that by the Apostasy, may rightly in Paul be understood the Antichrist himself. Secondly, that by the same may be meant the defection from the Roman Empire. Thirdly, that there is no need it should be of many ages. Fourthly, that it requireth not one head. Fiftly, that it is yet a question, who have departed from the faith and religion of Christ, whither the Papists or the Lutherans. I answer to every of these: and first, where by the Apostasy you unnerstand by a metonymy Antichrist himself; you confirm the same thing that Calvin saith: so is your wont, to repress his impudence. Unto the second, I say, that the Apostasy is not a defection from the Roman Empire, but from the true faith, to weet, from the love of the holy truth, as Paul openeth it, and as shallbe made plain after, chap. 5. and 14. Unto the third, concerning the durance of the Apostasy, we have already learned by the Apocalypse, that it hath prevailed more than a thousand two hundred & sixty years: and this more evidently, than that any of your subtle reasonings can elude the thing. Unto the fourth, if you can find any other multitude besides that of the whole earth, which followeth the Beast: I will not hinder you from setting up as many heads of the Apostasy, as you will, Apoc. 13.3.8. Unto the fift, namely that the question is not yet decided, as you say, whither Papists or Lutherans have made defection; we make this offer, let all holy men be judges. With whom there is found Idolatry, let them be condemned of defection, as the Scriptures every where teach. But if any credit be to be given unto the most holy oracles of the Scriptures, all that your worship of Images, invocation of Saints, adoration of the feighned body in the sacrament, veneration of relics, and many such like things, is horrible Idolatry, and therefore Apostasy. But Idolatry is spiritual whoredom: and therefore as the way of the whorish woman, which eateth, and then wipeth her mouth, and saith, I have done no iniquity; Prov. 30.20. so is the way of Idolaters: by no means can they be brought to acknowledge their impiety. This, Bellarmine, shallbe the true trial, both of you and of us, before God & his holy Angels. The things that you propound, are ridiculous. You will have it, that we have made defection, because we have departed from the superstition of our predecessors, both in doctrine, and rites full of Idolatry: as though we were not bidden go out of Babylon, and to have no communion with her at al. We have made defection from the whore, defection from Antichrist, namely defection from your Pope of Rome: but thanks be to God, we have made defection unto the one true God; who of his infinite mercy will crown our defection with eternal glory, and your constancy, if you speedily repent not, with sempiternal ignominy, among them which obey not the truth. Now therefore cast up your accounts, and gather the sum; then see, forasmuch as Antichrist is an impious and Apostatical Kingdom, and the Popes of Rome have been principal Apostates, and many; whither Antichrist be a singular person or no. Chapt. 3. which showeth that Antichrist is come. OF Antichrists coming we gave demonstrations in the beginning of this refutation; which serve to moderate all the questions in this cause, that they may manifest the truth of every of them. Yet lest this place, where the thing is purposely handled, should complain that it is naked & empty: it shall not be unprofitable, to add unto the former, one reason or two, in stead of th'advantage. And these we draw from 2 Thes. 2. and first from the 3. verse, where it is said, except there come a departing first, and that the man of sin, the son of perdition, be disclosed. In which words the Apostle setteth down, that both of these shall go before the coming of our Lord; & also that the departure or Apostasy shall come before the disclosing of Antichrist. For that former is the cause of this latter, drawing this evil with it, as afterwards he teacheth, that Antichrist shall therefore come, because they received not the love of the truth that they might be saved; ver. 10.11. Neither should the disclosing stay long after the defection, whereunto it is strait annexed, the Apostle saying, except there come a departing first, and the man of sin be disclosed etc. but the impediment being taken away, which we have showed to have been done shortly after: forthwith came this mischief to light. But this departure began secretly even in the Apostle time; which is not a defection from the Roman Empire, but a neglect and contempt of the truth received, as the same Apostle there interpreteth it, and it hath prevailed now through many ages, to be seen in the veneration of relics, the invocation of Saints, and worship of Images, as was said erewhile. For by such manner of Idolatry, the Lord is forsaken, and men fall from him unto other Gods, as jeremy saith, chap. 16.11. where he is bidden to speak thus to the people; Then shalt thou say unto them, because your Fathers have forsaken me, saith the Lord, and have walked after other Gods, and have served them, and worshipped them, and have forsaken me, and have not kept my law: After which manner the other Prophets also speak continually. Needs therefore must Antichrist be come long a go; seeing the conjoined sign & cause of his coming, hath reigned now in the world many ages. Secondly; that impediment is now long since taken away, which only hindered in the Apostles time, that the man of sin was not reveled, ver, 7. Which was not the Roman Empire, but the sixth head of that Empire; which had the supreme government of things whiles john lived; for thus speaketh the Apocalypse, chap. 17.10. Five are fallen, one is, the other is not yet come. That one, which the Angel saith was then, was the sixth King: with whom the Roman Empire should not fall, because a seventh King & head should after succeed. Neither did many reign together with one head: whereupon the seventh should as well sustain the Empire, for his part, as any one other of the former. Therefore so soon as that present regiment should be changed, which fell out about two hundred years after john, than that weighty burden, which hitherto did restreyn, being removed, Antichrist should come forth, and converse in all men's sight. Thirdly, if the mystery of iniquity wrough whiles the Apostles lived, of necessity the birth could not be far of, when the pains of bringing forth did vex so betimes 2 Thes. 2.7. Otherwise what a monstrous thing is this, that one should be a breeding in the body these fifteen hundred years, and yet the youngling is not brought forth; and when at last he shall come forth, he shall be but a King for three years and six months? But these are dreams. If the Apostles scarcely repressed him, much less did they keep him in which came after, and which had less piety, knowledge, study, diligence: whose gifts also decaying daily more and more, made way for the speedy rising and increasing of the Man of sin. These things being thus laid down, now come we unto yours: which is but one only argument about this matter. Long enough in deed it is, for it reacheth from the beginning of the chapter to the end: but it is no less weak and feeble, then long and tedious. Thus it goeth: Antichrist is not yet come, because he came not at the time which some both of the ancient & later men have supposed. The ancient men you mention are the Thessalonians, Cyprian, jerom. Gregory, one judas, Lactantius, and a Bishop of Florence: the later are, the Samosatenians of Hungary, and Transilvania, Jllyricus, Chytreus, Luther, Bulinger, Musculus. And in following this matter, is the whole chapter spent. I answer twofold; first false it is, that he which came not in the times spoken of by the said authors, is not yet come. It was not necessary that they should know the first rising & original of Antichrist. The Beast remaineth a Mystery after his disclosing, Apoc. 17.7. whose person was manifest, but not his wickedness and original. Eor the Mystery were taken away, if that which lay hid within, should lie open unto all men. And as God's Kingdom, though foretold by the Prophets, came not with observation, Luk 17.20. so neither doth Antichrists Kingdom. The tars are sown, whiles the husbandmen sleep, Mat. 13.25. neither were they perceived in the first springing: but were they not therefore, because the husbandmen knew not which way they grew? Shall we not acknowledge the motion of the sun, because we perceive it not as it moveth? Doubtless the crafty enemy, of his ingenious disposition had much rather that his Vicar should invade men privily, whereby he might oppress the more unwares: than that rushing upon them with noise and tumult, he should give men a sign for to look to themselves. Moreover, when you conclude that he is not yet come; you should have comprehended all the other times, and not those few only, which the said ancient and later men do mention. Is not one come in some day, because he is not come in the first, or second, or third hour thereof? It is a fault in reckoning up the parts, to pass by any one: and seeing you have omitted many, your proposition is made divers ways absurd, and the whole argumentation that hangeth thereon. Secondly I answer severally to the rest; and first concerning the ancinet Fathers, from whose words, we do more then probably conclude, that Antichrist is come. For thus saith Cyprian, lib, 4. Epist. 6. You ought to know, and for certain to believe and hold, that the day of vexation is begun to be upon our heads; and that the fall of the world and time of Antichrist is at hand. jerom in his Epistle to Ageruchia, concerning monogamy, saith, He that did hold is taken out of the way, and do we not understand that Antichrist is near? Also Gregory lib. 4. Epist. 38. All things foretold, are come to pass; the King of pride is near. For if Antichrist were near thirteen hundred years ago, or a thousand at the least; as is evident by these testimonies: how can it be that he is not yet come? You answer, that the ancient Fathers were deceived, with opinion that the world's end was nearer, than in deed it was: and that therefore Antichrist was then near in false opinion, not in very deed. Whereunto I say, If the ancient Fathers had grounded their sentence upon the persuasion only of the world's end; it must needs have been, as they erred in this, so also they had erred in Antichrist: but seeing they persuaded themselves so by other arguments, and gathered, not so much that Antichrist was near, because the end of the world was at hand, as that the world's end was at hand, because Antichrist was near; needs must that be firm and stable which they avouched of this thing, unless beside that vain opinion, you can prov the other reasons also to be light. But it is manifest by their words, that they had suspicion of the world's end, by Antichrists coming, not contraryweise. For Jerome reasoneth from the impediment taken away, that Antichrist was near. He that held, saith he, is taken out of the way; and do we not understand that Antichrist is near? Gregory by the fulfilling all things that were foretold: than which, what can be a more certain argument? And you confess, that all the ancients, minding the evilnes of their times, suspected that Antichrists times were at hand. They did not therefore upon suspicion of the end, conclude of Antichrist. For the last end is never made a sign of things going before, but the things that go before are determined to be signs of the last end. The end seeing it is the last and the most unknown, even to the Angels in heaven, and to the Son of man himself Mark 13.32. can give no fore-perceiving of things that are before & more known. By sure arguments therefore they knew that Antichrist was at hand: but that which they joined thereto of the last end, relied but upon an unsure & human conjecture. They had received from Clemens Alexandrinus Strom. lib. 1. a false Chronologie of five thousand, seven hundred, four score & four years, two months and twelve days passed from Adam unto the death of Commodus the Emperor. Thereunto was added an opinion of the world's durance six thousand years: whereupon Cyprian in the preface de exhort. Martyr. saith, the six thousand years are now almost fulfilled, since the Devil impugned man. And Lactantius lib. 7. cap. 25. Divinar. Institut. All expectation seemeth to be more than of two hundred years. Add unto these, the conjecture of the world's speedy end, after Antichrists coming, and then it will easily appear, that great difference there is, between those things which are handled of Antichrist, and of the end of the world. The first they had found out by many Prophecies, and undoubted signs: the later they did persuade themselves, by some likelihood of truth, and the infirm authority of men. The like we do see in Christ's disciples, which expected as we know a temporal Kingdom. Yet when they preached that Christ was come, & that the Kingdom was them to be restored to Israel; should any which saw not the Kingdom restored; disannul their faith touching Christ's coming? surely he should do them wrong. For that Christ was come, they knew by most sure arguments, which could not deceive: but their opinion of the temporal Kingdom, they drew from the dregs of the common error. Even so, the ancient Fathers, understood by true signs from the Scriptures, that Antichrist was at the doors: but that which they affirmed of the last end, was of their own; & should not diminish the credit of that wherewith it is joined. Therefore you have not escaped by this your answer, but by the sentence of the ancient Fathers, it remaineth firm and steadfast that Antichrist is come: and therefore it was not for nought, that the Bishop of Florence one of your own men, openly avouched five hundred years ago, that Antichrist was then come: to stop whose mouth, the Council of Florence was gathered. But you thought it better, that the fame of this Council should rather come unto posterity, than that the acts thereof should come unto their knowledge. As touching the later men, in the first place you mention the Samosatenians of Hungary: whom I will have nothing to do. Whatsoever they think or think not, is all one to me: until they return unto soundness of mind. The other learned men have a threefold difference: Illyricus, Chytraeus, and Luther, make Antichrists coming to be about the year of our L. 500 Bullinger, at the year 763. Musculus, about the year 1200. Surely the second rising of the Beast, in whose territories they remained, did cast so strong a smell, to those prudent men, that they could retch their minds to no further thing: even as hounds, which when they fall upon the den of the wild beast, do run with full course and cry, not scenting any more the several footsteps. Therefore for the most part they transfer unto this second rising, the things which belong to the first, and bring in here some other things that are not to the purpose. Nevertheless, this light aberration of the time of his rising, taketh not away his rising: but by their voices and cries, we know that Antichrist is; though the moment when first he began to be, was hid from them. Let us therefore run through your answers unto every of them; that you may perceive how they have not so much erred, as yourself have laboured in vain, in oppugning their judgements. Secondly therefore you encounter with Illyricus, who saith, Antichrist was then born, when Phocas granted to the Bishop of Rome, that he should be called Head of the whole Church, which fell out in the year 606. You answer; that he was not born at this time, for two causes: first, because Antichrists temporal reign of 666. years, which Illyricus would have to begin at that arising; should now long since be ended, and Antichrist should be dead. Secondly, that by his spiritual reign, which Illyricus will have to be of 5260 years, the century writers might exactly know the end of the world; contrary to our Lords words Acts. 1. & Mat. 24. I answer unto the first: It is a foolish thing which you gather of Antichrists death, at the end of 666. years: when you see they give unto him a spiritual reign of 1260. years. Can any one reign 594. years, (for so many is this reign prorogued beyond the temporal,) after he is dead? But perhaps your spiritual Pope hath no more vital life without temporal things, than the serpent hath without dust. Unto the second I answer, it is as lawful for the century writers exactly to know the year when the world shall end: as it is for your Papists, to know the very day. Do not you reckon 1335. days, from the beginning of Antichrists reign, unto the last judgement? Shall that speech of Christ touching this unknown day, have no longer place than till Antichrist cometh? Mark 13.32. How then shall it come as a snare upon all that dwell on the face of all the earth? Luk. 21.33. Your refutation therefore is nothing. We have showed that that first number is not of his Reign, but of his name: & that the other is to be counted from the first coming of Antic. not from the second. But I willbe no longer now about this matter: I return again to you, & do grant that which you strive for. Be it, that Antichrist was not then first born. I ask this onething of you; whither was he then or no? If you deny him then to be; I thus convince it. Then was the impediment taken away, which only hindered his coming, as jerom even now affirmed. Then all things were done, which were foretold should go before his coming; as Gregory did avouch. Then was there an Universal Priest, such as the same Gregory confidently saith, whosoever caleth himself, or desireth to be called, he is in his pride the forerunner of Antichrist. lib. 7. Epist. 194. unto Mauricius. But, if he that desireth such a name be the forerunner of Antichrist: what shall we call him that hath the name? Seeing therefore Antichrist was at that time: now look you how he is not yet come. In the third place you answer to Chytreus, who maketh his birth to be about the same time; especially, because Gregory at this time established prayer to Saints, and Masses for the dead etc. To this you say, that Gregory was not the first that taught to pray unto the Saints, and to offer Masses for the dead. For all the ancient Fathers taught the same; and in stead of all you bring forth one Ambrose, which was two hundred year before Gregory. I answer, surely Chytreus erred, that though Antichrist to be some years younger, then in deed he was. He was much more ancient, but did so bear his age, that as an other Cupid he always seemed to be a child. For the man was deceived by his second rising, whereby he revived from the dead: and as Aeson of an old man became a young; so he from youth returned to his cradle. Neither should it be strange to have him then accounted first, who then seemed to be new. But you so deny his birth, as you add years to Antichrist, & take none away: as if you should require inheritance for a ward, and be afraid, lest he should go too late out of his wardship. Fourthly you come to Luther, who makes a double coming of Antichrist; one with a spiritual sword, after the year 600. an other with a temporal sword, after the year 1000 You answer, that the Pope's deposed Emperors, and made wars before the thousand year. I answer, therefore thou Luther also waste deceived: Antichrist was come before thou supposest. Surely you so defend the Popes, as if one being charged with theft, to avoid the crime should openly cry, that that was not the first thing that he had stolen; but for many other greater things had he played the thief before. You feared not, as it seemeth, that any should afterwards come, which would search out the higher origine of Antichrist. Fiftly, Bullinger so expoundeth that number 666. as to design the year of Antichrist coming, after the writing of the Apocalypse, namely the year of our Lord 763. To which you answer, and rightly, that this is the number of Antichrists name, not of his time. Though from hence your cause have but little help. For although he were not then first born, yet he mought be born before: which sufficiently showeth, that you falsely do avouch, He was not yet come. Sixtly, Musculus affirmeth that Antichrist came about the year 1200. moved hereunto by Bernard's authority, who saith after many other things, wherewith he bewaileth the wickedness of those times, It remaineth that the man of sin be reveled. Serm. 6. of Psal. 90. You answer two things, first that Bernard's suspicion was false, as was Cyprians, jeroms, Gregory's, in their times. For he suspected by the evils which he saw, that Antichrist was near. Secondly, that there were worse Popes without any comparison, in the former age than in that. I answer to the first, you fayrlie contradict the Apostle. He teacheth that the Apostasy goeth before Antichrist: and that he should come into the world for men's despising the love of the truth: declaring thereby, that there is no more evident sign both of Antichrist approaching & reigning; than that all kind of hypocritical impiety licentiously rangeth abroad. You will have Bernard to be deceived, and that he suspected by the evils which he saw, that Antichrist was near. In very deed he was deceived in that he thought him to be but near, and not present. Otherwise he judged more sincerely of Antichrist; than the jesuits are wont; or any other Papists. Unto the second I say, seeing they were worse in the age before, we grant you that his first birth did not now begin, but having been brought forth long before, now only he was exstant. And thus, when all comes to all, you have disputed this question, as if one should contend, that the Sun is not risen at noon day, though it began to shine in the horizon at six a clock in the morning: because it neither rose at eight a clock, as one affirmed; nor at nine, as the second, nor at ten, as the third avouched By the very like argument, you and yours would persuade, that Antichrist is not yet come. Chapt. 4. Against the first demonstration, from the universal preaching of the Gospel. THIS question of the time, yieldeth great abundance of light, illustrating all the rest, as the Sun with his beams. Whereupon Bellarmine to darken this same, hath prepared six thick cover, which he caleth Demonstrations, under which he hopeth to be drawn from so many certain signs, as he saith, of Antichrists coming; whereof two do go before; namely 1. the preaching of the Gospel in the whole world, 2. and the desolation of the Roman Empire: two do accompany it, namely 3. the preaching of Henoch and Elias, 4. and a very great and known persecution: two do follow, namely 5. the destruction of Antichrist after three years and a half; 6. and the end of the world. None of which, saith he, we see as yet to be performed: we will help therefore this blind man, if God will, and with a faithful hand, will pull the scales from his eyes, if so he will suffer it. For a groundwork of the first demonstration, you set down that which is written Mat. 24.14. this Gospel of the Kingdom shallbe preached in the whole world, for a testimony to all nations: from which an argument is thus framed; which let me, I pray you, bring into form, that we of the ruder sort may more easily observe the art of demonstration. He that is to come after the preaching of the Gospel in all the world, he is not yet come: Antichrist is to come after the preaching of the Gospel in all the world: therefore he is not yet come. This is your demonstration, wherein we find many strange and new points, never delivered by any Demonstrating Masters: namely, that principles are used for demonstration, which be neither true nor first. For as touching truth, the proposition is either manifestly false, or at least doubtful, as after more plainly shall appear, and therefore not meet for a demonstration. Moreover, if any would doubt of the minor, what strength hath it from Matthew? what one word is there in him of Antichrist to come after a general preaching? How is this an immediate principle, which if it have any credit, must borrow it from elsewhere? Pardon, I pray you, this my morosity. I thought it necessary to make trial of some one of your demonstrations: of all which, seeing we have now a pattern in this first, we shall not need to deal so exactly in the rest, but may judge of what sort all are, by the nature of this. But yourself saw, how trifling and unworthy a demonstration this was; and therefore you flee unto a probable reason, which as a prop you put under that ready to fall. To confirm the Minor, that Antichrist is to come after the general preaching, leaving now Matthew, whole name at first was vainly obtruded; It may be proved, you say, by reason: because in Antichrists time, the cruelty of the last persecution, will hinder all public exercises of true religion. I answer, how truly this is said of the public ceasing of religion, we shall see after in the chapter of Persecution. In the mean while I avouch that you dispute not so much unskilfully, as in deed falsely. For time is threefold; past, present, and to come: neither can any thing be concluded that it is to come, unless it be before proved, that it is neither present, nor past. Will you then infer that Antichrist shall come after the general preaching, because he cannot be together with the same? But why, I pray you, may he not be before it? Yea what if by this your demonstration, he must needs be before it? Surely neither can he be together with the general preaching, for the cruelty of persecution, as you say: neither can he come after, because Christ saith, when the Gospel is preached in the whole world, then shall come the end. You see nothing to come between the universal preaching & the end. Therefore by this your reason, he must needs come before the universal preaching. This is not the least virtue of this undoubted demonstration; that it maketh more for your adversaries cause, than for your own. But, say you, the adversaries admit not of this reason. Surely nor your friends, I believe, unless it be some foxes, that praise the crow for his sweet singing. But I am glad for you, that at last yourself are weary of this demonstration. Furthermore you say, Neither is there time now to deduce it from the principles thereof, and therefore you will prove the thing by testimonies of the Fathers. What? Have not you time, which undertake the most copious handling of all controversies? And, which bring not forth one argument of any weight, in this cause? I know your jesuitical cunning: what you can not do, for needynes; that you may not do for haste unto other matters. But let us go forward and see, how you follow both parts of the former argument. For the new, as it seemeth, affordeth nothing; but the old nest was to be trimmed, that some show of building might appear. First therefore you bring Hilary, Cyrill, Theodoret, Damascen, affirming, that Antichrist shall not come, till after an universal preaching. I answer, there is now no need curiously to inquire into their sayings, seeing in this thing they teach agreeably to the scriptures. For Antichrist was to come, because the love of the truth was refused, 2 Thes 2. And the punishment is not inflicted before the fault. Neither could the fault be committed, before there was the use of the truth. Here therefore I contradict nothing. Moreover, in some sort I do grant your proof from the text. For the Gospel was to be preached before that great tribulation spoken of Mat. 24.21. But herein you ere, that you think this is both the last tribulation, and the persecution of Antichrist. For it is no other than the destruction of jerusalem; as chrysostom also doth acknowledge, though typically he would have it referred unto Antichrist. Let Antichrist therefore come after the universal preaching of the Gospel. But what? Hath not the Gospel been noised as yet through all the world? In deed so you say; though the thing itself be otherweise. Christ being to ascend into heaven, bade the Apostles to go into all the world, Mark 16.25. And promised that they should be his witnesses unto the utmost end of the earth, Act. 1.8. It can not be, either that the Apostles should neglect that which was commanded; or that our Lord should not perform that which he promised. Neither wanted the thing an issue, as the Apostle teacheth, saying that the faith of the Romans, was published through the whole world, Rom. 1.8. and that the Gospel was come unto the Colosseans, even as unto all the world, Col. 1.6.23. You answer, that the whole world in these places, is not properly and simply taken, but figuratively: but the Gospel should be preached in every nation properly and simply, before Antichrist come. Which you prove by testimony of Fathers, and by three reasons. The Fathers are Augustine, Origen, and jerom; besides those fore-alleged. I answer, There is no doubt but the Fathers do accommodate their words, unto the words of the Scriptures; and therefore they often say, that the Gospel should be preached in all the world, through the whole earth, in all lands etc. but whither they speak more expressly or no, & do signify by name that these kind of speeches are to be taken simply, not figuratively, may well be doubted. jerom in his Epistle to Ageruchia saith, He that held, is taken out of the way, and do we not understand that Antichrist is near? By which it is plain, that he understood no other preaching through the whole world, than such as was in his time: for otherweise, how could Antichrist be near? So Gregory, as is before mentioned, saith, All things that were foretold are come to pass: the King of pride is nigh. Therefore this universal preaching was then done; but not properly as you would have it, which as you say, is not performed to this day. Turn over the Fathers therefore, and weigh their words more diligently: perhaps though these things were very dark unto them, you shall find no such preaching with them, as you do dream of. Of the three reasons which you bring, the first is, that, the preaching in all the world, is a sign, Christ saith, of the end of the world: for so he annexeth, & then shall come the end. But if the Gospel should not be preached in the whole world properly, but by comprehension of a part for the whole, the sign would be of no value. For in that manner the Gospel was preached by the Apostles through all the world, in the first twenty years. I answer; whereas from these words you affirm, that the preaching in all the world, is a sign of the end of the world: this is yours, Bellarmine, not Christ's. He saith no more but and then shall come the consummation, or the end. That, of the world, he addeth not. Neither is the end or consummation whereof he speaketh, of the world, but of the temple, & of the jewish polity: the law whereof was abrogated in Christ's death, but now also by dissipation of the nation, the whole use should be taken away. For the Disciples inquired of a twofold end, ver. 3. of the temple, & of the world. Of the first, Christ answereth unto the 23. verse: of the later, in the rest of the chapter, under the name of his coming. Neither had he satisfied the demands, unless he had comprehended both. Wherefore that universal preaching, was a sign of jerusalems' destruction, the nearer token whereof was the abomination of desolation, foretold by Daniel: which being next added, may teach, of what end the former words do speak. For Christ answereth not so confusedly and intricately, as that from the last end of the world, he would straightway leap back again to the jews affairs. Seeing therefore in this place he speaketh of this consummation, and not of any other: there is no necessity that the preaching through the whole world, should be properly. Your second reason is: that properly all nations are promised to Christ, Psal. 71. All nations shall serve him: therefore the preaching aught to be general properly. I answer; I deny not but all nations shallbe gathered unto Christ, and that by a general preaching properly, before he come unto judgement. For preaching is that silver trumpet which is appointed for the gathering together of the elect: and I find in the Scriptures a twofold general preaching, figurativ, and proper; as in the end of this chapter I will more fully declare. But what is this, to the coming of Antichrist? It is showed, that he is come a thousand and three hundred years ago. Also his destruction, shallbe a long space before the last judgement, as shallbe showed after, chap. 9 Of the end of the world, and in the rest of the enarration of this Apocalypse. Therefore that may be before Christ's coming, which shall follow after Antichrists destruction. And in very deed, the general preaching shall not begin, before Antichrist be at an end; or at least be ready soon after to die. The times may not be confounded; nor that which is proper to one, be transferred to an other. Your third reason is, That the Gospel shallbe preached in the whole world, for a testimony to all nations. Therefore a general preaching must go before the general judgement. I answer; This argument is one with the former, but that it is after a sort distinguished in the subjects. That treated of the salvation of the elect; this, of the just condemnation of the reprobates. But the answer is one. For I grant, a general preaching must go before the general judgement: but when you shall have proved that the general judgement, and Antichrist, are things so conjoined, as that which goeth before the one, must needs also go before this other: then will I easily grant you, that a general preaching must properly go before Antichrist. And now as if you had put the matter out of all controversy, you go in hand to answer unto Paul concerning those wores Rom. 10.18. Their sound is gone out unto all the earth: the interpretation whereof you bring from Augustine, jerom, & Thomas. The sum is, that they are to be understood figuratively. Which you might easily have obtained, without so much a do. There is no man but granteth, that the like Scriptures fore-alleged, are not to be taken properly. But if Paul speak figuratively, why may not Christ likeweise? Because it is not absurd, you say, if we grant that our Lord spoke properly, and the Apostle figuratively. For the reasons whereby we are compelled to take our Lords in a proper signification, have not the same force, if they be applied to Paul's words; especially seeing our Lord spoke of a thing to come, and Paul of a thing past. I answer; that end whereof Christ spoke, was only of the city, not of the whole earth; to weet, of jerusalem, not of the world: there is no reason which more compelleth us to take our Lords words in a proper signification, than those words of Paul, in the Epistle to the Romans ch. 1. verse 8. Coloss. 1.6.23. spoken of before. For whereas you say, that Paul Ro. 10.18. speaketh of a thing past: you might have remembered from Augustine, that he took the time past, for that which was to come, as David did whose words they are, as you wrote a little before: and that so the Prophets are wont to speak almost every where, of things to come, as if they were passed. In the other Scriptures, Paul speaketh of that thing performed, which our Lord foretold should be performed. This your first demonstration therefore is altogether lame, having no certainty, no truth: but it is such a sign, (in the sense that you would have the preaching to be taken,) of Antichr. to come, as the jews have feighned to themselves of Christ to come; namely such as man's bold ignorance hath feighned, without any authority of the oracle of God. Wherefore seeing you have written nothing right of this matter, I will endvour to show some surer thing, as even now I promised, whereby the readers may have what to think concerning this matter. Universal preaching therefore is twofold; as I said; figurative and proper. The first was given to the Apostles for a sign of the jewish desolation; & so likewise should go before the Antichrist, who should not come forth until some ages after all that Polity was utterly extinguished. The later, which we call general properly, shall not go before Antichrist, but follow. For after he is slain, the Gospel shallbe spread far and wide, even unto those nations which as yet never had the hearing of it. For than shall the nations bring their glory and honour unto the new holy city, Apoc. 21.24. Then shall the tree grow amidds the street of the heavenly city, whose leaves shall minister cure and health unto the nations, Apoc. 22.2. Then shall the temple be opened, into which no forreyner could enter during the seven plagues with which Antichrist is consumed, Apoc. 15.8. and chap. 16. Then shall the waters flow out of the temple towards the East, and unto all the country round about; by whose wholesomeness, a very great multitude of fish shallbe engendered Ezech. 47. And then after the little horn is taken away, the Kingdom shallbe given to one like the son of man, that all peoples, nations, tongues, may serve him, Dan. 7.14. which Kingdom is not that which shallbe in heaven, where no distinction is of peoples, nations and tongues: but shall come in earth, and be administered by the sceptre of his word. Whereupon after the cutting off of this Horn, (which men commonly do interpret, partly of Antiochus, partly of Antichrist, but is in very deed the Turk, who shallbe rooted out within a while after the true Antichrist;) there shallbe a most ample promulgation of the Gospel, with much larger limits, than ever heretofore. For then all the nations indeed shall serve him Psal. 72.11. and Jehovah shallbe King over all the earth; and in that day, shall jehovah be one, and his name one, Zach. 14.19. These things and many such like do make it plain, that howsoever the doctrine of salvation surveyed many lands before Antichrist: yet after he is extinguished, the tents of the sacred truth, shallbe much more amply displayed; so that into them shall assemble a very great congregation, in respect whereof the assemblies of former times have been small, or rather none. These things do the scriptures teach of the universal preaching, & they are constant, firm, sure, full of majesty, power, mercy, if you look unto God; and if you turn your eyes unto ourselves, they are no less full of all joy and comfort. Whereas on the contrary, the things which you have brought, are either uncertain guesses, or vain fictions: which will both deceive, at least, your expectation, and in the mean while, lead into error and destruction. Chapt. 5. Against the second Demonstration: from the desolation of the Roman Empire. The second Demonstration, you say, is taken from the other sign that goeth before the times of Antichrist, which shallbe the utter desolation of the Roman Empire, which seeing it yet endureth, Antichrist is not yet come. Hereupon you take in hand to prove two things; first that Antichrist shall not come till after the utter desolation of the Roman Empire: secondly, that the Roman Empire doth yet endure. The first you confirm by four scriptures: of which, the three first, namely Dan. 2. and 7. Apoc. 17. do rely upon the interpretation of Irenaeus, book 5. But let us leave, I pray you, men's names, and let us weigh the thing itself, in the balance of truth. If the matter should be discussed by the contrary opinions of men, which might be found many in these dark places; there would be no end. Let us deal rather from such principles, as may lead and bring us to some certainty. As touching therefore the 2. of Daniel, and that succession of the chief Kingdoms until the world's end, which the Images showeth, nothing out by the golden head, the sylver breast, the brazen belly, the legs, and the feet partly iron and partly clay; the 4. chief Kingdoms on earth, of the Assyrians, Persians, Greeks, Romans; the last whereof the Roman you say, was a long time parted in two, as the legs are two and long. Moreover that of the two legs should spring ten toes, and in them the whole Image have an end: to weet because the Roman Empire should at last be divided into ten Kings, of whom none should be King of the Romans, as no toe is a leg. As touching these, I say, what one word is there in all this vision, which intimateth that Antichrist should come after the Roman Empire is utterly defaced? I hear there are tow legs, and the feet divided into ten toes; but not a whit concerning Antichrist, whither he should come after this division, or before it, or in the time of the division. Do you go on thus to build your Demonstrations, without any so much as show of a foundation whereon they should rely? Yea what if the contrary may from hence most firmly be concluded, that Antichrist shall come before Christ cometh? But the Roman Empire shall not altogether be destroyed, until Christ be come. For then feet of iron and clay shall dure, until the stone out of the mountain, cut without hands, shall smite them & beat them to pieces, as is plainly showed, ver. 34. thou sawest until a stone was cut out, which is not in any hands, and smote the image on his feet of iron and clay, and broke them to pieces: and again in the 44. verse, And in the days of these Kings shall the God of Heaven rise up a Kingdom, which shall never be destroyed etc. But these feet, are the Roman Empire: weaker in deed than it was before, of the legs; yet is it the Roman Empire notwithstanding. For the Image deciphreth four Kingdoms only: but if the feet should have an other Kingdom than the legs, there should be five. Whereupon also that is false which you say, that the Roman Empire shall at last be divided into ten Kings, of which none shallbe King of the Romans, as no toe is a leg. For thus you bring in a fift Kingdom, which the Spirit by the Image saith not. Neither is that of weight, that a toe is not a leg: seeing no one member is an other, though both be parts of one whole thing, even as the toe and leg, be of the fourth Kingdom. Now therefore you may see, how fayrly you have made demonstration of your nakedness; which the more you seek to cover and hide, the more conspicuous and filthy you do make it. The second place is out of Dan. 7.7. where, you say, the ten horns which come out of the last Beast, are the ten last Kings which shall arise out of the Roman Empire, but shall not be Roman Emperors: as the horns arise out of the Beast, but are not the Beast itself. I answer, as even now I did to the former argument, which was the self same that this. If these ten horns have a Kingdom diverse from that of the Beast: then are there not four Kings only, but five; contrary to that the Angel affirmeth, ver. 17. these great Beasts which are four are four Kings, which shall rise out of the earth. Moreover, do you think that the 4. horns of the Goat, which rose up in place of that broken horn, was another distinct Kingdom from the Kingdom of the Goat, to weet, an other than of the Greeks? Dan. 8.8. If so you think, the Prophet showeth you are plainly deceived, who teacheth that this Goat of the 8. chapter, is the Leopard of the seventh: and that the Leopard is one Kingdom only, and the third: chap. 7.6.17. As therefore the Goat's horns make not a different Kingdom from the Kingdom of the Goat: so neither do the ten horns of the fourth Beast make a different Kingdom of the 4 Beast. There be also the ten horns of the Dragon, in this Apocalypse, which are not rebellious Princes against the Dragon, but his chief defenders, legates, and administrators, by whose help he most exercised his tyranny, Apoc. 12.3. Besides, the ten horns are not the dissolution of that Empire, whose body remaineth after they are risen up. But so the vision teacheth evidently, that the Beast (namely the fourth) should not be slain and his body destroyed, before the horn, which springeth up after those ten were broken and taken away, Dan. 7.11. Wherefore the ten horns, do no way signify the dissipation and fall of the Roman Empire, whereby to afford us any help, for the finding out of Antichrists coming. Unto these may be added, that which this argument hath common with the former, that neither is there any mention of Antichrist here. In deed the little horn grows up after the rest; and some learned men do apply it hither: but neither do yourself now insist upon this horn; and we have showed before, in the second chapter hereof, that this exposition is untrue. The third place is out of Apoc. 17.16. where the ten horns you will have to be ten Kings, which shall reign together; but shall not be Romans, because these Kings shall hate the whore and make her desolate, and so shall divide the Roman Empire among themselves, and utterly destroy it. I answer, It is even marvellous that you see not the plain contrary to that you intended, here proved. For if this hatred, wherewith the ten Kings shall hate the whore & make her desolate, be the fall and ruin of the Roman Empire, then shall Antichrist come before the Roman Empire be desolate. For there shallbe hatred long before this, and the ten Kings shall serve her a great while before they shall thus rise up in wrath against the whore, according to that which is written ver. 12.13. And the ten horns which thou sewest, are ten Kings, which have not yet received a Kingdom, but shall receive power as Kings at one hour with the Beast. These have one mind, and shall give their strength and power to the Beast. Moreover, these are the horns of the Beast, not of the Roman Empire divided, ver. 3. Which if they signify any division, the Beast shallbe divided from his first arising. And further, seeing they shall rise at the same hour with the Beast, they shall not go before him, whereby to declare by some praecursion that he followeth behind them. Wherefore nothing at all can be concluded from hence concerning the desolation of the Roman Empire, as of any sign of Antichrist coming. The fourth place is out of 2. Thes. 6.7. And now ye know what withholdeth that he might be reveled in his time, only that he which now holdeth, may hold, till he be taken out of the way, and then shall the wicked man be reveled etc. Where the Roman Empire, you say, hindereth Antichrists coming, who shall take his Empire out of the way, for their sins: and so do the Greek and Latin Fathers expound this place. I answer, I do acknowledge that the ancient Fathers (as I have often said,) did not levelly aright in these matters, for that being far distant from the event of things, they were led only by conjectures. They knew so much as concerned their own times. Yet remember, I pray you, what manner desolation jerom understandeth, who will have him that did hold, to be taken out of the way, in his time; he that did hold, saith he, is taken out of the way etc. as before I cited him. So that by his judgement, the Roman Empire was then so desolate, that there was no let, on this behalf, to hinder Antichrists coming. And surely Gregory said not right, All things are done that were foretold, the King of pride is nigh, if such a desolation had been to be looked for, as you speak of; or such ten Kings should go before, as you Papists do mention. Therefore those Fathers were either altogether ignorant that there was this let: or they so wavered to & fro in a doubtful opinion, as no firm and stable thing can be gathered from their sayings. But the Apocalypse being now very much illustrated by the event, putteth the matter out of controversy, and explaineth Paul most certainly and faithfully, teaching that the withholder is not the Roman Empire, but the sixth Roman King. Five saith he, are fallen; one namely the sixth, is; the other is not yet come, chap. 17.10. that is, the heathen Emperors, which make the sixth King, do now reign; which being at length removed, and delivering Rome empty to the Pope, the seventh King shall come, even Antichrist. The Roman Empire is after a sort one; but the manner of administering it by diverse Magistrates, and the kinds of governing, was manifold. Neither could it be said, five Roman Empires are fallen, but five Kings, which were the Rulers and Moderators of that one Empire. More over Antichrist is the seventh Roman King; for so the Angel plainly saith, and the Beast which was, and is not, and is the eight, and is one of the seven, verse 11. Should the Roman Empire be desolate, whiles the King thereof was alive? nay verily; but rather by bearing of him, the whore Rome should greatly flourish. Therefore when Antichrist cometh, the Roman Empire is not to be destroyed, but during that time foreappointed of God, is marvellously to be conserved, increased, amplified. We may understand therefore Paul and the Angel to speak of the same impediment: but the Angel more plainly and clearly describing it by place, dignity, and number; by which most plain and true signs we might be led as by the hand, unto Antichrists cradle. Wherefore Antichrist should come, whiles the Roman Empire is safe and flourishing: and there was need that the Emperor should give place to the Pope, and leave his habitation free. You therefore Bellarmine, rely upon a manifest error, whereby it will come to pass, if in time you take not heed, that not expecting Antichrist before the last overthrow of the Roman Kingdom, you will be by him oppressed & destroyed, before you perceive that he is come. Your second proposition is, that the Roman Empire doth yet endure, which I grant without contradiction, and now as you see, without any detriment to the cause which I have in hand. Although in the head of this Empire, which I will tell you in few words, you are surely much deceived. You think the Emperor hath this dignity; and in deed I confess, he hath it in name and title; but the Pope hath the thing itself. For the Roman King must be the head of the whore Rome, which the Emperor is not, but the Pope, who maketh the seventh & eight head, as is declared Apoc. 17.11. Moreover the Emperors, since first the Beast began, have wholly served him, as the Apocalypse also showeth, saying, and they shall give their power & their authority to the Beast; and the practice of all times, confirmeth it. Which servitude proceeded so far, that they received a mark, and yielded an oath of fealty; that I speak nothing of the other most unworthy ways, whereby the Beast trod under foot the Imperial Majesty. Finally, the toes of the foot now divided, are holden together by no common bond of the emperors name, but only of the whore of Rome. For what have Spayn, France, Venice, Florence, Naples, to do with the Empire? All these toes cleave together in the common foundation of the Pope's authority, which is the only foot now, wherein these all agree and grow together; and not the Empire, with which they have in a manner nothing to do. Therefore the Emperors are in deed the Beasts horns, but neither the leg of the Roman Empire, nor the foot, but a toe of the foot, or the great toe perhaps when it please the Pope. You Papists with certain painted titles do dazzle their eyes; but they will at length awake, and handle your Rome, according to their authority. The things which you dispute for the Empire and Emperor, are vain. There remaineth yet, you say, the succession, and name of the Emperor of the Romans: and by God's marvellous providence, when the Empire failed in the west, it remained safe in the East: and when this failed, it was erected again in the west. I answer; the succession of the Empire remaineth not in the Emperor, but in the Pope. When the sixth head fell, the seventh succeeded, to weet the Pope, and not the Christian Emperors, who then received a horned dignity; the succession of which dignity, and no other, they transferred to their posterity. They have the name of Roman Emperors, but it is a title without substance: even as the Roman Church is called Catholic, & many such like. But in refining the truth, we must look to the authority of the holy Ghost, not to the vain words and voices of men. In deed God's marvellous providence shined in considering this dignity, such as it was, both in the East and West. But this providence is careful no less for the horns then for the head: that is, aswell for these that are called Emperors, as for the Pope. Both of them are by his decree, which appointed, that some of the toes of the foot, should be of iron. Neither doth he hinder him, you say, from being Emperor, though he wanted Rome, which you prove by the example of Valens, Arcadius, Theodosius the younger, Charles the Great, and his successors: then by the dignity of going before all other Christian Princes: moreover by the election of the Romans: and finally by the Lutherans confession. I answer to every of these; and to the first, that if Valens, Arcadius, and Theodosius the younger, wanting Rome, remained nevertheless Roman Emperors; then the Western Empire failed not, neither doth the Eastern Empire fail at this day, though the Western emperors want Constantinople, if right be enough without possession. But the Kingdoms of this world are his that holdeth them: and although they be gotten for the most part by wickedness; yet God by his just judgement taketh from one, and giveth to another. Yet doth not this his administration, quit the robbers of crime: but he punished in marvellous manner, both by abasing one, and contrariweise advancing an other. It is therefore somewhat of more weight to want Rome, for this that any should be the Roman Emperor, than you speak of. Unto the second, namely that dignity of going before all Christian Princes, I confess the Emperor goes before all the rest: notwithstanding, he that goes before all these, comes after the Pope, as none is so unskilful but seethe, in whom the Majesty of the Empire truly resideth. Unto the third, be it that Charles the Great was created Roman Emperor with consent of the Romans: yet the Apocalypse teacheth, that the Roman Empire is tied to the city of Rome, not to the clamour of the Roman people. Unto the fourth, the Lutherans boasting that they have three Prince electors of the Roman Emperor, do rather follow custom of speaking, than the truth of the thing: or if in deed they so persuade themselves, it is through the common error; the meaning of the Apocalypse, not being by them as yet enough perceived. Wherefore you gull the Emperors with a deceitful title, who whiles the Roman Pope possesseth Rome, neither truly are nor shallbe Roman Emperors: and thus you contending that the Roman Empire doth yet endure, have not found in what place it is, whose both head and habitation you are ignorant of. From this restored Empire by the Pope, do Luther, Illyricus, and Chytreus rightly gather, that he is that great Antichrist. Yet not so much because Charles the Great was declared Empetour by him, as for that the Empire did revive in the Pope, who being a Bishop in name, was made Emperor in deed. This is evident by this, that the Beast hath a head both wounded & healed; for both these perteyn to the same Beast. Also, the Beast which was not whiles the Barbarians prevailed, is that very same which is when they are extinguished. Moreover Antichrist is both the seventh King from Constantine, unto the Kingdom of the Goths; & the eight by a new rising up after the healed head by justinian, and Phocas, & the rest following, as is explained Apoc. 13.3.11. and 17.10.11. You answer, that the healed head, is not the Roman Emperor, but Antichrist, who feighneth himself dead, and by devilish art, shall rise himself up again: and that so almost all the ancient Fathers do expound it. Unto this, I say, that you do not rightly disjoin the Roman Emperor, and Antichrist: which two, if we would speak properly according to the Apocalypse, do make one and the same person. Not that he which at this day is called Emperor, is Antichrist: but because whatsoever is in this name Emperor, it naturally belongeth to the Pope. For both Pope, and Roman Emperor, or Roman Empire, were wounded to death by the invasion of the Goths. For the seventh head which then seemed to perish, was both a hill and a King; that is, Rome or the Roman Empire, and the Pope, Apoc. 17.9. It is true therefore which you say, that the text itself plainly compelleth us, by that head of the Beast, which was dead and revived, to understand not Charles the Great, but Antichrist. For Charles the Great, was not Emperor indeed: but howsoever he did not die and live again, yet the Roman Emperor or Empire in the Pope, did die and live again, as is sufficiently said before. By which also may appear, that that which is commonly spoken of Antichrists feighned death and resurrection, is a plain fiction: a feighned death is in sport and voluntary; but Antichrist died this death against his will, and with sore pain; from which death when he began to come forth, very great was the torment of his fresh wound, as witnesseth Gregory the Great, by his many mournful lamentations. Chapt. 6. Against the third Demonstration, from the coming of Henoch and Elias. HITHERTO of the signs going before: now of them that accompany him: and first of the coming of Henoch and Elias, who are yet, you say, alive; and do live for this, that they may set themselves against Antichrist when he cometh, and keep the elect in the faith of Christ, and at length convert the Jews: which notwithstanding it is certain is not yet fulfilled. In this cause you deal by three arguments, first from the Scriptures; secondly from Father's thirdly from reason. The scriptures you bring are four, Malach. 4.5.6. Ecclesiasticus 48.9.10. and chap. 44.16. Mat. 17.11. Apoc. 17.11. As touching Malachy, his words are; Behold I will send you Elias the Prophet, before that great day of the Lord shall come, and he shall turn the hearts of the Fathers unto the children, and the hearts of the children unto their Fathers, which cannot, you say, be understood of any Doctors whosoever, as of Luther, Zwinglius, & the like. For Malachi saith that the Jew's shallbe converted by Elias, and for the Jews he shall chief be sent, as appeareth by those words, I will send to you, and in Ecclesiasticus, to restore the Tribes of Jakob: but Luther and Zwinglius, converted none of the Jews. And neither can they be understood of john Babptist literally, but only of Elias. I answer, first, here is no word of Henoch, whose conjoined coming was propounded also. Secondly, no mention neither is here of Antichrist; but that he shall come together with him, that wholly dependeth on a false supposition, of which we will speak in due place. This therefore is a notable Demonstration, that propounding to itself the coming of three, is altogether silent of two of them. But let us discuss him whom it speaketh of. The prophesy, you say, can not be understood of Luther, and Zwinglius and the other Ministers of the Gentiles Church: which I also readily acknowledge. For I do not think it to pertain unto us which are Gentiles. But why may it not be expounded of the jews? because it agrees not, you say, unto john the Baptist: which is as if you should say, either it is to be expounded of the Baptist, or of none: which maimed and unnecessary disjunction, no adversary can grant unto you. But to pardon you also this third trespass, why perteyns it not, I pray you, unto the Baptist? Because, say you, Malachi speaketh of our Lords second coming, which shallbe for to judge. I answer; if we granted that he speaks of the second coming, may he not withal speak also of the first? Most certain verily it is, that Malachi doth so: for he speaks generally of the Lords coming; which comprehendeth as well the first, as the second. And whereas yourself confess it of the second, neither do I deny it: of the first we have Christ interpreting the words of the prophesy, where he speaketh of the Baptist, this is Elias that should come, Mat. 11.14. Seeing therefore the words are so; behold now, how I fetch from hence a true interpretation, against that literal of Elias. He that speaketh in the same words, of two times: he as he is to be understood of the one time, so is he to be understood of the other: But Malachy speaketh of a twofold coming of the Lord; and of the first, he is to be understood figuratively, for so Christ interpreteth it, saying, that the Baptist is the Elias that was to come. Therefore he is to be understood also figuratively of the second; and such an Elias is to be looked for, as the Baptist was before the first coming. But whither he shallbe one singular man or no, is not so evident: it may be there shallbe one chief, and excelling among the rest; although the whole company of Prophets, when it shall please God, to gather his rejected people, shallbe so furnished with the plentiful gifts of his Spirit, that for the notable godliness and zeal wherewith every of them shallbe inflamed, Elias may well seem to be alive again in every one. For these abiding watchmen on the walls of the City jerusalem, all the day and all the night continually shall not hold their peace; neither shall they that make mention of jehovah, keep silence, nor suffer silence to be of him, as saith Esaias, chap. 62, 8.9. Surely these new preachers of the Gospel, shall burn with so great a desire of godliness, that as consecrating themselves wholly to the glory of God, and salvation of his people, they will do this one thing only, nothing at all esteeming in respect hereof, even the necessary regard of their body, by sleep and rest. And what a fervency shall there be in the Ministers, when among the common people, a father & mother which have begotten a son, shall strike him through when he is found a false Prophet? Zach. 13.2.3. But whither this Elias shallbe one singular man, or more, he shall not be Elias properly, but so as the Baptist was, as we are taught by this necessary reason which I have alleged. But you insist and contend that this coming in Malachi, is the second only, (although the interpretation of our Lord ought to have stopped your mouth:) for so, say you, Malachi saith, before the great and terrible day of the Lord come. For his first coming is not called a great and terrible day; but an acceptable time, and day of salvation. Whereupon also there is added, least coming I smite the earth with cursing. But in his first coming our Lord came not to judge, but to be judged, nor to destroy, but to save. I answer; you have brought nothing, which necessarily proveth it the second coming only: the same things which you mention, the jews and Disciples knew also, who nevertheless did then look for Elias, before our Lords rising from the dead. And hereunto pertaineth that question, when the Lord had made mention of this matter, Why then say the Scribes that Elias must first come? Mat. 17.9. And as for the great and terrible day, why doth it not agree unto his first coming? Lo saith Malachy, the Lord shall come speedily into his Temple. And who shall abide the day of his coming? and who shall endure when he appeareth? for he is like a Finers fire, and like fullers soap, Malach. 3.1.2. etc. And these things are spoken of his first coming. And is not that day terrible, wherein the axe is laid to the root of the trees, and they that are unfruitful are cut down, and cast into the fire? How fearful is it, to have among them, him whose famn is in his hand, who will purge his floor, & gather his wheat into the barn, and burn the chaff with unquenchable fire? Mat. 3.10.12. But he came not to judge, but to be judged? He came not indeed to judge solemnly in a tribunal seat, as he shall do at length in the last judgement: yet in the mean while, the father hath given all judgement to him, john 5.22. which he both exercised of old, and daily now exerciseth upon all contemners of the truth, as we may see in the jews, that crucified him: upon whom even to this day abideth the longest and heaviest punishment of all that ever were since the first man's fall, as it were a visible document of eternal torment in hell. This time of grace is acceptable to the elect; but to the unbelieving and disobedient, there is none more hurtful, whom the Son of God punisheth daily with blindness of mind, and hardness of heart, until they have heaped up to themselves the just measure of wrath, in their last and never ending perdition, Heb. 10.28.29. Vherfore nothing hindereth, why the Prophet's words may not be understood, both of the first coming, and of the second: whereby that literal Elias fale, whom you would gather from the same. The second place is out of Ecclesiasticus, chap. 44.16. Henoch pleased God, and was taken away; an example of repentance to the generations. And cha. 48.9.10. which waste taken up in a whirlwind of fire, in a charet of fiery horses, which wast appointed for reproofs in times, that thou mightest pacify wrath before rage, and mightest turn the hearts of the Fathers unto the children, and set up the tribes of jakob. I answer, it was not to be expected of the Demonstratour; that he should bring those witnesses, whom they against whom he useth them account not of sufficient credit. But I will not lay this blame upon you too severely, seeing the words contain nothing contrary to the Scriptures. But say you, they agree not, save to those particular persons. In deed Henoch was taken away after a particular manner; but I do not find the least signification of his return. For as concerning that example of repentance to the generations, he is made this by his going away, not by coming again. His taking away crieth openly, & shall cry unto the end, how great good things do in deed abide for them that repent. It was also peculiar unto Elias, to be taken away in a fiery whirlwind: but to turn the hearts of the Fathers unto the children, doth not so agree unto him, but it might, as our Lord also taught, be applied unto the Baptist; and afterwards unto the like Eliaes', that should come in the last time, such as the Baptist was. Wherefore here is no one syllable, nor the least title of his return in his own person. Which Janson; one of your own men, saw; at whom you marvel, that one of yourselves durst utter any thing sincerely. A rare liberty in deed it is among you, who are wont not to search the truth out of the Scriptures, so much as the maintenance of your error. The third Scripture is from Mat. 17.11. Elias in deed shall come, and shall restore all things. Therefore, say you, the true Elias, not John: who was already come, and could not be said that he was to come. I answer, The Disciples in the former verse, had made mention of Elias to come; whose speech Christ taking, so speaketh as if he should say; true in deed it is which you say, Elias is to come. Are we wont to speak otherweise, so oft as we relate the speech of others concerning one to come? Further, let us suppose, that Christ speaketh of some one to come; yet shall not he be any other Elias than john was; as the reason before rendered, doth sufficiently convince. But you would prove it by two arguments: First, that the Disciples moving the question by occasion of the transfiguration, did speak of the true Elias: and therefore Christ answering, did speak of the same particular Elias, I answer it may be, that the Apostles were not yet free from the jews common error about Elias: notwithstanding it is not necessary that the answer should always be made according to the mind of him that asketh the question. Which is manifest even in this place, when after it is said, the Disciples understood, that he spoke these things unto them of john Baptist; ver. 13. How understood they it of john; if our Lord did speak of the true Elias? The second argument is from those words, and shall restore all things: that, say you, John did not. For to restore all things, is to call again unto the true faith, all Jews, and Heretics, and perhaps many catholics deceived by Antichrist. I answer, except this restoring of all things did in deed after a sort belong unto john: the Disciples which saw no such restoring, did misunderstand our Lord to speak of john. But a great restoring did he make, from whose days hitherto, saith the lord the Kingdom of heaven suffereth violence, and the violent take it by force, Mat. 11.12. unto whose Baptism, resorted both all Jerusalem, and all Judaea, and all the region round about Jordan, and many of the Pharisees and Sadducees; as Mat. 3.5.7. Although I will not deny, but there shall be yet a more full restoring, and that of all things properly, that all Israel may be saved, as the Apostle speaketh, of which, that restoring by john, was as it were a shadow. But it is not necessary, that the Minister of this restoring, should be the true Elias; but one so called by a similitude, as is said upon the place of Malachi. And this Elias what manner of one so ever he shall be, shall not accompany Antichrist, but follow after him: and shall not show himself, before Antichrist be abolished, or his kingdom at least be very much darkened; as this Apocalypse maketh plain. Wherefore we find no foostep in these words, of the true Elias properly so called: much less in those, and if you will receive it, this is Elias which was to come, Mat. 11.14. Where even against your will, you acknowledge that john was the promised Elias, not literally, but allegorically. Which seeing it is so, and that now by your own confession, we have our Lord himself interpreting those words of Malachy allegorically: show you I pray you, by what competent author, they are to be understood literally: which until you do, we will rest in that one allegorical exposition, unto which we dare add no other, without some guide, against whom no exception can be taken. The fourth Scripture is Apocalyps Chapter 11. verse 13. And I will give to my two Prophets, and they shall Prophesy one thousand two hundred three score days. Which are to he understood, you say, of the singular persons of Henoch and Elias. But in stead of answer, I ask of you, whither also fire shall come out of their mouths properly, which shall devour their enemies? For so it is there said, in the fift verse of the chapter: and there seemeth to be the same consideration of this fire, and of their persons. Which if it be so, then Woe to ANTICHRIST, for whom such companions are appointed and prepared. One may well marvel, how he shall fulfil the three years and a half of his reign, and not rather be consumed the very first day, by this devouring fire. But if these things do not satisfy you, I have showed upon that place, that the words can in no weise be understood of their singular persons; whereof I will yet give you now a more full confirmation. These two Prophets do come into the world, clothed in sackcloth, straightway after the heathen Emperors: for these are clad with sackcloth, and the Temple is measured, both at a time. The measured Temple, is the woman's shelter in the wilderness, whereunto she fled, at the rising up of the Beast. The Beast the seventh Roman King, succeedeth next unto the sixth, to weet that which reigned in john's time. Therefore when the Beast sprung up strait way after the heathen Emperors, these sackcloth-Prophets began their mournful office: and therefore they are not properly Henoch and Elias. Now see, if there be any thing foolisher than your dotage of these two to come in their own persons: your dotage, I say, for the ancient holy Fathers might miss and be deceived; but you continuing in open error, I see not what it differeth from madness. But let us go on to the other reasons. You prove that the Apocalypse speaketh properly of Henoch & Elias, because it is said, they should be killed of Antichrist, and their bodies remain three days in buried in the street of the great City: and that after three days they should rise again, and ascend into heaven: which things, you say, have never as yet happened unto any. I answer, that I have made it plain, by the order of the time, and agreement of all things; that all these things are already performed; namely, when the Fathers of Trent, killed the Holy Scriptures, spoiling them of all authority, and tying the meaning of them unto the Pope. Then that which john saith of the death of these Prophets, affordeth a necessary argument against this literal sense of those singular persons. For Henoch shall not die otherweise then of old by his taking away; the Apostle saying, by faith Henoch was taken away that he should not see death, and he was not found, because God took him away: for before his taking away he had testimony, that he had pleased God, Heb. 11.5. The like reason there is also of Helias. For God is always like himself, and giveth like things to like people, for like ends. Therefore they are not to be killed by Antichrist. But Tertullian, you say, in his book De anima, chap. 28. saith, Henoch and Elias were taken away, neither is their death found, for it was deferred: but they are reserved for to die, that by their blood, they may extinguish Antichrist. I answer, Tertullian hath nothing save a guess, that these whom the Apocalypse mentioned, are Henoch and Elias: but the Apostle evidently & plainly teacheth that Henoch was taken away that he should not see death. Now the choice is easy. whom we should rather believe. It becomes not holy men, to avouch their blind opinions, against the open words of the Scriptures. Hitherto hath been your first argument. The second is from the consent of the Fathers; unto all whom I oppose the consent of the Scriptures, which had indeed been enough for them, if through darkness of the times they could have perceived them. There is no need therefore to tarry long in examining their opinions, which they themselves, if they were now alive, would with their own voices condemn. Thirdly, you prove it, because otherweise there can no reason be rendered, why these two were taken away before death, and do yet live in mortal flesh, being one day for to die. I answer, that these last words, being one day for to day, do contradict the Apostle, as we showed even now: and then, that they convince the words next before, of falsehood. For if Henoch be not for to die, it cannot be that he doth yet live in a mortal body. For that is not mortal, which is not for to die. But whither they yet live in the flesh or no, is not so manifest, nor indeed necessary to be known. If it be lawful soberly to inquire about this thing, they seem to be exempted from the common death of men, as the Apostle speaketh of Henoch, that he should not see death; and not to live as yet in their bodies. For they live not on earth. For seeing they are adorned of God, with more excellent good than the rest: they cannot be inferior unto other souls, in this thing. And the souls in heaven, have greater joy and more ample felicity than can be on earth. Neither could they together with their bodies enter into heaven; the Apostle avouching that flesh and blood cannot inherit the Kingdom of God, nor corruption inherit the nature uncorrupt, 1 Cor. 15.50. But against this may be objected, that they had the same change, that those which are aliv shall have at the coming of the Lord, according to that which is written, we shall not all die, but we shall all be changed, 1 Cor. 15.51. I grant that there might have been this change, (though this would no way further your cause,) if that saying of the Apostle hindered not, And these all through faith, obtained go report, and received not the promise, God providing a better thing for us, that they without us should not be made perfect, Heb. 11.39, 40. For if they felt that change, how obtained they not the promise, to weet glorification: which is the felicity of the soul joined together with the body immortal? And if they obtained the promise without us, that is, before us: what cause can there be why also without us they are not made perfect? These two things seem openly to be repugnant unto the Apostle. Those two therefore being cut off, namely their death to come, and their present mortal body, both which are manifestly false: and that being let pass which is not sufficiently known, whither they be at all as yet in their bodies: if now you think there is no other reason why these two were taken away before their death, save that they might come again to fight with Antichrist; you are willingly blind. The Apostle saith, that Henoch was taken away, because he pleaseth God, walking continually with him: Ecclus. 44. that he might be an example of repentance, that is, that he might stir up men uto repentance, which look and think upon this notable example of God's singular lov towards his. And do you think it a light matter, that there should be unto all ages of the world a most clear document of the immortality of the body, and of the ascension thereof at last into heaven? Before the Law and the flood, henoch's ascension confirmed this faith to the men of that age. For unto men at least weise he ascended, for he was not found, as the Apostle saith, Heb. 11.5. Under the Law, Elias ascended; of whom there is the same reason. After the Law, jesus Christ, the first fruits of all that ascend: by whose merit & power, both those former, in what manner soever it was, did ascend, and all the elect shall at length ascend. Only Antichrist did so stick in your eyes, that you could see none of these things, or any such like. But deceive yourself no longer, with vain expectation of Henoch and Elias: lose not your labour with the men of jericho, seeking their bodies upon the earth; what say I? your labour? yea a greater loss hangeth over your head, namely, be not you found in the number of them, that following the Beast, have not their names written in the book of life. Ap. 17.8. Chapt. 7. Against the fourth Demonstration, from the public persecution. AN other conioint sign you make to be the public persecution, which, you say, shallbe most grievous & notorious, so that all ceremonies & sacrifices of public religion shall cease, none of which things we yet see. According therefore to the threefold mark of this persecution, you make a threefold proof; first that it shallbe most grievous, 2. most notorious; 3. that it shall cause a ceasing of religion. And you prove it shallbe most grievous, from Ma. 24.21. ther shallbe then great tribulation, such as was not from the beginning of the world neither shallbe. & from Ap. 20.3. where we read that them Satan shallbe loosed, who until that time had been bound. And you confirm it by testimonies of Aug. in the 20. b. the civet. Dei, ch. 8. & 9 of Hippolytus martyr, & of Cyril: unto which you add at last, that the persecution by the Pope is not the most grievous, & therefore he is not Antichrist. I answer to all, & first as touching the grievousness of the persecution from the words of Mat. I say, that you care not what you bring for confirmation. Those words pertain to the calamity of the jews, which they felt in the desolation of their city by Titus, within a few years after Christ. Luke expresseth this people by name, saying, for there shallbe great distress in this land, & wrath on this people, Luke 21.23. So Mat. then let them that are in Judea, flee to the mountains, ch. 24.16. And what else meaneth that prayer against flight on the Sabath, but properly to note out this nation? So far verily is it, that Antichrists persecution is from these words proved to be most grievous, as the contrary may plainly be concluded: for they evidently do confirm, that no tribulation shallbe to be compared wit that of the Jews; & therefore, not that which Antichrist shall procure. I know that chrysostom refers it typically unto Antichrist, but not truly, nor advisely: for when Christ openly saith, none shall be like it, he cutteth off all typical interpretation: not obscurely forbidding the words to be further drawn for to signify any thing to come. For the type must needs be inferior to the truth of it, & a greater distress must follow afterwards, contrary to that Christ saith, if so be the words should be expounded by a type. Matthew therefore makes nothing for the vehemency of this persecution; & the Apocalypse doth even as much. Satan in deed shall rage's when he is loosed, but the outrageousness which is mentioned in that place, is nothing to that which he showed before he was bound. For Satan is the same that the Dragon, Apoc. 12 9 and before his imprisonment, he lived in heaven, drawing with his tail the third part of the stars of heaven; which he cast unto the earth, until by Michael he was overcome, and thrown down from thence. That is to say; the heathen Emperors, not only lived, but also ruled in the mids of the Church, which they vexed in most cruel manner, till Christ put them out of the Empire; as upon that place I have showed. From that time the Devil that is the open enemy, was bound for a thousand years: which being fulfilled, his bounds should be loosed, & he should be styrrd up again, but not with that ability to hurt, as before; for here he should have no place in heaven, that is, in the Church, but should abide only in the utmost borders & territories thereof, compassing the tents of the Saints, & the beloved city, as Ap 20.9. whereupon he should not so much raise persecution as war; neither should the saints die like sheep, but resist like soljers. How much therefore an inward & noisome enemy is mor grievous than an outward; so much greater is the affliction of the former times, than that when Satan is loosed, in the last age. Morover Antich. reigneth a 1000 years, whiles Satan lieth in prison, Ap. 20.9. Whereupon if when he is loosed, this fellow do trobel all: there should be great tranquillity when he is bound: & so the greatest part at least of his reign, should be void of those turbulent storms, neirher should Antich. have an helper of his persecution in the other part of his reign: seeing he should abide within the Church & Satan without as is manifest by the things forespoken: also that now he was appointed for the scourge of Antic. himself, not for their hangman & torturer, whom he should use for the tormenting of others. For the Devil being now loosed, the four Angels at Euphrates are loosed, whom God sendeth to punish the Angel of the bottomless pit, with his infernal crew, which came out of the pit, Apoc. 9.20.21. all which things we have made plain in their places. Therefore where Augustine saith, that Antichr. shall most rage's when the Devil is loosed; as though he were now first loosed, and should be his helper unto cruelty; he judgeth not rightly of this losing: for he was loosed before in heaven, Apoc. 12.3. etc. which could not be a prison and pit unto him, seeing he took it heavily to be cast from thence: unless perhaps he went out of prison against his will, Apoc. 12.10. Neither is Hippolytus to be harkened unto concerning this persecution, when he teacheth that Antichrist is no man, but the very Devil, that should take false flesh of a false virgin. And no better account is to be made of Cyrill, if he though that the Devil should personally range abroad, making Antichrist to be a true man, but one that should be a Devil also, because as he thinks, he should be made man by incarnation. What sincere thing could they utter about this matter, whose minds were possessed by such manner errors? Wherefore this grievousness of persecution which you speak of, hath no confirmation at all from the Scriptures. A very grievous persecution in deed there should be but of an other sort than you mention; even such as should consist not so much in killing of bodies, as in murdering of souls. For Antichrist is Balaam, who though it better to put a stumbling block before the children of Israel, that they might eat of things sacrificed to Idols, and commit fornication, then to follow them with the sword, Apoc. 2.14. He is that Beast, whereon jezebel the whore sitteth, with the wine of whose fornication, the inhabitants of the earth are drunken, Apoc. 2.20. & 17.2. He is the Angel of the bottomless pit, who opening the pit, the Sun and air is darkened with the smoke, Apoc. 9.2. Finally he is that man of sin, whose coming is with the efficacy of Satan, with all power and signs and lying wonders, and with all deceit of unrighteousness in them that perish, for that they received not the love of the truth, that they might be saved. Therefore God sendeth them the efficacy of deceit, that they may believe a lie: that they all may be damned, which have not believed the truth, but taken pleasure in unrighteousness. 2 Thes. 2.9.10. Behold the true persecution of Antichrist, being rather pernicious to the souls than to the bodies: although he should not refreyn from this wickedness of shedding blood; for he should also cause that whosoever would not worship the Image of the Beast, should be killed, Apoc. 13.15. And he is that scarlet Beast of bloody colour, gotten by the blood of the saints, springled on him. But that spiritual persecution is the more outrageous, by so much as the soul is better than the body, and as the conjoint destruction of both, is crueler than the perdition of one. Whereas before you say that there is no comparison of the Pope's persecution of us, whom you call Heretics, with the persecution of Nero, Domitian, Decius, Dioclesian and others, as if from hence it were certain that the Pope is not Antichrist; now every man may see, that it is nothing to the purpose. For Antichrists cruelty, is not to be measured by the privation of mortal life, but by the loss of life eternal. And this is that which surpasseth all prisons, swords, wild beasts, fires, burning irons, molten lead, or any exquisite torment that either Nero, or any other of the tyrants exercised. This is that, for the torment whereof, men sought death, but found it not, and desired to die: but death fled from them; namely because they felt pain sharper than death, Apoc. 9.6. This is that for which straightway at the rising up of the Beast, the woman fled into the wilderness, which could not be put to flight by any gibbets or flames, wherewith the Emperors raged, Apoc. 12.6. etc. Wherefore though we should grant, that a greater slaughter of bodies was made by Nero and such like tyrants: yet nothing letteth, but the cruelty of the Bishop of Rome may surpass in an other respect, and be such, as whereby he may manifest himself to be the great Antichrist. But, say you, many more of the catholics have our Heretics killed, these 10 or 15-yeres, in France and Flanders; then the inquisitors have burned of the Heretics, perhaps in one hundred years. And if it may be called persecution, the catholics do rather suffer it, than the Lutherans or Calvinists. For the catholics are they which being driven out of many countries, have lost Churches, patrimonies, and country itself, the new Ministers of the Gospel invading them. I answer: whereas now you are resisted, & some of you whiles they oppugn the good estate of others, have lost their own: that nothing hindereth the spiritual persecution of your Pope. He rageth yet with no less deadly feud against the truth, than at any time before; yea with greater, if greater may be. But this slaughter of his men, somewhat mitigateth the corporal persecution. But the Spirit hath foretold, that that shallbe brought at last upon your own heads, which you were wont to do unto others. For Christ threatened that he would slay Iezabels children with death, Apoc. 2.23. and that they should go into captivity, which do lead into captivity, and be killed with the soured, which do kill with the sword, Apoc. 13.10. Finally, that the rivers and fountains of waters should be turned into blood, and that they should drink blood, which did shed the blood of the Saints and Prophets, Apoc. 16.4.5.6. Neither is this divine recompense to be called a persecution, unless perhaps it be persecution to repel force by force; or to take from thieves & robbers, the goods, which they have stolen from the right owners, or to drive out of the country, them that betray the country, or to drive away the wolves from the folds. Your wickedness is now known unto all, your treasons, murders, poisonnings, cutthroat boldness, subtle plottings against Princes, unto which you apply yourselves with all diligence, and often accomplish them with overmuch. These things cause many of you to lose your heads, these be the merits of your Martyrs, these be the crowns, these be trophies or signs of your victories. It is to be wished of all which love the public peace and safety, that by the faithful diligence and vigilancy of the Magistrates, this persecution may more increase daily. And thus much of the grievousness of the persecution: which howsoever it be great in deed, yet you see it is an other, than you supposed. Secondly you prove that Antichrists persecution shallbe most notorious and manifest, from those words Apoc. 20.8. and they compassed the tents of the Saints, and the beloved city. And that the Pope's persecution is such, as neither they which say they suffer it, nor you which are said to infer it, can say when it began. I answer; those words of the Apocalypse pertain nothing unto any vexation that shallbe inferred by Antichrist, but by Gog & Magog. Antichrist was slain & cast into the lake of fire, in the end of the former chapter; whereupon he hath no part in this battle, neither shall the last affliction be raised by him, as you falsely do often avouch, but by an other that shall for a while survive Antichrist. And that you may understand how Antichrists persecution, shall not be most notorious in the doing of it: you must remember that Antichrists property is to invade with all guile and fraud, not with open and displayed flags. Therefore that he shall carry his matters with very great silence, and privily, which be arts fittest for secret ambush, not that he should be espied of al. Moreover, when all the earth should worship the Beast, needs must the affliction be of the lesser part, and so not most notorious, Apoc. 13.3. That which is done by the most, is commonly counted to be done by right; and to deserve no reprehension. Besides, his persecution is specially spiritual, which easily deceiveth the bodily sense and eyes: whereupon though it should not be so readily discerned, either when Antichrist shall come, or unto whom he shall first appear, or when his persecution shall begin: yet this maketh the thing itself no more doubtful and ambiguous, than it is uncertain that the plague is the plague, because it is not evident unto all, from whence it first proceeded; or that a fire consumeth & devoureth all things, because it is not found out, how first it began and grew. But howsoever these things have heretofore perhaps been more obscure: see now how much we have profited by this Apocalypse, by help whereof we are come nearer unto that beginning which you seek. For from hence we learn, that straightway after the Emperors were for done, the woman fled into the wilderness, & a burning mountain was cast into the Sea, chap. 8. For then the bars being burst, the Roman ambition could no longer be held in: then began error and superstition of every sort, speedily to enter: then was instituted the Feast of the Invention of the Cross; and Confirmation made a new Sacrament, and that greater, as Bishop Melchiades would have it, than Baptism. Then all the neighbours in their order, strove who might most heap up new adulterate rites: until at length it came to the opening of the Bottmlesse pit, at what time the whole infernal darkness broke out. Neither yet was this an end of the calamity, but at last, by the Trident Council, the two Prophets were slain, the Scriptures being killed, and their bare carcasses cast out, as we have showed, cha. 11.9. whereupon soon also it came to pass, that by the jesuits, the Masters of controversies, the whole Sea of Popish doctrine, was turned into abominable & deadly putrefied blood, chap. 16.3. This is the uprising and proceeding of your spiritual persecution. The corporal also cannot now be hid from any: which beginning after the second uprising of the Beast, excommunicated Leo Isauricus; deposed King Childericus; war with the Emperors; put some of them from their Empire; fell with noisome signs upon the Albingenses, and almost quite destroyed them; would not help the Greeks against the Turks, unless they would first subject themselves to the Latin Pope; did break Europe with continual wars, by setting the Princes together by the ears; burned john hus and Jerom of prague: armed Charles the 5. against the Protestants; consumed many Christians in France with flames, showed the same cruelty upon many in England: made that memorable massacre in Paris: set up the tormenting bouchery of the Inquisition in many of his dominions: finally, which sent the Spanish Navy into England: invaded Jreland by force of arms: exposed the Realm of our gracious Queen, to the spoil of any whomsoever: and destinated her sacred person unto death; her people, to the prey; and the whole nation to most cruel slaughter. These things are now known, and will ere long be more manifest: but while the matters were a doing, they were decked and covered with so fair a show of piety & zeal for the house of God, that the injury which was done unto any, seemed not so much to be hatred and persecution, as either the just defence of the Church, or punishment of the wicked. This public knowledge therefore, which may be somewhat when the things are done, but is very small or none at all rather, before the issue cometh; is no note of the persecution of Antichrist. The third sign you make to be, the ceasing of the public and daily Church offfice and sacrifice, because of the cruelty of the persecution. I answer, it is here in special worthy to be observed, that this cessation shallbe not in one country alone, but universally in all: which both you urge in many places, and reason doth enforce. For if the Gospel must be preached before Antichrists coming, in the whole world, and that not figuratively but simply & properly so said, as in your first Demonstration you pleaded: needs must the ceasing of all public religion, extend as far, as the preaching did before. Therefore the cessation shallbe not only in these known parts of the world, but in all lands also yet unknown, among the Tartars and Scythians, the Asians, the Indians, and all the Eastern islands, in the deserts of Africa, in the Southern continent, in all America, the new Zembla, & all those coasts under the North. Let the studious observe, that in the whole superficies of the earth, Archimedes h●s tetragonisme or quartering, hath the unity of a circle superfluous: whereby perhaps the true tetragonisme may be found out. Al which superficies, as by Geometrical reckoning is manifest, consisteth of a hundred forty eight thousand thousand, four hundred fifty thousand, nine hundred and nine English or Italiam miles: which space if we will divide into the several days of your Antichrist that shall reign three years and a half, he must travel every day provinces that are a hundred seventeen thousand, eight hundred and eighteen miles over. Surely all Spain and France, taking the whole length & breadth of them together, are very small countries unto the measured portion of his every days way. And shall he have leisure also to build a Temple, and sit therein? But, I pray you, shall he make this journey together with his army, or himself alone? It may be, that as the Monk of Oxford, being carried by his familiar Devil through the air, described in an Astrolabe the whole Northern Climate; so Antichrist may mount on some such like winged Pegasus, and may provide his army such horses also, and then in every nation whiles he flieth over the countries, he may with the clapping of his wings only compel true religion to keep silence. It may also be, that he will spare his own pains, and will go over the countries by his Legates: yet I believe he shall have enough to do, every day to give commandments unto so large a dominion as he is to administer. But in this general and so deep silence of true religion, where shall your Henoch & Elias be? shall not they oppose themselves; or shall they do it in vain, out of whose mouth fire cometh forth, consuming their adversaries? Apoc. 11.6. But what do I mean? Are you not ashamed of such monstrous opinions as these? Such strange fantasies are rather to be hissed away, than to be refuted by any serious disputation. But, say you, Daniel doth plainly teach this point, chapt. 12. in these words: From the time that the daily sacrifice shallbe taken away, shallbe 1200 days; as the ancient Fathers do expound it; and the meaning it, that Antichrist shall forbid all divine worship, that now is exercised in the Christian Churches, and specially the holy sacrifice of the Eucharist. And experience testifieth that this sign is not yet fulfilled. I answer, that Daniel treateth of nothing less in that place, than of Antichrist. The Fathers that so expound it, will have this number of days that is mentioned, to be of his reign: but inconsideratlie, as the words do sufficiently show. For if these be the days of his reign, he shall make all public religion to cease, before his reign begin. For these days take their beginning, from the daily sacrifice being taken away; which therefore must needs go before. Wherefore either these things pertain nothing at all to Antichrist, or all those things are vain which the Father's mention of him, whiles they thrust all his tyranny into the straits of so few days. There is no soundness therefore in this their exposition: the true sacrifice which Daniel meaneth, is the daily sacrifice, which was taken away before Antichrist was born; for it was taken away together with the Temple of jerusalem, unto which it was tied by the institution of God. For all this prophesy is of the children of daniel's people, that is, of the jews, as the Angel speaketh in the first verse of that chapter. Not so, say you, but this daily sacrifice, is our sacrifice of the altar, which succeeded in place of that old. Away with this dotage, and sacrilegious sacrifice, which neither Christ instituted, nor the Apostles knew of, nor the purer Church ever dreamt of. Should there be any daily sacrifice now in the Church, besides that of thanksgiving, & of a contrite heart, after that Christ in the mids of that week, as the Angel speaketh, abolished all sacrifice and offering? Dan. 9.27. etc. Should not the sacrifice of himself alone, be the only and perfect sacrifice: as the Apostle so often testifieth to the Hebrews? chap. 7. ver. 27. But many are your blasphemies that from hence arise, neither to be stood on at this time. It is enough for us in this place, that the ceasing of this sacrifice, is without the compass of the 1290. days: and therefore not rightly attributed unto Antichrist. But this place is sertile, and three notable points are gathered from it: First, that Antichrist is not yet come whiles the daily Sacrifice doth still continue. I answer; you may as certainly conclude, that he is not yet come, because the Temple of jerusalem, doth still remain whole. Secondly, you say, the Bishop of Rome is not Antichrist, but most contrary unto him; seeing the sacrifice which he shall take away, this man most adorneth and defendeth. I answer, Antichrist shall take away nothing less, than your sacrilegious sacrifice: than which, nothing is more contumelious against Christ. For if Christ profiteth them nothing, which bring in circumcision: they are fallen from grace, which bring in the daily sacrifice, Gal. 5.2. But yours, you will say, is not the legal rite. I answer, it is so much the more impious, in that it is merely human and Popish. Thirdly, you say, that the Heretics of this time, are above all other, the forerunners of Antichrist, for that they desire nothing more earnestly, than utterly to abolish the sacrifice of the Eucharist, I answer, unless Satan had blinded your eyes, those whom you call Heretics and forerunners of Antichrist, you would acknowledge them to be the forerunners of Christ: forasmuch as of his great mercy he useth them, as the Spirit of his mouth to destroy the Pope, who is by all tokens famously known to be Antichrist; and whom now very shortly at last, he will utterly abolish with the brightness of his coming, 2 Thess. 2.8. But it is no marvel that you which count Antichrist for the Vicar of Christ: do call Christ's true servants by any name rather than their own. And now it were to be wished, that Antichrist might no more attain to the Saints by persecuting, than you have attained to any part of this question by disputing: for so, his persecution would be tolerable, as your disputation is intolerable. Chapt. 8. Against the fift Demonstration, from the durance of Antichrist. THE fift Demonstration you draw from Antichrists durance, which you make to be but three years and a half. But seeing the Pope hath now reigned you say, spiritually in the Church, these 1500. years, neither can any be named, that was counted Antichrist, which reigned precisely three years and a half; the Pope is not Antichrist: and therefore Antichrist is not yet come. I answer, how vain this opinion of three years and a half is, I have showed by most firm arguments from the Scriptures. For if Antichrist have reigned from the time of Constantine the Great, unto this day, whereof the Apocalypse hath given such demonstrations, as no jesuit shall ever confute: then is there nothing more frivolous, than that three years reign and a half. But the proper argument of this place, is to be taken from the things that follow, chap. 20.6. whence plainly it is gathered, that some part of his reign shall dure a thousand years; for thus he saith: And I saw the souls of them that were beheaded for the witness of jesus, and for the word of God, and which worshipped not the Beast, nor his Image, nor had taken his mark on their foreheads, or on their hands, and they lived and reigned with Christ a thousand years. But the rest of the dead men lived not, till the thousand years were fulfilled. This is the first resurrection. From hence it is evident, first, that Antichrists adversaries do reign a thousand years with Christ, before the first resurrection. Secondly, that Antichrists ubiects, that died by his tyranny, lay dead 1000 years. But there can be no exposition against Antichrist, whiles yet he is not: neither is he able to hold his people dead 1000 years, unless his tyranny should so many years endure. Therefore some part of his reign, is for 1000 years: a part, I say; for these thousand years, are not those whole 1260, days, but some part only, as in their places is more apparent. But let us see, how you confirm those three years and a half. For this thing, you use six arguments. First from Dan. 7.25. and 12.7. Apoc. 12.19. where we read, you say, that Antichrists reign shall dure for a time, and times, and half a time. For by a time, is meant, one year; by times, two years; by half a time, half a year. And that so John explaineth it, for in Apoc. 11. & 13. he confirmeth that Antichrist shall reign 42 months, which justly make three years and a half. And in chap. 11. Henoch & Elias are to preach 1260 days, which make up the same time. Neither doth it let, that in Dan. 12. it is said Antichrist shall reign 1290 days, that is, 30. days more than John spoke of for John speaks of Henoch and Elias, which shallbe slain by Antichrist, one month before Antichrist do perish. I answer, first, that you unskilfully join Daniel in this thing with john. For that time, times, & part of a time in Daniel, pertain nothing to Antichrist, and to this time, times, and half a time in john, save so far as some similitude and allusion is between them. For that in Daniel is of a little horn; which is not the great Antichrist, whom john speaketh of in this place. For he riseth up after the other ten horns: Antichrist is born together with his ten. Also, he gets dominion but over three horns: contrariweise Antichrist prevaileth over all his: as is showed before, chap. 5. against your second demonstration. Secondly I say, that you plainly know not the account in numbering the days months and years. For whereas you say, that the full and perfect year of the Moon containeth 12 months, and every month 30. days, as Augustine teacheth; that is not true. For such a year of the Moon, should have 360. days: but the Hebreves year of the Moon, had only 354 days, & some hours and minutes over; as all the Rabbins, Calendars, & Cycles of the Hebrues do show; who are more to be believed in the computation of their own time, than Augustine is, though otherweise a very learned man. Wherefore, if you will have these to be the years of the Hebrews; three years and a half, will make but 1239 days, which want 21 of the number in the Apocalypse. Moreover, where you make those 1290 days in Dan. 12. to be also of Antichrists reign; besides that which we have showed in the former chapter, how it can no way be referred hereunto, see how great a new contrariety you make in the account. For neither doth this number fall under the reckoning of the time times and half a time, seeing it cannot be divided into three whole ones and a half; neither agreeth it with john, who numbereth precisely 1260 days. But, say you, this number is of the death of Henoch and Elias, whom Antichrist shall survive one month. Unto this I say, than Antichrist shall reign not only three years and six months, as Ireneus saith expressly in the end of his 5. book: neither three years and a half only, with an exclusive particle, as Cyril speaketh, Cateches. 25. but a month over the number shall now be added, and for 6. months there shallbe 7. Neither shall the half of a time prefigure six, as jerom saith on Dan. 7. but seven. And thus, while you go about to make Daniel & john agree, you set the Fathers against them both. But let us leave these disagreers, and draw the truth out of the true fountains. I confess that the number of 1290 days, is not of Antichrists whole reign, but is ended at the death of the two Prophets, whose names I now stand not upon; & that Antichrist shall survive they two being slain: but not one month only, as you falsely suppose, but many years, the number whereof we have gathered elsewhere: which thing verily is from hence manifested. For the two Prophets are killed under the sixth trumpet, chap. 11.8.14. and Antichr. perisheth under the last, which comprehendeth 7 other plagues called vials, under the last whereof, he is quite abolished. Shall therefore all the seven vials have their effects in those your 30. days? So four days shallbe attributed for the execution of every one: for they are not powered out all together, and confusedly: but the same order and course is kept doubtless in the executing, that is kept in the declaring. Wherefore, to let pass the five first vials, those unclean Spirits of the sixth, which come out of the mouth of the Dragon, of the Beast, and of the false Prophet, and go forth unto the Kings of the whole earth, to gather them together unto battle; shall they effect all this in the four days next before the last? We have heard of Antichrists incredible swiftness, going over the whole earth in so small a space of his reign: but greater shallbe the speed of these his ministers, who shall both survey the whole earth in four days, and bring forth unto battle very populous armies. Verily this expedition is most expedite or soon dispatched: and such as only deserveth properly the name of an expedition. Do you not yet perceive how false, absurd, trifling, and mere ignorance the things are which you babble about these matters? When you shall prove that the seven last plagues shall be all to be accomplished in 30. days; we will assent unto you that Antichrist shall survive the two slain Prophets, one month only; as also that there is an agreement of these numbers in Daniel and john: in the mean while we will determine that these two have their diverse intendments, and do not Prophesy of the same things by these numbers. Thirdly I say, although that whole indefinite space did consist with most exact agreement, of those either months or days; yet are you never the nearer for obtaining your purpose. For the question is, whither those months or days or years be to be taken properly or no, not whither the account do agree; which may agree alike, whither they be taken properly or figuratively: seeing there is the same proportion in the type and the truth; though neither the type be the truth, nor the truth the type. How therefore do you prove, that they are to be taken properly? By testimony you say, of the Fathers, some of which you bring forth in the answer to Chytreus, and the men of Maydenburgh. I answer. those ancient Fathers are to be pardonned, that being ignorant of the event, thought they should hold fast unto the letter: but seeing many things are now made clear by the issue, whosoever doth abuse the patronage of their names, to confirm himself in error, he shall procure on his own head just condemnation. Therefore you must either bring forth some thing of greater weight; or freely confess, that that reign of 3. years and a half, hath no defence from these Scriptures. Secondly, you prove it by this, that the time of the Devil loosed, and of Antichrist should be very short; as Apoc. 12.12. Woe to the land and sea, for the Devil is come down unto you, having great wrath, knowing that he hath but a little time. I answer, a little and indefinite time concludetht nothing at all, for a certain and definite reign of 3. years and a half: so that little help or none rather you get from this place. Moreover, that which you call the time of the Devil loosed, is the time of the Devil bound: who so soon as he was cast out of heaven, was cast into prison. For every place is to him loathsome, & like a prison, without the assembly of the Saints, among whom he most coveteth to converse, for greater opportunity to his wickedness: whereupon the Lord saith, that the unclean Spirit being cast out of a man, walketh through dry places, as in which there is no pleasure for his mind, Mat. 12.43. etc. But these things we have made evident in explaining the prophesy. Seeing therefore the Devil's prisonment is for 1000 years, & here that time is spoken of whereunto you will have Antichrists durance to be equal: his reign shallbe much longer by this place, than you are willing to grant. But, say you, how can so many years be a little time? I answer, if the words be rightly interpreted, here is no mention of durance, but of opportunity. For where you read, knowing that he hath but a little time, it is properly thus, knowing that he hath little opportunity. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth, noting the quality of time, not the quantity, whereby it is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Ammonius showeth. And reason convinceth that so it is to be taken in this place. If it should be understood durance, the Devil should be angry for the thousand years of his prison, (in which he liveth, by those words, as we have said;) as being bound for a lesser space than he would. Which how far it is from his disposition, his diligence night and day to destroy men, doth sufficiently show. The time therefore was longer than he desired, but the opportunity little: leave being now given him only over his own, whom he had rather spare, and show his cruelty on the elect. Wherefore this place is nothing to the matter, for many causes. The second is, Apoc. 20.3 he bond him for a 1000 years, and afterwards he must be loosed for a little time. I answer, now in deed he speaketh of time; and therefore whereas before it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season, whiles he lay in bands; now it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, when he is loosed. But how say you, shall this be true, if Antichrist shall reign 1260 years? I answer, this is not the losing of Antichrist, but of the Devil; that his time is short, but Antichrists time long, who reigneth not only when the Devil is loosed, but also when he is bound; as Apoc. 20.3.4. where the Devil is bound 1000 years, whiles the Beast in the mean time is despised of the elect, but dominiereth over his own, by his Mark, and other signs of servitude; as upon that place shallbe spoken more at large. Thirdly you say, because as Augustine and Gregory do reason, except that grievous persecution should be very short, many should perish, which are not for to perish, whereupon our Lord also saith, unless those days were shortened, no flesh should be saved, Mat. 24.22. I answer; this of Matthew, agrees not to the persecution of Antichrist, but to the affliction of jerusalem. What flight shall there be under your Antichrist, (such as there is mentioned,) when all the world shall plainly obey him? Or what shall the Sabbath hurt Christians that flee? Or how shall new false Prophets have place, after your great Antichrist, who shall come you say, a little before the end of the world? how be it after that affliction, the Lord foretelleth that such, shall come a fresh: ver. 24. Therefore what names soever you pretend for this interpretation, there is no firmness in it. Moreover, if I should grant that this persecution is both Antichrists, and short: what is this for 3. years and a half? The Spirit said to the Angel of Ephesus, unless thou repent, I will come against thee shortly, Apoc. 2.5. Was that Angel punished within 3. years and a half? Therefore here is no probability of Antichrists durance, but this your Demonstration is like your other. This also I will tell you of in as word, though it perteyns nothing to the force of the argument, that you had rather speak amiss many should perish, which are not to perish, then to say with the Scripture, that they should deceive, if it were possible the very elect. For that which the Lord saith, no flesh should be saved, he spoke of the destruction of the flesh, with grievousness of the slaughter: not of the peril of salvation of souls. Fourthly you say, Christ preached only three years and a half; therefore it is meet also that Antichrist be permitted to preach no longer. I answer, you are a notable disputer verily. Will you have Christ, to be a type of Antichrist? If it were so appointed, the agreement of years would perhaps be meet: but being as you mind, they directly cross one an other, it is rather meet all things should be contrary; namely that Antichrist should reign very long, because Christ did it openly in the world a very short time. So also should Christ's glory appear the greater in subduing this enemy: the longer that his tyranny hath continued. Enemies do not set themselves to imitate their enemies: and in many other things they are quite contrary. For as Christ was very poor; so Antichrist is very rich: as Christ was a subject, so Antichrist is a King: as Christ patiently suffered all injuries, so Antichrist studiously inferreth them: as Christ had not where to lay his head, so Antichrist aboundeth with so great wealth, as he is also able to carry the whore. Will you require a similitude of years in these? Fiftly, you say, because the sum of 1260 years, which the adversaries do appoint, can no way be applied unto those words of Daniel and John, a time, times, & half a time; I answer; I have often already showed, that we are not much to be troubled about Daniel. But what letteth, I pray you, the application unto these words of john? Because by a time, you say, without doubt must be understood some one number, as one day, one week, one month, one year, one five-yeres-tide, one Jubilee, one hundred-yeres, one thousand etc. I answer, but you without doubt are egregiously deceived: neither do I thing that you wrote these things waking, but a sleep, or nodding. Do not you see, that by this reason, you reject not only the years of the adversaries, but even the days and months which the Angel himself setteth? A time, you say, must be doubtless some one number, as one day, one week, one month, etc. Be it therefore one day, than times shallbe two days, halfa a time, half a day. Now have we the sum of three days and a half: where then shallbe the other 1256. days and a half? So let a time be one month, times willbe two months, half a time, 15. days; all which joined together, make three months and 15. days; will the 42. months be brought at length to these? But I will not ask too loud lest I be troublesome to your sleepy head: I will whisper to you as low as I can, that a time of days, is not one day, but three hundred and sixty days; times, are twice as many, namely 720: half a time, 180. Likeweise also a time of years, is 360. years; times, 720. half a time, 180. So a time of months, is 12. months; times, 24. half a time, six These things, when you are awake, think on, I pray you: and in the mean time dream sweetly those 3400. yere which by your account you have wrung out from your adversaries. Sixtly, you say, the 7. times in Daniel chap. 9 are seven years; if they should be taken otherweise, so many days for so many years, Nabuchodonosor had lived without his Kingdom two thousand five hundred fifty and five years. Therefore one time in john, shallbe one usual year, and 2. times 2. years, and so forward. I answer, it is ridiculous to tie words always unto one signification, except where certain reason, and necessity do constreyn. Daniel himself is said to have fallen on hes knees three times in a day; I think you will not have it that he fell on his knees three years in a day, Dan. 6.11. And thus now you have disputed of Antichrists three years reign, as besides the bare names of some men, which are not meet witnesses in this matter, you have nothing which may hold either you or any other Papist in this opinion: yea (I may say somewhat more and truly,) whereof you and all Papists may not well be ashamed, which suffer yourselves to be deceyved in so great a matter, with such leight and childish toys. God grant, the truth be not now also showed you in vain, as it hath been heretofore. There remaineth one thing in this chapter to be considered, which you answer unto the argument of Illyricus, where you say, that in the Scripture there is found indeed & rightly said weeks of years, but not days, for years, or months of years: and that it is rightly called a week, because it hath the name of the number seven: but months and days are names of number, but of the course of the man, or time of light. I answer, whereas first you say that days are not found for years: it is manifestly false. Saith not the Lord to the Israelits, according to the number of the days, wherein you searched the land, even forty days, you shall bear your iniquities forty years? Num. 14▪ 34. what can be plainer? Likeweise unto Ezechiel, A day for a year have I given thee: chap. 9.6. But, say you, he will not say, for days literally are meant years, but the days are truly taken for years, and they are said to be given for years, because they were a sign of years. O wit, worthy of Sneezing wort! A day is not a very year, but only a sign or signification of a year: as if any ever thought a day to be a year truly and properly? Or if a day might signify a year in Ezechiel, & other places, but might not in john? But now let us hear the reason why a week may be of years, and not a day likeweise: forsooth because a week signifieth number; a day not. To this I say, unity indeed is not number, and a day answereth to unity, and this very subtly. How be it we dullars do think that number is the gathering together of unities; & that unities are such as is the whole itself which is made of them. Therefore as 7 days signify 7 years; so I pray you with your good leave, let it be lawful for one day to signify one year: which if you will let us obtain at your hands; in thanks for so great a benefit, we will grant your Pope a long lasting reign, even 1260. years Chapt. 9 Against the sixth Demonstration▪ from the end of the world. THE sixth Demonstration is taken from the last sign that followeth Antichrist, which shallbe the end of the world. If Antichrist, say you, had been come long since, the world had been at an end long since; for he is to come a little before the end of the world: but the world is not yet ended: therefore he is not yet come. I answer, If that of Antichrists three years reign, had been certain; this which you say, should have some weight: but forasmuch as we have proved that to be a vain fiction, partly by taking away your reasons, partly by propounding such as you will never be able to refute; the end of the world may well teach Antichrists end, but is of no force at all to demonstrate his coming, if we will speak of it properly. From the places by you cited, some perhaps may argue thus. The end of the world is conjoined with the end of Antichrist: but the end of the world is not yet come; therefore neither the end of Antichrist. But what is this to the purpose? We make question of his coming, not of his end. You might have spared this labour; unless perhaps you thought these were to be prepared against a new battle, when Antichrists case shallbe debated in hell. There this domonstration may have some weight, where it shallbe certainly known whither the Pope be perished, together with the destruction of all the world, or no. Wherefore the testimonies which you bring are quite from the purpose, and make nothing for the matter in hand. Yea what and if they prove not that end which you think? Then will this your demonstration be altogether both without head and tail. Let us see in few words, that we may also illustrate as it were by the way some obscure places; whose meaning it willbe very profitable for to know. First you allege that of Dan. ch. 7.9. I considered the horns & lo an other little horn came up, & three of the first horns were plucked away from before him. I beheld till the thrones were set up, and the ancient of days did sit etc. And afterwards explaining the vision, he saith, The fou th' Beast shallbe the fourth Kingdom: and the ten horns are ten Kings, & an other shall rise up after them, & he shallbe mightier than the former, & shall subdue three Kings etc. And they shall be given into his hand for a time & times & half a time, & judgement shall sit. I answer, neither is the little horn, the Antichrist, as we have showed neither if he were, doth his end lead unto the knowledge of that coming But leaving these, let us weigh for what cause this is cited. From these words you would teach that the end should straightway follow that little horn. But you ought to have considered withal the words after, in ver. 14. & to him was given dominion & glory & kingdom, that all people's nations & tongues should serve him▪ That is, he which shall obtain the Kingdom, when the little horn is destroyed, shallbe an universal King, unto whom all nations shall obey. But shall there remain a distinction of peoples, nations, and tongues, after the last end? yet is it more plain after, if plainer may be, in verse 27. And the Kingdom, and amplitude, and rule of Kingdoms, shallbe given to the people of the holy most High, whose Kingdom shallbe a perpetual Kingdom, and all Rulers shall serve it. Where first it is to be observed, that the dominion of this Kingdom, shallbe of the things under heaven: then, that it shallbe the holy Most-High; and finally, that all rulers shall serve this Kingdom: which things cannot have place in the heavenly Kingdom. The thing ●s thus; that little horn is the Turk, who being at last extinguished, the jews converting universally all of them unto the faith, shall have a perpetual domination, that shall dure until the coming of our Lord from heaven. For the little horn in Daniel, is Gog in Ezechiel, who being slain, the Christian faith shall exceedingly flourish among the jews, as is showed by that typical building of the Temple & new City. The same reason is of the new jerusalem in this Apocalypse, after Gog is slain, ch. 20.21. These things we have partly taken out of the 16. chap. of the Apocalypse; partly they shall be explained hereafter more fully. And this is that which Lactantius writeth, lib. 7. chap. 15. The name of Rome, saith he, wherewith the world now is ruled, (my heart is afraid to speak it, but speak it I will, because it shall come to pass) shallbe taken away from the earth, and the Empire shall return into Asia; & the East again shall have dominion, and the West shall serve. The second place is Ap. 20.4 After this he must be loosed a little time: and I saw seats, and they sat upon them, and judgement was given unto them. I answer, these things are far from the last end. For they follow not as you think after the Devil is loosed; but these seats are placed during his imprisonment. Again, there are 1000 years before the first resurrection; then they that first rise, do reign 1000 years, as is expressly said ver. 6. Therefore these seats and this judgement. which you suppose to be of the last end. do go before it 2000 years at least; such a stranger are you in these mysteries. Then to that which is alleged out of Dan. 12. Blessed is he that waiteth and cometh unto the 1335 days, that is, say you, unto 45 days after Antichrists death, for then the Lord shall come to judgement, and will give the crowns of righteousness to them that overcome. I answer, as touching this place, we are to explain it after, chap. 20.11. and it may be one day we will take in hand the full handling of it. In the mean while let us know, that the destruction of Antichrist properly so called, is not here handled, nor our Lords coming to the last judgement, which shall not make all blessed upon whom it cometh, when many shall desire that they may be covered by the mountains from his sight: but the full caling of the jews, where Daniel stayeth his prophesy; neither do any Prophecies go further. Fourthly you come unto Mat. 24. this Gospel of the Kingdom shallbe preached in the whole world, for a testimony to all nations, and then shall the end be. I answer, here is no mention of your Antichrist: and again, the end in this place, is the end of the jewish polity, not of the world, as I have showed ch. 4. against your first Demonstration. But you add the words following; Straightway after the tribulation of those days, the Sun shallbe darkened, and the Moon shall not give her light, and then shall appear the sign of the Son of man. I answer, neither doth these make any thing for Antichrists destruction to be joined with the end of all things, seeing they speak not of him at al. Yet that we may see the interpretation of the words, let us discuss them a little. With one consent, as I suppose, it is applied unto our Lords last judgement. But this Apocalypss teacheth both to think and to speak more distinctly of this thing. For from hence we do understand, that the Lords coming which is yet to be hereafter, is twofold; the one spiritual (so named for excellency,) in the caling of the jews; the other corporal, at the general judgement. And that coming in Matthew, seemeth to be spiritual, which is in deed described to be most glorious and powerful, by the corporal furniture; as that which shallbe both a clear resemblance and as it were a certain pawn thereof, & also no change shall afterward come between, which may make the corporal to appear as new And that thus the thing is, may easily be perceived, if we mind how the Disciples in the beginning of the chapter inquired of the end of the Temple, of the Lords coming, and the end of the world. Without doubt under Christ's coming they comprehended the restoring of their nation: and therefore after the Lord's resurrection, supposing that this was the coming which he had given them hope of; they ask him again, Lord wilt thou at this time restore the Kingdom to Israel? Act. 1.6. But Christ answering, and by a continued order prosecuting the things to come, teacheth first the destruction of jerusalem, and dissipation of the jews: then he annexeth the rest of the course of things, neither any where mentioneth he any restoring, before this his glorious coming. Therefore it must either be contained in this his appearing, or there will be none: which opinion, if the Disciples had in mind conceived by this answer, surely they would not have nourished any expectation of a Kingdom afterwards. Besides, a tribulation next goeth before this coming, for so he saith, immediately after the tribulation of those days, the Sun shallbe darkened; and then shall appear the sign of the Sun of man etc. But before his corporal coming, no such tributation shall go immediately before. For after the caling of the jews, and the new constituted Church, God will wipe away every tear from their eyes, and death shallbe no more, neither shall mourning, nor crying, nor sorrow be any more, for the former things are passed away; Apoc. 21.4. Wherefore that coming is not corporal. It may be also that hath some force, which he saith that the sign of the Son of man shall appear; as if purposely he would distinguish between this spiritual coming, and the corporal following. Hereunto pertaineth, that those words All the Tribes shall wail etc. Apoc. 1 7. we have there showed to belong unto the jews; and that this wailing is of repentance, which willbe too late at the corporal coming. Thus much briefly touching the meaning of these words: which though they help your cause nothing, how ever they be taken; yet was it not impertinent by the way to seek out the truth that is hid in them. Therefore I answer unto that Thess. 2.8. Then shall the wicked man be reveled, whom the Lord shall slay with the Spirit of his mouth, & destroy with the brightness of his coming: there is the same meaning of this coming, that is of that in Matthew. At the caling of the jews, when he shall give a most bright resemblance of himself present in the Church, shall Antichrist utterly be destroyed: as we made plain in the former chapter. For after the throne of the Beast is darkened, the way shallbe prepared for the Kings of the East; that is, the jews shallbe called strait after Rome is destroyed. For she only hindereth this joy. Then, after the Beast and False Prophet and Dragon are cut off; that is, after the Bishop of Rome, and the Turk be extinct (as after shallbe showed more at large;) the mystery shallbe finished, and the full caling performed, Your Pope, whom you, Bellarmine, boast to be the head of the Church, shall neither be head nor foot in the holy congregation of the children of God. And now see how far these mountains are under heaven; whose tops, you standing a far off did think, were hidden among the stars. The last place is 1 john. 2.18. Children it is the last hour, and as you have heard that Antichrist cometh, even now there are many Antichrists, whereby we know that it is the last hour. I answer, what john here concludeth, we easily see and acknowledge: he proveth that it is the last hour, because then many Antichrists were come. For Antichrist should come in the last hour. Where is to be observed, that john alluding to the parable of the labourers, Mat. 20.6. of whom some were hired about the eleventh hour: compareth all this age from Christ until his last coming, unto this last eleventh hour. Then, that he saith this noisome age shallbe of Antichrist, whom he putteth not off unto the last minute of this hour, but defers him to some indefinite space thereof. These things doth john truly, holily, agreeably, to his other writings. But what must you needs conclude from hence; who will not have Antichrist to be yet come? Even thus, and no other way: He that shall come in the last hour, he is not yet come; Antichrist shall come in the last hour; therefore he is not yet come. I bring it into form, that you may see your usual manner of reasoning, and be ashamed. Your syllogism walks on four feet. In the major, by the last hour you understand some little space, to weet, 3. years and a half before the last end: or otherweise, if it comprehend all the time from the first coming to the second, the proposition is most false. In the minor, the last hour is taken in the sense that john useth it, for the whole time of grace, until Christ's second coming: or if it be taken more strictly for 3. years and a half, it is a foolish begging of the question, and john's authority is pretended in vain. You bring a similitude to illustrate john's argument, namely that he speaketh of Antichrist, as one may do of the Sun, whose beams when it ariseth he caleth the Sun, and that so his argument is firm. Even as one may raisin of the last hour of the night, the Sun riseth in the last hour of the night: the Sun beams do now lighten the air; therefore this is the last hour of the night. I answer, the similitude is fit enough for the signification which the Apostle useth: for always in the same hour the Sun beams and the Sun itself are seen. Whereupon he that maketh all this last age, one hour; doth not amiss, to mention his forerunners in the beginning of it. But you that make the last hour to be 3 years and a half: what help can you have by the similitude of the Sun & beams? For if you part the hour into sixty minutes, Antichrists forre-runners do come before him no more than 210. years. What are these few years, unto the 1500. years, in all which you grant Antichrists beams have been conspicuous, and yet hitherto he hath not appeared; and when at length he shall appear, he shallbe to be seen but 3 years and a half? How unlike is he to the Sun? And how unlike are his ministers to the beams? The beams go scarcely half an hour before the Sun; which straightway arising yieldeth itself to be seen 12. hours: but these forerunners of Antichrist do glister 1500. years, and Antichrist himself is not yet appeared; and when he shall be come, he shall not shine one minute in respect of that space. If therefore Antichrist be answerable to his forerunners, as the Sun is to his beams: he must needs be come now many ages since, seeing his forerunners shined in john's time. Take heed hereafter how you have to do with the Sun. This Delius as his manner is, hideth not vices, but discloseth them. At last, from scriptures you descend to the consent of Fathers, and the confession of adversaries. They with their consent will help you nothing, who all of them verily, if they were this day alive, would with like consent acknowledge that in many things they erred. I confess also, that our men do think Antichrist shall reign till the world's end: but I pray you, let them have place to change their mind, when they are taught better. In things not yet sufficiently found out, they think it sufficient to insist in the footsteps of other men: but when they shall see the truth, (to whose voice alone they know for to hearken,) shine from another part, being confirmed by most sure arguments and use, you shall perceive that they departing from you, will leave you naked, of whose confession you now do boast. These things thus finished, you come to the insoluble Demonstration, fetched partly from Antichrists three years reign, and partly from the world's dissolution conjoined with his death. Antichrist, say you, is not yet come, neither is the Bishop of Rome he: because straight-after Antichrists death, the world shallbe ended, and Antichrist shall not live, after he hath appeared and begun to reign, but three years & a half. And the Pope hath reigned now with both swords in our adversaries judgement above 500 years, and yet the world dureth still. I answer, I trust I have already sufficiently manifested, that that first point, to weet, that the world shall end strait after Antichrists death, is not with any competent reason by you confirmed; but that the scriptures alleged, do speak an other thing, far distant from the last end. Then that the second point also, viz. that Antichrist shall live but 3 years and a half after he hath begun to reign, is in the former chapter convinced to be most false: and to be nothing else but the efficacy of error, to deceive them which believe not the truth, that at last they may perish in eternal destruction. And therefore that which you gather from these rotten foundations, viz. that Antichrist is not yet come, and that the Pope of Rome is not he; is most vain. Seeing albeit the Pope hath reigned with both swords abov 500 years: yea and to yield you more, hath fulfilled 1300. whole years: yet nothing letteth it him from being the Antichrist; nay he is the more convinced by this to be the wicked man; as we have showed by undoubted reasons, grounded on sure and tried principles. Ghapt. 10. Of Antichrists proper name. THE fourth chief point comprehendeth two disputations; one of Antichrists proper name; another of his mark. His proper name, by all men's joint consent, is gathered from that number chap. 13.18. And his number is 666. And this we have showed in handling that place to be no other than Latino's, it being plainly confirmed by use, and the agreement of all things. And surely Irenaeus many ages ago, (whither led by conjecture, or that he had so received from others, the auditors perhaps of the Apostles,) wrote that it was very like to be this name. His words hereof are these; But the name Latino's also hath the number of 666. and it is very likely, because the most true Kingdom hath this title. For the Latins are they that now reign, but of this we will not boast. Thus writeth he. I confess Irenaeus resteth not in this name, but supposeth Titan to be more worthy of credit: yet his conjecture of the Latin Kingdom, came nearer the mark than he weened. And because you feel yourself pressed with his authority as with a great prejudice; you thought it best first to weaken that; and therefore his conjecture, you say, is at this day nothing, because the Latins do not so much reign, as the Turks, Spaniards, Frenchmen. I answer, this your instance is altogether nothing. For it is not needful that the Kingdom of which Antichrist should spring, should always be most mighty: but it is enough if it have been so some long time; as the Latin was after Irenaeus for many ages. Antichrists Kingdom shallbe weakened by little and little, before the absolute and last wasting, until at length it be utterly ruinated. We have heard that Jezabel should be cast into a bed of languishment, chap. 2.22. And have you not read afterwards that Babylon is fallen, is fallen: chap. 14.8. That the worshippers of the Beast were made botchie; his throne darkened, that Antichrist himself with his, should gnaw their tongues for rage: chap. 16.2.10. Final, that the Kings should forsake the whore, make her naked, eat her flesh, and at last burn her with fire, chap. 17.16. Have you not, I say, read these things; and do you require notwithstanding that Antichrists Kingdom should flourish unto the last moment of time, even as it did in former ages? Certainly you take for defence, that which most of all killeth your cause. For unless the Roman Kingdom were fallen at last from the highest top unto this so low a step, it should not be Antichristian. Secondly you object, that Latino's, for to signify the Roman, is not written by a diphtong ei, but by simple i, & then it makes not that number. I answer: Irenaeus doubtless knew the orthography of the word, as well as Bellarmine. He would never have said it was very likely, if so be the just writing of it had disagreed from the just account. And he that so exactly warneth of the name Teitan saying that the first syllable is written by the 2 greek vowels e & i: could he not see what Latino's needed for the true orthography? And whereas Latino's at this day written by single i? you need not, I trow, betaught that long i among the Romans was wont to be pronounced like the diphtong ei, & had little e included. So Cic. wrote Bini in latin, for the greek binei, lib. 9 Epist. unto Papyrius Paet., in the Ep. which beginneth thus, amo verecundian. And we at this day both pronounce and writ Celeberrimi, Vis, primus, Captiv.: which yet are found in ancient Inscriptions, Celeberrimei, Veis, preimus, Cap●●●vi. Although therefore we now write Latino's, yet is it not to be doubted but of old it was written by a diphtong, as Irenaeus hath it without any stammering. So the ancient Greeks do indifferently express the Hebrues great Chirik or I, sometime by single i, sometime by ei: whereupon in th●t complaint of Christ Eli, Eli, etc. some writ it Elei, Elei, as john Drusius hath observed. This therefore which you object about the writing, is leight, and of no moment all al. Thirdly, you say, Antichrists name should be proper unto him, and most usual: for it must be showed for a sign of all that buy or sell And no Pope was ever called by this proper name Latinus, neither do they commonly call themselves Latines, but only Bishops or Popes. I answer, Experience in deed doth very well satisfy this argument. But, say you, Latino's is not the proper name of any Pope. Well then, let some Frenchman or Spaniard, or Germane, or any other, take to himself the name and authority, either of the Latin Pope, or Latin Bishop, or Latin patriarch; (for Latin is not a noun substantive, as they say, but an adiective, to which some thing must needs be joined;) the Bishop of Rome, I trow, will be nothing angry, who looseth nothing by a common name. Or rather will not the Antipapal war be renewed: the Roman cursing the man with all execrations, who shall challenge that which properly pertaineth unto his seat? So far therefore is it, that this name is not proper to any Pope, as it is proper to all, for the time they hold the chair: seeing Antichrist is a succession of Bishops, not a singular person, as is showed before. Neither are Forenames & Surnames only proper; but whatsoever noteth out a thing plainly, distinctly, certainly, and truly, is to be counted a proper name. Unless perhaps you only can not tell who is the Greek or Syrian or Egyptian Patriarch, because none was ever called by these proper names? Again, the same use may teach, how this name is showed of all for a sign. For let there be some one of us, with you Papists, and let him openly declare himself to be an enemy of the Latin name, religion, Empire; shall he sell any thing among you, unless it be his head? Or shall he buy any other thing then a sure gibbet? The Greeks are for a proof, of how great moment this name is; which could receive no comfort from these of the west, before they acknowledged this name, and subjected themselves to the Latin Pope: as we showed before, chap. 13. Fourthly, you say, there are innumerable names which make this number. I answer, this name is not only to be judged by the number, but also by all properties joined together, which the Spirit hath fixed as rails, to describe the greatness of it. For there must be such a number of 666, as should make a numerable and famous name, at that time when this prophesy was given to john: which notwithstanding for the Churches good was not then openly to be divulged, lest it should procure unnecessary peril: and finally, by which men which take the mark thereof, are received unto mutual traffic. That this is the true and natural description of this name, we have learned from Apoc. 13.18. as upon that place we showed: & now if all these properties do agree to innumerable or many names, let them be all of like account. But seeing neither Teitan, nor Arnoumai, nor Lampetes or other of like sort; nor Martin Luther, nor Luther, nor Dabhidh Cithraiu David Chitraeus, nor Saxoneios, or any other like fiction can be fitly applied unto that purpose: needs must Latino's, not only for the convenience of the number, but for the agreement also of all the properties, be counted the only and true name of Antichrist. The last refuge and insoluble argument is, that men do yet strive with great controversy about this name: for if, say you, Antiehrist were come, and the Bishop of Rome were he: his name would be certainly known: for all Prophecies when they are fulfilled, are made most certain. Christ's name noted of Siby lla by the number 888. was hid from all, before his coming: but after he was come, all controversy was taken away, and all men plainly know that he is called Jesus. I answer, that is false which you simply & absolutely do avouch of the clearness of Prophecies after they be fulfilled. The Prophecies in deed are clear, when they have their event, but unto them whom they concern, and whose eyes God openeth: as for the unbelievers and the other wicked multitude, they continue dark and obscure unto them, no less when they are fulfilled, than before. For why do the jews deny Christ to be yet come, when so many ages sithence, the thing hath been performed? Why did they not acknowledge Elias in the person of the Baptist: when as that of Malachi, pointed at him evidently with the finger? There is no doubt, but that abomination of desolation which Daniel foretold, and Christ biddeth so diligently to be considered: was fulfilled in the destruction of jerusalem. But do all even Christians agree, what this abomination was? As for sybil, her Acrostik verses might have taught, what this name should be. Yet the jews do neither believe sybil, neither will they have the name jesus fitly to agree unto that number. They strive about the orthography, (as you erewhile did for yours;) they take away the last letter, writing the name unperfect and maimed Jessu: or if they grant the letter Ain should be joined thereto, yet they ask by what reason the Greek Sigma is put in the place thereof; seeing otherwhere it is wont to be expressed by A or by N. Do you see then how vain & frivolous this argument is? Do you, for to prov that Antichrist is not yet come, afford help to the jews; that withal you may evince, that Christ is not come neither? But it suiteth well, that Christ should be oppugned, & Antichrist defended, with the same arguments. You cannot, Bellarmine, whiles you are environned with the thick smoke of the pit, behold with pure eyes the Angel of the bottomless pit. You must go forth into the wilderness with john, from out of the vapour of the infernal cave: & then will all things appear unto you clearly. Chapt. 11. Of Antichrists Mark. IN what things the Mark of the Beast consisteth; I have largely declared chap. 13.16.17. Against which Bellarmine objecteth two things; one from the text; another from the antiquity of the signs by which we define the mark. From the text he gathereth four things. First, that the mark shallbe one, not many. For always, saith he, the Scripture speaks in the singular number, as well of the mark as of the name, and of the Number of the name of Antichr. And therefore s●ing the adversaries do make so many marks, as the oath of fealty, the Priestly unction, the profession of the Roman faith etc. they know not what mark it is. I answer: that which you say of the singular number of the Mark, is very infirm; seeing Aretas, the Compl. edition, and some other copies of no small authority, do read, that they might give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Marks, or Characters: ver. 16. Neither is that by reason of the multitude which receiveth: forasmuch as the same copies with one consent do express the seal of God in the singular number, although they speak of many; as they which have not the seal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not, the seals, chap. 9.4. Moreover, is it strange unto you that any multitude should be signified in the singular number, and contrariweise, one thing in the plural number? But the name and number of the name, you say, are singular things. Be it so; surely by like reason you might conclude that Musraijn is of the form singular, because Put and Canaan, with which it is joined, are of that form: Gen. 10.6. Who ever urged this, that all words should be of like force, which are rehearsed in any one sentence? But, if Grammar perhaps will not satisfy you, yet Logic will constrein you to rest; which teacheth that a mark or character is one in the name, but manifold in the thing. For a mark is that which necessarily all must receive, ver. 16. but it is necessary that all receive, either the mark properly so called, or the name of the Beast, or the number of his name, ver, 16. Therefore these all are marks; & that which is universally called a mark ver. 16 we now perceive containeth more kinds, & that you falsely affirm the mark to be one. Secondly, you object, that the mark is common to all: the oath of fealty, and Priestly unction, is of few: I answer, the mark is twofold; the one general comprehending in it all the other ensigns of the Beast: the other special, a part & member of the former. For that which is first called a mark, ver. 16. is distributed into three members, ver. 17. namely, into the mark, so called by the name of the whole; the name of the Beast; & the number of his name. Now then see how finely you reason. The mark is common to all: the oath of fealty is not common to all: therefore it is not the mark. In the major, the mark is taken generally: but then nothing can be concluded therupon, but that the oath of fealty, or priestly unction, & such like, is not the general mark: which I easily grant. Or if it signify a special mark; the proposition is particular, and so the whole reason, is without reason. After the same manner one may prove that a man is not a sensible creature. For a sensible creature is a thing common to all that have sense; a man is not a thing common to all that have sense; therefore, no sensible creature. Of all the flowers of Logik, you seem most to delight in Equivocations: which you use so often, as if you relished nothing, that is not seasoned with this salt. Thirdly you say, the mark may be carried indifferently in the right hand or in the forehead: but the oath, unction, profession, etc. belong not to these parts: & therefore are not marks. I answer, by your sport you make yourself a sport most of al. Surely no sober man, when he seethe the mark to be called by a borrowed Speech, would require the places on which it is imprinted, to be taken in their natural signification. We read that the elect were sealed on their foreheads, Chapt. 7.3. Think you there was some very brand mark set on those parts of their face? So Ezechiel saw the godly of jerusalem, signed on their foreheads: yet no man ever believed, that the men, (excepting in the type) were painted with a very ynken mark, Ezek. 9 4. The like borrowed speech is here of the forehead, & hand, & mark. The forehead is the bold & open profession: the hand is the stout and diligent labour: for the performance of both of these to the Bishop of Rome, every of his servitors according to the condition of his place, is bound by mark. Whereupon this mark is not seen only in the knees, as you would prettily frump our men: but, that you may the more marvel, even whiles yourself in time past ware a cowl on your shoulders, you openly showed by the mark on your forehead, whose beast you were. Fourthly, you say, in Antichrists Kingdom no man should be suffered to buy or sell unless he showed the mark, or name, or number of his name: but many of the Pope's dominion do buy and sell, which have not yielded the oath of fealty, yea in the City of Rome itself, as jews etc. I answer, the necessity of the mark for mutual traffic, is required in the subjects only; not in strangers, such as the jews are esteemed. For who judgeth them that are without? But if any that is called a Christian should show his mind to be alienated from the Pope of Rome, he can no otherweise traffic among you, than by procuring to himself the danger of his head; as we have showed more at large Apoc. 13.17. The words therefore of the text, have not yet refuted these which you call trifles: but plainly do confirm them to contain one true meaning. Your other reason is whereby you prove that all these signs are more ancient than Antichrist. Which that it may the more distinctly be understood, we are to know, that Antichrists time is two fold; (for this summary division is now enough.) The one, of his first rising, whereby he is the first Beast; the other, of his second rising after his head was healed, whereby he is the second Beast. Now the Mark is the ordinance of this second Beast, within whose borders it is contained, though the foundations were laid before: which began then to get it force, when the Romish ceremonies were obtruded on the Churches, and all were constrained to undergo the yoke of them. Whereupon that which you bring of certain rites, is altogether from the question in hand. For the antiquity of these rites is not now dealt with all; but the time when first they were used for a sacrament of Romish obedience: which you shall not find to be before the birth of the second Beast, if you will cast a true account. For whereas in the first place you mention the Chrism of Baptism, we acknowledge the superstition thereof to be ancient; yet Sylvester the Roman, put to it some new thing, not necessarily used in other Churches; till Augustine the Monk the Roman Apostle about the year 600. compelled the Britain's to administer Baptism after the Romish manner, and to receive the books of their other ceremonies. Con. Rom. 1. Can. 5. Innocent. 3. Decret. Epist. Beda Histor. Angl. lib. 2. cap. 2. And this Mark once received, the age following also imprinted deeper, & propagated larger through all Germany by means of Boniface the Englishman, who established the Romish rites every where, and removed out of their places many godly and learned men, that somewhat resisted the same. What should I mention other countries, of which it is now sufficiently known to every one, both by what beginnings and proceeding at last all were branded with the same marks? Secondly, for the name Catholic, we confess the Romish Church was in old time Catholic, (so far as this name can agree to a particular Church) whiles integrity of doctrine flourished in the same: and therefore was not amiss by the ancient Fathers often so called. I confess also, the first declining of this Church not being well perceived, and Augustine, Victor Vticensis, & others spoke honourably of this Church. But what is these men's commendation, to excuse the Antichristian loftynes that followed? It is one thing to be Catholic; another thing to be the only Catholic. The first, holy men acknowledged because of the consent of holiness: this other, the later Popes challenged as proper to their seat, after that they could suffer no man, except they had him bound unto them by some sign of servitude. Then boasted they impudently, that it was necessary to salvation, to be subject to the Church of Rome: Bonifac. 8. Extrav. de Majorit. & obed. tit. uni, unam sanctam: and that he was an heretic, which denied the authority and prerogative of that seat: Nicolaus to the Bbs. of Milan, Distinct. 22. Omnes. Which very thing you chant at this day to the world: but a thing never heard off before, till the Beast came forth with his branding iron. You are wont foolishly to skip, at this word Catholic so often as you meet with it, as if it were your peculiar ensign: but bring forth any one place of any approved and sufficient author, that made Rome a square and rule of faith, so as your Popes sacrilegiously arrogated to their seat, after the rising of the second Beast, namely after the year of our Lord, about 600. And if you can not, then acknowledge either the Mark, or at least your own lamentable obstinacy. Thirdly, you say, the oath of fealty is found in the time of Gregory, lib. 10. Epist. 31. I answer, miserable is your want, Bellarmine; who were necessarily bound to insist in the first degree, before the rising of the second Beast. Can nothing be produced more ancient, whereby you might put the thing out of controversy? But neither doth this oath profit you any thing; seeing it was not compelled, but willingly offered; nor of any universal order receiving authority to do a thing, but of one schismatik ask pardon, and returning to the communion of Rome. Whereupon it was not the Mark, so much as a kind of resemblance and image of it to come soon after. In creating of Bishops, I find no oath more ancient than that of Boniface, about the year 726. after that the second Beast was risen up. And in ordaining of the civil Magistrate, none before that of Otho the first, in the year 912. Show you something before, or confess that this sign, wherein the chief force of the special mark is contained, came not abroad, before the second Beast had brought it forth. Fourthly, you say, Gregory Nazianzen mentioneth the anointing of Priests. I answer, Nazianzen speaketh not properly but figuratively. No writer of that age, makes mention of that ordinance of Anointing. And Innocent 3. takes away all scruple, who plainly confirmeth that the Greeks used not this manner of Anoyting in ordering Bishops, before his time. For so Decret. Epist. lib. tit. 15. he writeth to the Patriarch of Constantinople, of a certain Branditribarense Bishop, who in his consecration had not received the holy unction as he caleth it. Because, saith he, with you, Bishops are not wont to be anointed when they are consecrated: we have commanded that to be supplied in him, which he wanted, causing his head and hands to be ointed with the holy Chrism, by the Bishop of Alba, two Bishops more assisting him, according to the Ecclesiastical manner. Whereupon afterward he exhorteth also the Patriarch himself, that he would likeweise be anointed. We warn therefore, saith he, your brotherhood, and diligently exhort, that you also receive the sacred unction, that you may want nothing to make up the sacrament: and when you are anointed with the holy Chrism, that you likeweise anoint your Archbishops and Bishops: & by them cause the hands of the Priests to be anointed with the blessed oil: that in ordaining Priests and consecrating Bishops, you may keep and cause that manner to be kept, which the Apostolical seat observeth. Thus wrote he: By which it is manifest that neither Patriarch nor Archbishops nor Bishops nor Priests received any oincting in their ordination▪ till the Romish mark came unto them. Which also might be understood by Nazianzens words, who speaketh no otherweise of the Priests oil, than of the use of the talents, of the care of the flock, and of the oil of perfection: which are all spoken figuratively. Fiftly, you bring forth, the sacrifice for the dead, and the worshipping of Images: of the beginning of which impieties there is no need curiously to dispute. Whosoever was the author by whom first they took place, they became the symbols of Rome only, after that she would have them exercised by her only authority. For when she had bereft Leo Isaurus of the Empire of the West, for being against her Idolatry; she made manifest unto all, both what her mark was, for which she so eagerly contended, and with how great peril men did refuse to receive the same. Of these signs therefore, some indeed are before the second Beast, in the beginning of their superstition: but in force of binding to Rome, they be either all equal, or in age a little after. But because to the former marks we have adjoined the numeral name Latino's; lest perhaps you should here object the same thing which you do in the other; I will speak of it a few words. This name is most ancient: who knows it not? which notwithstanding lay dead for many ages, till the Emperors translated their seat to Constantinople. Then it somewhat revived, and began to be famous; as appeareth by Epiphanius in his book De mensur. & pond. speaking of the Romans, which are not still called Romans, saith he, but Latins. But this name was not yet so commonly used, or so obtruded on the Churches, as to have the dignity of a mark. Whereupon Socrates, Theodoret, Sozomen, Evagtius, do use the same very sparingly, or no where rather, to my remembrance: but so often as they speak of Rome, they call it Old Rome, & the Provinces they distinguish by the names of the East and West only. But after when at length the second Beast turmoiled all things, and a partition of the Empire was made, & limits were appointed, by Nicephorus of Constantinople, & Charles the Great: then did the name of the Roman Provinces remain in the Eastern countries: & the Western were by a common name called Latin; as appeareth by Zonaras, Nicetas, Gregoras, and Chalchocondilas. Neither was it enough thenceforward for the Greeks to submit themselves unto the Roman Patriarch; (for they challenged this name of Romans to themselves;) but now the chiefty was to be yielded unto the Latin Bishop, or Bishop of Old Rome; or otherweise no reconciliation could be made, as appeareth by the Council of Lions, under Gregory 10. However therefore these and many other superstitions were in use many years, before Antichrist was known to the world: yet after they were made bonds to tie men for to defend the errors of the Church of Rome, then put they on the nature of Brands & Marks. These things do you dispute against the true Mark, stablishing rather our opinion by your empty oppugnation, than doing it the least hurt. But what Mark do yourself now feign unto us? forsooth some positiv Mark which Antichrist should devise, but what it is, shall not be known until he come. I answer; if it be a positive mark, and all must receive it, as the Spirit evidently saith; then Antichrist must either go to all, or at least must compel all to come to him. Wither of the two we make it, here will come again that admirable journey into all lands in his three years space & a little more; of which we spoke in the 6. chapter of this Refutation, against the public persecution. Or though the performance hereof be committed to his Legates: there will, I believe, be more travel and business, than can be dispatched in so little a space. Chapt. 12. Of Antichrists generation. TOUCHING the generation and stock of Antichrist, you rehearse the opinions of certain Fathers; some of which, you say, are erroneous, some probable, othersome sure and certain. Erroneous are the opinions of the Author of the treatise of Antichrist, among the works of Augustine, of Hippolytus Martyr, of Origen and Sulpitius. Probable, are those of Damascen, Irenaeus, Hippolytus, Ambrose, Augustine, Prosper, Theodoret, Gregore, Bede, Rupertus, Aretas, Richard and Anselmus. The catalogue of whom I now therefore repeat, to put you in mind, upon what authors you rely in this matter. For when you see these whom you esteem for chief witnesses in all questions, partly to be in manifest error, partly to confirm their opinion with no sure arguments: why do you wholly depend, I pray you, upon their words, as it wree upon some divine oracle, that could not be deceived? It is no wise man's part willingly to follow blind guides, especially such as himself ackowledgeth to be blind. Awake then at last, and learn to know Antichrst rather from the truth itself, than from them which have scarcely seen any shadowing portraiture of him. But to let these pass, let us come to those things which you count most certain; of which the one is, that Antichrist shall chief come for the Jews, and be received of them as the Messiah. The other, that he shallbe borne of the Jews stock, and be circumcised, and observe the Sabbath, at least for a time. Both which, the time of Antichrists coming teacheth to be most false. For seeing he hath reigned now many ages at Rome, to weet since the heathen Emperors were expelled; and yet the Iwes submit not-unto him: it necessarily followeth, that he neither is to be received of them as the Messiah, neither shall he come chief for them▪ Yea neither was he to be as appeareth by the testimony of all memory past, which never relateth any jew to have sitten in the chair of the Pope of Rome, and it is in some sort certain that there never shall. For he shall not invade by open force, and bring in a new regiment. For so he should not be the seventh head, or the eight▪ which is the same; but the ninth; whereas so many heads the Beast hath not. And it is not likely, considering the sageness of the Cardinals, especially being helped by the Porphyry seat, that ever they willingly will choose such a one, whiles things remain as they are. All these your trifles fall to the ground, by those engines which the Spirit ministereth, and we applied in the beginning of this treatise. But let us examine what you bring to the contrary. First you confirm that Antichrist shall come ciefly for the jews, and shallbe received of them as the Messiah, from the place often cited; I am come in my Father's name, and ye receive me not: if an other come in his own name, him ye will receive: john 5.43. I answer, it is true, that an Antichrist should be received of the jews; but the question is of the Antichrist properly so called, not taken commonly. The proper Antichrist they would never acknowledge, as is most sure by many arguments, which may be gathered from the things fore spoken: the other they would readily and studiously follow: as came to pass as we read in Seder Olam Zuta of one Cuziba, and a certain Syrian mentioned by Paulus Diaconus, lib. 21. rerum Rom.; and elsewhere of other such like deceivers, which vaunted themselves to be the Messiah. That therefore which is spoken of the Antichrists of the jews, is wrongly wrested to the great Antichrist, whom the Apocalypse and Apostles do describe. Secondly you bring that in 2 Thess. 2.10. Because they received not the love of the truth that they might be saved, therefore God will send them the operation of error, that they may belpev lies etc. This place, you say, the ancient Interpreters do expound of the jews: I answer, as touching the ancient Interpreters, you know their mind being possessed with some prejudice, inclined all their cogitations thereunto. Whereupon it came to pass that those holy men, when once they had conceived in mind, that Antichrist should be a jew, taking it so rather one from another than weighing the thing itself: whatsoever any where was delivered about this matter, they applied for the most part thereunto. But, say you, the thing itself without the Father's commentaries proclaimeth that the Apostle speaketh of the jews. This in deed is worthy to be considered, for from hence we shall have whereby we may judge of those Father's testimony. First therefore you say, Antichrist should be sent unto them which would not receive Christ. And who are they which more ought and would not receive Christ, than the Jews? I answer, that which you first propound, is not firm enough. For the Apostle saith not that Antichrist should be sent unto them which would not receive Christ, but, because they received not the love of the truth. And there is a great difference between these two; as much surely as is between jews & Gentiles. For this manner of speaking which the Apostle useth, properly belongeth to the Gentiles, who shall bring, as he saith, this evil upon themselves; not for that they altogether refused the truth, but because outwardly professing it, they carry not that study, zeal, desire towards it, that was meet. Even as the Angel of Ephesus is blamed, (& that in the name of the whole Church of the Gentiles, as there we showed,) for that he had left his first love; Ap. 2▪ 4. From these words therefore I conclude most firmly against you, that the Apostle speaks of them which acknowledging & professing the truth, did not love the same as became them, which agreeth certes to the Gentiles only, not to the jews: who refusing the whole truth, are not blamed for want of love: seeing the lesser crime is not wont to be objected, & nothing said of the greater. Secondly you say, the Apostle speaketh not in the time to come, they will not receive: but in the time past, they have not received: which agreeth to the jews that would not believe when Christ and his Apostles preached; when in the mean while the Gentiles received the Gospel most desirously. I answer, the Apostle speaketh in respect of the time of Antichrist, of whom he treateth. God will send Antichrist, because before Antichrist came, men studiously followed not the truth, as became them. Neither could he speak otherweise, unless he had set the punishment before the offence. For if he had said, because they will not receive the truth, it might seem that Antichrist should come upon them for the obstinacy that should be after his coming. These are your reasons, which you say, do proclaim that the Apostle speaketh of the jews: but if you diligently mark, you will confess that this is not so much as a soft whispering, unto the loud cry on the other part. For hear what the Apostle saith in the beginning of the chapter, ver. 3. Unless there come a departure first, and the man of sin be reveled etc. Whereby he teacheth that the departure, (or Apostasy) shall go before Antichrist; and the Revelation of Antichrist, before the coming of the Lord. And whose departure shall this be? not the jews: for they received not the truth at all. And defection is from a thing, which one embraced before. Moreover these men's defection could not be to come, seeing they from the first preaching of the faith, did resist the truth. Therefore it should be the defection of the Gentiles; and not passed, but to come. For if it had been past, the Thessalonians had seen Antichrist, who had not yet showed himself, being restrained by some impediment, as the Apostle after teacheth. But you will say, this departure was from the Roman Empire. But let the Apostle, I pray you, interpret himself, who afterwards expresseth that which here he caleth a departure, by other words, for that they received not the love of the truth, ver. 10. And what other departure, could bring forth this mischievous evil? Was the Roman Empire which crucified the Son of God, so regarded of God, as for departure from it, he would send Antichrist into the world? These are the dreams of Romish men that abound with excess and surfeiting: not of such as with true desire do follow the truth. Therefore whatsoever hitherto you have said, it is clear enough, that they be not jews which should receive this Antichrist, but Gentiles: and that for just causes, Calvin of blessed memory, and others whom you call Heretics, did departed from the ancient Father's interpretation; & also did expound these things of you and such like, from whom certainly, so far as it seemeth, God hath taken away all judgement of right and wrong in matters of salvation; because you more esteem the honour and pleasures of this world, than the simplicity of the Gospel. But, by reason also you would persuade that the Jews are they which shall receive Antichrist, who should join himself first unto them. For they be ready to receav him, which expect the Messiah to be a temporal King. I answer, they are ready in deed to receive Antichrists, and oft-times they have received them, according to that which Christ foretold: but what is this unto the Antichrist, of whom we speak? For inquisition is made of Antichrist properly so called, who because he hath two horns like the Lamb, Apoc. 13.11. they which hate the Lamb, do hate him also that is somewhat like him. and therefore eschew him as much as they can. Let the jews therefore call the Pope of Rome Heghmon, that is tail, and give him what reproachful names so ever: yet followeth it not thereupon, that he is not the great Antichrist, seeing it is no where said that he should be honoured by this people, in any peculiar sort. For whereas you say Antichrist shall in like manner come from the jews to the Gentiles, as Christ came from the jews to the Gentiles: surely you either guess or dream. You prove nothing, unless perhaps you would make Christ to be a type of Antichrist; which impious divinity of yours we heard once before, in the ch. of Antichrists durance. That which you bring therefore of Antichrist properly so called, to be received of the jews, is altogether vain. The second, which you said was also most certain, is that Antichrist shallbe a Jew, and circumcised: and this, you say, is deduced from the things forespoken: I answer, those things already spoken from which this is deduced, we have sufficiently showed to be most absurd: and therefore this which is builded upon them, is of like strength and authority. For that which you annex in stead of confirmation, that the jews will never receive a man that is not a Jew, and uncircumcised: it makes against you. For hence it followeth that they will never receive Antichrist properly so called, whom by necessary reasons we have evinced to be a Gentile and uncircumcised. Secondly, you say, Antichrist feynenth himself to be of David's family, because such a one the Jews do expect; I answer, either Antichrist shall feign it, or you now feyn it of him. Where, I pray you, doth the holy Ghost, among all other notes of the true Antichrist, describe him unto us by this? But it is Gods just judgement, that you which turn the truth into shadows should be deluded by shadows in stead of the truth. And so as your custom is, being destitute of all scripture and probable reason, you flee to the patronage of human authority: whereunto, besides the other things already fore mentioned, I oppose this reason in stead of a conclusion. The jews shall have no dominion, before they return unto Christ: and therefore the Antichrist shall not be of them; who should be the highest ruler, and as you feighn, by help of the jews should subdue the Gentiles. The first part of the reason is plainly confirmed by many scriptures: some of which I will set down, not so much for your sake Bellarmine, (though for yours also, if so be at last you shall affect the truth;) as for my brethren's: whom I would have to be stirred up by this judgement, unto a more diligent search of many places, which being commonly counted plain and evident, are yet altogether unknown. The first is Lev. 26.39.40. etc. Where the last plague of the chapter, is this grievous casting of of the jewish nation, in which they lie for despising Christ, from the time he was crucified unto this very day: whose solution and deliverance at last, is conjowned with the extreme misery wherein they shallbe, at the time when this deliverance shall happen unto them. But if that Antichristian glory, which you do feyn, do come between: how shall this bounteousness of God, find them so miserably afflicted? The second is out of that excellent song of Moses, Deut. 32.36. etc. When the Lord shall have judged his people, then will he repent towards his servants, when he shall see that their power is gone, and that the shut up with the left abroad is nothing: and he will say, where are their Gods? the Rock in whom they trusted? There Moses singeth of the same times, & toucheth that they shallbe brought unto the lowest ebb, when God shall arise to avenge his people. The third is that of Esay, 49.14. And if Zion say, the Lord hath forsaken me etc. Unto these shallbe adjoined jer. 30.8. etc. Ezek. 37. Dan. 12.1. Hos. 3.4.5. Which few places may suffice to open the meaning of many. From which I conclude although the Bishop of Rome be neither at any time a jew, nor by the jews received for the Messiah, but rather be by them hated: yet this is no cause why he should not be the great Antichrist; yea and unless these things were, he should be far from being the principal Antichrist, as in their places we have declared. Chapt. 13. Of Antichrists seat. IN expounding the words of the prophesy, we concluded by most firm arguments taken therefrom, that Rome is the seat of Antichrist; and that forthwith, after the Empire is taken from the heathen Emperors. For the heads of the Beast, abide fixed to Rome, where are both those Hills and Kings that the Angel speaketh of. And where these heads abide fixed; there must the seat of Antichrist needs be. Moreover seeing Antichrist then also showed himself, when Constantine began to reign, as before is proved at large: he hath no other seat than Rome. For whereas he abode a few years at Avenion: he did that with purpose to sojourned for a time, not with a mind to change his seat. But on the contrary, you Bellarmine do contend, that Antichrists seat shallbe jerusalem, not Rome: and Solomon's Temple, and David's Throne: not S. Peter's Temple, or the seat Apostolical. Which you endeavour to prove two ways: First, by an argument unto the man; then, by the Scriptures and Fathers. The argument is this: If the Pope of Rome be Antichrist, sitting in the Church of Christ: then the Lutherans and Calvinists, and as many as are aliens from the Church which is under the Pope, do live out of the true Church of Christ. For Christ's Church can be but one, as Christ is one. And our men do affirm the Pope of Rome to be Antichrist: therefore our men all do live out of the Church. I answer, the Proposition is false, and relieth only upon the Church's unity misunderstood. For the Church is both commonly so called, and properly. The first, hath piety corrupted; the word adulterated; the Sacraments depraved; is full of superstition, and human devises, retaining Christ's name only, and boasting in the title thereof: and also commonly so accounted, whiles any whit of the foundation is remaining. The other is chaste, pure, entire, clean, hearkening to Christ's voice in all things, and not departing from his prescribed rule any whit at all, so far as mortal infirmity suffereth; and this always is the only and true spouse of Christ: how ever the whore also taketh this name to herself. So before, the Temple & Altar was proper to the elect, and measured by the Angel: but the Court was not set forth with any description, but cast out, and permitted to the Gentiles, to weet, the profane multitude, which for their nearness, falsely challenged the name of the Temple. To whom the holy city also was given; which having their seat in the said court, they trod under foot at their pleasure, during the appointed time. Apoc. 11.1.2. More plainly in the 7. Churches, which all are Christ's, though Sardis lived but in name only: and the Angel of Laodicea was neither hot nor cold, forthwith to be spewed out, unless he repent. chap. 3.1.16. Therefore that is not rightly transferred unto the common Church, which pertaineth unto it properly so called. One may be an alien from the Church commonly so called: and yet be a true citizen of the true Church. If you could show that the Pope of Rome hath his chair in this, which properly enjoyeth this name: you might rightly conclude us all to be fugitives and very miserable. But whiles you shuffle together things disjoined, and contrary; and dally, as your manner is, with a plain equivocation; the absurdity which you thought to throw against us, is lighted upon your own head. So your argument unto the man is lying, like him, whose cause you have in hand. Secondly you prove it from three Scriptures, the first whereof is Apoc. 11.8. where, you say, John saith that Henoch and Elias shall fight with Antichrist in jerusalem, and there be killed. I answer, that which is spoken of Henoch and Elias to come. and fight with Antichrist, is altogether vain; as I have proved in the 6. chapter, against your third Demonstration. But because it skilleth nothing, for the force of this argument, what the names of these Prophets be: we let that pass for the present, and do say, that that which you tell us how they are to be killed in Jerusalem, is false. For the Spirit designeth not jerusalem by name, but only by this circumlocution, where our Lord was crucified: which agreeth as well unto Rome, seeing Christ was crucified by the sentence of Pilate the Roman Deputy. By which fact, he made his City guilty of this blood, which was shed by this city's authority; as we have showed on chap. 11.8. This argument therefore is worthless and weak, assuming that which cannot be proved, yea the contrary whereof is plainly evident by the Scriptures. Neither was there any cause, why either Chytraeus should purposely pass by these words, as you feyn, where the Lord also was crucified; or why you should so trouble yourself, to prove against jerom, that jerusalem may be called Sodom: which we acknowledge to be so called otherwhere. Although in the Apocalypse your Rome only is Sodom; & you should rather have strained your sinews to acquitt yourselves of this than have spent your strength in a matter for which there is no fight. The second place is Apoc. 17. where john saith, that the ten Kings which shall divide the Roman Empire to themselves, and in the time of whose reign Antichrist should come, shall hate the purpled whore, that is, Rome, and make her desolate, and burn her cke with fire. How then, say you, shall it be Antichrists seat, if at the self same time it must be overthrown and burnt? I answer, the Apocalypse easily taketh from you this scruple. You ask, how Antichrists seat can be burnt, he being alive and seeing it. The Apocalypse telleth, that the fift vial shallbe powered out on the Beasts throne, and his kingdom shallbe made dark, so that they shall gnaw their tongues for so row, chap. 16.10.11. which vial verily, is no other thing, than this burning, whereby the ten Kings shall consume the whore to ashes. For you see that this city which is to be consumed with fire, is Queen of the nations; which agreeth not to jerusalem, that hath been laid even with the ground now many ages since. And if you doubt how the ten Kings should be inflamed with such hatred, who so dearly loved the whore before: hear how the Angel saith, that for a time they would yield themselves wholly to the Beast, but should at length be stirred up of God to destroy her, whom they most honoured before, ver. 16.17. This hatred therefore, will afford your Room no comfort. The other things which you heap up to exaggerate this argument, are of no weight at all. For that Antichrist the jew, we have chased away in the former disputation: and those things that are mentioned of the Kingdom of Asia, are some small pieces of truth, shining clearly in the fabulous heap of confuse earth. Certain it is that the Empire shall return thither again; but which Antichrist shall not constitute, but Christ himself shall build, taking pity on his people, and declaring himself in his Church, to be King of all nations. The third place is in those words, so that he sitteth in the Temple of God: 2. Thess. 2.4. where you bring four expositions of the Temple. The first is theirs that by the Temple, understand the minds of the faithful. The second is Augustine's, who interpreteth the Temple to be Antichrist himself, with his whole people, which will have himself and his, to be thought the true spiritual Temple of God. The third is Chrysostoms', that takes the Temple for Christian Churches. The fourth is theirs that understand it of salomon's Temple. Of these four expositions you chose this last, worst, and furthest from the truth: even as women when they are troubled with the green sickness, do long for coals & leather more than for wholesome meats. The Temple in this place, must needs be that peoples, whose the apostasy is, for which Antichrist is sent: and this we have showed to be the Gentiles only, which came in deed unto Christ, but served him not with such affection as was meet: and that it can not by any means agree to the jews, who never would be written citizens of this Kingdom. Moreover, neither did Antichrist come, while the old Temple stood; neither shall he sit therein afterwards, seeing it was overthrown long since, never to be re-edified more, as the Angel teacheth, And the desolation shall continue even to the consummation and end. Dan. 9.27. Besides, how could the Apostle call that God's temple, which God would detest, and which shall not be founded by any authority of his, but by Antichrists commandment alone; as you will have it, vaunting himself for the only God? These and many other things do teach, that it is least of all to be understood of salomon's Temple. Yet you say, this opinion is the more common, probable and learned. But by what reason, I pray you? Because, say you, in the Scripture of the New Testament, by the Temple of God, is never meant the Christian Churches, but always the temple of Jerusalem. Which short sentence containeth two notable falsehoods. The first is, that you say, by the temple of God, is never meant in the Apostles writings, the Christian Churches. For, Paul in Ephes. 2.21.22. speaketh thus of the Christian Church, In whom all the building fitly coupled together, groweth unto an holy temple in the Lord: in whom ye also are built together, to be the habitation of God by the Spirit. And what other thing doth the Apocalypse mean by that so often name of the temple: but the holy Christian assemblies? Arise and measure the temple of God, chap. 11.1. Then was the temple of God opened, chap. 11.9. And they came out of the temple: neither could any enter into temple, chap. 15.6.8. The temple of jerusalem was destroyed, before this Revelation was made: lest perhaps you should think, that that is meant by these words. This is the first falsehood. The second is, where you say, the temple of God evermore signifieth the temple of Jerusalem, in the new testament. For what? Are there so many jerusalem temples, as there are faithful persons? Unto the Corinthians Paul speaketh in words common to every Christian, Know you not that ye are the temple of God? And if any destroy the temple of God etc. 1 Cor. 3.16.17. Know you not that your body is the temple of the Holy Ghost? 1 Cor. 6.19. To let pass the things I mentioned a little before. You certes are a more speedy builder than Solomon, which can build so many temples in so short a space: but what can not you do, which make a Christ every day of Bread? But this is a small matter, you say, that the Scriptures do so speak. Therefore you bring some greater thing, namely that the ancient Fathers Latin and Greek, for many ages, never called the Churches of Christians, temples; but Oratories, the Kings-houses, or houses of Martyrs. I answer, the ancient Fathers both Greek and Latin, did speak so as the Scripture speaketh: as Clemens Alexand. Strom. lib. 7. One temple, saith he, is great, as the Church: an other little, as the man, who retaineth Abraham's seed. And Cyprian in his first book against the jews, chap. 15. that Christ was to be the house and temple of God, and he had ended the old temple, & begun a new. And lib. 5. Epist. 8. Although love should no less enforce us to help our brethren, yet it was to be considered in this place, that they are the temples of God which are taken; and that we ought not to suffer by long delay and neglect of sorrow, the temples of God to be holden captives long. But, you will say, that you mean not either Christian assemblies, or particular faithful persons, but houses and aedifices wherein they meet together for public worship. I answer, you dispute therefore bravely, who now conclude not the question. For thus you reason. No houses of public worship were called temples among Christians for many ages: but some temple of God are houses of public worship; therefore some temple was not among Christians for many ages. And what then, I pray you? For though some temple was not, yet some temple was among Christians also in these ages you mention; even such a temple as Antichrist afterward should sit in. Unless perhaps you think that holy houses only are temples: which if it be so, then Antichrist shallbe no longuer Antichrist, than he shall sit in these material houses: or if so he shallbe out of the holy houses also, the great Antichrist may also be out of the temple of God, and thouh he do not show himself as if he were God. For this sacrilegious vaunting of himself, shallbe only while he sitteth in the temple of God, as is evident by the Apostles words. And so we shall have a new great Antichrist, such as the Apostles never saw by the Spirit of prophesy. Great is the force of your argumentations, which every where bring forth such monsters: but let us go forward. Whereas you say, that the houses of prayer had not the name of temple given unto them, till jeroms time, whom you cite: you may understand that Eusebius who was before jeroms age, abstained not from this name lib. Hist. 10. c. 2. whom Ruffinus maketh to speak thus, lib. 9, Hist. Eccl. cap. 10. Renewed places by building to rise up more high and excellent, and high temples to be lifted up, for the low meeting houses, And again Euseb. lib. 10. cap. 13. by whose industry a sumptuous temple was builded in Tyrus, the most famous throughout all the nation of Phoenicia. So also in a public oration which one made of the building of Churches, ascribed to Paulinus Bishop of the Tyrians, And thou o great praise of the new holy temple of God; and afterwards again, he constituted this majestical temple of the most high God. And certainly the Spirit most wisely meeting with your fraud, would have the name of temple, about that time when Antichrist should appear, to be given even to the holy Christian aedifices: that every way it might be evident how he sitteth in the Temple of God. Whereas therefore concluding this point you say, it seemeth certain that the Apostle speaks of Jerusalem's temple; that writing how Antichrist should sit in the temple of God, he would say something which he would have understood by them to whom he wrote, and they then would understand and well perceive the name of the temple, nothing but the temple of jerusalem: you may easily now see how false it is, that I say no more, though I speak truly. The Thessalonians might understand that he should sit in the minds and conscience of men, whom he should seduce by his guile and hypocrisy, as Anselmus doth interpret it; or that he should reign in Christian assemblies, as Chrysostom, Theodoret, Theophilact & Oecumenius do expound it: or that he should boast himself to be the temple & Church, as Augustine explaineth it: But jerusalems' temple could not come into their mind, which they knew by Christ's words should utterly be destroyed, Mat. 23.39. &. 2. and never be builded again, seeing wrath was come upon the Jews even to the utmost, as 1 Thes. 2.16. Unto these you adjoin, as you speak, the common exposition of the Fathers; but the contrary judgement of those before mentioned, will not suffer it to be common: neither ought the ignorance of a few, to hurt the clear truth. Thus have we seen your arguments, whose force I now leave to be judged by the reader: and in a word I will consider those your answers, whereby again you endeavour to put away the reasons of some of our side. First, where our men do object from Apoc. 17. that the chief seat of Antichrist is Rome; because this seat is the great city, which sitteth upon 7. hills, and which hath reign over the Kings of the earth, all which are found in Rome; You answer three ways. First that by this city is not meant Rome, but the universal city of the Devil. But in this answer you rest not, neither is it in deed of any moment, seeing it is not the universal city of the Devil, which shallbe burned by the ten Kings, especially the wicked remaining alive, which shall lament her fall, Apoc. 18.9. For how shall the whole city perish, whose citizens shall afterwards remain? Leaving therefore this, you betake you to an other, and you grant that by the whore is meant Rome, but heathenish Rome reigning, worshipping Jdols, & persecuting Christians: but not Christian Rome. I answer, you do evil disjoin, what the Spirit hath coupled. For Rome is then the whore and seat of Antichrist, when it is carried of the Beast: and it was not carried of the Beast whiles the Hethens reigned. For it is carried of the seventh head, which was not yet come, when john received this prophesy: Apoc. 17.9.10. Moreover, if heathenish Rome reigning, be the whore: then Antichrist came during that heathenish Empire. For the Spirit would have th●se two to be undevided companions, until the burning of the whore. The Beast carried; the whore sitteh: neither of them hath vital life without the other. Again, if that be true, now she hath plainly left to be the whore, nor should she be found such, when Antichrist should come; because as afterward you tell us, Peter's chair cannot be separated from Rome, lib. 4. de Rom. Pon. cap. 4. And how agreeth this, I pray you, that Rome being Christian, holy, Catholic, Peter's chair, as you will have her; should at last suffer the punishment of a whore; which when she was heathenish, and according to your opinion, played the whore most lavishly, bore no punishment for it? Apoc. 17.16. Surely jerom seemeth not well to have affirmed, speaking to Rome, I speak unto thee, which by confessing of Christ, hast wiped out the blasphemy written on thy forehead, lib. 2. contra jovinian. For Rome hath not wiped away her blasphemy, but imprinted it deeper after she became Christian, seeing now she shall bear the punisment of her fornication. Your sesond answer therefore, is no less infirm than the first. Let us see the third. And this saith, Although that woman were Christian Rome, yet our argument should have no force at all: because Antichrist shall hate Rome, & fight with her, and make her desolate, & burn her. Therefore Rome is not Antichrists seat. I answer, that which you speak of Antichrists hatred, & fight against Rome, is plainly false. You borrow this from Ap. 17.16. where you read thus; and the ten horns which thou sawest, & the Beast, these shall hate the whore etc. which reading we have proved, in handling that place, to be faulty. The true reading is, & the ten horns which thou sawest on the Beast, these shall hate etc. The difference is, that the true reading teacheth, that only the horns of the Beast, shall hate the whore; the false would have it, that both the horns, & the Beast, that is, both the Kings & Antichr. should hate the whore. Aretas readeth so as I say; the Vulg. Latin, (to which you are bound by the decree of Trent,) hath it also; many other copies have it so, to which the rest of the Apocalypse giveth approbation, most adverse to that which you bring. Whetfore unless you can find a better answer, you must needs confess that Christian Rome is the seat of Antichrist. Unto the second place which our men bring, from 2 Thes. 2.4 that Antichrist shall sit in the temple of God; you answer, that Paul speaks of Solomon's temple: and you refer us to the things that you said before: and so do I the the reader, to the refutation of them. Then, unto that reason, that the jews temple was in deed Gods, but it is now ceased, when the jewish Sacrifice and priesthood ceased▪ you answer, that it ceased not by and by to be God's temple: for the same temple might have been the temple of Christians, and so in deed was, whiles it remained, for the Apostles preached and prayed in it. Luk 24.53. Act. 3.1. and 5.20. I answer, and ask, what all these things do make to confirm the sitting of your Antichrist, in Solomon's Temple? Because the Temple of jerusalem wherein the Apostles preached and prayed, was whiles it continued, the Temple of God: shall therefore the Temple of God wherein Antichrist shall sit, be the Temple of jerusalem? Surely I could show you, how after the old ordinances of religion were abrogated, a titular sanctity at least might remain for a time in that temple of Solomons: even as a boat doth not by and by cease to move, after the oars be stayed: if it were not vain to spend labour in a thing of no consequence. For you might with as much certainty conclude, that the temple of God wherein Antichrist shall sit, is jerusalems' temple, because (with a little change of the Poet's words) Ye friends, admitted auditors, can ye forbear to laugh? as from the antecedent which you have set down. Unto that of Daniel chap. 9 And the desolation shall continue until the consummation and end, whereby our men prove that the temple shall not be built again: You answer; it is not in deed to be built again, but in the end of the world; or though it should be built again, yet would it never be but profane; or finally that it shall not be built again perfectly, but only begun, and in it being begun, Antichrist shall sit. I answer, we had need of some Geryon, that with his hundred hands may take this slippery eel. How do you wreath yourself into manifold boughts & circles? yet though you should change yourself into a 1000 saps, you shall not slip away. who taught you, I pray, so to distinguish against Daniel? It is not to be built again, say in the end of the world: or being built again, it shall abide profane, or it shalt be built again not perfectly, but begun. Did you fet these things out of the Pope's chapel? Surely the truth inspired of God afforded not this unto you. For, that teacheth that wrath is come upon the Jews even to the utmost 1 Thes. 2.16. & that it is in part of this wrath, that God hath bowed down their backs always, Rom. 11.10. Therefore the jews shall never so lift up themselves under Antichrist, as to have the least power to enterprise any such thing: but shall always remain desolate and oppressed, until they shall say, Blessed is he that cometh in the name of the Lord; that is, until Christ shall come, and not Antichrist. Mat. 23.39. Fourthly, whereas our men bring forth some places out of the Fathers, affirming that Antichrist shall sit in the Churches of Christians, you grant it is true, and not against you; because the Fathers would not say, that Antichrist shall sit in the Church as a Bishop, but as a God. I answer, your Pope shall not scape away by this ridiculous distinction. The same man may sit in the Church, both as a Bishop and as a God. Antichrist shall sustain the person of both: as we see in your Pope: in word he will humbly feyn himself a Bishop; but he will arrogate the authority of God in deed. He will forgive synns by some more superior power than a Minister can; he will let out of Purgatory: he will put into the Calendar of Saints, whom he will at his pleasure; he will command new articles of faith; and many such like things will he do that appertain not to this mortal condition, but to the highest Majesty. Why should the Fathers speak of his Bishop's office, in this so great a loftiness? When great things are mentioned, the smaller matters are wont to be hidden with the exceeding greatness of the more excellent. By their silence they denied not that he should sit in the Church as a Bishop: but when the highest pinnacle of pride was to be spoken of, they thought they were not to insist in the lower steps. Unto our men's fift argument, taken from the words of Gregory lib. 4. Epist. 38. The King of pride is nigh, and (though it be heighnous to be spoken,) an army of Priests is prepared for him: you say, from hence the contrary is gathered, to that which we collect. For it followeth not that Antichrist shallbe an universal Bishop: but the contrary, because the forerunner is not all one with him, whom he runneth before. I answer, neither is an universal Bishop alone with him that would be universal. The Bishop of Constantinople would have been; but he obtained not his desire: the Bishop of Rome, asked it of Phocas, and got it. The contrary therefore is not gathered from hence, as you say, but it is rightly collected that Antichrist shallbe an universal Bishop, which dignity, none beside Antichrist could obtain. And to the army of Priests, you answer, that Gregory would not say, that the Priests as Priests pertained unto Antichrists name: but that the Priests as being proud, prepared him an army. Unto this, I say, that now the matter is past danger: the Popish Priests can not be proud. I trow when Antichrist shall come, the Priests then willbe either Popish or proud. What? Shall pride make a new order of Priests? Or if this haughtiness be required in Antichrists soldiers, will there be any nation under the Sun, prouder than Popish Priests? Cardinal's do excel Kings: Archbishops and Bishops are superior to Barons and Earls; all in their order, do go before the civil honours; neither is there any of the basest rout of shavelings, that will be under the civil Magistrate. Let Antichrist therefore, seek him soldjers otherwhere: he shall find none in this lowly flock of Popish Priests. Gregory notwithstanding very expressly biddeth that Antichrist be looked for as chief Captain & Emperor of the Priests. And other Priests there are none on earth, by their own vaunting, besides the Popish Priests. By his judgement therefore the Bishop of Rome should necessarily be Antichrist; and not far from his time, seeing by his confession, armies were then prepared for him. Surely as Gaiphas prophesied that which himself knew not: so Gregory seemeth unwares to have told the truth; not by any power of his seat, but by the mercy of God so governing his tongue, that men might take heed by this admonition, & the wicked world be made inexcusable, as is observed Apoc. 8.13. Vain therefore is that which is affirmed of Antichrist to sit in the temple of jerusalem: and so far is it off, that the Pope is not Antichrist, because he continually tarrieth at Rome: as so much the more he may thereupon be concluded to be Antichrist. Chapt. 14. Of Antichrists doctrine. THE doctrine of Antichrist, we together with the holy Ghost, do teach from the scriptures, to be full of hypocrisy, fraud, treachery, which may deceive even the most prudent, whom the Spirit enlighteneth not with his truth. For one had need of singular prudency to know this Beast, which hath two horns like the Lamb, and is a false Prophet seducing the earth. Contrariweise the Papists will have this same doctrine to be so openly impious and blasphemous, that none is so blockish, but he may perceive it forthwith, and detest it. Which that you Bellarmine may make plain, you reduce this all unto four heads. First that he shall deny Jesus to be the Christ, and thereupon shall oppugn all our Saviour's ordinances, as Baptism, Confirmation etc. and shall teach that Circuncision, the Sabbath, and other ceremonies of the old law, are not yet ceased. Secondly, he shall affirm himself to be the true Christ, promised in the Law and Prophets. Thirdly he shall affirm himself to be God, and will be honoured as God. Lastly he shall say that himself is the only God, and shall oppugn all other Gods, that is, both the true God, and also false Gods and Idols. And from hence you take four arguments, that the Pope is not Antichrist; because he denieth not jesus to be the Christ, neither bringeth he in Circumcision; or the Sabbath: neither doth he make himself Christ, nor God, and least of all the only God: but honoureth even Images and dead Saints. Which what force they have for this thing, we shall afterwards see in the confirmation which you bring. The first point therefore you confirm by this, that Antichrist by nation and religion shallbe a Jew, & be received of the jews for the Messiah: whereupon he shall openly oppugn our Christ. I answer, this foolish opinion of Antichrists stock, we have sufficiently refuted before, chap. 12. and 13. for he shall sit in the temple of God, and not in jerusalems' Temple, (which Christ foretold should be demolished, and never built again,) but in Christian assemblies, as is declared at large: and therefore that he shall not be by religion a jew, neither shall restore the ceremonies of the old Law, which were tied to the Temple, and had no place out of it. And how doth it agree that Antichrist the general plague of the whole earth, should be sent into the world for the sin of one nation of the jews in not receiving the truth, as ye would have it? Surely it were meet that he which should come for the wickedness of one nation, should be restrained within the limits of that one nation: but there is no need of new arguments for this matter. Secondly, you say, it is proved from 1 John 2.22. Who is a liar, but he that denieth jesus to be the Christ? From whence you gather, that Antichrist shall surpass all Heretics, and therefore he shall deny Christ all manner of ways: which is confirmed, you say, because by Heretics, the Devil is said to work the Mystery of iniquity: because they privily do deny Christ. But Antichrists coming is called a Revelation, because he shall openly deny Christ. I answer, as touching that of john, I have showed before, that this denial which he speaketh of, is not open, but secret and treacherous; to weet, by men named Christians, which had privily crept in, and of whom the faithful had need to be warned, being otherweise in danger to be surprised by them unwares. And though Antichrist surpass all Heretics, yet is it not therefore necessary that he should deal more openly than the rest; seeing the chief reward of wickedness is not to be given to the outward work, but to the power of doing hurt. For otherweise men should surmount the Devil himself; who are so foolish in respect of him, as they do that in the light, which he doth most covertly. Moreover Antichrists coming is a Revelation, but to the elect only: the others which believe not the truth, he shall beguile by his crafty shows, 2 Thes. 2.11.12. The Angel requireth no common wisdom to know the Beast, and the whore's name is mystical, as before we have been taught. Thirdly you prove it by the sentences of certain Fathers: but no equal judge will not confess, that they are rather to be heard any where else, than in the matter of Antichrist. Our Lord should consume him with the Spirit of his mouth, and by his bright coming: whereupon the nearer the Lord should approach, the more was this man of sin to be discovered. I proceed therefore unto the ceasing of public offices and divine sacrifices (as you speak,) which you say shallbe in Antichrists time, for vehemency of the persecution, and that therefore he shall not deprave Christ's doctrine, under the name of Christianisme, but openly shall oppugn Christ's name and Sacraments, and bring in Jewish ceremonies, as you have showed in chap. 7. I answer, at the same chapter I have proved that all these are most false: and that you have not brought forth any thing, which hath so much as any likelihood of truth. And therefore that no other ceasing of public religion is to be looked for, than such as hath been these many ages, to weet from Constantine the Great, unto this day: in all which time Antichrist hath reigned. Whiles the woman lived in the wilderness, and the Saints lay hid in the temple, there was in deed a lamentable fewnes of true worshippers: and so great darkness and obscurity possessed all things, more store of smoke bursting forth daily out of the bottonless pit, that the truth commonly could not be seen. Yet in the mean time Antichrist dominered in the holy city, and in the utmost court: whereupon by counterfeit religion he deceived egregiously, whiles all men almost thought, because of his nearness unto the Temple, that he did sit in the true Temple. The second chief point of doctrine, you say, is, that he shall openly and by name call himself the Christ, not his Minister and Vicar: as appeareth by those words of our Lord, If an other shall come in his own name, him ye will receive. And those words in his own name, you wittily warn to have been purposely added against the Lutherans and Calvinists, which would say that Antichrist should not come in his own name, but in the name of our Christ, as if he were his Vicar. I answer, you understand Christ's words very perversely. For name in this place, is not an appellation as you would have it, but a mission and authority as we have showed in the 2. chapter touching Antichrists singular person. By which it may appear, that his own name, and the Vicar of Christ, do not so contrary one an other, but the Bishop of Rome may boast himself to be this vicar, and do it also in his own name, to weet his own authority, having no such right given him of God. Moreover if name be an appellation, & Antichrist shall come in his own name, and his appellation properly is not Christ: how, I pray you, doth he openly & by name call himself Christ? See you not, that you speak contraries? Can any come in his own name, & openly call himself an other, whose name he beareth not? Besides, we have often answered, that this place perteins nothing to Antichrist properly so called, but to those whom the jews should submit themselves unto: who what manner of persons so ever they were, they do not in all points express the great Antichrist. The third chief point of doctrine is, that he shall affirm himself to be God. and will be worshipped for God, as it is written, so that he sitteth in the Temple of God showing himself as if he were God, 2. Thes. 2.4. not only, say you, by usurping some of God's authority, but the very name of God. And here because your vulgar authentik Latin text, is too weak to defend the Pope, you flee to the Greek, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God, say you, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he is God. The Argument is this, Antichrist shall in words acknowledge himself to be God; the Pope of Rome doth not acknowledge himself to be God: therefore he is not Antichrist. Let Oecumenius make answer to the proposition, who thus interpreteth that word of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he saith not saying but showing, that is, by works, signs, and miracles endeavouring to show that he is God. According to his interpretation therefore, a manifest publishing is not necessary. Yea let the Holy Ghost expound himself, who by a like manner of speech in Ezek. 28.2. teacheth how this is to be taken. Thus he saith of the King of Tyrus, Because thy heart is lifted up, so that thou sayest, I am God. No man I trow, requireth that this Tyrian should pronounce the self same very words. False therefore it is, that Antichrist should in word profess himself to be God. Notwithstanding because your Pope had liefer abound with tokens, than barely and slenderly to be furnished with such as are necessary only: we forgive you the proposition, and pray you to think with yourself, whither the very thing proclaimeth not quite contrary to that which you deny in the assumption. For what, I pray you, did P. Sixtus acknowledge himself and the other Popes of Rome to be, when he said; Whosoever accuseth the Pope, it shall never be forgiven him: because he that sinneth against the holy Ghost, it shall not be forgiven him neither in this life, nor in that which is to come. Concil. Tom. 1. in Purgat. Sixti. What did Boniface the 8 when he said, We declare, define, and pronounce that it is absolutely necessary to salvation, for every creature to be subject to the Bishop of Rome. Extrav. de Major. & Obed. unam sanctam. I forbear to cite more witnesses; I appeal to yourself; why do you dissemble? Do not such speeches often sound in your ears? But say you, he doth not acknowledge himself God, because he acknowledgeth himself his servant. I am ashamed of your proofs; as if out of the same mouth there could not come blessing and cursing, horrible blasphemy, and counterfeit obedience. You know that in words, he is sometime servant of servants: but again when he list, he is King of Kings, The fourth point is, that he shall extol himself above all that is called God, or that is worshipped, 2 Thes. 2.4. that is. say you, he shall not suffer any God, neither true nor false, nor any Jdols. To this argument we have answered in part before, in handling Antichrists name; where we showed that the Apostle meaneth not the heavenly God, but the earthly, that is, the civil Magistrates, which are venerable: as also that in Daniel 11.37. And he shall not esteem the God of his Fathers, nor care for any God, because he shall rise up against all. jerom interpreteth this sacrilegious pride, to be a kind of immoderate power over all religion; for thus he saith: And Antichrist shall war against the Saints, and overcome them, and shall be puffed up with so great pride, as he shall attempt to change God's laws and ceremonies, subjecting all religion to his own power, Com. in Dan. cap. 7. In which words he finely painteth out Antichrist & the Pope of Rome, although he was far from this your comment. For, shall a false Prophet lift up himself above every God? A Prophet is always the Prophet of some God: needs therefore must he profess himself subject to some God, whom the Scriptures note out by the name of a False Prophet. Again, when he shall sit in the temple of God: whither shall this be in the temple of an other God, or in his own? If of an other, than he acknowledgeth a superior: but if in his own, than the Apostle speaks unproperly, and should not have said, so that he sitteth in the temple of God as God; but rather, so that he sitteth in his own temple as God. But by this manner of speaking, what fruit had redounded to the Saints? For what manner of sign had this been of this Monster; when it was no where known what manner of Temple he should have, or where? But thus are they wont to err from the right, which reverence their lusts for truth. As touching the Idols, which you say Antichrist shall despise, hereby perhaps you might show that the Pope is worse than Antichrist; but it is also false, that Antichrist shall despise Idols. Whoredom in the Scriptures is idolatry: and the City of Rome the seat of Antichrist, is that Queen jezabel, the chief whore, the great Babylon, the mother of all the whoredoms and abominations of the earth. Shall Idolatry have dominion in his throne, and yet himself not be an Idolater? By whose authority doth the whore worship Idols, but by his on whose shoulders she sitteth, and by the majesty of whose name she is sustained? Shall not Achab follow the Gods of his jezabel? They which are killed by the four Angels loosed at Euphrates, do suffer those evils because of Idolatry, Apoc. 9.20.21. But the Angel of the bottomless pit, King Abaddon with his subjects suffereth that slaughter by the Euphratean Angels, whom he hath fast behind him, Apoc 9.11.12. etc. And therefore the Angel of the bottomless pit, is an Idolater, who is all one with this Beast, as Apoc. 11.7. & 17.8. But most plainly, where Antichrist biddeth an Image to be made, and compelleth all the inhabitans of the earth to worship it, Apoc. 13.14.15. Do you think this man willbe a breaker down of Images? You are so far from defending your Pope by this argument, as this is one of the chiefest signs, that he is the very Antichrist. These therefore be trifles and guegawes, even as the other things which you have disputed of Antichrist. If you would have more certainty of his doctrine, remember the things which we have often mentioned out of this Apocalypse. Here first you shall see, that Antichrist is Balaam, and his seat Jezabel. chap. 2.14.20. And he, how crafty a knave was he? She, how Idolatrous a whore, and Prophetess; not defacing all religious worship, but only promoting and stablishing false worship? Then, you may perceive that the Gentiles occupying the utter court and holy city, (while the Saints in the mean time lie hid in the temple,) are Antichrist himself and his subjects; chap. 11 1.2. And therefore that Antichrist is most nearly joined in outward show, to Christ: so as by his nearness he shall deceive many. Besides, the great Antichrist hath two horns like the Lamb, chap. 13.11. Wherefore he shall not every way be contrary, but shall put on his Image, & sit as his Vicar: whereas he would rejoice doubtless to be most unlike him, if he should show manifest hostility. Finally, seeing he is also a false Prophet, he will not boast himself to be the only God but shall do more harm by lying, than by force; and not show himself to be such as in deed he is. These few things (to keep me within the limits of the Apocalypse,) may teach you the true nature of Antichrist; unless you have leifer willingly to be ignorant, that you may the more confidently serve him. Chapt. 15. Of Antichrists Miracles. CONCERNING the Miracles of Antichrist, three things. you say, are found in the Scriptures: first, that he shall do many miracles: secondly that they shallbe lies: thirdly that there are three examples set down: all which I easily grant unto you. But why add you not somewhat to make it plain that the Pope is no kin to Antichrist, as that the Pope neither doth many miracles, nor lies, nor those three exemples which you mention by name? It seems you feared the trial: but you must needs be brought unto it, though against your will. That he well agrees with Antichrist in multitude of miracles; neither can you, neither doubtless list you to deny: seeing this is one of the chief notes, wherein your Church glorieth. Of this first branch therefore, there is no controversy. But whither those signs be lies, which are done by the Popes & their Ministers, since Antichrist first began to show himself, let us briefly consider: that thereby also may appear, whither the crime be true or false, which our men do charge you with. I will not use that argument, which the Spirit maketh to be a sure token of false miracles, namely, that whatsoever is done for to confirm error and superstition, is to be counted for a fraudulent sign: (for you do not acknowledge your errors, although this should be a sufficient argument, unto them that have learned the truth:) but I will bring such as even yourselves cannot deny. Let us therfote examine a little those famous miracles of Pope Sylvester, to whom are attributed chiefly three. One that by sacred Batpisme he cured Constantine the Great, of a leprosy. An other, that he raised up again a bull that was killed by Zambri a Jewish sorcerer. The third, that he bond a Dragon after a marvellous manner: As touching the Leprosy, every man may easily smell it to be but a stinking fiction by this, that the ancient writers that lived either next after Constantine, or together with him, speak not any one word of the same. Eusebius who so diligently wrote his life and heaped up solemnly unto his praise, whatsoever could any where be gathered: would not have concealed this singular benefit of God. It must needs therefore be that the later writers drew all this out of the third ditch, namely from the Romish fables framed for this purpose only, to increase the Pope's authority. Again, seeing the curing of this Leprosy dependeth on Baptism, and it is certainly known that he was baptized, not by Sylvester at Rome, but by Eusebius at Nicomedia, and that not in the beginning of his reign, but in the latter end of his life: who seethe not this cure to be altogether feighned and false? Eusebius telleth that he was baptized at Nicomedia a little before he departed this life. In Vita Constant. lib. 4. Whereto agree Socrates lib. 1. cap. 39 Theodoret lib. 1. cap. 32. Sozom lib. 2. cap. 34. Ambrose lib. De obitu Theodosij & Hieron. in Chronicis. But you on the othet side object Isidorus, Zonaras, and Nicephorus, who being but late writers in respect of those ancients, what credit deserve they in this thing? Can these later men know the truth more certainly, which were further off from all means to find it out? But let us see in a word, what ground every of them do rely upon. Isidorus in his Chronicle, because perhaps he knew that the Romans boasted of Constantine's baptism; and knew withal what the ancient writers had said of this matter: that both might be thought to be true, he will have him baptised at Rome, but rebaptised by Eusebius of Nicomedia the Arrian. But he marketh not well the ancient History, which with one consent reporteth that he deferred his Baptism unto that day, because he desired to be baptized in jordan. How did he defer it, if he had received it before at Rome? Moreover he rashly & injuriously chargeth the godly Emperor with the grievous crime of violating his faith: who neither Eusebius of Nicomedia, nor any other Arrian could ever lead away from the truth; seeing while he lived, he so restrained them all by his authority, as they neither could nor durst move any thing against the faith established. Socrates lib. 2. cap. 2. But the Ariminine synod abundantly testifieth in an Epistle to Constantine his son, that he persisted constant in the true Nicene faith even to his last end. We have judged it absurd, say they, even then so soon as he being baptized is departed from men, and gone unto his due rest, after him to mind for to go about a new thing, and to contemn such holy Confessors and Martyrs. These things agree not to a man fallen from the truth. And after that again; And this moreover we entreat you, that nothing be either taken away from the things which were before ordained, nor any thing added: but that all things may remain entire & unviolated, which through the piety of your Father, are kept unto this very day. Theod. lib. 2. 19 Sozom lib. 4. 18. far be it therefore that we should think he made shipwreck of faith, and desired a second baptism of an Arrian. Zonara's mentioneth but one Baptism, and that by Sylvester; but his tale agrees not with the truth. For he will have it that Constantine then first forsook the worshipping of Idols, and was cleansed from his leprosy by the Baptism of Sylvester, after that, Licinius being slain, he alone had the sovereignty. But Eusebius a witness then living, telleth how strait after that miraculous sight in heaven, he called the Christians to him, and by them was taught the whole way of salvation, that he gave himself to the reading of holy Scriptures; had the Priests in great estimation, & promised that he would worship no other God thenceforward. Euseb. in vita Constant. lib. 1. and his promise he indeed performed, as appeareth by those Edicts in the behalf of Christians, which he together with Licinius that reigned with him, caused to be promulgated. Euseb. lib. 10. ca 5. And was not he made a Christian, until Sylvester entered him into that profession; when he made war with Licinius, because he uncourteously and ill entreated the Christians? And whereas he relateth that Peter & Paul by night appeared in his sleep, and bade him send for Sylvester: and that he asked of him whither Christians worshipped the Gods called Peter and Paul: it is very ridiculous. Who are witnesses, I pray you, that Peter and Paul appeared unto him by night? To whom did Constantine report this? Was it to Sylvester, and not to Eusebius? Or how could he be ignorant of the Christians God, who had before now so exactly learned of Christians, and himself read the holy Scriptures, and also vowed, that he would have no other God beside Christ, as we showed even now from Eusebius? And strange it is that he should not send for Sylvester, but when he was bidden by revelation, who from his first conversion, so familiarly used the holy Ministers, as he had them for companions, even making the Priests of God assistants to him: Euseb. in the same place. Rashly therefore did Zonaras prefer the Romish Legends, before the more ancient faithful History. Nicephorus was moved by the authority of the Church of Rome; & the Font which Constantine is said to have made at Rome: as also for that the Emperor was admitted into the Nicen Synod, which the Fathers, he thinketh, would not have done, unless he had been before baptised. But as concerning the authority of the Church of Rome, and the Font, they shall be of some moment, and have their weight, when the Church of Rome shall have proved that she feighneth not in very many other things. And that third thing, of place in the Synod, it is too leight for to discredit so sufficient witnesses. For why should they not admit him into the Synod, whom they ought to admit unto public prayers, and the preaching of the word? A synod is as it were an assembly of Prophesiers, from which, by the Apostles rule even infidels are not to be excluded. But if all, saith he, prophesy, and there come in one that is an unbeliever, or an unlearned one, he is rebuked of all, he is judged of all: and so the secrets of his heart are made manifest, and so he will fall down on his face and worship God, saying plainly that God is in you in deed. 1. Cor. 14.24.25. But Constantine had obtained like precious faith with the other Saints, & therefore also might be partaker of the Spirit, as they on whom it fell before Baptism, Act. 10.44. etc. And whereas he delayed his Baptism: the Fathers knew he did that not of contempt, but of a kind of religion; (of what manner, I dispute not.) They might also think, that neither Moses counted his children aliens from the covenant, though they were not circumcised at the appointed day: neither were the Israelites forbidden to offer sacrifices, and do other service of the Tabernacle, although they were not circumcised in the wilderness. Wherefore there was no cause, why entrance should be denied him into the Synod: seeing all deferring of the outward sign, taketh not away from the faithful the right of children, either with God, or with men in the common duties of godliness. Forasmuch then as it is certain that Constantine was not baptized till the last part of his life: it is a lying fable, that Sylvester should cleanse him of his Leprosy by fotce of baptism administered 20. years before at the least. And in deed so jacobus de Voragine freely acknowledgeth, in the Legend of the finding of the holy Cross, speaking of Constantine's baptism; It is doubtful, saith he, whither he deferred his baptism or no: whereupon there is likeweise more doubt of the Legend of Saint Sylvester. And a little after, It is evident that there are many things in the History, which are recited in the Churches, which are not consonant to the truth. He speaketh of the invention of the Cross: but there is the same respect of all Legends. This therefore is a lying miracle, which is not confirmed by any sufficient witness, and is contrary to the true History. The second miracle is of a Bull raised up again by Sylvester, which Zambres a jew (the last of the twelve which disputed against the truth of Christ) by mumbling some words in his ear, made fall down dead suddenly. This fable is like the former. None of the ancient writers, that either lived in those times, or succeeded next, do speak any one word of this thing. Surely he was not yet born, that should forge this tale from justin Martyrs disputation with Trypho. Moreover Zonaras telleth the thing as if Helena the mother of Constantine were together with her son at Rome. The Legend will have her to be absent at the conversion of her son in judea, & stomaking that he was made a Christian, she hastened thence to Rome, with 149. learned jews, to make trial of the truth by disputing. Again the Legend is not only contrary to Zonaras, but even to itself. For in the life of Sylvester, it saith, that Helena went into Judea before her conversion; and in the Legend of the Invention of the Cross, it saith, after her conversion. For she went to seek the Lords Cross. And certain it is, she made this journey but once, being also aged, and her nephews constituted Caesar's; as Eusebius tel●eth in vita Constant, lib. 3. This sign also relieth upon no other beside such vain witnesses: and whither it be a lie or no, let the reader now judge. The third miracle is of a Dragon lurking in a great deep ditch, who being malcontent for the conversion of Constantine and his people, killed daily with his breath more than 300 men. Unto this Dragon, did Sylvester descend with two Priests, at the commandment of Peter and Paul that appeared unto him: and tied his chaps with a thread, and sealed with a ring that had the sign of the cross upon it. This miracle it is enough to repeat; it were folly to refute. By these miracles therefore of Sylvester, men may judge of the rest. But, you will say, these things perhaps are falsely recorded of him. I answer, it is all one, whither the Pope himself do false miracles, or that false ones be ascribed to him by his men. All tend to one end, that the Beast may be worshipped, that is, that the Pope may have chiefest honour. Secondly, I say, that miracles were ceased in the times of chrysostom and Augustine: for so chrysostom on 1. Cor. 2. Homil. 6. renders a reason, why signs were done in the Apostles time, and in his time not; namely because by how much the more certain and necessary things are, by so much is f●ith the lesser: and a little after, by how much the more certain argume●● is showed, by so much is the reward of faith aba●ed: therefore their wer● no sign●● done at that present. So A●gustine also, De vera relic. cap. 25. saith; For sing the Catholic Church is spread and founded through the whole world, neither are th●se miracles suffered to endure unto our times, lest the mind should always seek visible things, and by the custom of them man kind should wax cold, which by the newness of them was set on fire. Neither ought we now to doubt that they are to be believed, who when they preach those things which few can attain, yet could they persuade peoples, that they were to be followed. And again, they say, why are not the miracles done, which are reported to have been done? I could verily say that they were necessary before the world did believe, to the end that the world might bel●eve. Whosoever still seeketh wonders, that he may believe, he himself is a great wonder, which believeth not, when the world believeth. These testimonies do convince all your Popish miracles, which are almost infinite, of fraud and cozenage; at the least since that time. And surely it seemeth, God of his singular providence, had put an end to the old miracles, before that age: that Antichrist with his mates might the better be known, when he should come forth, with his new pomp of miracles. Thirdly, there are not wanting men of your own crew, which have acknowledged the vanity of your miracles; as Alexander de Hales, par. 4. quaest. 53. man 4. art. 3. Solu. 2. In the Sacrament there appeareth flesh, sometime by man's procurement, sometime by the Devil's operation. And Nicol. Lyra on Daniel: Sometime in the Church the people are greatly deceived with miracles feighned by the Priests, or such as stick unto them for lucre. Fourthly, examples also prove it, such as (to omit innumerable others) were in that famous conflict of the Franciscans and Dominicans among the men of Berne, about the birth of the B. Virgin Mary. Certain Monks, as Peucerus telleth, in his 5. book of Chronicles) when they could not prevail by authority of testimonies, betook themselves for help unto juggling steights: For hiding themselves in an Image of the Blessed Virgin, that was artificially made for this purpose, they counterfeited in her marvellous gestures: so as they persuaded the people, that she did mourn, lament, complain, shed tears, and give answesr to them that asked of her. Which fraud being manifested, the authors of it were burned the day before the Kalends of july, in the year 1590. Where is to be observed that this deceit was hid from the ignorant people, before there rose a contention between the religious themselves, to weet, the masters of these juggle, who knowing well by what sleight they were wont to deceive the world, did easily find out the authors of such a wicked prank. But let me come unto your own family; you know that at Rome the name of one Father Justinian a jesuite was famous, who first feighned himself a leper, that he might deceive men by a lying miracle of receiving his health. Then when this succeeded well with him, he feighned that his jesuitical habit was stricken through with the bullet of a certain gun shut off; but when the same came to his flesh, by God's admirable power it rebounded back without any hurting of him. Why yea, for jesuits bodies be brazen walls. These things at the first were believed; afterwards they were found false: so that now at Rome, when any impudent fraud is cast in a man's teeth, he is called the second justinian. But this is no new thing to jesuits, whom many of your own side do confess, (as is publicly reported,) to make no conscience of sembling, dissembling, feighning, and belying all things, so as it be for their benefit. For this cause they speak shrewdly of the miracles of Ignatius, and your Xaverius, in whom you glory, not only as a principal ornament of the order of jesuits, but also of the whole Popish religion: De notis Ecclesiae, lib. 4. cap. 14. And it is no marvel though Xaverius among the Indians, so far from all trial, did all those marvellous works, which Maphaeus Ribademeirus and Tursellinus make mention of. It is rather to be marveled that he died the common death, and was not rather taken away in a fiery charet, that being reserved with Henoch and Elias, he might come at last to destroy Antichrist. Do you give credit to these Indian letters, when as you may remember how that the jesuits published in a book set out, that Theodore Beza was dead, and before he gave up the Ghost, was converted, by means of one of your men, to your Romish religion; & that by his example, many other citizens of Geneva renouncing their former errors, embraced the Popish doctrine? You have not forgotten, I trow, (for ignorant you cannot be of a matter so rife in all men's mouths) how Theod. Beza being marvellously raised again from the dead, did by letters written in French and Latin, engrave as on a public pillar for all Christendom, the incredible impudence of your jesuits. Now therefore you may publish the Indian miracles of Xaverius, when your so egregious pranks be in the open light and eyes of all Europe. Endless it were to sail into the sea of all your lying signs; therefore had I liefer to relate one or 2. both publicly testified, and fresh in memory; than many other almost forgot with age. Wherefore your Pope doth so lively express Antichrist both in multitude and falsity of miracles, that none I believe is so sharp sighted, as that he can discern any even the least difference. There remain those three special miracles, namely, of fire coming down from heaven; of the Image of the Beast to speak; and of the resurrection of Antichrist, mentioned Apoc. 13. where I have showed how these all do fitly agree to the Pope of Rome. For first we declared that these things are to be expounded figuratively, not properly; for these are miracles common to a Kingdom, (such as by the Apocalypse we have proved the great Antichrist to be,) and not of a singular man. And that commonly they cannot agree to many singulars, save figuratively. Moreover if these miracles should be personal, and proper to one, how could they so come to the knowledge of the whole world, that it should follow the Beast, with such admiration, as the Apocalypse saith? Things heard, do move less than those that are seen with the eyes. And Antichrist should excel with such efficacy of miracles, as he should seduce (if it were possible) the very elect: therefore it is altogether absurd to interpret these properly. We showed that the fire coming down from heaven, is the fear and terror of God's judgement; which Antichrist should strike into men that obey not his will: that his resurrection, is the curing of his wounded head, when the papal dignity which by the invasion of the Barbarians seemed to have perished, began again to wax strong and flourish: that speech given to the Image of the Beast, is the authority of commanding, unto which the relived Pope did aspire, pretending that all that eminency which he desired was no more, than the ancient Popes possessed of old; whereupon his dignity was but only an Image of the ancient. These are the natural interpretations of these miracles, unto which the consent of the whole Apocalypse leadeth: although if you would strictly hold the letter; we showed examples of fire descending from heaven at the will of the Popes, Apoc. 13.13. Francis Xavier jesuite, raised the dead by heaps, a few years since among the Indians: and we related even now out of Peucerus, that an Image in Berne, by means of your men, gave answers to them that asked thereof. Neither need we seek any other, until you have showed, that these things must be understood as the words do sound. Here we have nothing but your bare affirmation. In the mean while there is no doubt but those three things which the Scriptures mention of Antichrists miracles, are all found in your Pope, both multitude, and fraud, and special examples: and therefore that he is the man of sin, whom the Apocalypse describeth, and Paul foretold to the Thessalonians, Epist. 2. But although you could bring nothing in the whole first part of the chapter, whereby to purge the Pope of this impiety by testimony of miracles: yet that you might seem to have said something, you will answer our men, which let us see of what sort it is. The writers of Maydenburgh, say you, do object that many lying miracles have been done by the Papists, such as by visions of souls telling tales of Purgatory, and begging masses to be sung for them; and cures of diseases which have happened to such as worshipped Images, or made vows unto Saints. And you answer two things: first that these are not the miracles which John writeth that Antichrist shall do; but to die and rise again; to let down fire from heaven; to give the Image power to speak: which you require to be showed, to have been done by the Pope or Papicts. I answer, that I have showed the Pope was dead when Rome was taken by the Barbarians▪ who being driven away, and he promoted to his former glory, he rose again. That he let down fire from heaven, after he had persuaded the world, that it was of necessity to salvation, for to be under the Bishop of Rome; for them his wrath terrified all men, as if it were the wrath of the great God. That he gave the Image power to speak, when he came to such boldness, as he freely boasted both in deed and word; By me Kings reign. All which miracles are also done by the Papists, which apply their labour for the Pope, whereby he may the more easily delude the world with these persuasions. Though Images also do speak among you: Xaverius raiseth the dead, & for the Pope's sake, flames have appeared from heaven. Secondly you answer, that those three kinds of Miracles, namely visions of sowls craving masses to be sung for them; healths obtained by worshipping of images, & for vows made to Saints, were usual in the Church before that time when the adversaries say, Antichrist appeared. I answer, that which you affirm is partly false, partly of no moment, to prove your Miracles not to be lies. False it is which you say that the soul appearing to S. German Bishop of Capua about the year 500 was before Antichrists time. For the Apocalypse teacheth that Antichrist was born, when the heathen Emperors were taken away, which fell out about the year of our Lord 300. Infirm altogether it is which you allege of the like miracles done before Antichrist, as Eusebius relateth, lib. 7. Hist. cap. 14. of the brazen Statue which the woman that had the bloody issue erected to our Saviour; and Theodoret lib. 8. ad Graecos. For both before Antichrist, and after his coming, lying signs should be done. For now, saith Paul, the Mystery of iniquity worketh, 2 Thess. 2.7. And the Mystery wrought as well by Miracles, as by superstition and false doctrine, as appeareth by the heretic Mark, who made the wine in the Cup to appear blood, of whom Irenaeus speaketh, lib. 1. cap. 9 So the Montanists also had their miracles, as Tertullian testifieth, lib. de Anim. cap. Nihil animae. And the difference between the great Antichrist and these little ones, is in more and less. For these forerunners did Miracles, by a shorter and straighter kind of power: But the great Antichrist should come with the efficacy of Satan, with all power, namely to deceive in larger borders Whereupon he should exceed in greatness, multitude, and impudence of guiles, and all kind of hurting. Miserable therefore is your defence of the Pope by Miracles, which if in any thing else, do plainly show him to be the great Antichrist. Neither was it, as I think, without the singular providence of God, that you which make miracles to be one chief mark of the Church, should at length know by experience, that they will turn to your destruction, who hoped by them to have greatest safeguard. Chapt. 16. Of Antichrists Kingdom and wars. TOUCHING the Kingdom and wars of Antichrist, we have taught the certainty from the Apocalypse chap. 11.7. and chap. 13. entire; from whence the Reader may fetch the things that are to be holden of them both; and not from these dirty ditches of the jesuits. But you about these matters do propound four things from the Scriptures as you say. First that Antichr●st coming from very low degree, shall by fraud and guiles obtain the Kingdom of the jews. Secondly that he shall fight with three Kings, to weet, of Egypt, Libya, and Aethiopia; and conquering them shall possess their Kingdoms. Thirdly that he shall subdue under him other seven Kings, and in that manner he shall become Monarch of the whole world. Fourthly that with an army innumerable he shall pursue the Christians through the whole world: and that this is the war of Gog and Magog. Of all which things, seeing none do agree to the Pope of Rome, it followeth manifestly, that he can no way be called Antichrist. I answer, neither doth any of these agree unto Antichrist properly so called: wherefore though the Pope of Rome be discharged of all these, yet never the less he will be the Antichrist. As touching the first, Antichrists base original is only touched: for that which is joined with it, of getting the Kingdom of the Jews, in the confirmation nothing is said of it: and reason good, seeing it is most vain, as hath been already before declared. His base original therefore is proved out of Dan. 11.21. There shall stand up in his place, a despised person, and the honour of the Kingdom shallbe given to him, and he shall come privily, and shall get the Kingdom by fraud. You confess, being moved by jeroms authority, that these things are to be understood in some sort of Antiochus Epiphanes, yet by the same jeroms judgement, are to be far more perfectly fulfilled in Antichrist, as the things which are spoken in Psalm 71. of Solomon, are meant verily of Solomon, but more perfectly fulfilled in Christ. I answer, this is altogether unlike; Solomon was appointed of God a type of Christ; but so was not Antiochus of Antichrist, unless you will prorogue Antichrists reign, and for three years and a half, grant him six and a half; as many as Antiochus tyrannised over the Saints. Moreover Antiochus was constrained to be quiet, by commandment of the Roman Legate: shall any in like sort command Antichrist, which shallbe chief Monarch? Again Antiochus was an Ethnik and altogether an alien from the Church: shall Antichrist also be such an one? Learn therefore at last not to take any thing of any body indiferently; but use the balance, to try what is spoken, if you have any care of the truth. Certainly if you would cast a right account, you will rather acknowledge the original of the true Antichrist to be famous. Do you not see that he weareth crowns on his horns, so soon as he is born? Apoc. 13.1. Was he not to arise at Rome the Imperial city: where what can be base, that is placed in any dignity? The Bishop of Rome, as ye are willing to mention, was of great authority, because of the dignity of the city, with all Christian Churches, before the Emperors gave place unto him. And I hope that I have showed you such signs of Antichrist, as you will now doubt no more, but this Bishop is even he; if so be you will freely confess the thing as it is. Therefore the testimonies which you bring of the amplitude and gloriousness of the Bishop of Rome, do more vehemently prove him to be Antichrist, than that which you bring out of Daniel, prove that he is not. Secondly for his fight with the three Kings, of Egypt, Libya and Aethiopia, you relate that of Daniel, chap. 7.8. I considered the horns, and lo an other little horn came up among them, and three of the first horns were plucked away before him: and after explaining it he saith, and the ten horns shallbe ten Kings etc. which three are explained, you say, who they are, chap. 11.47. namely the Kings of Egypt, Libya, and Aethiopia. I answer, that little horn, is not Antichrist properly so called, as I have showed in the second chapter of this Refutation, and often other where, but the Mahometan Turk. Whereupon in that your Pope of Rome hath killed no Kings of Egypt, Libya and Aethiopia, it may in deed be proved, that he is not the Mahometan Turk: but it doth no more appear from hence that he is not Antichrist, than that David of old was not King of Israel, because he never subdued these same 3. Kings. The kill of these Kings by the Pope, perteyns nothing to this cause. He is fowl enough with the blood of Europe and at home, though he never come into the Libyan and Aethiopian deserts. Moreover it may also be, that these three Kings, are not those 3. horns plucked away: for they are the horns of the fourth Beast, as is plainly said; three of those first horns were rooled out from his face. But these three Kings, neither a●e, nor ever were horns of the Roman Empire. Aethiopia was never subject to the Romans, who enlarged not their borders southward further than Egypt. Again, three horns are plucked away from b●fore him: but these three were not all to be overcome: but the Libyans and Aethiopians should be only at his footsteps, as people's aiding him rather than subdued; who should afford him souldjers for his expeditions, and not themselves suffer hostile invasion. Surely if Antichrist should wage no other war than this, his martial power were not much to be feared. The third point of subduing seven Kings, is of like strength. Bu● so, say you, Lactantius and Jreneus do interpret it. But whither should we harken to them or to Daniel rather? Certainly the Prophet plainly confirming that three horns are plucked away, exempteth all the rest from his power: otherweise he should have said that all ten shall perish: or how should he be a little horn which should get the command over all? But whither seven or three be subjecteth to that little horn, this is nothing to Antichrist: unto whom all his ten horns, as we have showed, do service from the beginning, not compelled by war, but willingly and of their own accord. The Fathers in deed perceived not what those three horns should be; but the event hath taught us, that the Turk hath rob the third part of the Roman Empire, which hath yet notwithstanding seven horns left, of which he shall not be Lord, but so far forth as he may bring upon them some short and suddeyn overthrow. Therefore this horn belongeth nothing at all unto this great Antichrist. But where you say he shallbe a Monarch, & shall succeed the Romans in Monarchy, as the Romans did the Greeks, the Greeks the Persians, the Persians the Assyrians: this hath more ground, seeing Antichrist shall lift up himself above all which Is called God, 2 Thess. 2.4. & the whole earth wondering should follow the Beast, neither acknowledgeth he any his like, or able to fight with him, Apoc. 13.3.4 As also▪ seeing he should have for a throne, the great city, which reigneth over the Kings of the earth, Apoc. 17.18. These and the like do truly prove him a Monarch But this, say you, doth no way agree to the Bishop of Rome; for he was never King of the whole world. But were the Romans. I pray you, ever Kings of the whole world? I think you will not deny it; as these words usually are wont to be understood; or if you like to stand curiously hereupon, Daniel teacheth, that the fourth Kingdom, to weet the Roman, shall consume the whole earth, shall crush it, and break it in pieces, chap. 7.23. Remember therefore what a little before you alleged out of Prosper: Rome by Principality of the priesthood was made more ample with the tower of religion, than with the throne of power. And what Leo saith, Serm. 1. de Natal. Apostol. Rome that art made the head of the world by the holy Seat of S. Peter, thou rulest more largely by divine religion, than by earthly domination. And what else meaneth the triple crown, but the principality over all the three parts of the world? The Pope's crown hath more tops, than the emperors Eagle hath heads. It may be, that shortly it will be quadruple, by the accession of the Indians, that nothing may escape the Pope's almightiness, though something for a time hath been hid from his all skilfulness. Wherefore the straits of his dominion, neither stand you in any stead to acquitt the Pope of this wickedness, neither is this remembrance grateful unto him, who doth so contemn honours and Empire, as he had liefer with large limits of ruling to be counted Antichrist, than to be defended by an argument of his Kingdom lost or diminished. The fourth branch is the battle of Gog and Magog, Apoc. 20. And when the 1000 years are ended etc. In this battle, you say, he shall with an army innumerable, persecute Christians through the whole world. I answer, we have observed already from these words, the wonderful expedition of Antichrist into the whole world properly so called; before in the 7. chapter of his persecution. And there we allowed for this expedition three years and a half: but here now it seemeth that this whole space shall not be spent in the journey; but than it shall be taken in hand, after the three Kings and the seven Kings be subdued. There also we marveled if he should go such a journey himself alone, not hindered with any troop of waiting men: but here further comes the impediment of an army, and the same nevertheless an universal persecution. Surely whatsoever you said before against Hippolytus, you seem plainly to think that Antichrist is no man, but the Devil himself. But to let these monsters pass, let us come to the battle: which I marvel you saw not that it should be by the Dragon, not by the Beast. Between which two, there is in deed a great society of wickedness; but no less difference of persons and of things, than is between an open foe, and a secret enemy. Add hereunto that the Beast and false Prophet are both destroyed, before this war is taken in hand, or at least before it is finished: if that move you not, that both of them are mentioned to be slain in the end of the former chapter; yet consider that the Devil, that is the Dragon was cast into the lake of fire, where the other have their place, before that the Devil comes thither; Apoc. 20.10. Although therefore Antichrist be a Martial fellow and a great warrior; yet shall he wage no wars after he is dead. But it is one of his miracles to rise again. Be it so, when he counterfeyts a death, as you feign of him: but when he is slain by that hand of God, and deeply drowned in the lake of fire, he shall not find it so easi to rise again, and when he lay under a coverlet. Separate you therefore those things which touch not Antichrist; and deal not so, as if you would prove one not to be a man, either because he hath not four feet, or because he wanteth wings; & you shall see the rest, so to agree together among themselves in all points, as nothing more. Surely the things which you have disputed of this Kingdom and war, are far from every part either of the Kingdom or of the war of Antichrist: but such stuff as this, are all the things that your men are either wont or able to bring, for to defend the Pope, and to free him from this most grievous crime. Therefore you toil in vain: the thing is manifest, it can not be hid by any subtleties. Why go ye about to cast a mist before the Sun? Why frame ye arguments against the Spirit of God? Purge rather with flames, those writings of yours, wherewith you have laboured his defence: and flee out of his den, as speedily as you can. Here ends the Refutation of Antichrist, Against Bellarmine. Chap. 18. AFTER these things I saw an Angel come down from Heaven having great Power: so as the earth was bright with his glory. 2 And he cried out mightily with a loud voice, saying, It is fallen, it is fallen, Babylon that great, and is become the habitation of Divils', and the hold of all fowl Spirit, and a cage of every unclean and hateful bird. 3 For all nations have drunken of the wine of the wrath of her fornication, & the Kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich of the abundance of her pleasures. 4 And I heard an other voice from heaven, saying, go out of her my people, lest ye be partakers of her sins, and receive of her plagues. 5 For her heaped sins are come up to heaven, and God hath remembered her iniquities. 6 Reward her, even as she hath rewarded you, and give her double according to her works; and in the cup that she hath filled you, fill her double. 7 In as much as she lifted up herself, and lived in pleasure, so much give ye to her torment and sorrow: for she saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning. 8 Therefore shall her plagues come at one day, death, and sorrow, and famine, & she shallbe burnt with fire, for that God which condamneth her is a strong Lord. 9 And the Kings of the earth shall bewail her, and lament for her, which have committed fornication and lived in pleasure with her, when they shall see the smoke of her burning. 10 And shall stand a far off for fear of her torment, s●ying, alas, alas, th●t great city Babylon, that mighty city: for in one hour is thy judgement come. 11 And the Merchants of the earth shall weep, and wail over her: for no m●n buyeth their ware any more. 12 The ware of gold, and silver, and precious stones, and pearls, and of fine linen, and of purple, and of silk, and of scarlet, and of all manner of thynewood, and of all vessels of ivory, and of all vessels of most precious wood, and of brass, and of iron, and of marble. 13 And of cinnamon, and odours, and ointment, and frankincense, and wine, & oil, and fine flower, and wheat, and beasts, and sheep, and horses, and charets, and servants, and souls of men. 14 And the fruits that thy soul lusted after, are departed from thee, and all things that were fat, and excellent, are departed from thee, neither shalt thou find them any more. 15 The Merchants of these things, I say, which were made rich by her, shall stand a far off from her, for fear of her torment, weeping and wailing. 16 And saying, alas, alas, that great city, that was clothed in fine linen, & purple, and scarlet, and gilded with gold, and precious stones, and pearls; for in one hour so great richesses are come to desolation. 17 And every shipmaster, and all the troop that converseth in ships, and mariners, and whosoever traffic on the sea, shall stand a far off. 18 And they shall cry seeing the smoke of her burning, and shall say, what city was like unto this great city? 19 And casting dust on their heads, they shall cry, weeping and wailing and saying, alas, alas, for that great city, wherein were made rich all that had ships on the sea by her costliness, in one haure is made desolate. 20 O Heaven rejoice of her, aend ye Holy Apostles and Prophets: for God hath punished her, to be revenged of her for your sakes. 21 Then a certain mighty Angel took up a stone like a great millstone, & cast it into the Sea, saying, with such violence shall Babylon that great City be cast, and shallbe found no more. 22 And the voice of harpers, and musicians, and of pippers, and trumpeters shallbe heard no more in thee, and no craftsman of whatsoever craft he be, shallbe found any more in thee, and the sound of a millstone shallbe heard no more in thee. 23 And the light of a candle shall shine no more in thee, and the voice of the bridegroom, and the bride shallbe heard no more in thee: for thy merchants were the great men of the earth: and with thine enchantments were deceived all nations. 24 And in her was found the blood of the Prophets, and of the Saints, and of all that were slain upon the earth. The Analysis. HITHERTO what and of what sort is the throne of the Beast, as it were the first sprinkling of the fift vial; now followeth a more copious pouring out joined with the very ruin of the throne. Which we distinguish into those things, which go before the destruction, and the things which follow it; those that go before are performed by the ministery of three Angels, two of which declare the ruin by bare word. The first a glorious Angel for 1, more succinctly ver. 2, 3. The second nameless more fully, both in exhorting the godly to fly out of Babylon, ver. 4.5. and also in stirring up the ministers of this destruction to use deserved severity, ver. 6.7. afterwards in describing partly the mourning of wicked Kings ver. 9.10. of merchants, ver. 11.12.13.14.15.16. of Watermen and mariners, ver. 17.18.19, partly the joy of the godly, ver. 20. Such is the ministery of the two Angels: The third beside his word useth also a sign: which both is propounded for, 21. and also expounded, summarily in the same verse: severally, in ver. 22.23.24. Hitherto the things that go before the ruin: that which followeth is a thanksgiving which the Saints perform, chap. 19.1. 2. 3 4. Scholions. 1 And after these things I saw an Angel come down: In destroying the City of Rome God will manifest to the world his admirable long suffering, who beside all his former warnings, so many, and so diverse, cometh not to the last destruction, before three Angels be used, by whose voice men should be warned to avoid the plague coming violently upon it. The first of these is an Angel descending from heaven, that is▪ some excellent and singular man, who shall come suddenly, and not looked for, even as things which fall down from heaven. The things which are borne with us give some show of themselves before they wax ripe; but things that come from heaven, may be present in a moment without any perceiving taken before they come. So in the tenth chapter and Angel came down from heaven, of a sudden, when many courageous deffendours of the truth were risen up, of whom before there was no suspicion. Which thing other places confirm, which may be taken from the former interpretation. This Angel seemeth, that by a sudden converting to the truth, he shall manifest to all men, that he cometh from heaven. Such was that coming down in the tenth chapter, where men brought up in superstition, became suddenly nourrissons of true godliness. This Angel hath great power. But to what end? For no excellent great act of his is mentioned: it may be he is that man to whom is committed wholly the throwing down of this throne: who shall not so much bring a new Propphecy concerning the ruin of Babylon, as show himself prepared to perform the very thing, which the divine oracles prophesied often should come. Thirdly, the earth is lightened with his glory, because even they which are strangers from the true Church shall honour, and admire the glory of his godliness and excellent majesty. He shallbe well reported off, even of them that are without, as speaketh the Apostle. The like use of words in the things past, doth give us this knowledge of this Angel, though yet to come. Which is the only way to pierce into these things otherways hidden from us. But it is to be observed, that this Angel, as far as it seemeth, shall not come forth by and by after that manifestation of the throne, which we have spoken of in the former chapter; but at length after some certain and meet time set between. And therefore this vision is divided from the former by that usual style in writing of a distance of time somewhat farther of, and after these things I saw. 2 And he cried out mightily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in strength, that is, strongly, valiantly, and vehemently. The Complutent edition and the King's Bible have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a strong voice: so also Aretas: but the sense is all one. This mighty crying out signifieth the efficacy and immutability of the things to be done, as Aretas noteth. Although peradventure no such denunciation to be made in words is not to be expected; but even the very attemting of the thing shall stir up in the minds of men that opinion, as if they did hear this voice sounding in the ears of men. But seeing this crying out is of one Angel, to whom the business is committed as is like, of destroying, and burning Rome, it may confirm somewhat that which we have said in the former chapter; that some one of the ten horns, to whom the rest of the multitude is figuratively adjoined; not that whole number, shall bring upon it this last desolation. He crieth out with a voice doubled, It is fallen, it is fallen Babylon, after the manner of the former Prophets, but yet with this difference, because they denounced a destruction to come long after, this declareth that it is already present, now at last to be performed, by this his expedition. Babylon that great, the seven hilled city, the chief Empress Rome, as once Babylon the head city of the Assyrians. There is a double Babylon in this book, as we have heard chap. 16., Rome and Conctantinople. But here he speaketh of the first, which belongeth to the fift vial, in which this chapter is employed. The second belongeth to the last vial, to be destroyed in the twentieth chapter ¶ And is become the habitation of Divils': The cause of the destruction is not here mentioned, which followeth after in ver. 3. but the desolation is declared by a dreadful wilderness, which this kind of inhabitans rejoicing in solitary places and following them, do express passingly. Or rather wherein they themselves do not so much take pleasure, but into which they are sent, and thrust even against their wills. From whence that which first is called the habitation of Divils', is straightway called the hold of every fowl Spirit, that is, a prison or jail into which they are thrust at the pleasure of the Highest judge. As if by the most just judgement of God the foul Spirits be tormented in the same places, after they have been deprived of all company of mortal men, which they have abused, by enticing men to abomination and naughtiness. Which is like a hell to them, to be so kept from men's society: whom to draw with them into the same torment, they hold it some comfort in their damnation. But they are not so shut apart from men into these secret places, but that often times they go on with rage in very great meetings of folk, as often as it shall so please God, but because such wildernesses are appointed to them for ordinary prisons. Whereunto that saying of Christ seemeth to pertain: When the unclean Spirit is gone out of a man, he walketh throughout dry places, seeking rest, and findeth none Mat. 12.43. Moreover the evils which were brought into the Church by hermits and Monks show abundantly how much the delusions of Satan do prevail in thos● foul and desert places, as the most learned Theod. Beza hath observed. But from this place we learn● how that of Isaiah is to be understood in chap 13.20.21.22. and again in chap. 34.13.14.15. unto which the Spiri● alludeth manifestly, howsoever he interpreteth them not word for word purposely. That is to say, not only of some Beasts and unlucky birds, but also of evil Angels, to whom these names are proper, Divils' and fowl Spirits, as the Greeks have translated, partly retaining the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; partly translating plainly Schhirim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devils, in which sense that word is used in Levit. 17.7. And they shall no more offer their offerings to Divils', lishhirim properly signifieth the word goats; but it is translated unto Divils', who appeared for the most part to their worshippers rough and hairy: commonly they are called Satyrs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aquila translateth in Isaiah. ¶ And a cage of every unclean bird: It is not called a custody, because it should be like a cage, from whence the unclean birds could not flee out, but because they should be seen continually abiding in those ruins, and to have their most usual place of dwelling there Such are those flesh-devouring, ravenous, and unlucky birds, the Eagle, Kite, Hawk, the Vulture, Raven, the Night-wandering scritchowles, Owlets, etc. Of which sort many are reckoned up in Levit. 11.13. etc. And such birds were once counted unclean by the Law. Such difference hath no place at this day: yet not without cause they are so called to this present time, because they excellently set before our eyes the disposition of unclean men, who live by stealth, and know no other way to maintain themselves, except by violence and injury. In this respect also those greedy birds are hated of all the rest, as they show by gathering a company, as often as they have gotten one of these ravenous birds alone, and any occasion shall give an opportunity to oppress them; likeweise also this kind of men is odious to all mortal men. 3 Because of the wine of the wrath. A threefold cause of the destruction is rehearsed, because she was the author of Idolatry to all men; because she drew the Kings into the partaking of her wickedness; and increased with honours & riches above measure her citizens by her riot. These naughty acts are ancient, and often cast in her teeth by other Angels some ages before. Therefore he declareth that the shameless forehead of this whore is still condemned of the same crime, which can be moved with no warnings to put away her former lewdness. As touching the words, the wine of the wrath of her fornication, is a fornication whereby God is provoked to wrath, yet so making wretched men drunken for a time with a certain pleasantness, that it taketh away all perceiving of the impiety thereof, as in chap. 14.8. ¶ All nations have drunk; Montanus hath it ransitively, thus; hath made the nations to drink: and so her wickedness is more lively set forth, & more becoming her, which beareth a cup of Gold in her hand, whereby she may provoke even those that are not thirsty to drink, as before chap. 14.8. It is an horrible sin to put a stumbling block before the blind: but what is it to thrust and throw him headlong into the pit? But the kind of speaking seemeth to be changed of purpose, lest any man should allege for his excuse, that he hath not deceived others. Therefore this common reading is to be preferred which our copies have; which also the verbs neuters which follow eporneusan eploutesan, seem to require. ¶ And the merchants of the earth of the abundance of her pleasures: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the force of her riot, that is, from the plenty and immoderate desire to enjoy all pleasures. For Rome is an other Zerxes who by rewards offered, stirred up men to devise new pleasures. Therefore how should not the devisers and ministers of these things get to themselves great riches? But of what sort are these merchants? not of that kind, as it seemeth who make a gain by carrying out, and bringing in of wares; for they are in the number of the reprobates, who shall mourn for Babylon: wgose destruction shall bring very great joy to all the saints, ver, 20. Neither shall these men's wares be bought any more Rome being destroyed: yet notwithstanding gold, silver, and the other things which are mentioned, shall not cease to be in account in other places. Hereunto is added, that among them to whom this name agreeth properly, the chief dignity is theirs, who fetch wares by sea from far countries: but these exercise merchandise not so much by sea, as by land; from whence they are called the merchants of the earth. Furthermore these are the Peres and great men of the earth ver. 13. in a higher place and honour, than they which sell merchandise. Last of all we shall see that the souls also of men are among the wares of these men, ver. 13. which by no means will not suffer us to stick to the proper nature of the words. Therefore certain common merchants are not here to be minded, (although these also shall suffer great loss,) but the stately Lords Cardinals, Archbishops, Popish Bishops, who exercise a merchandise of souls, and flourish by this merchandise with the glory of Noble men. For we shall see after, that Rome is compared to Tyrus, because she is no less noble a mart town of spiritual things, than once Tyrus of all those things which belong to the deligts of this life, as we may see in Pope Alexander, of whom was this sung common: Alexander sells the keys, the Altars, ye Christ also, First of all he had bought them, then by right he may do so. But Baptista Mantuan writeth more fully, not of Alexandre alone, but of the whole company, and daily custom of the Romish court: — with us are to be sold, The Temples, Priests, Altars, the Holy things, the Crown: The fire, Jncens, the Prays, Heaven & God is to sell. Who can desire a better furnished market? Neither mayest thou think this to be the overmuch liberty of railing Poets, but a just complaint of more holy reformers. Bernard saith, that the sacred degrees are given unto an occasion of dishonest lucre, and that gain is counted godliness, in his first sermon of the conversion of Paul. Budaeus in his Pandects saith, the Pope's decrees are not profitable for the government of manners, but I had almost said, do seem to give authority to occupy a bank for love. Ludovicus Vives on August. of the City of God, book 18. chap. 22. saith, though all things almost are sold and bought at Rome, yet thou mayest do nothing without a law and rule, and also of a most inviolable authority. But it were an infinite thing to sail in this sea, no shore of which thou canst see, howsoever thou shouldest obtain a prosperous wind for some few days. Such therefore are both the merchants, & wares. Although I will not deny the huge excess also of things, which pertain to the body, by conveying whereof thither, many have waxed very rich. But here chief the merchandise of souls seemeth to be understood; than which no science hath been more gainful now for many ages. Augustine the Monk perhaps at home of no estimation, yet because he had brought the Britain's into bondage under Rome, was made Archbishop of Canterbury. Venefride the English man, called Boniface, his name being changed, by this way became Bishop of Mentz, and together also Governor of the Church of Coloine. Who can reckon up all who have made a way for themselves to very great dignities by this same mean? Alan an English man a traitor, betraying the faith, his country, & Prince to the Pope, deserved by this trade of merchandise to be among the Peers of the earth, having gained the dignity of a Cardinal's hat. Yea that this traffic might not be cold, whom gain and profits moved not, those the crafty whore inflamed, with honours and glory. The King of Spain was made the Catholic King: of France the mo●t Christian King: The Swissers the Defenders of the Church, and furthermore endued with two great banners, both the Cap & Sword. Some reward is wanting to no man, to the end that they may exercise the more diligently that profitable merchandise. Threefold therefore is the cause of the destruction of Rome; because ●he is the mother of Idolatry, the corruptresse of Kings and nations, and that may be suffered no longer for her arrogancy and pride, and buying & selling of souls. By which things this right excellent Captain being moved, shall undertake this expedition against her. 4 And I heard an other voice: Such is the first Angel, and the Prince as it seemeth of this war: the second as an under Captain doth his office in counseling and exhorting. But here is no mention made of the Angel, but only of a voice from heaven, as though this exhortation were without an author, his name being concealed from whom it cometh. For which cause we have said in the Analysis that this Angel is nameless. It is in deed an odious argument which he handleth, whereupon peradventure he will conceal his name, which being known would bring no profit, but might procure some danger, the adversaries being of so spiteful minds. His speech is continued even unto the one and twentieth verse; so copious shall be the admonition of some faithful man, which together with the preparation to this warren, shallbe spread abroad, godly and truly warning men of the present punishment of Rome. Notwithstanding that which we have spoken of his name concealed is not of such necessity, as that it must needs be so, seeing the like voice from heaven did show his author, as the event declared, chap. 14.13. But it is likely to be true that the name is to be concealed. ¶ Go out of her my people: The exhortation consisteth of two parts, the first part pertaineth to them which live in Babylon, warning them that acknowledging at the length the filthiness of that city, they forsake the same, and departed to an other place; that they would no longer for her sake expose themselves to certain destruction. Wherefore some elect lie hid yet in the dregs of the Romish impiety, whom God remembreth in the common destruction of the wicked. He will not suffer Lot to perish together with the Sodomites: and he used the like exhortation long since to his people, when the mother of this Babylon was to be razed, jer. 51.45. And this commandment shall not be made in vain to his people, to whom alone it is proper to obey his voice. Therefore even as the mises perceiving before hand that the house will fall, do run away out of their holes, so they being wakened out of sleep by the Angel's voice, shall convey themselves by and by out of this detestable city. ¶ Lest ye be partakers of her sins: For of what sinners the fellowship is not forsaken, their guiltiness is conveyed to men. Therefore he saith not, that ye be not partakers of her punishments, but which is far more grievous, of her sins. This fear will provoke and enforce them to run away, who are convinced in their consciences of the Romish wickedness, 5 For her sins are heaped up: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one following an other as chained together, at length they have reached even unto heaven. But if through the whole Papistical Kingdom, Rome be the holy city, Peter's chair, which cannot err, this chained row hath suffered a great interruption: which as it much exceedeth the ages of the Heathen Emperors, so much the more easily it doth blot out the impiety of that three years space of Antichrist, which they dream is yet to come, although it were granted, that he should reign at Rome. How can the sins in the last times come up even to heaven, from whose full heap so much is taken away by so long continuing holiness of the Popes? But this Revelation hath made the thing manifest, declaring that the Pope received a lamp from the Heathen Emperors, and to have heaped up new sins upon the former heap in a continual row; even as the perpetual order and succession of Popes showeth; for which only thing the catalogue of the Pope's serveth greatly. We have seen this heap wonderfully increased in these our times: neither shall they which follow, less manfully add to the heap, until they have both brought their sins unto heaven, and also their wicked city to dust. The Interpreter Aretas translateth have cleaved to; Montanus, are glued together, one laid on an other, and as it were soldered with glue. Therefore the filthiness of Rome shall be made yet more manifest to the elect, to the end that they may think the more in earnest of flying from her. 6 Reward her even as she hath rewarded you; The other part of the exhortation hath respect to the armies of soldjers gathered together against Rome. This whetteth their anger and stirreth it up to a just revenging. Thou sayest it is a cruel sentence; he should rather convert his speech to the repressing of fury, much less excite to the rendering of double. But cursed is every one, that doth the work of the Lord negligently. Neither is it to be feared that the punishment is more grievous than her deserts, to which no sharpness of punishment can be equal. But these things declare the event, to weet, that men shall use very great severity in executing this last desolation. And it is to be observed that the citizens now of the Roman jurisdiction shall be the Ministers of this universal slaughter. For whom the Angel even now commanded to come out of Babylon, them he now exhorteth to revengement. It is like that these being mindful of so long continuing tyranny, wherewith they have lain oppressed so many ages, and having also the late injuries fixed in their minds, the sting whereof doth yet grieve them vehemently, will more freely give licence to their anger, and will satisfy themselves scarce with any punishment. And this is that to give her the double, & to fill her the double, in the cup that she hath filled: signifying that a huge calamity shallbe brought upon her with very great cruelty. We have seen before that there is a double cup in this book, one of error, whereby the whore made men drunken with the sweetness of her abomination; the other of punishment, whereby it is taught that the wicked shallbe punished after the like manner that they have sinned. 7 In as much as she hath glorified herself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weigh out to her in equal balances, so much torment as there was excess in carnal pleasure before. O Rome therefore by so much the more miserable, by how much thou hast been the most happy of all. Who shall recite thy calamity, to whose riot, the deliciousness of the Sybarites, is not to be compared. ¶ I sit a Queen: The greatness of the punishment is declared two ways; both by the like cruelty which she hath showed against others in the former verse; and also from her loftiness in this verse, whereunto her abasement must be answerable in the verse following. But whereas she vaunteth that she is a Queen, she showeth herself to be the natural daughter of her mother Babylon. Neither are these proud words dark, when she challengeth to herself a Primacy over all Churches, braggeth that she is the head of Christianity; the beginning of eternal life, and many other things of like blasphemous arrogancy. Which Primacy she assureth herself shallbe for ever, persuading her own heart that she shall never be deprived of this dignity, neither shall have experience of any calamity. For what other thing is it that her most beloved sons do avouch that Peter's chair cannot be separated from Rome, nor the seat of the Apostles translated from thence, as Bellarmine affirmeth in his 4. book of the Bishop of Rome chap. 4. Which although he will not have to be counted among the articles of the faith, yet it seemeth to him by some arguments of so great strength, that at the last he can hadly pe persuaded, but that it is an article of the Papists faith. Francis de Ribera now guesseth that some evil shall happen to Rome, but after that manner, that he showeth rather his care, then giveth over even the least that may be of his bragging. 8 Therefore in one day: For this thy proud boasting, this threefold kind of calamity shall make an assault upon thee at once. At length thou shalt find how thou hast been deceived, and how in vain thy Knaves have sung to thee, upon this rock I will build my Church etc. The calamities which are rehearsed, belong partly to men, whom death, sorrow, and famine shall devour: partly to the city, which shallbe burnt with fire. Which declare that the city shall not be taken at the first assault, but by a siege: while the which continueth, the past (for so death was called before in chah. 6.8.) sorrow and famine shall assail within: and that at length the city shall come into the power of the enemies, who shall make it even to the ground, & bring her to ashes: then shallbe fulfilled that which Sibyl Prophesied: Rome shall be a street, or empty place; and Delos shallbe obscure, or not found. ¶ For strong is the Lord: He maketh mention of the power of the Lord, because it willbe almost incredible that Rome borne up with so great riches, both her own, and Kings and others her allies can be brought into this miserable condition. But he is mighty, who shall exercise judgement, whose will cannot be resisted by any might. That which here is read shall judge, some copies have in the present tense judgeth. 9 Then shall bewail: Such was the exhortation; the first mourning of the wicked, shallbe of Kings, but of the earth only, neither properly so called, but only Romans. Which Kings are the slaves of the Church playing the harlot These shall begin their lamentable songs, mourning after a wonderful manner, when they think of how sweet company of the whore they are deprived by this unlooked for destruction. Wherefore other Kings shall remain beside those ten, chap. 17.16 which shall destroy the whore with fire. Neither is it to be thought, that these ten Kings after their hatred satisfied, shall give up themselves to lamenting, being moved by repentance, as Ribera trifleth. For it shallbe matter of very great joy to all the elect; of which sort are these Ministers of vengeance, exhorting all the people of God to departed from the fellowship both of her wickedness and punishments ver. 20. and chap. 19.1. etc. Moreover after the time is finished of giving their Kingdom to the Beast, the ten horns with a constant mind shall detest the whore, so far off is it that they shall be grieved for her miserable condition, chap. 17.16.17. Therefore that device falleth down concerning the ten Kings, in whose power shallbe the dominion of the whole earth, who, if with joined forces (as the jesuite will have it) they shall bring the last destruction upon Rome, they should leave no King to bewail her great misery. We have showed by truer arguments, that those x horns pertain to the only degree of Emperors, some one of which at length shall execute this destruction, who yet keepeth the name of the whole number; as it is done for the most part, when speech is had of the members or parts of some whole thing. While he shall spoil Rome, some other Kings, of Spain, Polonia, and the like confederate with the whore, shall make this miserable wailing. 10 Standing a far off for fear: But what need shall there be then of lament? Why shall they not rather make haste to help her? They shall not dare to do it for fear: they shallbe greatly afraid of their own safety. Therefore they shall behold a far off her misery, taking heed that they themselves burn not with the same fire, if they shall come near. You therefore holy Princes, take the matter in hand, it shall not be a thing of so great trouble, as peradventure you think. Do you think that Spain, France, or other, I know not what huge armies, will come to aid her? These are altogether Goblins, and vain Scarecrows. Her friends shall stand a far off with waitings testifying their love, but taking no pains to deliver her from peril. And who would expect that fornicators will undergo any danger for a stolen Whore? Therefore it is only needful that you take upon you the matters valiantly, the other things shall have prosperous success. Euphrates shall open away into Babylon for Cyrus, if he cannot break through the walls. ¶ Alas, alas, that great city: A lamentable song of the Kings: the often defect of which, doth very fitly express the truth of the affection. The sentence shallbe perfect in this wise, Woe woe to us, because that great city Babylon, that mighty city is overthrown, and because in one hour thy judgement is come. They bewail the ruin, and the sudden coming of it. 11 And also the merchants of the earth: The merchants do accord in the lamentations of the Kings, but of the earth, of which sort are the Kings: we have showed at the 3. verse, that they were merchants rather of spiritual things, then of those which respect the body. For which thing there is an argument from hence. Because, saith he, no man buyeth their wares any more. Therefore gold or silver is not here spoken of, or silk, or fine linen, or spices, or any such thing in the proper signification; the estimation whereof dependeth not on Rome only. Unless peradventure then they shallbe of far less price, when so greedy a buyer is taken away. But the words are express, neither is any such thing spoken of tire, from whence this whole allegory is taken, out of Ezech. 27. Where the place no less required an amplification of the matter. Wherefore these wares are labour, study, industry, to adorn and enrich the city of Rome, which things shallbe most cheap, and of no price, after she is fallen. For who then will give a rotten nut for them. 12 The wars of Gold and silver: Even now we said that this whole allegory was taken out of Ezech. 27. where it is spoken of the destruction of Tyrus. Neither without cause, as we have showed in ver. 3. when as at Rome there is no less famous a sale of souls, than was at Tyrus of things necessary for our use. Ezechiel doth so reckon every nation, that together also he rehearseth the proper commodities of every country, in which both they abounded, and carried to Tyrus. According to which manner, sundry kinds of wares seem here to be reckoned up, to note out sundry nations, to which either they belong, or at least by whose travel they are brought to Rome. Therefore although the names of the countries are not expressed in plain words, as in Ezechiel; yet notwithstanding they may easily be understood according to that rule, from the wares themselves. The wares therefore of Gold, and silver, and the other outlandish things, which are rehearsed in this verse, may signify Spain, which fetched those things from the furthest Indies, by whose travel they are to be sold in this part of the world. Cinnamon, Odours, Ointments, Frankincense & wine do note out Italy; not because all these things do grow in the same place, but because as Spain by the Ocean Sea; so this by the intern sea affoardeth abundance of those things to Europe from Greece, Cilicia, Egypt, afric. Herself also being the most fertile in all delicious dainties, of all the countries of Europe. Fine flower and Wheat may signify the islands of the intern sea Cicilia, & Sardinia, the garners and storehouses of Italy The Beasts, Germany, abounding with them; even as the Sheep, our England, being greatly frequented with this kind of cattle. Horses & Charets, the French men, who have great store of horses, and from whence the use of charets have been conveyed to others. Bodies, the Swisers, who follow an extern, and mercenary warfare; and in which men, Rome chief delighteth to make them her guard. The souls of men, are the common wares of all countries, which Rome doth hunt after by her merchants every where, desiring the same to be instructed in her superstitions: which that so she may gain and purchase for her own proper goods, she spareth no cost. The makers of portsale of these wares, are they, that by their pains have brought these nations to be obedient to Rome. Even as we know special provinces to have been committed to some Cardinals & jesuits: whose care though it be bestowed in common; yet it lieth upon every one severally to declare his diligence in some certain nation. Which if he can either retain in their duty, or recall forsaking her, by knitting it again in friendship with Rome, he bringeth wares of that sort to be sold, whereby that nation is signified upon which he hath bestowed his labour. As touching every of the several wares by name, Gold, Silver, Precious stones, Pearls, they were before in the whore's apparel, chap. 17.4, And it seemeth to be for that cause that Spain in these last times shallbe a special ornament to the whore. And of fine linen, and Purple, two for one, the Purple of fine linen, which is a cloth made among the Indians of that kind of flax: so and of silk and of scarlet, are spoken asunder, for of scarlet silk. Of scarlet we have spoken elsewher. Silk is cloth of most small threads, which the worm do draw as it were from a distaff out of their own store. It is not made of flowers as Dionysius singeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of the Series, thus: Neither the care of Oxen troubleth them, Neither the flock of woole-bearing sheep: But in kembing the branches-bearing flowers, Garments they make etc. So Virg. in the second of his Georg. The thin fleeces from the leaves, Doth comb the people's Series. Unless peradventure the Poets, because the worms do make silk in trees, therefore do say, that this is kembed from thence, not because it grows in them, as cotton and the like. See jul. Caes. Scal. Exerc. 108. 9 ¶ And all thynewood: Thine signifieth both universally all odoriferous wood, also a special kind, as Eustathius noteth upon that of Dionysius of Arabia, which he calleth wonderful: Which by burning thynwoods' a fragrant smell respire, Either of thynewood or Myrrh etc. Wherein the first place thine is generally called any spice: in the second place a certain kind of odoriferous tree But it is used here not so much for perfuming, as for fineness of buildings, (for there is mention of odours in the beginning of the verse following,) whereunto it serveth chief, as Pliny showeth out of Theophrastus. Who, saith he, did give great honour to this tree, rehearsing the famous boordings of the ancient temples to be of it, and a certain everlastingness of the uncorrupted timber in houses against all faults: book 13 chap. 16. of his natural History. 13 And Cinnamon: Italy useth such as is borough to them: which she fetched not from Spain, but from those places where it groweth: so also she procureth for herself Odours, Ointment, & Frankincense by her own navigations. The chief sale of these things is with the people of Syria, Phoenicea, Arabia, Egypt. To these coasts Italy goeth with all speed possible, while the Spaniard is occupied especially in foreign navigations: she hath wine and oil enough of her own. She bringeth fine flower & wheat from Sicilia. ¶ And Beasts: It were tolerable if Rome should note out Germany with this mark, only for the richesse of cattle: but the most proud whore scarce thinketh any otherwise of the most famous nation then of very Beasts. Ambrose Catharinus showeth this plainly in his book against Luther, whom that most foolish Ass calleth a Beast, almost in every verse: and that not so much for hatred of his Heresy (as he calleth it,) as with a manifest reproach of the whole nation. Rome indeed speaketh mor modestly at this time, not daring to provoke the fierceness of men by so great a contumely: but secretly with herself she judgeth no otherweise then before time; and not only of this people alone, but of all other people of Europe: all which, herself only excepted, she accounteth almost mere brutes. But God hath chosen this foolishness, if thou wilt so have it, of our nations, whereby he might throw to the ground thy vain wisdom, and at length by thy just punishment, might set forth thy pride to be derided of all men. ¶ And sheep; a sign of our own England, whose fleece is of gold, excelling in softness & fineness above the wool of other countries. Rome hath now a long time vehemently grieved, that these wares are brought sparingly to her fairs; and therefore tried every way, that she may enjoy the former abundance of them. For this purpose she maintaineth English youth, and hath made Alan our country man a Cardinal. She fitteth for herself these merchants, besides troops of jesuits, if peradventure she may be again Lord of our sheep. But we, thanks be to God, know for a surety, that Rome is a den of wolves, and other most cruel Beasts. Let her chant as sweetly and pleasantly as she can, we acknowledge her voice to be of strangers and robbers; neither will we be taken with the sweetness thereof. I hope that our people will no more go to visit, but with this Angel to the destroying of her. ¶ And Horses and charet: And of horses, and of charets, and of bodies, to weet the wares. The two first pertain to the French men, renowned for horses armed on all parts, and for the invention of charet: this last of bodies is the ware of the Swissers, of which very many villages persisting still in the Romish superstition, do defend the Beast with their bodies. He hath these for the ordinary and domestical yeomen of his guard; also he may take up greater armies of them serving for wages, as oft as necessity shall so require. I would God they would learn of their brethren, & confederates, not to yield their bodies to his pleasure, with which being not content he also worketh certain destruction to their souls; neither to take wages for keeping of him, whom if they would utterly destroy, they should bring very great profit to all Christians. But this merchandise shall have an end shortly. Were it not better to forsake the wicked Mistress willingly, then in short time to be forsaken of the same necessarily? The voluntary sorrow of repentance is wholesome; but that is deadly, which stubbornness bringeth forth. ¶ A●d souls of men: These wares are not proper to one country, but common to all: which Rome doth not thing too dear bought for any gold whatsoever. The like thing offers itself in Ezechiel chap. 27.13. They of javan, Tubal, and Meshech were thy merchants, they used the merchandise of men, and vessels of Brass in thy merchandise: bnephesch adham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the souls of men. Tremellius and junius translate of men and vessels, declaring well the sense. He meaneth doubtless slaves set to sale, as in the same place they do expound. Therefore why should not the souls of men obtain the same force in this place? The Spirit seemeth to have changed the construction, of set purpose, to note the difference. For these are not rehearsed in the second case with those that went next before, and the wares of horses, and of charets, and of bodies, and of the souls of men: but in these last words, he passeth to the fourth case, and the souls of men, as it is manifest in the Greek, and as we have translated. Wherein is signified, that there is a separated and diverse consideration of souls & bodies in this place; and that there is a far other meaning then of that in Ezech. howsoever in words he alludeth to that. 14 And the fruits lusted after: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for the autumn of thy desire (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be causal.) The Interpreter Aretas, and the time of thy desire. It is a manner of speaking of the Hebrews for, thy desired autumn, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fire of flame, for, in flaming fire, 2 Thess. 1.8. as though he should say, thy desired harvest is lost. By which proverbial manner of speakidg, we signify, that power to gain is taken from one. Or the same hebraism may be understood, so as that which goeth before may be in the place of the concrete, and the autumnal desire of thy soul: as also in the 2 Thess. 1.9. And from the glory of his strength, for and from his glorious strength. In which sense the autumnal desire, noteth out that wanton greediness of rath-ripe fruits, which the richer sort, and the dainty ones have, getting the first fruits for them by a great price; the more plentiful store of which afterward they loathe: as though he should say: Once thou didst lash out huge costs upon things of little value, but now thou art not so wanton ready to buy: that thy former strange longing is gone: those things now would be acceptable, which of late thou despisedst; according to that of the Poet, the empty stomach doth seldom despise common things; which of the two ways we will take them, we see that these things do very well hang together with the former, whereby the mourning of the merchant's is greatly amplified, that buyers shallbe now wanting altogether; whereas lately, when Rome flourished, they had so quick & ready a market. Whereof the Spirit tendereth a double reason by this mourning: first, that now there was no lust to buy; secondly, that all ability was utterly lost. ¶ And all things which were fat & excellent: That is, all plenty & abounce is departed from thee; which do more confirm the former interpretation. For seeing these things do signify a rich plenty, it is like, that that which went before, is to be referred rather to lust, that the same thing may not be spoken twice; although so it is wont to be some time, when the latter is added in stead of a more full exposition. The Compl. & the K. Bible read, are perished from thee. So Aretas and the common translation: but the sense is nothing altered. 15 The merchants of these things; The cause being declared, now he cometh to the manner of mourning, with a brief repetition of the cause. The merchants, saith he, of these things, that is, they who bestow all their labour about the associating and retaining of these countries, & joining them to the service of Rome. Who were made rich of her, getting ample rewards of this their labour. We have seen before briefly with how great gain they traveled about this merchandise, which openeth a way to Bishopriks', Cardinalships, yea even to the highest Prelateship. And who seethe not men of every country, being either of great wit or learning, of great force either by riches or favour, or famous for nobleness of birth & descent of blood, whose industry may be profitable for the beautifying of Rome, to be hired by what means soever, to bend all their cares & thoughts to this point? Wolseius & Polus flourished in our country in our Father's days. The first descended of base parents, but ambitious, tumultuous, notably framed for the profit of Rome, and therefore promoted to so great honours, that he was not afraid to vaunt himself somewhat above the King. The other of a milder disposition, but of great authority for nobleness of parentage: for which cause he waxed rich by the Romish abundance, until he gave suspicion of a contrary mind, & bewrayed some desire to know the truth. Then he perceived that Petoum a certain begging friar, to be set against him of the Pope; whom he should have seen adorned with his spoils & booties, if the thing had come to pass as the Pope wished. This labour is in so great account, as that he who only begged a reward, should be equal by & by to the highest States of the earth. But after that Rome shallbe cast down, no man will hire this labour, even for one farthing. This evil shall take these merchants, when they have lost all hope of their gain. ¶ Shall stand a far off: To weet, Cardinals, Bishops, & others, which at that time sha●be conversant in other places than at Rome. They being set without danger, with a lamentable voice shall bewail her ruin a far off, but they shall have neither ability nor courage of mind to repel the danger. 16 And saying, alas, alas: It is the same concealing, which was in the mourning of the Kings in ver. 10. whereby the truth and greatness of the sorrow is expressed. The argument is somewhat diverse; for they agreeably to their persons did lament that so great a power was abolished. These complain that so huge wealth was spoiled, which merchants chief regard. Notwithstanding seeing this fine linen, purple, scarlet, & the other decking signifieth the pride of Rome, upheld chief by the riches of Spain, as at the 12 ver. the merchants lament & are altogether dismayed, that all these richesses' have profited her nothing; as thou they should say, how is she come to nought, that was fortified by so great aid of the Spaniards, against which if the whole christian world had conspired, worthily might any man think that they should do nothing worth the pains taking? 17 And also every shipmaster: The third mourning is of the mariners & watermen, that is of the inferior ministers of the Romish court, Deans, Abbots, Priors, General, jesuits, & such like. These all live of the sea by promoting the ordinances & decrees of the whore. Of which sort were the Spips and Shipmasters in chap. 8.9. ¶ And all the company of them that dwell in ships: The Complut. the King's Bible, and Aretas read thus, and every one that saileth in ships, the common translation, and all that sale in the lake: this is further off, but as it seemeth fetched from hence that ploion is a little ship rowed with oars, of which there is more often use in Rivers and floods. Which interpretation is not altogether to be refused in so great variety of copies, and declareth more plainly a certain distribution of the general comprehension into certain classes. And whosoever traffic on the Sea: word for word in the Greek, do labour on the Sea, as in the Gospel of john, labour the meat, that is, for the meat, cha. six, verse twenty seventh. In this last member are comprehended all which do study to the Popish doctrine, teaching, learning, and setting forth the same either by voice or writings, defending the same to their power, or by any other way or means whatsoever advancing and promoting it. Of which sort are the Mass Priests, Monks, Friars, above the rest at this day the jesuits, who do lean upon their cares lustily, and smite this sea with all their strength, without which if the ship of the fisher man had been, it had dashed long since on the rocks. Although while they in rowing labour to avoid Scylla, they rush upon Charybdis: by disputing they s●● more openly in the sight of men, the whores and Pope's filthiness, which they strive to cover. 18 What city was like to this great city? As the mariners speak of Tyrus, Ezek 27.32. What city was like Tyrus, destroyed in the mids of the sea? And for just cause did they astonished, ask this, when they considered with themselves the former riches of the city, flourishing of late by the commerce of so many, and so great nations, which they thought could be vanquished by no strength of man. How much trouble wrought it Nebuchadnezar? Ezech. 29.18. How much Alexander afterward? Who repent him of the siege, he so despaired of the winning thereof by force, who yet at an other time thought nothing impossible for him. But these watermen should be dismayed for juster causes at Rome, late the Queen of the whole world. The most ancient city, the chair of Peter, which always hath overcome all calamities; and should be mighty and flourishing even to her very old age, both by her own riches, and her friends. These and many such things will compel them to cry out, what city was like to this great city? Who would not have thought that so eminent excellency in all things, should have been free from destruction? How have we been deceived, dreaming of her everlastingness? How have we deceived others, vaunting that this ship shall never be drowned? How unexpected are all these things, contrary to our persuasion, opinion, and vaunting? Such a force hath this wondering question. 19 And sh●l cast dust upon their heads; After the manner of mourners, job. 2.12. For these shall wail so much the more earnestly, by how much they are less able to uphold themselves by their own riches. But this Angel speaketh in the time past, they did cast dust on their heads: and also in the former verse, and they cried seeing the smoke. Yet these things go before the ruin, which they have joined and knit unto them. For which cause he seemeth to change the time, and not only for the most certain truth of the thing to come, as the Prophets are wont elsewhere. ¶ Wherein were made rich all: Not only those chief purpled Fathers, but also they who were of the basest state and condition. Behold the whole Hierarchy, how do all flow in exceeding great riches? In every country very much and the best ground came to them. Moreover it is a thing wonderful to be spoken, they which feigned to sustain their life by begging from town to town, lacked nothing, which might serve even for riot. Miserable common people, who were so deceived that they bestowed money on beggars far richer, than they themselves, that did give. But such is the cunning of Rome to enrich her friends. In these days how bountifully & liberally are our traitors, wanting their country, goods, & friends, entertained at Rome, in Spain, and elsewhere? They get that reward of their treason abroad, which by honest means they could not obtain at home. A reward is not wanting at home for well doing. But they hate true virtue, the fruit whereof they would receive. Rome maketh these men rich, counting it an unworthy thing (for here the whore willbe godly) that the maintainers of her honour should not become rich by her wealth alone, howsoever they shallbe destitute of all other aids. These may therefore for just cause bewail the destruction of the whore, with whom they found the wages of their naughtiness: which now they shallbe compelled to practise for nothing. For some are too fully minded, never to be thrifty. 20 O Heaven rejoice of her: Thus far the mourning of the wicked, now he showeth what abundant joy shall come from thence to the godly. Heaven is the whole multitude of the Saints on earth, as often hath been observed. Apostles and Prophets, are not those famous preachers of the Divine truth, which were in ancient times, but all the godly executing the office of teaching in the Church. For what do our affairs on earth, pertain to the holy souls resting in heaven? The dead, saith the wise man, know nothing at all, to weet, of our affairs, who in the body are strangers from the Lord: Eccle. 9 And therefore the Prophet saith, that Abraham is ignorant of us, and that Israel knoweth us not: Esay 63.16. Therefore they are living saints on the earth, whom the Spirit calleth Apostles & Prophets, for a comfort in those troubles which they find in the world; that although they be inferior by many degrees in gifts to the ancient Apostles, yet they may know themselves to be in the same state and account with God. He speaketh to them by name, because the chief joy shallbe theirs, as their sorrow shallbe greatest, because of the more deadly hatred wherewith the whore was inflamed against them. From which we perceive, as hath been said before, seeing the joy is common to all the elect, that those wailing merchants are not of this number; and therefore that they are said to be such, ra●her for likeness sake, than for the truth of the thing. ¶ For God hath punished her: The hebraism is more significant; For God hath judged your judgement on her. This kind of speaking doth show a punishment; but yet, judgement and lawful examination of things going before, not inflicted rashly. This is the matter of the joy, because God at length would avenge the Saints on the whore, which so many ages hath raged against them scotfree, with all manner of injuries. 21 Then a certain Angel took up: Hitherto hath been declared the destruction by words only; now a sign likeweise is used, whereby it may be declared that it shallbe sudden and eternal. And this is done by the ministry of a certain third Angel; of whom there is no mention made from whence he came: peradventure because he is that first, whose place from whence he came is showed in ver. 1: who now is brought in again to perform that very thing, which that preparation said, would come by and by. For unless this casting of a millstone into the sea, be the very overthrowing of Rome, it is not described by what way it shallbe done. In the beginning of the chapter following, we shall understand that the thing is accomplished. And the former Angels went but a little before the destruction. Wherefore either now is handled the same overthrow, or he wholly concealeth how it should be performed. ¶ A millstone cast into the sea: may be a fit sign of the ruin, as the burning mountain cast into the sea, was of the beginning of Antichristian tyranny, chap. 8.8. But yet the thing is dark to us. The event will manifest it at length. This Angel is called strong, taking up a stone like a millstone, & casting it into the sea: for by so many degrees is the type proposed. Which things declare an admirable swiftness of this ruin, and no more repairable. A great stone by his weightiness falleth down with a great violence: yet with a greater if it be cast: but with much more being thrown of some valiant and strong man. Neither is their hope, that that shall float again in the top, which both his own weight, and outward force, have fastened in the lowest bottom So shall Babylon be cast with violence, neither shall it be found any more, Yet these things are not spoken so, as if he were to be taken at the first assault, which before we have showed by a probable reason, shallbe besieged for some space: even as also the old Babylon came not into Cyrus' power, but after some long delay: but because after it hath been taken, and begun to be spoiled, very quickly shall her destruction be finished. It may be that this type may signify the manner of taking Rome, which we know was used in Babylon. Of right is the type one, of them both, whose impiety is alike; and like also shallbe the destruction: jer. 51.63.64. ¶ With such violence shallbe cast: The word is joined with the sign, without which the signs are weak. 22 And the voice of Harpers: He declareth this destruction more at large, after the manner of the Prophets, who are wont to describe a final overthrow in such words, as jer. I will cause to perish from them, the voice of gladness, and the voi●e of mirth, and the voice of the bridegroom, the noise of the millstones, and the light of the candle, chap. 25.10. All things, saith he, shallbe destroyed, whi●h per●eine either to present delectation and necessity, or to future increasing For hitherto belongeth this special rehearsing. Harper's are they which play on the harp: Musicians are by a common name, such as sing with loud voice. The pipe & trumpet are windy instruments. Those former are of a milder sound and sweetness: these of a rougher, and belonging to war: although there be some use of it in solemnities of peace. But all belong to mirth, as we learn from jeremy, from whom these things are fetched: from whence it would be a thing unpleasant and absurd to deal with the jesuite any further about mourning pipes. ¶ Nor any craft's man: After those things of delectation, he rehearseth the things which appertain nearer to the life: of which there is a more necessary use, as of craftsmen and mills. Where there is any society of men, it is needful that artificers be in the same place: but chief it behoveth that there be sufficient victuals, which the mills do note out, without which no man can continue scarce for one day. Behold whither at length our riot hath brought us, procuring also destruction to those instruments which we have abused to vanity and naughtiness: not leaving any common food there, where gluttony and bellycheere only were regarded. 23 And the light of a candle: Candles are a comfort in the night, the use whereof no man will want, although he be of a most poor condition. But thou wilt say, what great damage can be in the loss of things of so small price? Such small matters most fitly describe the greatness of the evil. For if things most common and of most frequent use are lacking, any store of things of some moment, is not to be expected: unless peradventure the candles are to be referred to the bridegroom and bride, which follow. They were wont to be used solemnly in marriages. From whence is the parable of the ten Virgins which came forth with their lamps to meet the bridegroom, Mat. 25.1. Doubtless Christ borroweth the similitude from a thing in comm usage and custom. Children in time past were called scotioi, which were born ek tun adadouketon gamon, from marriages, in which no torches were carried before them, as the Interpr. of Homer hath observed, Iliad. E. It was also a custom among the Romans, for a boy that had Father and mother living, to bear before the spouse, a torch of a white thorn, because they were married in the night, as plutarch saith in his Problems. But that is clear which is added concerning the bridegroom & the bride, to weet, that this calamity shall not lie upon her only for some time, but that there shall be no hope of any better estate in time to come. This is it which the voice of the bridegroom and bride meaneth, as though he should say, never shall any marriages be contracted here, whereby should be made an increasing of posterity. ¶ For thy merchants were the great men of the earth: Here the sins of the city are rehearsed to be three; Luxury, Idolatry, and the murder of the saints. Her riot appeareth, because they that serve her lust are made the great men of the earth. It must needs be that her excess in pleasures is very wicked, whose servants are advanced unto so great dignity. We have showed before that this is a merchandise of souls, and that these merchants are the Lords Cardinals. Which who seethe and acknowledgeth not to be these great men, manifest demonstrations of the Romish luxury? Thomas Wolsey our countryman in often speech was not ashamed to say, I and my King. Such a Cardinalship is pride. But why may they not vaunt themselves so proudly, when they shall see great Princes to sue for this their dignity, or at the least to glory no less in the same being given them, then in the chief ornament of majesty? There have been many of old even of the King's stock, who judged this degree; not unworthy the nobleness of their race. With us in Queen mary's days was Cardinal Poole of a Princely lineage. Among the Franch of late Cardinal Borbon of the blood royal, and of Lorrrain, brother of the Duke of Guise. Albert of ostrich yet flourisheth, but yesterday a Cardinal, and brother of Rodulphe the Emperor. Is not this in very truth a great dignity, which so great Princes do not refuse? May they not of right be called the great men of the earth, which are placed in so high a top of honour? But thou wilt say it yet more if thou shalt see the assembly of the stately Lords sitting together at Rome. Let some Prince come, whom the Pope for honour's sake will receive into the company of the Cardinals, what place hath he assigned for him? To weet, before the last Cardinal Deacon, so as if there shallbe a great and full senate, the Prince himself after three score & eight men clothed in purple garments, shall sit the last save one, as of late in the year 1593. Maximilian the Prince of Bavarie. This is that intolerable pride, yet meet for the Romish court; where even Emperors kiss the feet of the Pope: why should not the Consellers of this Prelate, excel other Princes in dignity? But at length this pride shall call forth that low estate, whereby Rome shallbe pressed down even to Hell. It is manifest enough from the foresaid things, how from this fountain, Idolatry hath flown into all the West part. Neither is there any need of more words concerning the murders of the Saints, which we have touched before; neither is there any man to whom they are not most certainly known. CHAP. 19 AND after these I heard a great voice of a great multitude in Heaven, saying Halleluia, salvation, and honour, and glory, and strength to the Lord our God. 2 For true and righteous are his judgements: and he hath condemned that great whore, which hath corrupted the earth with her fornication, and hath avenged the blood of his servants shed by her hands. 3 And again they said, Halleluja: and the smoke of her rose up for evermore. 4 And the four and twenty Elders, and the four Beasts fell down, and worshipped God that sat on the throne, saying Amen, Hallelujah. 5 Then a voice came out from the throne, saying, praise our God all ye his servants, and ye that fear him both small and great. 6 And I heard like a voice of a great multitude, and as the voice of many waters, and as the voice of strong thunderings saying, Hallelujah, for the Lord that God our almighty one hath reigned. 7 Let us be glad and rejoice, and give glory to him, for the marriage of the lamb is come, and his wife hath made herself ready. 8 And to her was given that she should be arrayed with pure fine linen, for the fine linen is the righteousnesses of the Saints. 9 Then he said unto me, write, blessed are they which are called to the lambs supper. And he said unto me, these words of God are true. 10 And I fell before his feet, to worship him: but he said unto me, see thou do it not: I am thy fellow servant, and one of thy brethren, which have the testimony of jesus. Worship God: for the testimony of jesus is the Spirit of prophesy. 11 And I saw heaven open, and behold a white horse, and he that sat upon was called faithful and true: and he judgeth and fighteth righteously. 12 And his eyes were as a flame of fire, and on his head were many crowns: & he had a name written, that no man knwe but himself. 13 And he was clothed with a garment dipped in blood; and his name is called THE WORD OF GOD. 14 And the hosts which are in heaven followed him upon white horses, clothed with fine linen white and pure. 15 Out of his mouth went a sharp sword, that with it he should smite the Heathen: for he shall rule them with a rod of iron; for he it is that shall tread the winepress of the fierceness and wrath of Almighty God. 16 And he had upon his garment, and upon his thigh a name written; THE KING OF KINGS, & LORD OF LORDS. 17 And I saw an Angel stand in the Sun, wWho cried with a loud voice, saying to all the fowls that did fly by the mids 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 Tribune's, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all free men, and boundmen, and of small and great. 19 And I saw that Beast, and the Kings of the earth, and their hosts gathered together to make battle against him that sat on the horse, and against his army. 20 But the Beast was taken, and with him that false Prophet, that wrought miracles before him, whereby he deceived them, that received the Beasts mark, and them that worshipped his Image. These both were alive cast into a lake of fire burning with brimstone. 21 And the remnant were slain with the sword of him that sitteth upon the horse, which cometh out of his mouth, and all the fowls were filled full with their flesh. The Analysis. HITHERTO have been the things which go before the destruction, or are joined together with it: now those things which follow it. This is a thanks giving in the four first verses; and that is twofold: One of the multitude without difference, both for the just punishments taken of the whore, ver. 1.2. and also repeated again, because of the eternity of the same punishment, ver. 3. The other is of the Elders and Beasts, ver. 4. And thus far is the more full declaration of the fift vial. There remain yet two, the sixth to be powered out upon Euphrates: and the seventh into the air. That former is handled in the rest of this chapter even unto the 20. verse. This last is continued from thence to the conclusion of the whole book. There were two parts of that former in chap. 16. The drying up of Euphrates, and preparation to war. Likewise two parts of the declaration are propounded, after the same manner. We have showed that that drying up did signify the calling of the jews which is described in this place, first, by a provoking to praise God, and by the joy of the friends of the bridegroom, ver. 6.7. then by the preparation for the marriage, ver. 8. Furthermore by the certainty of the thing, which therefore he commandeth to be written and registered; & the truth whereof he confirmeth, partly from the principal author, ver. 9 partly from himself the minister a glorious and holy Angel, ver. 10. The preparation for war, first is of the Saints, whose Captain is Christ himself, of whom a diverse form is expressed, and diverse names applied to those diverse shapes. All which notwithstanding are referred either unto righteousness in judgement, or to fortitude in war, as is showed in the end of verse 11. Therefore he cometh to judgement furnished, both sitting upon a white horse, and by a fit name called faithful and true, ver. 11. and also with flaming eyes and an unknown name, ver. 12. He cometh forth to the battle, both himself clothed with a bloody garment called the word of God, ver. 13. And also a great army following him, ver. 14. and having ordinances of war, ver. 15. Whose name fit for this show is King of Kings etc. ver. 16. And in such wise is the Captain. The Soldiers are gathered together by the voice of an herald standing in the Sun, and promising certain victory, ver. 17.18. The army also of the enemies is assembled; ver. 19 declared now only in a word, the preparation whereof hath already been spoken off sufficiently in chap. 16.13.14.15.16. Such is the larger declaration of the sixth vial, the which proceedeth no further than the preparation of the war. The seventh followeth, partly consisting in the destruction of the enemies, partly in the happiness of the Church, after they are destroyed. The enemies are two, the Western Beast, and Eastern Dragon: of his destruction it is spoken in the two other verses of this chapter, both of the Prince himself, ver. 20. and also of his soldiers, ver. 21. Scholions. 1 And after these things I heard a voice: These first verses we refer in the Analysis to the fift vial, the ruin of Rome: by which it is declared, how joyful an argument of praising God, her destruction shall ministet to the saints. The Angel exhorted them to rejoice, before in chap. 18.20. And now the thing being brought to pass, all the godly shall triumph earnestly. But seeing this executing followeth the destruction, it must needs be that either this throwing of the millstone into the sea, is the very destroying of the city, or that the manner of destroying of it is altogether concealed: which yet notwithstanding shall come to pass between that sign given, & this thanksgiving. The first gratulation is of a great multitude in heaven, that is, of the mixed multitude of the Church conversant on earth: for we keep in the common signification of this word: which beareth not that these things should be referred to any knowledge, which the heavenly souls have of things done with us. The citizens therefore of this militant Church in every country, where the fame shall come, they shall leap for joy, and shall break forth into this grateful commemoration. ¶ Hallelujah: Halleluiah is an Hebrew word, praise ye the Lord: whereby the faithful exhort one an other to give thanks, and prepare their minds as it were with this preface. True joy suffereth not itself to be contained in the bosom of any one, but taketh to herself fellows, to whom she may both impart herself, and also may be more stirred up by the joint affection of others. This one word containeth large matter of very great joy. But why doth the heavenly multitude speak now in Hebrew? Is there more holiness in these letters and syllables than in other? They are toys. Are then some Hebrew words kept, as Osanna, Amen, Abba, and the like, which we shall use as tokens of our concord with the ancient Church, that both we believe in the same God, and invocate him alone? This indeed is a profitable cause of retaining these words: but especially this seemeth to be the reason in this place, that the Church of the Gentiles after Rome be overthrown, shall provoke their brethren the jews to the faith, that impediment being taken away, which most of all hindered their conversion; it could not be that the crucifyers should acknowledge the same Lord, while this flourished, or was at all, which gave leave to crucify him. This is the cause why the Hebrew word now soundeth again so often. Praises were not in these words before time: but when the conversion of the jews is at hand joined next to this rejoicing, for just cause now the Saints do speak with the tongue of one sheepfold. ¶ Salvation, and honour, and glory: That is the praise of salvation, honour, and glory, and praise of power be given to our Lord. Glory is a certain very excellent opinion which a man hath of any one's excellency, therefore called of the Grecians doxa. Wherefore in this destruction of Rome so bright a beam of God's goodness and power shall shine forth, that all the faithful shall admire it, and be astonished. Honour is that worship both inward and outward, whereby we do reverence so great excellency. It is & aught always to be joined with glory: otherweise vain is that estimation of one, which no duty accompanieth: the vulgar latin readeth, praise, & glory, and power, be to our God: The Complut. and the King's Bible have, Salvation, and power, and glory of our God. 2 Because true and righteous: The truth in judgements respecteth the promise: righteousness rewarding according to their deserts. The credit of both these falleth into utter decay with the world because of delaying: from whence now for good cause God is praised of his people in both these respects; whereas he hath proved sufficiently to the world, that he doth punish naughty acts, and that he neglecteth not the injuries which are done to his. 3 And again they said: An other thanks giving, the thing being more certainly known. The first tidings of the taking of the city, shall cause the first, as it seemeth; but when the faithful shall have learned that the same is utterly overthrown, without all hope of renewing, they shall renew their joy, and shall give new thanks a fresh. The second is done in fewer words than the former: peradventure according to our disposition, whose first brunt is most vehement. ¶ And her smoke rose up: That is, now is she delivered up to eternal punishment to be tormented. For an everlasting fire is showed by the smoke ascending for evermore: by which kind of speaking is signified, that the continual remembrance of her punishment shallbe with all the godly always. A token whereof they shall have continually before their eyes, the smoke ascending without intermission, lest perhaps they should forget it. He alludeth to the eternal torment of the wicked. Therefore the eternity of the punishment shall give a new cause of gladness. And not without cause, when they know that the insolency of the wicked whore, shall not only be restrained for the present, but also that none shall have any fear of her for the time to come. 4 And those four and twenty Elders fell down: Such was the rejoicing of the mixed multitude, there followeth the assembly of the faithful gathered together solemnly, which do labour openly and jointly to the same duty of thanks giving. For this multitude of Elders and Beasts giveth a show of an Ecclesiastical assembly: which God the Father, for his sons sake counteth such, as this most holy company representeth. And therefore, as often as any thing is performed by a common name, that is showed by this sacred Senate, as we have showed in chap. 4. Such therefore shallbe the order of giving thanks, that the end and conclusion of the common thanks giving, be reserved to the public congregations. And so it hath come to pass, that private rejoicing always goeth before the common & public. Any blast of report is wont to stir up that first: this is not undertaken but when the things are thoroughly known and undoubted. But the four and twenty Elders fall down, when the Beasts give glory and thanks to him that sitteth on the throne. It belongeth to these to moderate the whole action in the public assembly; the rest of the congregation ought to join their prayers, and to testify their consent by a common voice in the end. According to this custom there are rehearsed here only two words, Amen, hallelujah. As though that former were of the Elders; this latter, the sum of the thanks giving which the Beasts utter in conceived words. But this order hath been declared more fully in chap. 4. from whence this aught to be understood the same; which now is showed briefly. But observe that the last songs of the Church of the Gentiles shallbe gratulatory, which yield no other song than Halleluiah. Even as the book of the Psalms is concluded with songs of praises. She sung in time past many lamentable songs, and hymns of a mixed kind, but the last part of the Comedy shallbe doubtless a most joyful triumph. And these are the funerals of the city of Rome, and the rites by which her burial shallbe celebrated. The day and year cannot certainly be set down, in which her funerals shallbe: yet from other scriptures I think it to be clear, that they shall not be differred at the furthest, beyond three score years The sixeteenth chapter hath taught, that next after that the vial is powered out upon the throne, Euphsates shallbe dried up, that is, after Rome destroyed, the jews shallbe converted. And other places seem to confirm, that their first calling shallbe about the fiftieth year above one thousand six hundredth. But how much Rome preventeth that time, it is uncertain: it is like, but a very little, considering that the choosing of a new people followeth it at the heels. We have seen how far the vials have proceeded. The next is now to be powered out on the Sun, which is shortly to be expected: by the heat whereof, after Rome hath been very hot a short space, she shall approach the flame of fire by the fift vial, which shall burn her altogether; then the throne shallbe destroyed, and this gratulation prepared for the godly. Dost thou then, o Rome, keep now a year of jubilé, when thy funeral rather were to be provided for? In very deed, within the space of one jubilé, that is, about fifty years hence, thou shalt keep jubilé in truth, not so much thyself by rejoicing, as by giving occasion of exceeding great joy to all the saints by thy destruction. Dost thou then with Balthassar, abandon thyself to eatings and drink, Cyrus compassing above thy walls, and being already entered into the channel of Euphrates, which is turned aside? I know that the admonition of an Heretic (as thou will have me to be,) with thee is of no force; but consider diligently the man or the thing itself, if hatred will suffer thee, lest peradventure, whom thou countest an Heretic, thou find him too late a true Prophet: yet if thou despise my voice, let the holy remnant here, if any lie hid in thee. Awake ye elect, come ye out, make haste to flee away, ye have lain too long in the beds of Sodom, a shower of brimstone will fall by and by, unless ye depart quickly, you cannot be safe. Obey the Spirit, who would have you to be warned by this sacred Revelation. Why do ye hang upon this purpled company, whose eyes God hath blinded by his just judgement? If my admonition shall have place with you, ye shall refresh greatly the minds of the brethren, but the fruit shallbe your own, to weet the salvation both of souls and bodies. 5 Then a voice came out from the throne: Hitherto the fift vial; now the sixth is handled. For this exhortation belongeth to new praises, not to the destruction of Babylon. For to what end should there be a commandment again touching this thing, and a new triumph? Therefore now it is declared, how the waters of Euphrates shallbe dried up. This followed next the overthrow of the throne chap. 16.12. Because the great river shallbe turned into dry ground, from hence we learn that nothing should be a let to the guests, or rather to the new bride, as is plainly confirmed in verse 7. ¶ Because the marriage of the Lamb is come: Which surely was the reason why we have interpreted that sixth vial, concerning the calling of the jews. First therefore the efficient cause of this calling is set forth, a voice coming forth from the throne. Which yet is not of the Father himself, but of the Son, as it is clear from that which followeth, praise ye our God. It came out of the throne, because the Son shall effect this wonderful thing rather by his own power, than by any aid of man. He shall take to himself alone the duties of this thing, and shall perform all wholly by himself. Which way also otherweise, should the Eastern jews beyond Euphrates first embrace the faith, which are furthest off from hearing of the Gospel? Yet no sound thundering from heaven is to be expected; but this voice is the efficacy of the Spirit, whom God now shall send into the hearts of his people, that being turned to him with all their hearts, they may acknowledge, praise, and celebrate the one only true God, his Son jesus, and the H. Ghost. Now God poureth upon the house of David, and upon the inhabitans of jerusalem the Spirit of grace, and of prayer, Zach. 12.10. Now he will build the Virgin of Israel, and shall adorn herself with her timbrels, and shall go before in the dance of them that praise; now he shall say, rejoice with gladness for jacob, & shout for joy openly before the very Gentiles: publish, praise, and say, save o Lord thy peo-people, the remnant of Israel. jere. 31.4.7. But it is to be observed how this calling is joined together with the destruction of Rome. It is severed from it by no other transition, but as rising from thence forthwith from her fall, becometh clear to the world. The Temple was full of smoke that no man could enter in, until God had satisfied his anger upon the whore; but after he hath punished her according to her deserts, then as it were with a quiet mind, he shall convert himself wholly to accomplish the salvation of all his elect, and to receive again his people sent away from him by so longue a banishment. Wherefore if we have kept a true account of this calling, we shall not wander much from the last destruction of Rome. ¶ Praise ye our God: No man can praise God, but he that knoweth him, neither all generally, but the whole multitude of the elect on earth, endued with the knowledge of God, may consent to praise him. Therefore this provocation declareth that calling, and the same general, when as all are bidden to praise, both universally, and particularly, as well the small of the jews, who because of their new coming to the faith, might seem at that time to have been scarce borne; as also the great of the Gentiles, who being more grown in Christ, have obtained a full maturity by a long profession, who shall praise God for their brethren's conversion, when they shall see that which hath not been told them, and shall understand that which they have not heard, Isay 52.14. But the jews themselves then with joyful & glad minds, shall hear, that favour at length is showed them; that their eyes are opened for to know the truth, that they are reduced again, built, multiplied, & established more than before time, so as they shall satisfy themselves with no praises. Then, faith jeremy, shall proceed out of them voice of thanks giving, and the voice of them that laugh, then shall the virgin rejoice in the dance, the young men and old men together, chap. 30 19 and 31.13. and many the like things, pertaining to the joyfulness of that most pleasant time. 6 And I heard as it were a sound: The voice of a new people converted to Christ, and praising God for this unexpected bounteousness. This is an exceeding great voice, by reason of the multitude of the people; then also making a noise in the beginning by obscure reports, and more easy to be understood what it meaneth, than the noise of waters roaring confusedly, which yet notwithstanding a while after shallbe terrible, and apaling like thunder. It may be doubtful, whither this be the voice of the Gentiles, as it were the friends of the bridegroom, or of the jews themselves who embrace the calling. The Gentiles had learned before to found Hallelujah. And now he biddeth them speak to their brethren, and to stir up them by a new shout. Also the next verse following declareth the exultation of friends rejoicing in their behalf. But this terrible voice, as it were of waters and thunders, seemeth to belong to the jews. Yet nevertheless it may be the joint voice of both people's. Whose soever it is, either of the one, or of both, we understand from hence an effectual calling. But the voice calleth them to praise God, because now he hath obtained his kingdom. Christ hath always ruled: but the glory of his Kingdom shall then flourish most clearly, which in former times, partly the infidelity of the jews, partly the tyranny of the Dragon and Beast did much obscure. Now a stone hewn out of the mountain without hands shall reign, which Kingdom shall not be destroyed for ever, neither be lest to an other people. Dan. 2.44. He maketh mention of God's omnipotency in getting this Kingdom, whereby in very truth he declared himself most mighty in destroying the enemies, who with all their strength, will resist this Kingdom when it beginneth. 7 Let us be glad and rejoice: So the friends of the bridegroom seem to provoke one an other to joy. Let us, say they, adorn ourselves most gorgeously, as it is wont to be done in triumphs and festival days, and common rejoicing. And it is a thing indeed very greatly to be triumphed for, to understand that brethren divided from us by so lamentable a divorce, so many ages, are now at length chosen into the same body of Christ with us. Of which joy the Prophets spoke many excellent things. ¶ Because the marriage is come: For as the former coming was called gamos a marriage, Mat. 22.2. whereby Christ joined to himself the Gentiles, and took them into the marriage bed: so likeweise much more shallbe the time of marriage, when he shall draw the jews, whom first he wooed, to his love, and company: from whence it is not without cause, that in the same place it is said, he made marriages for his Son, not one, but more; the former at his first coming; the second at this calling of the jews. Which is more evident in the Greek, where gamos, marriage, is used in the singular number. The Latins call every particular marriage, nuptias, marriages in the plural number. ¶ And his wife hath made herself ready: Both sisters, as well the Gentiles, as the jews, make one wife, being married to the same bridegroom, as once Leah and Rachel to jacob. Leah indeed more deformed, to weet, we Gentiles have entered first into the company of the bed, and became also far more fruitful; but the chosen and fair Rachel, the people of the jews, shall at length also be brought into the bed chamber, and shall become a mother of most sweet children. 8 And to her was granted: To weet, the new bride, which of late was altogether void of this apparel. The Church of the Gentiles was most glorious in her first beginning. A crown of twelve stars adorned her head, & all the residue of her was clothed with the Sun, chap. 12.1. Therefore this fine linen is not provided for her: but to that other, which before time lay ill-favoured, foul, naked, not covered so much as with rags, these fine linen garments are given, whereby she may hide her deformed nakedness. And this fine linen is Jesus Christ, made ours for righteousness and salvation by imputation: which garment the jews wanted, while refusing Christ and his righteousness, they went about to establish their own righteousness: but at length being graffed in by faith, they shall renounce their former hope, & shall embrace this salvation, clad with this glorious garment only. ¶ That she should be arrayed with pure fine linen, and shining: He saith not, fine linen was given unto her, but, to her was granted, that she should be arrayed with fine linen etc. This is the difference, because in that former is signified, that fine linen is given immediately; in this, mediately by faith. This fine linen is pure and shining: pure, in respect of justification, because it presenteth us unblamable and without fault, free from all spot & blemish: shining, in respect of glory, both with God, who because of this purity in his Son, maketh us heirs of his eternal Kingdom; and also with men, to whom it manifesteth our adoption by her most shining fruits, which the Spirit working together with us, maketh manifest unto them. ¶ For the fine linen is the righteousnesses of the Saints: Behold how distinctly and plaiynly the Spirit speaketh: for he saith not that the righteousnesses of the Saints are fine linen, but contrariweise that the fine linen is the righteousnesses; neither of the wicked, as when a man is first converted to God, but, of the Saints: that is, the whole justification, ye even of those whose piety doth most of all show itself, cometh not from themselves, and from things engraffed, but abideth without in the outward garment, to weet of Christ, whom we put on by faith only. A most plain scripture, which, o ye Papists, consider diligently, that your blasphemous pride being at length rejected, ye may seek true salvation from thence, from whence alone it may be obtained. Do ye thrust upon God the merits of the Saints? Away with those polluted garments, the fine linen given, is our justifications: the clothing is not made of our virtues, whereby we may be able to stand before God. No similitude doth set more clearly before our eyes the imputation of righteousness by faith, than this garment used so often in the Scriptures. But why, wilt thou say, doth he say justifications rather than justification? not to destroy the only righteousness of faith, but seeing dikaioma, justification is a proof whereby a man showeth himself to be just, as chap. 15.4. And there is a double argument to this purpose, one before God by faith, in which respect Christ is the white fine linen of the Saints, chap. 7.13.14. Another before men, by the works of sanctification; in regard of this double argument the Spirit saith justifications, that he may contain in one word, that which even now he declared by two, pure and shining. For the works of holiness, if they be taken asunder, are not pure; or if faith be considered by itself, it is not shining. For it lieth hidden within, far from the eyes of men. Neither of both therefore apart can be called justifications, both are to be joined together, to express the force of the multitude. And to whom this fine linen is given, both are found in them. 9 Then he said unto me write: Who said? Not he that sat upon the throne. For the Elders worshipped him, ver. 4. This, it was not lawful, being the fellow servant of john. Therefore it is some Angel, to whom were committed the charge of sealing this Prophecy. First therefore he biddeth him write: by which so solemn commandment he teacheth that there is in it a great and strange matter. We commit to writing things, the credit where of we will have to be confirmed unto all posterity: for which cause, laws were graven once in Brass, and set up in a public place. Also God speaking to jeremy concerning this same thing; Writ, saith he, for thyself all the words which I speak unto thee, in a book, chap. 30.2. As if God providing for our infirmity, should give us sealed writings, from which we might call upon him for help more freely and boldly, if peradventure he should seem to forget his promise. But not only john is confirmed hereby, but also the event is respected, as we have seen from the like places before: as if it should come to pass that by the authority of some holy man, some public writing should be set forth, which most plainly should confirm this thing not to be new, but foreshowed of God from the furthest times, and that therefore the goodness and truth of God is to be acknowledged and praised in the same. But the time will manifest, what at length is to be thought concerning this matter. But what is it which he is commanded to write? That they are blessed which are called to the marriage supper of the Lamb; a thing indeed wonderful & never heard off before, that all should be blessed which are called. Before time this rule was in force; many are called, few chosen: which thing example also hath proved true, when the calling fell not out prosperously to the ancient guests, who being called refused to come. But now it shallbe otherweise. All the called shall come gladly, neither shall allege for their excuse things of small importance, as did those former, Mat. 22. So great now shallbe the efficacy and grace of the Spirit, that they shall obey at the first hearing. Before, saith Isaiah, she travailed, she brought forth, and before her pain came, she was delivered of a man child. Who hath heard such a thing? Who hath seen such things? Shall the earth be brought forth in one day? Or shall a nation be borne at once? For assoon as Zion travailed, she brought forth her children etc. So Psal. 110.3. Thy people most voluntary of all men in the time of thine armies in the beautiful places of thy holiness, from the womb of the mourning, shallbe to thee dew of thy youth. Many such things might be brought, and peradventure it would be profitable; at least weise that occasion might be given to our men to consider diligently of those places: from the true meaning whereof I fear that we err, by interpreting the things that are to come, as if they were passed. This sentence therefore, which is commanded to be written, taketh away all scruple from john. He might have minded the former obstinacy of the nation, and for that cause have doubted of their conversion. But the Angel commandeth this care to departed. There shallbe so great diligence of the people, that it shallbe sufficient for them to be called away. It is to be observed, that the jews both here and elsewhere in many places, are called keclemenous in the preterperfect tense, by a certain prerogative of calling, as it seemeth, as who were called ever since the first times of the world. Mat. 22.3.4.8. But the Gentiles kletous Mat. 22.14. because they were first called at Christ coming, or rather after his death. Which difference seemeth to be observed in this revelation; from whence chap. 17.14. they, who the Lamb being their Captain, do subdue the ten Kings, are named called and chosen, whom, it is manifest to be the faithful among the Gentiles. ¶ These words are true: The second confirmation taken from the principal author, as though he should say, respect not me, as reporting any thing of mine own, but be so persuaded, that this is the decree of the most High God, as thou thyself heardest even now with thine own ears, ver. 5. but the natural placing of the words hath an emphasis, as it is in the Greek, which by the displacing is lost; these are the true words of God himself, that is, of most divine, most excellent, and most certain truth. True are also some words of men, but there is some infirmity in our most true things. We always speak from the earth, john 3.31. Therefore some preferment is attributed to this truth, which appeareth not, if we change the order of the words. It is no strange thing, that the words of God should be true. 10 And I fell down before his feet; Why now more than before? Was he abashed with the majesty of the Angel? But he had been accustomed now a long time to wonderful sights. Or was it for joy of the conversion of his nation? so in deed it seemeth. For john being ravished, as it is clear from the answer of the Angel, with the sweetness of this Prophecy, for sudden joy, wherewith he was carried away, would give more worship than was meet, to so welcome a messenger. ¶ See that not: to weet, that thou worship me not, a defective speech, noting out the grievousness of the naughty act: for he maketh speed, and finisheth not the sentence for haste. Even as we are wont to prohibit a thing, either by sudden crying out, or by the hand, when the thing permitteth not any time for words. He confirmeth the prohibition by two reasons: first from the equal dignity of the Ministers of Christ: I am, saith he, thy fellow servant, and not only of the Apostles, but also of thy brethren which have the testimony of jesus. Al our office is equal: they who preach Christ, & salvation by him, are in equal dignity with them, which reveal things to come. The office of preaching is equal to the office of revealing: this is the meaning of that which is said in the end of the verse. For the testimony of jesus is the Spirit of Prophecy. The second reason is, because adoration belongeth to God only; Worship him, saith he, to whom alone such worship is due. Do not ye, o Popish Idolaters, tremble at these words? Ye take great pains about devising reasons, why the Angel prohibited adoration, as though he himself hath not rendered most clear ones in his own words. But what reasons bring ye? To weet, that after our flesh taken of Christ, the Angels are greatly afraid to see the same prostrate before them, as Gregory the Great will have it. Moreover because, beside this dignity, men are also Ministers of Christ, Prophets, and messengers of the Evangelical doctrine, and Martyrs for the same. Be it so, do ye not perceive that you are killed with your own swords? If they fear much to see our nature prostrate to them, after the same taken of Christ; why do ye cast down your nature to stones, and painted Images, and put the holy Angels in fear? If they will not be worshipped of the Ministers of Christ, either at length, cease to do wickedly, or at least confess yourselves not to be Ministers of Christ. And in this weise is the first calling of the jews, that shallbe now shortly, which Daniel describeth by a certain pointing out of the time, chap. 12.12. & c, Ezechiel saw it shadowed out by the dry bones, moving themselves with an exceeding great noise, & shaking, and by and after covered with sinews & flesh. chap. 37.78. as we shall hear afterward, God willing more fully. 11 Then I saw heaven open: It being declared how Euphrates must be dried up, or rather to what end, that is to say, that nothing may be an impediment to the jews returning into their own country, now he proceedeth to the other part of the sixth vial, the preparation for war, the Captain whereof is first described. And such a form of him is exhibited not only as is needful for this war, but also which declareth the whole state of things from that instant moment, even to the end of all things. It is no new thing, that under the person of Christ, a short and brief Prophecy of the whole state of his spouse should be delivered. He is not changed; unless in so much as it is convenient for his Church. Therefore in this new shape as in a glass, we ought to behold the face of the spouse, by how much it is to be considered the more diligently. This wonderful sight is seen in heaven open, that is, in the holy Church, whose most bright glory now most of all shallbe made manifest to all men, as before by a door open in heaven, the notable dignity and excellency of the first Church, as it was in the Apostles days, and by and by after, chap. 4.1. But this is more ample glory, that heaven is opened not by some little door, but by a whole gate; ye whole walls, that I may so say, nothing letting but that her full majesty now may be seen of men, as far as is granted on earth. ¶ And behold a white horse: We may not suppose that Christ shall come forth in any visible shape; these things are far from his last coming, as those things which follow will manifest; but he will show forth openly and evidently such a force in the administration of things, as this figure representeth. The whole description consisteth of four parts. In every one of which is to be considered the preparation and name. In this first part the furnishing is a white horse, the name faithful and true. The similitude of which things, with that in chap. 6.2. hath caused that some did think this to be the same vision, by which error they confound all things. They differ much in times, and in argument. That white horse belong to the first lists. But this to the last goal. That former went forth by and by after john, when trajan flourished, and his next successors. This last is not seen but after the destruction of Rome. There, the confused multitude of all the believers was respected. Here, the conversion of the nation of the jews only is entreated off. Yet herein they agree, that the white horse in both places signifieth Christ triumphing by his truth; but then the Gentiles being subdued; now at length a stubborn people being reconciled unto him. To which thing he carried a name fitted: whereby he showeth, that he will now at last manifest to the whole world how faithful & true he is, in performing his promises; and that not any thing, even the least shallbe frustrate, which once he foreshowed by the Prophets, concerning the restoring of this nation in the last times. Such a one therefore shall Christ be, notable by these marks, when he shall begin the conversion of this people. His promise shall seem to have been forgotten through long delay; which at length he shall perform, with most plentiful increase of new joy. ¶ And who jugeth and fightest justly: So Theod. Beza translateth, a relative being put between, as though these things together with the former, should constitute the name itself: which in the rest is wont to be shorter: but the sense is all one, seeing it is in likeweise, whither a man be counted such by his name, or found to be of this sort in very deed. The word have this force properly; and he judgeth and fighteth in righteousness: where the conjunction copulative may be a causal, as though these words should render a reason, both of the white horse, and also of the name; & should be added to the same in stead of an interpretation. He sitteth upon a white horse, because he fighteth righteously. His name is faithful and true, because he judgeth righteously. Which words are spoken in respect of his own people, taken, as they seem, out of Psal. 96.10.13. where, to judge in truth and righteousness, signifieth to rule and moderate his people in framing and ordering their life according to truth and righteousness, & that not only as touching their outward actions, but also in respect of inward newness of the heart: which dependeth upon the regeneration of the Spirit, whereby we are reform after the Image of God, as Calvin hath written very well. These words therefore declare the effectual power of calling, which Christ shall now bestow abundantly upon his; and moreover safety from their enemies, with whom he will make war and render them a reward meet for their deserts. 12 And his eyes: The second part of the description: where his eyes are as it were a flame of fire, and on his head are many crowns: but a name unknown to all men, but to himself alone. As touching his eyes, they are most sharp, piercing all things, which as flames of fire consume whatsoever letteth the sight, make lightsome the darkness itself, and set most hidden things in the light. What can hide itself from such eyes? Such an one shall Christ show himself in drawing out his people into the light of truth, from the hidden dens and darkness wheresoever they lurked, so as this sharpness of sight shallbe very admirable to the world. I will say to the North, saith the Lord, give, and to the South keep not back, bring my sons from far, and my daughters from the ends of the earth, Isay 43.6. The crowns are many, because of the many singular victories, which the jews shall get, when first they shall give their name to Christ, from those sundry nations, among which they live dispersed, striving as much as they can against their conversion. But why is his name unknown? that here we may know that great mystery to be, whereat Paul cried out, O the deepness of the richesse, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out, Rom. 11.33. etc. There he speaketh of this same thing, of the hardening of the jews for a time, & calling at length in their time: which whole matter he concludeth with an admiration of God's wisdom, affirming that no wit of any creature can comprehend the infiniteness of the mystery. So this vision foreshowing in the calling of the jews, a certain choice and separation of an elect people from others, after the fullness of the Gentiles shall come in, presenteth Christ likeweise in an unknown name, because no creature can by any reason conceive the exceeding greatness of this judgement and mercy. Let us therefore reverence this name, which because of the highness thereof, must needs be hidden from every creature. Only let us observe the congruency of things, that the conversion of the jews doth likeweise come from the unsearchable wisdom of God, as once the rejection of them and receiving of the Genliles. 13 And he was clothed with a garment dipped in blood: Such hath been the description of the Captain gathering together his people: now followeth the shape of him making war: which therefore he taketh upon him, that in fight justly, he may make his no less secure from all outward fear of war, than he maketh them happy at home by judging justly and moderating all things most conveniently. The figure of this is a bloody garment, and a name that word of God. For after this conversion begun, and a happy increase of the name of Christians for some years, than a huge and cruel war shallbe raised up, such as the like hath not been in any time. The Turk shall rage's in the East. The Beast and false Prophet in the West part: both of them shall endeavour to root out even every footstep of the truth, as Daniel showeth clearly chap. 11.44.45. and 12.1. and Ezechiel chap. 38. & 39 as far as belongeth to the Turk. And as it is mentioned at the end of this chapter, concerning the Beast and his companion. Then shall Christ show himself to be seen in this form clothed with a bloody cassock, and wholly swimming with blood of the enemies. Which time Isaiah seemeth to have respect unto, saying, Who is he that cometh from Edom with read garments, from Bozrah? Wherefore is thy apparel red, and thy garments like him that treadeth in the wine press, chap. 63.1.2. For very good reason now shall Christ be seen sprinkled with the blood of the enemies slain. And then shall the jews be such in deed, through their tender minds melting into tears, as the Prophet in the chapters following describeth that they are to be hereafter. The name is fit for this time, that word of God, which the world than shall find to be most true, all those things at length being performed, which have been delivered in the scriptures. Before time it almost counted the word of God as a thing to be mocked at, as it doth also in this time, because it seethe both the promises and punishments to be differteth so long. Ye the citizens began to doubt of the truth thereof: from whence is that complaint in Isaiah, the Lord hath forsaken me, and the Lord hath forgotten me, chap. 44.14. As though the promises were nothing else then great words only, or vain lofty speeches which had come to nothing. Therefore Christ shall declare now in truth, that the least title of it hath not been in vain. This description agreeth to the seventh vial, under which shallbe heard that saying, it is done, chap. 16.17. And the mystery of God is finished, chap. 10.7. to which time is reserved the perfection of all things, and the greatest authority of God's word shall flourish, the most constant truth thereof being seen in every thing. 14 And the hosts which are in heaven: The last part of the description: where the preparation consisteth, partly in the soldiers, in this verse; partly, in the weapons and instruments of war, ver, 15. But the name is King of Kings and Lord of Lords, ver. 16. The army seemeth to be provided, not so much for battle, as for triumph. For what are white horses to war? What fine white linen and pure? A helmet & corselet were fit. And so the thing is in deed. A triumph is set forth, not a battle: for the enemies in the West and East part being at length destroyed in that late foresaid war; a glorious peace shallbe restored to the Church, & which no tumultuous noise of troubles, shall ever after interrupt. Then all the children of God shall keep a perpetual triumph, all things being removed for ever which might procure any trouble, as shallbe made more clear, from the things following. ¶ Which are in heaven: The citizens of the holy Church on earth: all of them making one sheepfold, shall follow one shepherd Christ: they are clothed with white and pure fine linen, for the same cause which we have spoken of at the 8. verse. 15 And out of his mouth went; The victory once gotten, shallbe preserved for ever: neither shall there be any fear of war to begin again, our Captain being so furnished, that as he can, so he will much more restrain the subdued enemies at his pleasure: for the sword coming out of his mouth, shall punish them forthwith, as before he threatened to them of Pergamus, that he would fight against them with the Spirit of his mouth, chap. 2.16. Whereby is signified, that either the enemies shallbe destroyed according to the judgement of the sacred word, the punishments being taken of them, which the word hath appointed against them: or at the least shallbe brought to that case, that will they, nile they, they shall obey those laws, which the word shall prescribe. This latter seemeth to agree better to this place, when all nations shallbe obedient to the Church, seeking and receiving from it laws and ordinances, whereby they may be governed. These therefore shall be smitten after this manner. But if any yet being stubborn, shall refuse to obey, he shallbe subdued with a rod of iron; and shallbe bridled by a rigorous government; but if he shall continue in his obstinacy, neither will suffer themselves to be overcome and bowed by an ordinary way, although many together shall conspire to the same wickedness of rebellion, they shall be cast as clusters of grapes into the winepress of the fierceness of God, and shall he trodden in the same. Wherefore the enemies shall have no power ever to rise up again: now of necessity the yoke must be borne of them for ever. The Compl. & the K, B, read a sharp two edged sword doth tread, in the present, because punishment shallbe no mor differred as before, but the wicked shallbe punished, presently to be trodden under foot with great fury, as grapes in the wine press, Isaiah 63. Lam. 1.15. ¶ The wine press of the fierceness: Which punishment of the wicked shall be no less pleasant to God, than the drinking of wine to the thirsty. That must need, be done manfully, in which one is occupied with delight. Horrible therefore shallbe the punishment of the wicked, which by the grievousness thereof shall make amends abundantly, for the delights of all the former times: See Deut. 28.63. 16 And he hath upon his garment and upon his thigh: This name is written on his garment, because it shallbe manifest then to all men, that Christ is the supreme King: which was not so evident to the world in former ages. The Christian name hath been spread before now into all countries; but how miserably did the Heathen Roman Emperors vex that first, when it began? Since that time, by how sundry entreprises hath the Pope of Rome endeavoured to bring destruction unto it? Neither yet at this time doth he surcease from his former practice; having now the Turk also a partner in the same traffic; although both follow a diverse way of obtaining their desire. Doubtless since that Christ hath been made known to us Gentiles, he hath not seemed so much to reign, a to serve a miserable service. Yet nevertheless he gave always some proof of his Kingdom, even in the mids of these miseries, because he preserved his Church against all men's wills, howsoever he yielded her to the lust of the enemies; and to be over whelmed almost with all calamities and miseries. But now at length the contrary shallbe manifest to all men: Christ himself will take the government into his hands, & will give the sovereignty over the things on earth to his Church; then shallbe the time, when the stone being cut of the mountain without hands, shall break in pieces the iron, the clay, the silver and the gold: and shall obtain a Kingdom that shall never be destroyed, neither shall be left to another people, Dan. 2.44.45. Which thing is made more apparent from the name written on the thigh, as it were in the lowest parts of the body, and even as though it were in the foot. For the scriptures are wont to call all beneath the belly, the feet, Gen. 49.10. Isay. 7.20. Therefore he hath this name written in this part, not only because that which is lowest in Christ, scarce reaching to his feet, is higher than the highest thing in men, monarchs bearing the titles of Empire on their head, on their crowns, and Diadems; but Christ carrying a loftier title on his thigh, than any Monarch ever hath obtained; not, I say, for this cause only, but chief because this shallbe the time, wherein his feet, that is, his Church, shall bear rule. Before time they were fine Brass burning in a furnace, yet free from any hurt, chap. 1.15. But now after the fiery trial, they shall enjoy a most noble Kingdom. Now Christ shall honour the place of his feet, Isay 60.13. This is that Kingdom, which all the Prophets do praise with so great decking of words; of which there shallbe no end; but after that it hath flourished a long time on earth, it shallbe translated from hence at length into heaven at the second coming of Christ. So then these four names contain the whole state of the Church from the calling of the Iswes unto the last end of all things. All which time may be distinguished into three parts, the first of which goeth before the battle with the Beast and the Dragon: whereunto the first two names with the whole preparation, are applied. The second is bestowed in the battle itself, signified by a third name. The third is all the other space from the victory until Christ shall come, to which the fourth most mighty name agreeth. 17 Then I saw a certain Angel stand in the Sun: Thus far the description of the Captain: now of certain soldiers, who must fight with the Beast. These are mustered by the voice of an Herald of arms standing in the Sun: who differreth from him that powered out his vial upon the Sun: for this, by interpreting the Scriptures, shall bring a plague; that other shall provoke the Saints to war by exhorting. Neither perhaps doth he that poureth out the vial, stand in the very Sun, but set in an other place, shall sprinkle his liquor upon it. This, sitting as it were in the chariot of the Sun, hath his standing in the very light. But how, wilt thou say, can we conceive any such thing yea by meditating upon it? I think light may be given to this Sun, from the 12. chap. 1. where we heard that the woman was clothed with the Sun, that is, shining round about with a most clear light of the Scriptures, with the clearness whereof being adorned, as it were with a garment, she came forth abroad among the people, & showed herself in the sight of the world. But one may be said to stand in his clothing, as the wife standing at the right hand of the King in gold of Ophir, Psal. 45.10. Vherfore this Angel shallbe some citizen of that particular Church, which shall shine most clearly by the approbation of the very sacred truth, & shallbe a natural daughter of the woman clothed with the Sun. We know that there is not the same purity of all particular Churches which profess Christ, but that one doth take out more dregs than an other. But this Angel shallbe a member of a most pure and chaste congregation, which above others shall shine with this glorious apparel. This is not one of the converted jews, of whom he began to speak even now, but an Angel of the West part, calling the Western men to war against the Beast, and the false Prophet, the plagues of our world. And indeed, all the force of this last war in the West, seemeth to be converted against that holy congregation, which even now I said, did shine as the Sun. For which cause a citizen of it, before the rest, shall sound the alarm, and call together the rest, not so much to the battle, as to the spoil. Fron which things in some sort may be understood, what is that place Armagedon in the West part, whereof we heard in chap. 16.16. To weet, such a particular holy congregation or city, which shallbe the place of this war. For this is har gbei qodhesch, the hill of precious fruits, which God esteemeth dearer to him then all delights. And it is like that after Rome is overthrown that the Pope will again place his chair at Avenion (but I have no certainty concerning this thing, I follow only conjecture,) but if he shall sit there, where shall he sooner and more gladly strain to do his uttermost, than against the Genevean people of Savoy hardby; a heart sore, thanks be to God, now for some years, which shall then also be the totment of their eyes? And verily, far be it that my words should grieve any man, the Sun of our world shineth there and from thence; & that always it may shine more, every godly man desireth earnestly of God; neither let my repeated admonition be superfluous. Hold that thou hast, let no man take thy crown. In the mean time our prayers shall not be wanting for thee, that the Sun of righteousness may ever shine upon thee, and drive far away all darkness. ¶ Saying to all the fowls that did fly by the mids of heaven: It hath been observed in chap. 8.13. & 14.6. that mesouranema signifieth between heaven and earth, not mesembrian mid day, which the Astronomers call the mids of heaven, and that therefore the word belongeth to them, who have escaped from gross superstition through the acknowledging of the truth, and yet have not attained that purity, meet for the inhabitants of heaven. The Angel of the Sun calleth all these to take part of the spoil, as being nourissons of the same truth, howsoever it flourisheth not among all with the like purity. From which we understand, that although one or some few congregations shall practise sincere godliness when this war shallbe moved, yet that very many, and those even of the reformed religion shallbe found, which either never have attained a full reformation, or by negligence and carelessness have fallen back to that state, that they lack much of the holiness of a pure and undefiled spouse. And who seethe not, that mutation to come to pass every day more and more? Obstinate men will not acknowledge this difference at this time, but they to whom it is granted to measure every thing by the only rule of the truth, do both see & bewail both many shamefully falling from heaven, and also others as meteores, hanging yet in the clouds. ¶ Come and gather yourselves together: He calleth them to a banker, & to mirth. The most worthy destruction of the wicked men, is to God as a sumptuous feast. 18 That ye may eat the flesh of things: It is like that the ten horns which have hated and burnt the whore Rome, shall also hate the very Beast, once the sweet heart of the whore. Therefore these Kings, who shall join their armies with the Beast, are not in the number of those ten. Neither shall there be only a denary number of Kings in the times of Antichrist, when as beside them others shallbe found, who do lend him their help. Which manner of dreams, how vain they are, may be understood from those things which we have spoken before. These things then being omitted, now the Angel being sure of the victory, calleth to the pray, and biddeth them to fly together, that they may be filled with the spoils of the enemies. And because variety in feasts doth very much delight men, he proposeth sundry kinds of dainty dishes, the flesh of Kings, of High Captains etc. This supper shallbe variable and very costly. Ezechiel furnisheth the like table, but with the flesh only of Eastern enemies, chap. 39.17.18. 19 Afterward I saw the Beast: Such is the preparation of the Saints; there followeth of the wicked; and first those in the West part, with whom the first conflict shallbe. The chief Captains of these are the Beast, and the Kings. For the Pope of Rome, after Rome is destroyed, shall have his seat in an other place, for a few years, as at Avenion, the Pope's city, or Bononie, or elsewhere. But he shall not remain alive long time after, not abov five and forty years at the most, as may be gathered by a diligent comparing of other Scriptures. Neither indeed being spoiled of his principal Chair, shall he be destitute of all aid of Kings, but some, to weet, of the earth, followers of wicked superstition shall yet take his part; who all their hosts being gathered and joined together against Christ and his Saints, shall begin this battle to try their last chance. They will assemble to Armagedon that holy city, a hill of precious fruits, whose Angel standeth in the Sun, as in ver. 17. From which it is manifest, that that preparation which the Spirit hath described together in chap. 16. and 14, etc. belongeth to diverse enemies, whose war is to be made asunder; first, of the Beast and false Prophet; afterward of the Dragon. 20 But the Beast was taken: Hitherto the declaration of the sixth vial: that of the last followeth: which first teacheth the destruction of the enemies, and in the first place of the Beast and his armies. The Beast is taken, intraped as it were, with snares upon a sudden; as wild Beasts, which unawares fall into the nets. For so the word epiaste seemeth to note. And we know that the Lord doth rain down upon the wicked snares, as in Psal. 11.6. by which their feet are taken there, where least of all they feared. The false Prophet is taken together with him: which two joined together, show that the Pope of Rome (for he shall retain this name perhaps, after the city is destroyed,) shall at length utterly perish, both in respect of the civil power whereby he is the Beast, and also of the spiritual, whereby he is the False Prophet. The Spirit speaketh as of two distinct persons, because of that twofold wickedness whereby that man of sin is famous: but when I say the Pope of Rome, I do not only mean that particular man, who then shall sit in the Chair, but also the very state and order of Popes, which now wholly shall come to nought; in such sort that no remainders thereof shallbe left. Only a certain hated memory shall continue, that his impiety hath been the cause of the ruin of so many. ¶ Who wrought miracles; Before there was mention of the false Prophet in chap. 16.13. But because a bare name was there only; that it might be unknown to no man, whom he speaketh of by this name, he describeth the same here by certain tokens, that all doubt may be taken away. Who, saith he, wrought miracles, whereby he deceived them, which receive the Beasts mark, and worshipped his Image. By which things he showeth most plainly, that this False Prophet is that second Beast, of which in chap. 13.13. etc. Therefore, let the Papists now see to it, who will have Antichrist to reign three years and an half, before Christ shall come to the last judgement; and he to be a singular person; whither or no, they do not proclaim open war against the truth? All grant, that either this second Beast, or that first, is Antichrist. Both which flourished long before, that the dignity and majesty of Rome the whore, began to be diminished. And also both shall remain for some few years, after the overthrow thereof, as appeareth manifestly from this place. Should we limit all this time, either with the space of three years, or with the bounds of one mortal man? But concerning the time of Antichrist, the things that have been spoken at chap. 17. are so certain and evident, that no man can now be in doubt. ¶ And they were both cast alive: As Corals, Dathan, & Abiran, the earth opening itself were swallowed up alive into Hell. The destruction of the Popedom shallbe horrible. The Spirit putteth a manifest difference, between his punishment, and the rest of the multitude, which shall war for him. It were better for him to perish by fire, as the whore perished, but a more grievous example shallbe showed in him. ¶ Into a lake offyre: Into the second death, to weet, everlasting, in chap. 21.8. But how can the Papacy be cast into the fire? That which is proper to men, is translated unto the state and condition of men, showing as before was said, that not only men shallbe punished with some grievous punishment, but also that the thing itself shallbe utterly taken away, never for to raise again: even as they, who are cast to hell, must not expect any returning or setting free. Certainly we may gather, and that not rashly, from this strange and unaccustomed taking of vengeance, that God will show by some visible sign, how damnable and detestable he hath always esteemed the Papacy. And this last is that destruction, of which in chap. 17.18. shall go into destruction: a just reward of the Antichristian tyranny. 21 And the rest were slain with the sword: Such than is the destruction of the Prince of wickedness: now of his armies and soldiers. Of whom there is a differing punishment, not so horrible, at least in show: they shallbe slain with the sword of him that siteth on the horse: that is, by the word coming out of his mouth, as though he should say, they shall undergo the punishments threatened in the word against the disobedient, and such as resist the truth; as in jeremy: Behold I will make my words as fire in thy mouth, and this people as wood, and it shall devour them, chap. 5.14. What singular thing then shall the destruction of the Pope have? For he also hath been slain with this sword. That is true indeed; but the word threateneth diverse punishments, according to the manner of the wickednesses: the most grievous, to the greatest; the lighter, to the less. Peradventure because the ruin of the Papacy shallbe more horrible than we think, it is exempted from the common order: not because it is not denounced in the word, but perhaps because it is less regarded of us, and that we suspect it to be lighter than the event will show. Or, as we have declared in ver. 15. it may be that these soldiers, after the overthrow received, shall yield their vanquished forces to the truth, and subject their necks to her yoke. ¶ And all the fowls were filled with their flesh: The Victory being obtained the fowls gather to the pray, & do fill themselves with the spoils. That whole late Popish nation shall be subject afterward to the reformed Church. Every country being a nourrisson of the purer truth, shall have some part of the regions, before time given up to superstition, made subject to them. Which thing seemeth to be signified by the fowls satiated with the flesh of the slain army. Such than is the end of the Romish Pope and Papacy, that remained a few years after the city: yet at length so much the more miserable, because she had such as did adorn her funeral with their tears, and performed the last duties by weeping. But there shall be none left for the Pope, to bewail his misery; but he shall die infamous, without mourners, or other funeral pomp. Whereby at last is accomplished that prophetical parable of the guests called to the marriage, Mat. 22. Doubtless those good and evil sent for out of the high ways, are the Gentiles, that embraced the calling, after that the jews had refused it. Among them, the man that had not a wedding garment, is the Church of Rome, which despiseth the righteousness of faith, neither regardeth to be clothed with the merit of Christ by imputation. The King coming in, and beholding her clothed with her rags, but not with that garment which only he approoveth, now at length biddeth his servants to bind her hand and foot, and to cast her into utter darkness, where is weeping & gnashing of teeth. For Christ speaketh not there of any one man, but collectively of a very great multitude, as the sentence added in the end declareth, that many are called but few are chosen, ver. 14. From which at length we understand, that the bright coming of the Lord, with which Paul foreshowed that the man of sin should be abolished; 2 Thes. 2.8. is not his last coming to judgement, but that whereby Christ shall take the jews into the fellowship of his holy Church: at which time his Kingdom shall flourish most gloriously, and shall exceed by infinite degrees all the brightness of the ages past, as shall be made more evident from the things following. After the Pope is destroyed, the Dragon shallbe abolished, & many other things accomplished on earth. CHAP. 20. AFTER I saw an Angel coming down from heaven, having the key of the bottomless pit, and a great chain in his hand. 2 And he took the Dragon, that old serpent, which is the Devil, and Satan, & he bond him a thousand years. 3 And cast him into the bottomless pit, which he shut up, and sealed upon him, that he should deceive the nations no more, till the thousand years were fulfilled: for after that he must be loosed for a little season. 4 And I saw seats, and they sat upon them, and judgement was given them, & I saw the souls of them, which were beheaded for the witness of jesus, and for the word of God, and which did not worship the Beast, neither his Image, neither had taken his mark upon their foreheads, or on their hands, and they lived and reigned with Christ a thousand years. 5 But the rest of the dead men lived not again, until the thousand years wereful filled: this is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: for on such the second death hath no power: but they shallbe the Priests of God and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shallbe 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, whose number is as the sand of the sea. 9 And they went up into the plain of the earth, and they compassed the tents of the Saints about, and the beloved city▪ but fire came down from God out of heaven, and devoured them. 10 And the Devil that deceived them, was cast into a lake of fire and brimstone, where was both that Beast, and also that False Prophet, and they shallbe tormented day and night for ever more. 11 Then I saw a great white throne, and one that sat on it, from whose face fled away both the earth and heaven, and their place was no more found. 12 And I saw the dead both great and small stand before God: and the books were opened, and another book was opened which is the book of life, and the dead were judged of those things, which were written in the books, according to their works. 13 And the sea gave up the dead which were in her, and death and hell delivered up the dead which were in them, and they were judged every man according to their works. 14 And hell and death were cast into the lake of fire: this is the second death. 15 And who soever was not sound written in the book of life was cast into the lake of fire. The Analysis. WE have spoken of the destruction of the Beast: the destruction of the Dragon followeth: whose history, seeing it is the conclusion of the whole warrfare of the Church under the cross: first he repeateth briefly the things before spoken: secondly by a new Prophecy, he declareth the last ruin of him. The repetition is framed according to three times: the first, in which the Devil was taken, in the first verse. The second, how long he was bound, in the second verse; the third, when and how long he should be loosed, in the end of the third verse. And all these things briefly; which after are repeated more largely, by mentioning therewithal the state of the Church, of what sort it was in the mean time, through every of those periods. In the first, wherein the Dragon was taken, the saints were beheaded, at the beginning of the fourth verse. In the second, wherein the Devil or Dragon was bound, there was an unlike condition of men: for the saints reigned a thousand years (which was the time of the prisomment of the Devil,) both in respect of the souls slain in the former period, and also in respect of them that were on earth, who strove with the Beast, neither did submit under his yoke by any means, in the same verse, The other lived not again all that time, but being deceived by the frauds and impostures of the Beast, lay as it were dead and buried in their errors, in the fift verse. The third period, which is of the Devil being loosed, relateth both the condition of the elect, and also the fury of the Dragon raging again. Those thousand years being expired, the elect lived, not a few, as in the second period, but they rose again in a far greater multitude, the errors of the Beast being left, and themselves converted unto true godliness. Which resurrection is called the first and blessed, because of the Priestly and Kingly dignity, & long continuing of the reign with Christ, in the sixth verse. The fury of the Dragon after a thousand years prisonment, shallbe revived, in the seventh verse. He shall muster soldiers known by name, Gog and Magog, infinite in multitude, in the eight ver. He shall spoil all far and near, and shall besiege the tents of the saints, in the beginning of the ninth verse, and so far proceedeth the repetition of the former ages. That which doth follow from thence, is to come, his attempt against the beloved City, and utter overthrow both of the army, in the end of the ninth verse, and also of himself, in the tenth verse. And thus far is the destruction of the enemies; afterward the happiness of the Saints is handled, whereby the Church shall shine having escaped all these calamities. Which felicity is declared two ways, both by the gathering together of the saints, in the rest of this chapter, and condition of them being gathered, in those that follow. The gathering hath a preparation, and execution. The preparation is of the judge fitting upon a great throne in the eleventh verse. The execution is partly summarily toward them that are to be judged, where the form of judgement is out of certain books, according to the works, verse twelve, and the manner of standind before the judgement seat; the resurrection, in the thirteenth verse: partly by name, upon death and hell, and those that were not found in the book of life, in the fourteenth and fifteenth verse. Scholions. 1 After I saw an Angel come down: How great pains the interpreters have taken in this chapter, we may see it by their commentaries. Especially the Papists torment themselves very much; to whom this is a labyrinth out of which they cannot rid themselves, no more then of all the other things in this book, in which they wander hither and thither, and err, neither can find any coming out any where, as it must needs be where the truth is not for a guide. The former exposition, the rehearsal of a great part of which is here made, will make, I hope, all things easy & ready to us. First then, in repeating things past, to the end that the things spoken of before here and there touching the Dragon, being now proposed to be seen all at once, may the better be understood, he speaketh of his apprehension; which briefly showeth by consequent, that he was loosed before, & in that time made those stirs which he is wont, when he hath the rains lose. From which it may be gathered easily, what was the condition of the primitive Church, as long as this disturber might confound all things at his pleasure. But at length his fury was bridled, & his power weakened by the Angel, a description of whom is here made. Who this Angel is we have learned from the former things, to weet, that it is Constantine the Great, who being borne the manchild of the Church, & making war for his mother's sake against the Tyrants, the Heathen Emperors, the Dragon itself. He is said to come down from heaven, bringing unexpected aid, in chap. 12.6.7. etc. So the Angel being to fight against the whore, and to assail her unwares, was said to come down from heaven, in the eighteenth chapter and first verse. He hath the key of the bottomless pit, power to open the same, and shut up the Dragon, but not to cast forth the hellish smoke: in which respect only the key was given to the Angel of the bottomless pit, chap. 9.1. There is therefore a great difference between these two keys. The great chain, are the foundations of the Christian liberty laid by him, by which he held the Dragon bound as with chains by a long succession of time, that he could not move himself to make any trouble. For now the way was stopped up against those Heathen, to the chief sovereignty; or if they attained to it by fraud, as julian, yet they were so bound & tied with this chain, that they could not exercise their former cruelty. 2 Who took the Dragon; Overcame him by open war, chap. 6.15. & 12.7 For when those tyrants were overcome, the strength of the Dragon was taken away, neither could he enterprise any such thing as he exercised before. The Heathen Emperors are noted by the names of the very Devil, as also in chap. 12.9. the articles being also added for the pre-eminence of the wickedness, because they may by right be esteemed by his name, of whose poison, maliciousness, and wickedness, they have been the ministers. Worthily doth a man bear his name, whose manners and disposition he taketh upon him. This apprehension signifieth that whole first period, from the time of john and before, even unto Constantine, the last part of it being put for the whole. For saying that now the Dragon was taken, he would have it to be understood that before, he ran to and fro, devising as much evil as he could, as we learned in the seals, at chap. 6. ¶ And hound him for a thousand years: He ordained that manner of ruling, which being afterward extended to a thousand years, left no power to the open enemies to reign over the Church, as in former time. And this is the second period, in which the Dragon was bound, that is, the Heathen Emperors were repressed unto the year 130. But I say this period to be of the Dragon, because it is not that full period, which before the Spirit did set of the whole Prophecy, to weet, of the trumpets. For this is of a longer time, and exceedeth that of the Dragon about two hundred threescore years and more. The history of the Dragon hath some thing peculiar to itself, neither is it strictly to be astrained to that rule. The binding of him is more ancient, than the blowing of the trumpets, done under the sixth seal, about the year 306, as was said in chap. 6.12. and 12.7.8 9 But the trumpets gave their first sound in the Nicene Council, chap. 8.7. and in their sixth sound, brought to the Dragon a releasing from prison, chap. 9.15. Wherefore we now understand that this second period is proper to the Dragon; agreeing with the trumpets, neither in beginning nor end. The jesuit Ribera measureth the times for the most part by the proper signification of the words, as the five months of the locusts; three years and an half of the reign of Antichrist: yet nevertheless he would have these thousand years to be taken indefinitely, for the whole space, from the death of Christ, even unto the time of Antichrist, to which opinion, at least as touching the beginning of the account, very many both of the old and new writers do condescend. But why have they not considered, that the Beast, which is the very Antichrist, reigned this whole thousand years, in which the Dragon was bound. Therefore his imprisonnement was not to be ended at the beginning of the reign of Antichrist, but this rather was to begin together with it. That I may not now speak any thing of that bar, which the Spirit hath put at chap. 4.1. I will show thee those things which must be done hereafter: which forbiddeth to look back to the time past, and warneth that all the following prophecy, consisteth in things to come, and latter than the age of john. Further more the agreement of the whole Prophecy which we have seen hitherto, can not bear such a biginning to be made, as troubleth all things with confusion, which we cannot rid ourselves of. But shall we thing that the Devil was bound, when he raged most cruelly by the first Heathen Emperors? When may we say that he was loosed, if then he lay in prison, and in the stocks? That which the jesuite allegeth out of the 12. chap. of john, Now the Prince of this world shallbe cast forth, belongeth nothing to this cause, for so much as this is to be understood of the spiritual power, then forthwith to be utterly destroyed by the death of Christ: but the binding which the Revelation speaketh of, belongeth to his tyranny over the bodies of the Saints, as from the beginning of the fourth verse of this chapter it is manifest, where the souls of the Saints reigning after the Dragon was cast into bonds, pertain to them, who were beheaded by the same before his bonds, raging most furiously. Which calamity, what other can it be, than that of the cruelty of the Heathen Emperors? Wherefore neither the beginning nor end of these thousand years is set down rightly by the jesuite. 3 And he cast him into the bottomless pit. This bottomless pit is the earth, as it is manifest from chap. 12.3. where it is said, when the dragon saw that he was cast unto the earth, which yet is not so called after the custom of the common speech, but to note out earthly men; who in name only are counted citizens of the Church. The woe also is denounced to the inhabitans of the earth and sea, because the Devil is come down to them, as in the same place verse 12. Now he must be conversant among these only, & his fury must be exercised against these, as hath been declared in the said place. ¶ And shut him up and sealed upon him: To weet, the door, or stone, or some such thing, as they made the sepulchre sure, sealing the stone, Mat. 27.66. by which is signified, that the Devil was committed to most sure custody, such as he should not have so much leave as to look out of doors. Not because he should be vacant from business altogether by the space of the whole thousand years, (for he should cause huge stirs both by land and sea, as we learned even now from chap. 12.12. & know to have come to pass in very truth, by those things which are mentioned in chap. 8.12.) but because he should have no power at all over the holy Church, against which he should undertake all his attempts in vain. He cast out a flood after the woman, but he lost his labour. For both the earth holp her, and she fled into the wilderness, beyond the chain wherewith the Dragon was bound, as in chap. 12.15. etc. ¶ That he should deceive the Gentiles no more: The Gentiles are also the citizens of the false Church, whose dwelling was in the exterior court, and in the holy city, two and forty months, chap. 11.2. He speaketh not of these Gentiles now, but of them that were wholly repugnant to the name of Christ; such as were those fierce tyrants of Rome, before Constantine. This sort of enemies should enterprise nothing against the holy Church, by the space of those years, because they should not know where it should be; yet in the mean time some other cruel enemies should entreat the false Church most cruelly, chap. 12.17. etc. ¶ For afterward he must be loosed for a little season: After those thousand years are finished, the Devil was to be loosed again; wherein is set the third time, falling upon the beginning of the sixth trumpet: when the most cruel Turk, all fear of the Roman Empire being laid aside, which he saw to be forsaken of the Western arms, and at home drowned with slothfulness, riot, and dissensions, began an horrible tyranny also against the Church, and not only the false, but also the true, which then after a long distance of time, began to show itself, at least beholding a far off from the wilderness, whither she had fled, although she differeth her full return until some ages after. The Devil being then loosed, granted not so much as one hour of rest from war; but as soon as the truth began to come forth abroad, about the year 130, straiteway he provoked the enemy, to vex the same by what means he could. Therefore the Turk flieth upon the dominions of the Empire, he passeth over into Europe, he increaseth his victories, he rooteth out the majesty of the Roman name: he carrieth away all things with him as a swift running stream: neither is there at this day almost found any hold so strong, that can withstand his fury. But the time of this tyranny is but short, to weet, only for an hour, a day, a month, a year, that is, about three hundred ninety years, if we count the year by twelve months, and every month by thirty days, after the account of two and forty months, and three days and an half, chap. 11. If we follow the reckoning of the julian years, the impious kingdom shall not be prolonged beyond seven years more; then utterly to be abolished, without leaving so much as the footsteps of his name after him, as shall be said afterward. 4 Then I saw thrones; Hitherto the brief History of the Dragon: the same now is handled somewhat more fully, there being added together also the state of the Church, wherein it was in every of those times. The two first of which are showed elegantly in the same words. For when after the Dragon is bound, the thrones set are seen, and also the souls of them that were beheaded, sitting upon them, and judgement given to them: by these is signified that the primitive Church was miserably afflicted, before that mortal enemy was cast into prison. Then was there no seat established for her, no judgement was given, but she lay on the ground trod under foot, every moment spending the life of many of her members for the truth; whereunto belongeth the cry of the souls, which desired vengeance of their most cruel enemies, chap. 6.10.11. Therefore all that time from john even until the binding of the Devil by Constantine, was a time for the hatched, for flaming fires, for the rack, and all manner of torments, as is very well showed here. Again the same thrones, and judgement given after that the Dragon was delivered to prison by Constantin, do show the notable felicity of the second distance of time which the Church enjoyed having obtained Emperors for her defenders. For these thrones belong not to the saints reigning in heaven, as the jesuite will have it, entangling himself in many absurdities; but they which dwell on earth, in a better estate, in regard of the open enemy, then in former time. For why should the reign in heaven be limited with a thousand years? Or why should they begin to reign after the Dragon was bound, as if the reign in heaven were not perpetual? Moreover such are counted in this reign, who are dead a thousand years ago, as in the next verse: which can not be understood of the reign in heaven, in which, unless the souls of them that die, fly forthwith, they shall never afterward come thither. But more plainly of this matter at the next verse. ¶ And they sat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be put, and perhaps better transitvely, they did set. So the order of construction runneth easily, being reduced by the accusative cases which follow, et animas, and the souls, et illos etc. and them which worshipped not; in the same sense vidi thronos, I saw thrones, and they did set on them, to whom judgement also was given; both the souls of them which were beheaded, and also those which worshipped not the Beast etc. who all lived and reigned with Christ a thousand years: and judgement was given them: they were dealt with according to their righteousness, themselves being set at liberty, and their enemies suffering the punishments of their cruelty. Even as on the other side on's judgement is said to be taken away, when a man is oppressed with injuries, and the doers of them, go away scotfree as job complaineth, God liveth who hath despised my judgement etc. chap. 27 2, and 34.5. Or judgement to be given, may belong to the reign, as in the Psalmist, O God give thy judgements to the King, & thy righteousness to the King's son: Let him judge thy people justly, and thy poor with equity, Psal. 72.1.2. as though he should say, the Church now is advanced to that dignity, whereby she should give laws to others, which but lately was accustomed to receive them, being most abject▪ and obscure, and of no estimation with the world. ¶ And the souls of them that were beheaded. If ekathison they sat, be taken as a verb neuter, than these words are to be referred to the verb eidon, & vidi animas, and I saw the souls etc. These are the souls of the godly Martyrs of the first period, who under the Heathen Emperors, laid down their lives for Christ's sake; who now at length by means of Constantine, obtain glory and honour. But how is this, wilt thou say, they not being on the earth? Their souls were placed on thrones, when they who took away their lives unjustly, were justly punished by Constantine, that is, when the tyrants were killed, and condign punishment inflicted upon them for their cruelty. The just man shall rejoice when he seethe the vengeance of the wicked, and shall wash his footsteps in their blood, as the Psalmist describeth. And again, a two edged sword is in the hand of the Saints, to execute vengeance on the Heathen, which honour shallbe to all the Saints, Psal. 149. It is a glorious thing for the Saints, that their injuries are nor neglected, but are at length recompensed with just punishment. This is it which the souls desired earnestly, chap. 6.10. And these seats are that deliverance which they obtained a promise off in the same place. ¶ And which worshipped not the Beast; These also were placed, or sat in the seats; which are men then living in the second period; whereupon he not only mentioneth their souls, as even now of the Martyrs, which were in the age past, but the whole man, saying those which worshipped not &c. From which we must observe, seeing the godly are described by those marks, that they worshipped not the Beast, neither suffered themselves to be noted with his mark either in the forehead or on the hand, and that in the second period when the Devil was bound, which took the beginning at Constantine himself, and continued from thence by the space of a thousand years, that the Beast was all this time. Otherweise there could have been no praise of the Godly living in this time, if there had been no occasion and matter for them to get praise by. Wherefore the Beast was bred together with Constantine, when the Dragon being thrust out of heaven and going into prison gave his power and his throne and great authority to the Beast, chap. 12.13. and 13.2. He could not suffer that any truce should be granted to the Church, but when he saw his open fury to be repressed, he ordained the Beast his Vicar in his room, being absent, by whose endeavour at least, he might satisfy his hatred. Therefore the three years reign of Antichrist is a trifling toy, a part whereof we see here manifestly to extend unto a thousand years. Secondly, let the Papists consider, what a vain forgery that Antichrist is, whom they dream off. For there is no Antichrist properly so called, and for excellency, whom the Spirit in this Revelation teacheth to us, besides that Beast of the thirteenth chapter. But the Papists Antichrist is not this Beast, as not being to come, before these thousand yeer● of the binding of the Devil be finished. So the jesuite teacheth that these thousand years are without doubt the whole time from the death of Christ even to the time of Antichrist. But this Beast ruleth through all the time in which the Devil lay bound. Therefore the are mere toys, which the jesuite obtrude to the world, miserably deceiving, as others, so much more themselves: who are altogether careless of a present destruction, and quake at some vain shadows to come. They rest, I know, in this matter upon the authority of some Holy Fathers, to whom they do no less injury, then procure danger to themselves. These being far from the event of things, spoke only by conjecture, which to prefer before most certain events, is not only foolish, but also greatly contrary to the minds of them, who every where confessing their ignorance, provoked rather to search out the truth which the day should teach, then to rest in their doubts, which even they themselves condemned of ignorance. Wherefore they who will yet hold fast their known errors, are deprived by the just judgement of God of all even common sense: that so in flattering & handling themselves gently, they may throw themselves headlong to eternal and unevitable destruction. Furthermore observe from this place, that the two and forty months in chap. 11.2. and 13.5. are not to be numbered after the common manner, seeing the Beast, to whom these months belong, was in the view and eyes of men, the space of a thousand years, as it is manifest from his adversaries, who should be altogether none, if he should not be at all. ¶ And they lived and reigned Both the souls of the Martyrs, and those which withstood the Beast, enjoyed a Kingdom with Christ this whole time, in which the Dragon was bound. Not that any one continued his life so long, but because there never wanted a succession of the godly, who embraced the truth, notwithstanding the rage of Antichrist. To acknowledge the truth, is in very deed to live and reign with Christ, even as on the contrary, either not to know, or to despise the same, is in living, to be dead, and in the highest top of reign, to be in a more vile estate, than the most abject slave. But he maketh mention of the reign of these years, not because when they were finished the Saints should cease to reign, (for we see that the first resurrection doth follow by and by, which should make the former glory more abundant,) but because the Church in these years chief, lying hid in the wilderness, and in the secret of the temple, should seem to the world to have perished utterly, chap. 11.1. and 12.14. he showeth that the same reigned with Christ all this most sorrowful time. Which doubt could not befall concerning the saints in heaven, who we know, do enjoy a blessed time, as soon as they are departed out of this valley of tears. This reign of most courageous champions, was showed before by that holy army of an hundred forty four thousand, who camped in Mount Zion, and followed the Lamb, whither soever he went, ch. 14.1.2. whereof this verse is a rehearsal. 5 But the rest of the dead. Such than was the state of the Saints by the space of a thousand years of the Dragons binding. Now in a few words is signified the condition of the multitude in that space. These refused the truth, and snorted a long night, not awaking those whole thousand years, that the sunbeam of most wholesome doctrine might shine upon them. And this is that Apostasy which Paul said should come, before the Lord should appear, 2 Thess. 2.3. and which john expressed before by the whole earth wondering after the Beast, chap. 13.3. and 17.8. ¶ This is the first resurrection: The third period, whereby is taught in what condition the Church should be by and by after those thousand years were ended. More clear truth should now at length return to the world: and the elect every where should assemble together to the appearing light of it. Which earnest desire of theirs, is called the first resurrection, to weet, in respect of the second, ver. 12. as there we shall see. A greater number now then before, and with more vehement affections, should make haste to the Gospel, as came to pass at the end of those thousand years, to weet, at the year 130. when very many, before dead in the Romish superstitions, wherewith they were overwhelmed, opened their eyes at the rising of the truth, & so did rise unto life from which of late they were strangers. Among these were numbered Marsilius Patavinus, johannes de Gauduno, john Wickliefe, and many other excellent men of sincere godliness, and great learning for that time. By their labour others in great number were recalled from their errors unto the truth, as it were from death to life, as we said before in chap. 14.16. This wonderful conversion is called the first resurrection, under the name whereof john repeateth, and together also declareth those former times. This is not therefore the resurrection at the last judgement, as the jesuite interpreteth, who forgetting himself in this verse, extendeth now even unto the day of judgement, the thousand years, whose end lately he did set in the coming of Antichrist. What time then shallbe left for Antichrist, not beginning his reign before that the Dragon shallbe let out of prison? Shall the first entry into his Kingdom fall on the day of judgement? It were in deed to be wished, for so neither should he accomplish that three years and half space, which the Papists tell shallbe so miserable, and bewail so lamentably. Furthermore they which were lost before, do become blessed in this resurrection; which thing shall not come to pass in the last. Moreover, how is this the last, which is called the first, and a latter then which, there is an other, ver. 12? How is the reign of a thousand years with Christ after the last resurrection mentioned for great, which we know to be eternal, nor to be limited with any revolution of years, ver. 6? Shall also Satan be loosed, and shall that war of Gog and Magog be raised after the last resurrection? For certain, this resurrection shallbe after those thousand years be accomplished; and this war shallbe moved, after the same years be complete, ver. 7. The jesuite feigneth a strange resurrection, after which such stirs shallbe on earth. But it is worthy to be observed with how great unsensiblenes he is stricken. Here where he hath Augustine going before him in a right opinion, he rejecteth him. But at other times often, where by reason of obscurity of things, he is manifestly deceived, he runneth after him apace most swiftly. For the jesuits in seeing see not, being by the just judgement of God altogether blinded. 6 O Blessed and holy is he: They are blessed who do embrace from their heart, the truth restored again to the world. For this is to have part in the first resurrection. As Christ saith to Peter, thou shalt have no part with me. john. 13.8. as though he should say; unless thou suffers these things to be done, which I will have, thou art not indeed partaker of me. Therefore no man hath part in this resurrection, which either embraceth the truth with a dissembling heart, or hath obtained some certain knowledge thereof; but only he in whose heart it taketh root, bringing forth fruit unto eternal life. For all that is borne of God overcometh the world, 1 john, 5.4. and Christ loveth his even to the end, john 13.1. suffering none of them to be lost, john 17.12. For, who shall ravish them out of his hands? john 10.28. Which most certain salvation of the faithful, sealed up to them in their hearts by the Spirit, being unknowen to the jesuit, he findeth this blessedness which the Spirit speaketh off, no where but in heaven. But he erreth, as his manner is. This blessedness is of the life present, necessarily to be published chief at the new appearing again of the light of the Gospel, seeing it should come to pass, that they who should join themselves to the truth, should both be stricken with the lightning of excommunication of the Beast; and also should be condemned of the world as most wicked men. Who would not tremble to be banished from the only holy Catholic Church, as the Romish vaunteth herself to be, unless the Spirit had confirmed those to be blessed and holy who should receive with a sincere affection, the truth raising against▪ and therewithal had taught that, that Romish Church calling herself Catholic, by a true name is a most impudent horlot? This resurrection is only of those, who forsaking the Romish Synagogues, do become the true citizens of the reformed Churches: they which still abide in the Popish corruptions, have no part in the first resurrection, neither shall have any in the second, unless they repent. ¶ He that hath part: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, melaq: A metaphor taken from portions, distributed once by lot, to this end, that we might acknowledge God's mercy and providence in every one converted, without attributing any thing to chance and fortune. ¶ On such the second death hath no power: The second death is destruction in the lake of fire burning with brimstone, before in chap. 19.20. But why doth he only exempt them from the second death? because the partakers of this resurrection have not yet finished the first, to weet, the death of the body: which being inflicted upon them by the Beast, yet shall they be altogether free from the second, which ought to be a comfort to them in their sufferings. Surely there is no need of this consolation in the last resurrection, where we shall no longer live by faith, but shall behold the very inheritance hoped for. Therefore this is the comfort of men warring on earth, which are sure of the victory, but have not yet got the crown. ¶ But they shallbe the Priests of God and Christ: chap. 1.6. and 5.10. It is said in the dative case Priests to God: but this explaineth the other. All the faithful are Priests & Kings in Christ, that is partakers of these dignities, and in some sort also endued of the faculty and power of them: but here some greater thing seemeth to be spoken, after the manner of the Hebrews, who attribute the name of God to those things which are most excellent in their kind, as a Prince of God, etc. as was noted before. After which sort they seem to be called Priests & Kings of God, for that which is, most excellent Priests. ¶ And they shall reign with him a thousand years: These thousand years do begin where the former ended, to weet, in the year 130. In which is promised a continuing of the truth by the space of a thousand years, (from that restoring of it whereof we have spoken,) in these our nations of Europe, to which also this first resurrection belongeth. But whither then again it shall cease, security possessing men, until Christ shall come as a thief in the night, as it is foreshowed in the Gospel, he to whom all things are known, knoweth. We find nothing whereby to determine any certainty touching this matter. Only we have seen three hundred years now to have passed since this first resurrection: and that every day, thanks be to God, the truth groweth mor in use. We must also yet tarry some short space before that our brethren the jews shall come to the faith. But after that they are come, and Christ shall have reigned some ages most gloriously on earth by his servants, in advancing his Church to most high honour abov all Empire, than also the Nations shall embrace true godliness according to that saying, And the Gentiles shall walk in the light thereof, and the Kings of the earth shall bring their glory and honour unto it, & the glory and the honour of the Gentiles shallbe brought unto it, see chap. 21.24.26. For which cause it was promised to the Church of Philadelphia, that she should be a pillar in the temple of God, and that she should go out no more, chap. 3.12. that is, that it should have a firm & stable abiding in the new glorious Church. Which Church of Philadelphia, we have showed in the same place to be of the Gentiles. From which it is proved, that the truth shall remain for a long time yet among the Gentiles. For this is the Kingdom of Christ, when by the Sceptre of his word he ruleth among any people. And this is the most true reign of any people, when it is subject to the government of Christ alone, and is ruled by his only disposition. Now at length we perceive of what sort that millenary reign is, of which we are a part, thanks be to God; concerning which almost all the Fathers, Papias, Irenaeus, justin, Tertullian, Lactantius, and Augustine also in some part, spoke so many things and so highly. Without doubt they would have this Kingdom to be spiritual, whose unmeasurable pleasantness they expressed by corporal things after the manner of the Prophets. Yet nevertheless I will not deny that perhaps some leaned too much in their opinions to the delights of the body: but was it to this end to overfill themselves with them as men altogether lost in riots, and given over to all dishonest pleasures? It cannot be that any such thing should ever come into the mind of learned and holy men: but because they knew that under this reign of Christ his Church should enjoy very great felicity also of this life, they made mention of the abundance of such pleasures. Which we shortly expect, when the Romish Antichrist and the Turk shallbe utterly abolished. Until this victory be gotten, the Church yet is in war, liveth in tents, & fighteth with many adversaries. But after this war is finished, she shall keep a most joyful triumph, and shall rejoice with perpetual mirth. So as they swerved not much from the truth, who commended the holy pleasures of this reign: unless in this, that some supposed, that these things should be after the last resurrection; wherein they greatly failed, when they added any earthly thing, to the eternal happiness of the saints, which cannot be expressed or declared, by any earthly thing which here we do enjoy. But let us observe how greatly they are deceived, who almost do determine a certain year, and day of the last judgement. The truth shall yet reign among the Gentiles for seven hundred years: how long afterward among the jews, no calculation doth declare, as far as I can find out: but this is in the power of God alone, altogether uncerten and unknown to every creature, as Christ expressly teacheth, Mar. 13.32. 7 But when the thousand years are expired: Such than was the condition of the godly, in the beginning and during the third period. Now he relateth partly what troubles Satan wrought being loosed; and partly what troubles he will yet cause. First, he showeth his losing in this verse, (for he rageth and is quiet at the commandment of God,) which losing was done after those thousand years were accomplished. Not those whereof he spoke last in the end of the former verse, but those of which he made mention in the 2.3.4.5. verses: of the beginning and end of which, we spoke at the second and third verses. ¶ Satan shallbe loosed out of his prison: The open enemy shall then again invade the Church, as it came to pass in the rising of the Turks, as we showed at the third verse. 8 And shall go out to deceive the nations: His first labour, being loosed, shall be in preparing an army, in this verse: the endeavour whereof is afterward propounded to be threefold, in the verse following. The huge army shall be gathered, from many and sundry countries, as is showed by the sour corners of the earth: South, North, East, West: In which four quarters, seeing the whole compass of the earth is contained, lest any should think that this Empire doth extend even as far & amply, he comprehendeth those four corners within the limits & bonds of two nations, Gog and Magog; as though he should say, think ye not that the whole earth shall minister soldiers to make this wicked army; so much of the South, & other parts of the earth, as there are Provinces in the possession of Gog and Magog, shall help to the preparing of these hosts. Therefore this power of enemies shall consist chief of these two sorts of people. But what nations they are, can not be unknown, the Captain being known. To the finding out of whom, the time doth lead, as by the hand. For he riseth up after the thousand years of the devils imprisonment; which time we have proved both often, and in many words, to come out at the year 130. And what other Devil, open enemy of the Church, came there into the world, than that terrible Turk, who far passed all the former in all cruelty? who notably executeth the fierceness of the Devil, who knoweth that but a little time remaineth for him of this losing. Wherefore the Devil seemeth to rage's even visibly in the person of the Turk, whom he hath ordained for his Vice-Captaine. Therefore Gog and Magog are the nations that are subject to the Empire of the Turk, or at least those that minister arms unto him, for to perform his wicked entreprises. But yet so, as that Gog be the chief nations, and proper to the dominion of the Turk; as we learn from Ezechiel, who draweth his Prophecy chief against Gog, chap. 38. and 39 But Magog are perhaps the nations of an other jurisdiction: yet always at hand to help the Turk. For Ezechiel inveigheth more lightly against him, as it were against a confederate, rather than the chief author As touching Gog, a Reubenite is rehearsed by this name, 1 Chron. 5.4. But who besides the name, hath not likeness to this, as is clear from these places of Ezechiel and the Revelation, in which only, he now spoken off being excepted, mention is found of him. The most learned Tremelius & junius do think, that this name came of Gyge, who killed Candaules the Lydian, and reigned in his stead: from whence the lesser Asia was called Gog; even as afterward Croesus enlarging the bounds of his Kingdom unto Syria, a certain town nigh Libanus was called Gygarta, for that which is Gog karta, that is, the City of Gog: for in the time that Ezechiel prophesied, either Halyartes or Croesus, both the nephews of Gyge, reigned in Asia minor. Neither is it a new thing that the country is should be signified by their chief Princes: especially in the scriptures, which declare that every nation took their names from hence at the first. Yet this perhaps hath place, rather in the first Princes, then in their successors, albeit that these also gave names to the countries. But it was sufficient for the Prophet to note the nation by the name of her first stock, which at that time bare rule in the same place, howsoever perhaps that country was not so called every where. These things do make this sense very probable. Yet notwithstanding seeing Ezechiel, with whom, this place (being wholly taken from thence) doth well agree, maketh this Gog the chief Prince of Meshech and Tubal, in chap. 38.3. that is, of the Capadocians and Iberians of Asia, as josephus teacheth lib. 1. chap. 6. of the Antiq. Neither was any of the posterity of Gyge, no not Croesus who reigned last and farthest, ever Prince of these countries, whose dominion was limited by the River Halys, as Herodote relateth in Clio, there is perhaps an other reason of this name. Which seemeth to be such, that Gog is not an usual name of any nation, but a name made of Magog, that both it may note the great union of both peoples, and also that Gog doth spring from Magog. For Magog is the chief name of one of the sons of japhet, who are reckoned to be Gomer, and Magog, and Maday, and Javan, etc. Gen. 10.2. And Gog is made thereof by taking away the first syllable, that we may know him to be a branch of the same stock. But the countries which Ezechiel attributeth unto him, were not subject at that time to any such Prince, but at length they were to be under the power of some such, at which time that Prophecy should be performed: from which that Gog going out with violence as from the lifts, should make his first assault for the subduing of the other countries. As though he should say: behold I come against thee, o people, having thine offspring from Magog: but who abidest in the countries of Meshech and Tubal. By which he noteth out most fitly the Turks in their first original. For these are Scythians by birth, who dwelled by the North side of the mount Caucase, as Zonaras writeth in the 3. tom. ad Constant. Pogonatum. Who after that they were called into Persia against the Saracenes, at length forsaking the Persians, brought under their power the Babylonians, & almost the whole East, Armenia, Iberia, Cappadocia. Therefore the Scythian nation is the Turk, at length made Lord of Meshech & Tubal, of the Cappadocians, & Iberians. In which places he was at quiet until the Devil being loosed, about the 130. year did seduce this nation, & provoked them to make open war to the Church. For Andronicus Palaeologus being Emperor, he slew the Roman army in Paphlagonia, not leaving one alive: which gate being opened unto him, he passed through, even unto Sangarium, and made all the provinces from the sea Poncus and Galatia, even unto the sea of Lycia and Caria, and to the river Eurymedon, to be of his jurisdiction▪ see Niceph. Greg. lib. 5. Byzant. Hist. From hence was the beginning of all miseries; Ottoman rising by and by after, by whom now for a long time hath the calamity of our world been spread. So then was Gog seduced, Prince only of Meshech and Tubal, when first he began to go on with rage, but to whom now all Asia the less, Syria, Mesopotamia, Arabia, judea, Palestina, Egypt, the islands, Graecia, Macedonia, Thracia, & c, obey. All which Provinces, after this tyranny increased, do come in that full largeness under the name of Gog in the Prophet. But thou wilt say, what alliance hath Gog with Magog, if we grant him to be a Scythian by his stock? A most nigh, both of kindred and nature. For Magog is a Scythian, and the Prince of that nation, as josephus declareth in his first book and 5. chap. Magog, saith he, was the author of the Magogites, named of his name, which are called Scythians by the Greeks. But sybil describing his countries, seemeth to prophesy another thing: woe woe be to thee o land of Gog and Magog, compassed with the rivers of the Aethiopians. Wither then is Magog between the Rivers of Aethiopia? But we know that these Southern peoples are bordering on the sea, and that this name agreeth not to any nation nearer the North then Egypt, which sometime is called Aethiopia, as Eustatius on Dionysius declareth. And without doubt this is that Aethiopia which sybil meaneth, which justly she attributed to Magog. For who knoweth not that colonies of the Cereases Scithyans' were brought into Aegygt? where there is also a town of their name? And also Ezechiel reckoneth the Persians, Aethiopians, and Putei in the army of Gog, chap. 38 5. Therefore sybil describeth not Magog by his proper country, but by a colony sent which she chief maketh mention off, because the calamity of Magog should most of all rest upon that part of the earth. But let it be granted that Magog is a Scythian, how hath the Devil deceived him? In provoking him to join his battles with the Turks, and together to attempt the destruction of Christians. When first by the straits of the Caspian sea, new troops of Scythians had broken by force into the nigher Asia, about the year 1250. johannes Duca being Emperor at Nice, they were troublesome to the Turks their kinsmen, who a few ages before came into those countries, whom they drove out of the countries beyond Euphrates, into those straits of Armenia the lesser, and Cappadocia, whereof we spoke even now; so as they were constrained necessarily to crave peace of the Roman Emperor, whereby they might resist the inroads of the Scythians, pursuing them at their backs. And this was the state of things, until the time limited came, wherein the Devil should be loosed from his bonds. But then being let go out of his prison, he broke off this strife between these two, and made one agreement of their minds, for to abolish the Christian name. Since that time the aid of the Scythians their countrymen hath never been wanting to the Turk; in whose strength at this day he trusteth greatly, as we see in the late expeditions into Hungary, where he had great armies of the Tartarians, who are the natural Scythians, the offspring of Magog: Therefore the society of Gog and Magog against the saints, is evident in these days: whom not kindred & affinity of a common stock, but only fraud & deceit of the Devil associated. Such than is the army of the Turks & Scythians, both indeed of the same original: but of both, these are called Gog, because they are descendded from Magog, even as a river from the fountain, although now they be the princes of this warfarre, neither retain they any thing now of the Scythians, because of their long sciourning in Asia, but only some footsteps of the former name. But these partly newly come from Scythia, partly the inhabitants at this day, but called into these countries, as necessity requireth, delight yet in the name of their first Prince. The number of this army is almost infinite: for it is as the sand of the Sea, that is, exceeding great and innumerable, being defined before to be of two thousand hundred thousand, in chap. 9.16. in both places is signified an huge multitude. But what Emperor but the Turk, goeth to battle with so populous an army? Scarce all the Christian armies joined together in any expedition, do equalize the fourth part of it. 9 They went up therefore into the plame of the earth: In the former verse we spoke of a threefold endeavour of this mustered army: the first of which is this going up into the plain of the earth; whereby is signified the same thing which was expressed before by the third part of men killed, chap. 9.15. But this so express mention of the latitude, declareth that this tyranny shall overspread much more in breadth then in length. For Egypt being subdued, & a great part of afric, and toward the North, even to the borders of the Tartarians; this their Empire extendeth no less itself from the South unto the Septemtrion, yea far more, than was once belonging to the Empire of Rome. From the East to the West, they have scarce attained any more than the third part. Moreover they have had so easy and ready a conquest hitherto, that justly they may be said to go up upon the breadth, who have brought under their power many countries, rather by traveling over them, then wearying them with any long and doubtful war. ¶ And they compassed the tents of the Saints: The second endeavour is the assaulting of the tents, in which the Saints dwell. Whose tent is our Europe; which after the truth restored, the cruel Turk doth hold besieged on the East and South parth these three hundred years. For the Saints are yet in camp under their tents, and shall not have an end of the warfare till before that the marriage be come: at the solemnisation whereof, they shall cast off their soldiers cassock, and shall put on more joyful garments, meet for so great mirth. ¶ And the beloved City: The third endeavour, so far as which, hath proceeded the repetition of the former Prophecy. This third is altogether to come. For howsoever the holy city was above granted to the Gentiles to be trodden under foot a thousand two hundred three score days, chap. 11.2. and the same again was renewed (after that time was past) in the CHURCHES, which in these last times are reform according to the rule of the divine truth; yet it is not to be doubted off, but that the beloved city is for excellency sake, that multitude of the believing jews, who now at length shall shortly be joined to the company of the true believers in Christ. The judgement that followeth, doth require it should be so, whereby the Turk endeavouring to conquer this city, shall upon a sudden be overwhelmed. But where and when this siege shall happen, may be gathered from those things which have been spoken before. The place shallbe Hartsebhi, the mountain of beauty, the Oriental armagedon, the very land of judea. So Daniel chap. 11.45. and elegantly Ezechiell chap. 38.8. After many days thou shalt be visited. For in the latter years thou shalt come into the land that is come home safe from the sword, and is gathered out of many peoples, thou shalt invade the mountains of Israel, which have long been waist: with it being brought out of the peoples, all shall dwell safe. The time shallbe at the end of a thousand three hundred thirty five years, of which Daniel speaketh in chap. 12.12. when the hour, day, month, and year of the Turks tyranny shall come out, to weet, at the year a thousand six hundred ninetith more or less. But of these things now briefly, perhaps occasion shallbe given at an other time to declare them more at large. ¶ But fire came down from God: The last destruction followeth, and first, of the army, in this verse; which God by some extraordinary way, shall destroy utterly. For from heaven he shall power out his wrath upon the armies of the Turks; as before chap. 16.21. and more largely in Ezechiel chap. 38.18.19. etc. 10 And the Devil that deceived them: The Emperor himself the Turk not only in respect of his own person, but also of the whole state & succession of his Empire. For there shall not be any more, either Emperor or name of Turk. But the word Devil is used by a figurat if kind of speech of the principal cause, for the instrumental: which is very significant in this place, showing that not only this one enemy the Turk shallbe destroyed, but that no open enemy shall arise ever after. For the Devil, by whose labour they are raised up, shall not be thrust into prison again for some time, but for ever he shallbe cast into the lake of fire, never to go out for to raise up any such new troubles. ¶ Where was also that Beast and that false Prophet: Therefore all are in a like condition, which are punished with the like punishment. The name of Christian maketh no difference between the Turk and the Roman Antichrist, unless perhaps for to increase his punishment, for as much as he had a greater means of truth and grace. But observe, that the Beast & the False Prophet were already destroyed, as also their destruction hath been declared before, to whom at length that Devil is added, a partaker of the same punishment. ¶ And they shallbe tormented: The vulgarlatine translation omitteth the copulative conjunction, and joineth the verb, shallbe tormented, next with Beast and False Prophet: but amiss, considering than it is no less necessary to understand that the common punishment of them all shallbe eternal, then that the punishment shallbe one and the same. 11 Then I saw a great white throne: Thus far concerning the destruction of the enemies; the happiness followeth, which the Church shall enjoy after all these storms are driven away. The first part of it is, the gathering together of the Saints, in the rest of this chapter. Which gathering is represented by the resurrection of the dead, and the judgement given touching them. For, by the most learned men's leave, I do think that this resurrection, commonly believed, so far as I see, of all men, to be that last resurrection of the bodies of all men, who since the death of the first Adam do sleep in the graves, pertaineth to no other thing, then to the full restoring of the jewish nation. Not that I desire to set a broach new opinions, & proffer them to the world, or because it delighteth me to go against the consent of all men, (I hope that such proud & impudent rashness is far from me; and God is my witness how I detest that itching desire of searching out & forging new errors, through a loathing of ancient truth,) but only because the whole order of things, & the merveilous consent of the rest of the scriptures do compel me to follow this interpretation. Which thing I have thought good to relate in a few words, that it may appear to all men by what means I am brought into this opinion: that if they shall have any weight for the truth, we may gain the knowledge of a thing not sufficiently known before: but if they shall not be firm and sound, they may be thrust through by the censures of the godly; and I myself at length may be freed from this error, of what sort soever it be. First therefore, when I diligently weighed those things, which in the next chapter following are rehearsed to be after this resurrection, I saw that they agreed by no means to the heavens properly so called, but to have place only on earth. Of which sort are that this holy city cometh down from God out of heaven: that she is a spouse prepared only, and adorned for her husband, not yet given: that the hope of reward is put off unto the time to come: ver. 7. that one of the seven Angels showeth her to John, ver. 10. of which sort of ministry, there shall be none in heaven. The very name also of which Angel being but heard, seeing that he is one of those seven which are appointed chief actors in the last plagues, ch. 15. may declare within what bounds we are conversant. Wither also shall the Apostles make the foundation of the wall of the holy city in heaven, when Christ delivereth up the Kingdom to his Father? Or whither shall the Kings of the earth bring their glory to the Church in heaven? Or shall any thing redound from hence to the health of the nations? These things therefore, and many other of the like sort, considering that they shallbe after this resurrection, drove me to another interpretation, and chief to that which the natural force of the words manifested. For I remembered, that the calling of the jews openly and often in the scriptures, is called the resurrection of the dead, as in Paul, for if the casting away be the reconciling of the world, what shall the receiving be but life from the dead? that is, as Oecumenius saith, among other interpretations, what shall the receiving of them be, but tha● we say, that he quickeneth them being dead in sins which receiveth: to weet God. Well and agreeably to the Apostles mind, judging that the very receiving of the jews should be life from the dead. Most learned Theod. Beza so interpreteth, as if the Apostle should say after a proverbial manner of speaking, that it shall come to pass, that when the jews shall come to the Gospel, the world shallbe as it were revived, by an argument of things compared. But I forbear to heap together interpretations. The very words of the Apostle are plain enough of themselves. The second place is out of Isay chap. 26.19. Thy dead men shall live again, my dead bodies shall rise again: awake ye that dwell in the dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. In the former chapters the Prophet hath foreshowed the desolation of the whole earth: severally of certain nations, from the twelft chapter, and of all together in the chap. 24. But seeing this renewing of the jews which he speaketh of, shallbe after that Babylon is overthrown, and the same such, as whereby the Lord will swallow up death into victory, and wipe away tears from all faces, as chap. 25.8. it must needs be that this full restoring is yet looked for to be fulfilled, and not to be esteemed passed in those smaller deliverances, which came to this people long ago. Especially considering that there is a more express noting of the time in those things which follow next, where the Lord saith, that in that day he shall visit Leviathan, that long and crooked SERIENT, and the DRAGON which is in the Sea, in Isaiah chapter 27. ver. 1. by which words he signifieth not the Babylonian, (for he was far removed from the sea●) but without all doubt the Turk, whom likeweise our holy Apostle john agreeably unto it, calleth a SERPENT and DRAGON. This, is worthily called a long SERPENT, the bounds and limits of his Empire being spread and extended so far abroad: and no less justly said to be crooked, if an● do consider well the Provinces of his jurisdiction. For we may consider the knob head to be in Greece, Macedon, Thracia and the other nations of Europe; his some what stretched out body to be in Asia the less, called at this day Anatolie: afterward his belly bowed & going in circuit by Syria & Phoenicia: as Dionysius writeth most elegantly of the Gulf Issicus: As a Dragon cruel in looks is wrapped about round creeping, slow. Last of all his tail following with a long train through Egypt, and the coast of Lybia, and gathering itself as it were into a circle. This Serpent goeth not with strait passes, but bowing himself into many crooked circuits, thrusteth forward his very body. Who is he that beholding this Empire, not so much stretching itself in length, as going forward with a crooked winding, may not perceive the lively image of the crooked serpent? It is not my purpose to hunt after vain subtleties, but to bring only the truth, as far as I see, that figure of the Serpent, which the Spirit hath represented to us. There is added the habitation of this serpent to be in the Sea, for which cause he is called Leviathan or Whale. How wonderfully doth this agree to the Turk, who hath fixed the seat of his Empire in the very mouth of the Sea Pontus and Propontide; to weet Constantinople? Therefore when God shall call to an account this Serpent & Leviathan, that is, when he shall utterly abolish the Turkish name, then shall this resurrection be. For the Prophet joined together these two things, saying, thy dead shall live again, and at that time the Lord shall visit Leviathan with his most sharp sword: the next chapter beginning by an opposition of the time, in which he will bestow that benefit, which he mentioned in the end of the former. So john in this place next after the destruction of the Turks, addeth this resurrection. The third place is in the 37. chap. of Ezechiel, where, what other thing are the dry bones, the slain, and the graves, them the jews afflicted and overwhelmed with all kind of miseries and calamities? Who should have no greater ability to deliver themselves from that ruin, than have the dead and buried to rise out of their graves. And what other thing are the sinews, flesh, skin, Spirit, than a future restoring at length? Which shallbe no less acceptable an well come, as almost is a new life of a sleep in the graves. Behold, saith the Lord jehovah, I will open your graves, and draw you out of your sepulchers, my people, and bring you back into the land of Israel: that you may know, that I am the Lord, when I do open your graves, & bring you out of your sepulchers, o my people, ver. 12.13. To what end should they be brought again into the land of Israel after the last resurrection? our dwelling place shall then be in heaven, not in earth. Moreover, that resurrection which Ezechiel speaketh of, shallbe by degrees, and by little and little, ver. 8.9.10. But the general resurrection shallbe in a moment, in the twinkling of an eye, 1 Cor. 15.52. Furthermore these bones are the whole house of Israel, ver. 11. and now shallbe the uniting together of judah & Ephraim, which those two pieces of wood joined together into one do declare. Which things belong properly to the Israelites, neither also past, but to come, as that happiness showeth, which is mentioned in the end of the chapter, greater than any, that the days past can challenge. But how doth that agree, that together with this resurrection, is conjoined the conquering of Gog and Magog, chap. 38. and 39? unless that here the resurrection goeth before; in john in this place, it followeth, the cause whereof we will show by and by. Neither do I doubt, but Daniel hath meant the same thing by those many of them that sleep in the dust of the earth awoking, some to everlasting life, some to shame and perpetual contempt, chap. 12.23. For many are not all: but this word seemeth to have been used of set purpose, that a difference might be set between the general and this resurrection. He attributeth also the chief honour to them that teach and justify others, not so much for labours passed in their life time, as for their present travel and industry. For they that teach, saith he, shall shine, not they which taught long a go. None of which things, we know, shallbe after the resurrection. For brevity sake I will not examine, how that of Hosea 13, 14. belongeth also to this. Seeing therefore the scriptures do so freely use so express a similitude of the resurrection, to signify the restoring of the jews, neither do we find a thing of so great moment else where fully declared in this book; we hope that we do no violence to the truth, if that we shall join this place unto the meaning of other the like. But some man will say that we have made mention of this calling in the former chapter: it is true, but that of the sixth vial was but begun, not perfect and absolute, as that of the last vial shall be, when all the enemies shallbe destroyed. Which distinction of calling the former words do manifest, when in that first, john was commanded to write, blessed are they which are called to the marriage supper of the Lamb, chap. 19.9. Whereby it is taught that the first was not perfect, where need was of such confirmation: the office whereof is to seal up a thing not yet sufficiently known, and to come; which, all being called had been superfluous. But Daniel writeth most plainly, who hath distinguished both the callings by their times. He setteth the first at the end of a thousand two hundred ninety days. The second at the end of a thousand three hundred and five. The distance between both is of forty five days, that is of so many years, as in an other place with Gods help we will show. Dan. 12.11.12. We shall see likeweise in Ezechiel in the place before spoken off, that the dry bones being covered with flesh and skin, did move themselves alike, and approach one to an other. Moreover, after some time, during which they were destitute of Spirit, at length being quickened by the same, do live a true life, and do perform all those offices of life peculiar unto bodies endued with souls. That approaching of the dry bones, is that first calling of the former chapter. The coming to of the Spirit, giving to those bones perfect life, is the latter calling, this resurrection to which nothing shallbe wanting unto perfect salvation. Both which, though Ezechiel comprehendeth in the same chapter, yet he handleth the more distinctly afterward. For first, before that war with Gog and Magog, he mentioneth the resurrection, as also john that which was begun in the former chapter: afterward when Gog was destroyed, he describeth a most glorious building of the temple in the 40. chapter etc. which is this second and full resurrection. Therefore the first resurrection of the jews, (of the jews I say, for the first resurrection of this chapter ver. 5. is of the Gentiles, into which notwithstanding shall fall at length this first of the jews, that every way it may be the first,) shallbe by and by after the destruction of Rome. The second shallbe strait after the Romish Pope and the Turk be destroyed. This resurrection is a power to enter into the temple, which the smoke did hinder to all until all the seven last plagues were accomplished, ch, 15. the which is spent in destroying the Pope of Rome and the Turk, as was spoken sufficiently before. If I seem to any, to weaken the general resurrection, by taking so notable a foundation from it, let him understand that it taketh no damage from hence. This place hath yet left a most strong ground to confirm the same. For the Spirit doth not deceive with a feigned similitude, but of which ought to be a most certain persuasion among Christians. Otherweise certainly he had lost his labour, if he had brought any thing lacking credit. Moreover he should have driven to defperation, in propounding that which must not be done: for they would have thought, that even so they had been past hope: but using a type of a thing that should most certainly come to pass in his time, he both maketh the calling undoubted, and also declareth the manner, whereby at length the resurrection shallbe accomplished. And thus much of the true sense of this argument: now we will prosecute the rest, ¶ Then I saw a great white throne: The preparation of God the judge, setting his people at liberty, taken from a similitude of the general resurrection. For the power and mercy of God shallbe no less clear in the molifying of men hardened by so long a revolting, and in bestowing salvation upon them so past recovery, then at length shall appear in raising out rotten bodies out of the graves. The throne therefore is white, most pure, most gracious, most comfortable, in the very form having a demonstration of mercy. Great, to declare the most imperial majesty of God, which now shallbe made evident in this assembly of his people: he sitteth also upon a throne, ready to judge, because there shallbe no more any delay of rewarding: the stay whereof before brought men into that opinion, as if God regarded not the earth: there fled from the face of him that sitteth on the throne, both earth and heaven: a great alteration of all things being made, both the false Church plucked up by the roots, and also the true augmented with so great fruitfulness, that her former sorrowful face may seem to have fled away. 12 And I saw the dead both small and great: Such than was the judgement: now at described those that shallbe judged. These small and great are jews, who before hated the faith, and were spent with such calamities, that they might seem to differ nothing from the dead. Now all of them shall appear before God, every one to undergo the judgement, either of life or death. For now it shallbe made manifest who are elect, and who reprobate. They which yet shall resist the truth obstinately, shallbe numbered among the last sheep. No remedy shallbe used afterward, whereby their stubborn minds may be subdued. But why saith he small and great? Whit her in the last resurrection, according to the manner whereof, all things are here applied, shall every one appear in that stature, in which they departed this life? For this cause some have affirmed too rashly, that every one shall rise again in that tallness, in which Adam was created. Which opinion, both resisteth evidently this place, and also taketh away the truth of the restored body, if there shall not be that just stature, in which they died. ¶ And the books were opened: The form of judging, by books opened, which are the consciences endued with the true light of God's will, & with a lively feeling of all their actions. These shall now openly manifest to all men, them in whom there is a sincere mind given of God, and in whom lay hid hitherto the seed of election. ¶ Then an other book: Of God's decree and election: these things are spoken after the manner of men, considering that it is our manner for the help of our memory, to record in books things done, and in judgements to give sentence according to the truth of them. Therefore election is no new thing, neither doth it depend on our pleasure, but is founded on the eternal decree of God. ¶ And the dead were judged etc. After or according to those things which were written in the books, as once in the return from Babylon's captivity, they were removed from their place & office, whose genealogy was not found. Nehem. 7, 61.64.65. The Gospel is in truth savoury to no man, neither doth any man give his name to it from his heart, but he who is written in the book of life; and in the book of his heart, hath a writing answering the same word for word. 13 And the Sea gave up her dead: The way whereby they that are to be judged, are presented before the judgement seat: to weet, the jews were gathered from all the corners of the earth: as in the general resurrection nothing shall hinder, by what kind of death soever any hath perished, but that a body shallbe restored to him. Yet notwithstanding when as the Sea signifieth corrupt and false doctrine, by this also is noted, that those jews which live in Christian countries, of which sort are very many in Spain, France, Germany, Italy, as it were in the bosom and compass of the Popish sea, of which we have spoken so many things before, shall open their eyes to acknowledge the truth, and shall fly together at the light thereof. ¶ Death ulso and hell gave up: A Synecdoche of the general; as though he should say, and all that have died of any other death. It must needs be that the karkeise be drowned in the sea, or be covered with earth, or rot in the air, or be consumed of the fire, or devoured of beasts, or some like thing. As touching the drowning, he said before, the sea; as touching the grave, now he saith hell: Death containeth all the rest. But seeing death restoreth those jews, which live in the Christian lands, and are infected with the Romish superstition, death and hell shall restore them that shall live among Turks and Heathen, who are banished further off from salvation, and are conversant in the inner parts of hell itself. For so are all those nations of whom the name of Christ is either hated, or not heard. Nevertheless it maketh no matter whither a man perish by sea, or land, either among Christians, or among the enemies of this name. 14 But hell and death: A special execution on death. Therefore as after the general resurrection no death shall reign any more in the world, besides that eternal, which shall always feed up, and not consume the wicked, so after the Church shallbe restored by that full calling of the jews, death and the grave shall reign no more in her, as of old while as scourges they always lay upon the shoulders of the offenders, but only they shall serve to translate the elect into the Kingdom of heaven, whereupon they shall lose their former name. They are cast into a lake of f●re, not because either death or hell sustain any person, but because that which is proper to men, is attributed to them, as though he should say, there shallbe no torment any more either of death or hell, but in the lake of fire, where the reprobate die for ever. But from hence observe, that seeing hell is cast into the lake of fire, that is into hell properly so called, that it obtaineth an other proper signification, then that which commonly is given to it in our mother's tongue. It is taken of many for the place of the damned, but commonly it noteth not any thing but the grave, and the common state of the dead, as may be learned from this and other places of this book. 15 And whosoever was not found: None shallbe gathered into this Church, but he that shallbe of the elect. How excellent is this pre-eminence of the Church, which shall not be defiled with any hypocrites and counterfeit Christians as before time? How fair is this field, which shall abound with most fruitful corn? without any tars and darnel? Whatsoever is found in this net may be laid up in a safe vessel. Therefore it cannot be declared in words how amiable this most glorious spouse shallbe. It may come to pass that some may fall some time through human infirmity, but holy admonitions, and wholesome correction shall bring them again to good thrift and repentance. But shall every one of the jews be such? Some shall not embrace the truth, as is manifest from Daniel, many arising to shame and perpetual contempt, chap. 12.2. And we shall learn from the chapter following that some dogs shallbe excluded without this city. But they which now shall refuse the truth, shall show forth a manifest token of their reprobation, that the Church shall not be subject to be deceived any more. Wherefore in this renewing the goodness and power of God shallbe most famous through the whole world. Which shall restore wretched men so wonderfully, and make so singular choice of them, whom he will redeem. But see how the godly shall receive comfort from hence. For whereas every most holy man might justly tremble through conscience of their sins, against this fear we have here a notable confirmation, that election by Christ setteth us free from guilt. CHAP. 21. AFTER I saw a new heaven and a new earth: for the first heaven, and the first earth were passed away; and the sea was no more extant. 2 And I john saw the holy city the new jerusalem come down from God out of heaven, prepared as a bride trimmed for her husband. 3 And I heard a great voice out of heaven, saying, behold the tabernacle of God is among men, and he will dwell with them, and they shallbe his people, and God himself shallbe with them, their God. 4 And God shall wipe all tears from their eyes: and death shallbe no more, neither neither sorrow, neither crying, neither shall there be any more pain, because the former things are past. 5 And he that sat upon the throne said, behold I make all things new. And he said unto me write: for these words are true and faithful. 6 And he said unto me, it is done▪ I am Alpha and Omega, the beginning & the end: I will give to him that is a thirst of the well of the waters of life freely. 7 He that overcometh shall inherit all things, and I will be his God, and he shallbe my son. 8 But the fearful and unbelieving, and abominable, and murderers, & whore mongers, 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. 9 And there came to me one of the seven Angels, which had the seven vials, full of the seven last plagues, and he spoke unto me, saying, come I will show thee the lambs wife. 10 And he carried me away in the Spirit, in a great and high mountain, and showed me that great city, that holy Jerusalem descending out of heaven from God: having the glory of God. 11 And her brightness was like unto a stone most precious, as a jasper stone shining as Crystal. 12 It had beside a great wall and high, having twelve gates, & at the gates twelve Angels, and names written, which are the names of the twelve tribes of the children of Israel 13 On the East part there were three gates: on the North side three gates: on the Southside three gates: & on the Westside three gates. 14 And the wall of the city had twelve foundations, in which were the names of the Lambs twelve Apostles. 15 And he that spoke with me, had a golden reed for to measure the city withal, and the gates thereof, and the wall thereof. 16 And the city lay four square, whose length is as large as the breadth of it: & the length, and the breadth, and the height of it are equal 17 And he measured the wall thereof, a hundredth forty & four cubits, by the measure of man, that is, of the Angel. And the building of it was of jasper. 18 And the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. 19 The first foundation was of jasper: the second of a Saphyr: the third a Chalcedonie: the fourth an Emerande: the fift a Sardonix 20 The sixth a Sardius: the seventh a Chrysolite: the eight a beryl: the ninth a Topaz: the tenth a Chrysoprasus: the eleventh a Jacynth: the twelft an Amethyst. 21 And the twelve gates were twelve Pearls, & every gate is of one Pearl, & the street of the city is pure gold, as shining glass. 22 Neither saw I any temple therein: for the Lord God almighty, and the Lamb are the temple of it. 23 And this city hath no need of the Sun, neither of the Moon to shine in it: for the glory of God doth light it, and the Lamb is the light of it. 24 And the Nations which are saved shall walk in the light of it: and the Kings of the earth shall bring their glory and honour unto it. 25 And the gates of it shall not be shut by day: for there shallbe no night there. 26 And the glory and honour of the Gentiles shallbe brought unto it. 27 And there shall enter into it no unclean thing, neither whatsoever worketh abomination or lies: but they which are written in the lambs book of life. Analysis. HITHERTO hath been the manner of gathering the Church; afterward is declared what shallbe the condition of it being gathered. Which is showed to be most happy; first generally from the things seen; a new heaven & earth, ver. 1. & the holy city ver. 2. & also from things heard, partly in common, touching the presence of God with men ver. 3. Of the removing of calamities ver. 4. & a new restoring of all things, ver. 5. partly in private concerning the certainty of the Prophecy ver. 5. of the mystery now fulfilled, v. 6. and the rewarding both of the godly, ver. 6.7. and also of the ungodly ver. 8. And such is the general declaration. The particular relateth the revealing cause, an Angel ver. 9 & 10. And the thing revealed, universally, ver. 10.11. By parts, in respect of the wall and city, and essential parts, as the form of the wall ver. 12.13.14. The form of the city ver. 15.16.17 Afterward of the common matter for 18. Special of the wall ver. 19.20.21 Special of the city ver. 21. The extern arguments by which the glory of this city is set forth, is first, God himself, who is both the temple ver. 22. and the light of the city ver. 23. Secondly, the Gentiles, which shall bring their glory to it ver. 24 both free from all fear and suspicion ver. 25. & also from any defiling by contagion ver. 27. Thirdly a marvelous abundance of things necessary, & the continuance of this glory in the chap. following. Scholions. 1 After I saw a new heaven: The opinion of the resurrection from the end of the former chapter, hath moved very many to interpret all these things of the Church as it shallbe at length in heaven. But we have showed, that neither the last resurrection is entreated of there, neithe doth the Spirit describe here to us the Angelical blessedness of the Saints after this life, but of them yet conversing upon the earth, as the things which are mentioned do manifest in their places. Neither perhaps is it needful that the heavenly inheritance should be adorned with words, which all know well enough to surmount any praises whatsoever, even they also, in whose eyes the Church on earth is otherweise despised: but concerning this, her estimation is less with mortal men than ought to be, because she is a stranger: whereupon there may have been a necessary reason to set forth more largely the glory and dignity of it. The descriptron whereof notwithstanding, maketh a way to comprehend in mind that celestial happiness. For if the magnificence of the spouse be so great on earth, of what sort are those things, which God hath prepared for his with himself? But the mind is weakened at the thinking of this, let us therefore turn our eyes aside to this earthly pleasantness, greater indeed than all words can set forth, yet more capable to our senses, and which within a few years shallbe made clare to the world. The interpretation of the new heaven and earth may be taken out of that to the Hebrews chap. 12.26. whose voice then shook the earth; but now hath declared saying, yet once more will I shake not only the earth, but the heaven: where to shake heaven and earth, by the interpretation of the Apostle himself, is to abolish the old manner of worship and people. For heaven by translation is the temple, and whole legal worship, whereof that temple was the seat and place where it abode long, as Heb. 8.5. From whence to shake heaven, is to abolish that worship. The earth are men, and more properly the Israelites, a people to whom that legal worship did belong. Therefore to shake the earth, is to shake the Israelites, & to remove them out of their place. Neither hath the common use of speaking through this book digressed any whit from this signification of the words, where heaven is the more pure Church, the earth, the degenerate citizens, as we have seen in their places. Even as God therefore in the first coming of his son shook the heaven and the earth in rejecting that old both worship and people, and ordaining and choosing a new, so again when it shall please him to have mercy on the forsaken nation, and to bestow upon it salvation by Christ, he shall darken the former glory of heaven & earth, making the dignity and honour of his new people so famous, as if he had created all things a new. Vherunto belongeth that of Isaiah: For behold I will create a new heaven, and a new earth, as thoug he should say, I will appoint a most pure manner of worshipping me, and will take unto me a new people, in whose assembly I willbe honoured, chap. 65.17. Of which sort is that of the Apostle, If any be in Christ, he is a new creature, old things are passed away, all things are become new, 2 Cor. 5.17. ¶ For the first heaven and earth were passed away: Shall the Church then fail utterly among the Gentiles? For heaven noteth out more pure godlinesse● as we said even now. How this should be abolished, it may be doubtful because of those things which we have mentioned before. As concerning the earth, it is not so doubtful, considering that the Spirit hath already taught sufficiently that the Pope of Rome with his whole (falsely so called) Catholic flock, shallbe rooted out utterly before this day. As then touching the reformed Church, shall the receiving of the jews, cause the alienation of the Gentiles, as before time the casting away of them, was the reconciling of the world? Rom. 11.15. It may seem so in deed, especially considering that the Apostle affirmeth in the same place, that a certain fullness of the Gentiles shallbe accomplished, as is like at the calling of the jews ver. 25. but yet notwithstanding in this very chapter, the Revelation teacheth otherweise, to weet, that the Gentiles, which shallbe saved, shall walk in the light of it, and the Kings of the earth shall bring their glory and honour to the new jerusalem, ver. 24. Yea Paul in the place before said, plainly avoucheth, that the Church shallbe very flourishing among the Gentiles, when the jews are called: For, saith he, if the casting away of the jews, be the reconciling of the world, what shall the reconciling be, but life from the dead? This is as if he should say, what shall the receiving be, but as it were a general resurrection, whereby they that are dead in sins among all nations, coming at length to the truth, shallbe made partakers of eternal life by faith in Christ? From which we gather that the fullness of the Gentiles is not a certain end of believing, at the calling of the jews, so that faith among the Gentiles afterward should utterly perish, (even as no more can be powered into a full vessel,) but a more abundant access of all nations of the earth toward what part soever their countries do extend, obeying the Kingdom of Christ, according to that saying: the Lord shallbe King over the whole earth: in that day shall there be one Lord, and his name shallbe one, Zach. 14.9. And the Lord will destroy in this mountain the figure of this vail that is spread upon all nations, and the cover wherewith all nations are covered. he will swallow up death itself into victory, and the Lord jehovah shall wipe away the tears from all faces, and will take away the reproach of his people out of all the earth, Isaiah chap. 25.7.8. For than they that dwell in the wilderness shall kneel before him, and his enemies shall lick the dust. The Kings of the Ocean sea and of the islands shall bring presents, the Kings of Sheba and Seba shall bring gifts: Finally, all Kings shall worship him, and all nations shall serve him, Psal. 72.9.10.11. How then in this celebrating shall the new heaven pass away, that is, the more pure Church among the Gentiles? Must we distinguish concerning the Gentiles, whereof some are yet strangers from Christ, othersome are named Christians now by the space of many ages, as we of Europe first of all? Shall they come to the Church, as the Prophecies even now alleged declare, and many others agreeing with them? Shall these departed and fall away, as the vision seemeth to show, which these words do set forth? The fi●st heaven, saith he, passed away. What other heaven is then among 〈◊〉, according to the sense of this Prophecy, then among us of Europe for the most part? Certainly the promise made to the Church of Philadelphia increaseth the suspicion, to weet that it should be a pillar in the temple of God, never to be cast forth, chap. 3, 12. Why is this attributed as proper and peculiar to it, if all the rest enjoy the same benefit alike? It seemeth therefore, that as once the unfruitful fig tree was cut up, and the ill husbanded vineyard being taken from the old farmers was let out to other, Luke 13.6. Mat. 21.41. So the Church now a long time evil entreated among them of Europe, do purpose to truss up bag and baggage, and to forsake them at length, who have long since forsaken the purity and love of it. What though now it be called heaven?, the heaven themselves are impure in the eyes of our God, job. 15, 15. And the more in deed at this time our heaven, which rather enjoyeth such name in respect of the Popish infernal gulf, than for any heavenly clearness of his own. But that seemeth to be repugnant to this calamity of Europe, that after the first resurrection, there are a thousand years of reign with Christ, chap. 20.6. that is, there shallbe among those nations, to whom this resurrection hath befallen, a continuance of the truth by the space of so many years from the beginning of the restoration thereof. But we know that this was proper to our countries. But it may be answered, that perhaps this reign shallbe such as was that of the thousand years before that resurrection, when the Devil was bound, chap. 20.4. when the Kingdom was of a few elect, in whose heart was the love of the only salvation-bringing truth, howsoever the Antichristian impiety savoured better to all the rest of the multitude. Certainly other scriptures seem to lean more this way, threatening that all religion shallbe so defiled, with so many corruptions, that fierce any wholesome footstep of it shall remain entire. And who is so ignorant of things, that hath not just causes enough to fear much, especially when he seethe the word of God to be despised every where, new errors to spring up daily, old to be brought back again from hell, all godliness to be converted into gain and ambition? Many indeed are the arguments that the glory of God will departed from us shortly, as once from the temple at jerusalem, Ezech. 9.3. Unless peradventure some comfort ariseth from hence, that this departure of the first heaven and earth may be understood not of the utter decay of the truth among the Europeans, but of such a renewing among the jews, in comparison of the excellency whereof, whatsoever was excellent before, may be said to have passed and vanished away; when the light of the moon shallbe as the light of the sun, and the light of the Sun sevenfold, as the light of seven days, & the Sun shall blush when the Lord shall reign in Zion: as we have heard out of Isaiah; or finally unless it hath some weight, that the Spirit here speaketh so exquisitely, not saying the former heaven and former earth were passed away, but the first heaven and the first earth, as though these words respected not the Gentiles at all, but only the legal worship, which rightly one may call the first heaven, ordained at the first of God himself. But the Christian people of the Gentiles, was neither the first people of God, neither were the rites observed by them, the first ordinances delivered from heaven. As though the words should give this sense at last, albeit this people of the jews all the time of their rejection, thirsted after their old ceremonies and worship, and boasted openly that they should have at length free leave to use their ancient custom, (which we know they vaunt of even in these days,) yet in this restoring, they shall conform themselves wholly to the will of God in such sort, that willingly renouncing their old ordinances, which then they shall acknowledge to have received an end in Christ, they shall make manifest to all men, that the first heaven and earth, which they looked for in vain were passed away for ever. This last seemeth to be of no small force, to show that the reason of the order of the first heaven and earth should not be between the Gentiles and jews, but only among the Legal and Christian jews. The care that I have hath made me to search out all corners to my power; now let the judgement be in the power of the Christian reader, which of these is the beast. ¶ And there shallbe no more sea: The sea is degenerate and corrupt doctrine, which shall have no place among this new people, whose glassy sea shallbe like Crystal, most pure, most clear, void of all saltness, and muddy grossness, as is that in chapter 4.6. Which also is said in respect of the jews themselves, and those errors which in these days they deffend so obstinately; there is not a comparison of the Gentiles with the jews handled in this place. The Gentile sea, that I may so say, and thath grosser was consumed already, when the Popish nation was destroyed: the purer sea of the reformed Church is of glass, chap. 15.2. and shall not be abolished. The jews even hitherto have their own sea, most gross, most foul with many forged tales touching the Messiah, the legal worship, the righteousness of the law, and many other points of salvation: all which shall now be so dried up, that not a drop of the former sea shall remain. 2 And I John saw the holy City; In such weise than was seen the new heaven and earth: now the holy city is exhibited, which is so called for excellency sake. The Church also of the Gentiles is that new, and heavenly Jerusalem, as in the Apostle; but ye are come to mount Zion, and to the City of the living God, the heavenly Jerusalem, and to the company of innumerable Angels, Heb. 12. and Gal. 4 But our Jerusalem being deformed with many errors and contentions shall cause that this most pure shall appear altogether new. Aretas, the Compl. & the King's Bible do omit the name john, & reed thus, and I saw the holy City, the new Jerusalem. ¶ Coming down from God: Therefore this Jerusalem shall have her seat on earth, the heavenly shall never come down, but shall remain fixed in heaven, where Christ sitteth in glory at the right hand of the Father; I go, saith he, to prepare a place for you, and when I shall have gone, and prepared a place for you, I will come again, and take you unto myself, that where I shallbe, there you may be also, john 14.3. And again, Father I will that those which thou hast given me, be with me, where I am, john 17.24. We shallbe caught up in the clouds, to meet the Lord in the atre, and so shallbe with the Lord, 1 Thess. 4.17. And to what end should Jerusalem come down from heaven, which by and by after the general resurrection all the elect shallbe in the heavens? Peradventure, wilt thou say, it might come down, that john might see it. If it had come down for this cause, john should rather have been caught up into heaven to behold it, then that she should be let down to the earth. He was commanded before to come up into heaven, where through the door opened, he saw the form of the militant Church, chap. 4. how much more now should he have gone up, that he might behold the same triumphing? Therefore these words do manifestly distinguish the new Jerusalem pilgrim, from the inlandish. Albeit that be called also heavenly, because in very truth it is such, both by birth, and also by the right of the inheritance; as Paul saith, For that Jerusalem which is from above, Gal. 4.26. It cometh down therefore from God, because his singular power and mercy shall appear in building up this new city. The increase of the whole building shallbe so swift, and the glory and dignity so great, that all with one consent shall acknowledge the hand of God, and shall declare him to be the only artificer. ¶ Trimmed as a bride: To be presented to her husband: not yet hitherto given by a marriage accomplished. After the last resurrection the marriage shallbe accomplished, it shall not be a preparing for time to come. This bride was adorned with pure fine linen, and the justifications of the Saints, chap. 19.7.8. But observe that the city seen ere while, is now called the bride, and more plainly after ver. 9 Come, saith the Angel. I will show thee the bride the lambs wife. Therefore this city is the whole multitude of the faithful, the most sweet and strait communion of all which among themselves, the Spirit declareth very well by such a form of city. The members of the body are used sometime to the same end, but the similitude of a city setreth before our eyes a certain more lively image There is a greater variety of things in a city, and a further difference of duties, which yet are joined together and contained with the same law, and respect one chief good of all: This therefore notably representeth how the faithful most differing in function, office, and course of life, do grow unto one Holy body. 3 And I heard a great voice from heaven saying etc. He cometh to that part of the glory which is declared by the things heard. The Tabernacle properly belonged to the jews, and old worship: from whence here it signifieth the whole divine worship of that people, to which before the tabernacle was peculiar. Together also it showeth, that the manifestation of God's glory, shall not yet be perfect, such as the Saints shall enjoy after the last judgement. But howsoever it shallbe far more abundant, than never before, yet men shall see God as through a glass, and riddle, not face to face: they shall know in part only, not as they are known, 1 Cor. 13.12. A tabernacle is fit for the Church being in pilgrimage, not for that which hath gotten a firm seat in her own country. ¶ And he shall dwell with them: and they shallbe his people: Then God himself shall take upon him the protection of the Saints, according to the form of the covenant, Gen. 17.1. than the Saints shall submit themselves willingly to be governed of God. So jeremy from whence these things are taken, expoundeth them; I will put my law in their mind, & writ it in their hearts, and I will be their God, and they shallbe my people, chap. 31.32. etc. 4 And God shall wipe: So is the presence of God: now followeth that which concerneth the removing of the calamities. The truth shall not be made to sorrow again, nor be oppressed with the tyranny, either of the Beast or Dragon, or any such like plague, but now being victor and conqueror of all enemies; shall flourish. He borroweth these words out of Isay chap. 25.8. that we may know of what times the Spirit speaketh. Isaiah in the same place speaketh of the felicity of the Christian Church of the jews on earth: as is evident from that vengeance, which God will take in his time on the Moabites, ver. 10. For the hand of the Lord shall rest in this mount, and Moab shallbe threshed under him, even as straw is threshed for dunging. He joineth together both the singular goodness of God toward the Israelites, and the final destruction of the Moabites. And the Spirit using that Prophecy in this place show, that it is not accomplished of old, but that at length it shallbe fulfilled when this restoring of the jews shall come. So john & Isaiah give light one to another. ¶ And death shallbe no more: The greevousnesse of punishments shall cease; in which sense Isaiah saith: he will swallow up death into victory: chap. 25.8. and Hoseah, I will redeem them from the power of the grave, I will deliver them from death: O death I willbe thy death, O grave, I willbe thy destruction, repentance is hidden from mine eyes, chap. 13.14. Which place Paul applieth to the last resurrection, 1 Cor. 15.55. as also the Spirit hath showed by the same this renewing, chap. 20.12. And so indeed shallbe the full overthrowing of death, when the bodies shall rise again. But in the mean time in the felicity of the new people, there shall be seen a pattern of the great weakening of the sam. Not because the separation of the souls & bodies shall then cease, whereby the saints are translated into the Kingdom of heaven; but because the sting of death being quite taken away, it shall not serve to the scourging of the Church any more. ¶ Neither sorrow, neither crying, neither labour: These things declare how far death shallbe taken away, to weet, in regard of punishment, not of departing unto eternal life So also the ministers and summoner's of it shallbe taken away. For what right have the servants, where their master hath no authority? Most happy bride, which shall then be freed from such disturbers. A visible image of the blessed reign in heaven, shallbe now with men on earth, ¶ For the first things are past: Peradventure having respect to the first condition of the jews troubleous times and full of misery: because of God's wrath provoked by their own often rebellions: as though he should say, there shallbe no more place afterward for this stubborness: & therefore neither shall God be so angry as in former times. 5 And he that sat upon the throne said: The certainty of this renewing & happiness is confirmed by an other testimony of great authority: It is of him that sitteth on the throne, that is, the most high and eternal God himself, who openly testifieth, that he will make all things new, that is, that he will so restore the doctrine, worship, people, and whole administration of things, that men may worthily count them new. ¶ And he said unto me, writ: john cometh now to those things which were spoken to him particularly. In that he is commanded to write, it is as if it had been said, this is determined and resolved with God, and as it were registered in statute books, so as it cannot be altered: or do thou put it into common writings, that the faithful may have to show, how they may call upon me for right, see the chapter 19, at the 9 verse. The writing which is commanded is, that these words are true and faithful, to be performed at length in their time, though the world minds nothing less. 6 And he said to me it is done: The second thing which was said to john in private, concerning the Mystery accomplished, which shall have an end in the restoring of the jews. Which consummation is part of the seventh vial, the proper of which is, to finish the Mystery of God, as in the 16. chap. and 17. verse. For this it is done, is the same that is there. If this were after, it could not rightly have been said there, it is done, to which some thing even then should be left, which had not yet obtained his end. Wherefore seeing that there some things are said to be done after the mystery finished which belong to this earthly life, it followeth that neither that former it is done is after the last judgement, as hath been observed in the 16. chapter 21. ver. neither this second is to be referred to any other thing but to this present life. Aretas and Montanus do read otherweise, And he said unto me, I am made Alpha and Omega, the beginning and the end. The Complutent edition and the King's Bible do read thus, And he said unto me ' it is done, I am alpha and Omega. But Aretas and Montanus do wrongfully omit it is done, seeing this belongeth to the explication of the seventh vial, the chief point whereof concern the finishing of the mystery, which is not accomplished in destroying the enemies, of whom only mention was made in the 16. chapter, and 17. verse etc. but in that last choice accomplished: to which it is done is attributed for this cause, namely by reason that it is the last end of all Prophecies. ¶ I am Alpha and Omega: I am the same, who both in the beginning have decreed all these things to be done, & also now at length have put an end to the same. ¶ I will give to him that is a thirst: This is the reward of the godly, who are said to be thirsty, that is fervently desiring those things, as are all they who have a taste of heavenly good things. Blessed, saith Christ are they, which hunger & thirst after righteousness, for they shallbe satisfied, Mat. 5.6. But then especially shall the jews thirst, who shall satisfy themselves with no desire, whereby they may perceive a more full sweetness of Christ. Yet nevertheless even to these which shall burn with an exceeding great desire shallbe given of the well of water of life freely, that is, not for any merit of their desire (though among all the gifts given to men it excelleth,) but of the free grace of God. A notable place against the blasphemous doctrine of the Papists touching merit. The jesuite laboureth to shift it off, making the same sense of it, as of that of the Rom, 8.18. The sufferings of this time are not worthy of the glory to come, which shallbe revealed in us: by which words, saith he, our good deserts are not compared with the future blessedness, but the sufferings, that is, the labours which we suffer for God's sake: as though he should say, our sorrows cannot be compared with the joys of the blessed: although the endure of griefs, in as much as they come from grace, are worthy doubtless of eternal life. Consider the fraud of the jesuite, who having nothing to answer to this place, flieth to an other, from whence some show of an answer might be taken. But that I may not now examine that of the Romans, why telleth he us of sorrows and of lictions not to be compared with the joys of the blessed, of which nothing at all is spoken in this place? Here tears, death, sorrow, crying, all labour is banished away, before in ver. 4. so as nothing is more unmeet as to dream of such a comparison. For in these words it is showed that not only the sorrows of this life are inferior to the joys of the blessed, but also that the thirst, hunger, and most fervent desire of godliness, than which nothing can be of greater esteem in a man, do not obtain life by their merit, but by the mere grace & mercy of God. Neither is that of the feigned Ambrose less frivolous, and also of Thomas, and Rupert, who will have the word freely therefore to be said, because although eternal life be due to the merits of the righteous condignly, yet the merits themselves could not have been merits without grace, which was given freely. For if they would rather have spoken with the Holy Ghost, then from their own perverse brains, they would never have said, that any grace is given to men, by whose help they might do works worthy of eternal life, when here it is said expressly, that the reward of the most excellent works is alto gither freely bestowed, and not condignly. 7 He that overcometh shall inherit all things: For none shall attain to this happiness, but he which shall behave himself valiantly in that battle, with the Dragon, of which in the former chapter. Ye therefore o jews, show yourselves men; It shallbe a terrible war, if ever at any other time, Dan. 12.1. Yet notwithstanding fear not, neither faint in your minds. The victory is sure, and after the victory eternal joy. 8 But to the fearful and unbelieving; The reward of the wicked; which first are called fearful, fearing them which kill the body; and denying Christ before men, Mat. 10.28.33. desiring to save their life, but in very truth losing it, Mat. 16.25. Of which sort peradventure there shallbe some, in respect of the greatness of the danger, when the Turk the Dragon shall threaten most cruel destruction to them that profess Christ. unbelievers are they, which shall refuse the truth openly. For every one shall not be converted; but it seemeth that some by the just judgement of God shall remain in their former stubborness, as we have observed before out of Daniel. Abominable, are men of desperate naughtiness, and impudently wicked, whom all men every where detest. Aretas and Montanus do read before abominable, the word sinners, as also the Complutent edition and the King's Bible. But these sinners are alone with abominable; men notably wicked and desperate. But why is their mention of Idolaters, when all the jews generally do hate Idols. It may be that some have turned away to the Romish impiety, although this be a rare thing: joint also that Rome before this time shall be destroyed. Therefore these things may be understood of the Gentiles, as also all other kinds of sins which have been reckoned hitherto, who cleaving to their Idols shall have no part in this holy city; of which in the mean time all the godly shallbe freedenizens, wheresoever they shall live. Liars also are excluded, that is, such as rejoice in lying, as hypocrites, dissemblers, and they who make some show of religion, having no taste thereof n their heart. Observe how with those horrible sins he mixeth some lesser, in the common opinion: that no man should deceive himself, by supposing that if he refrain himself from those greater, he may follow the smaller without danger of punishment. But the thing is nothing so, he that continueth in the least without repentance, must know that a place is prepared for him in the lake of fire: hither shallbe thrust all this company, and they who are of the same condition. Not because all the wicked shall descend presently at that time into hell: but because they shallbe convinced and condemned by the sentence of the holy Church, which is as if God should pronounce it from heaven, and should straight way draw the condemned unto torment. 9 Then came to me one of the seven Angels: Hitherto the general declaration; the particular followeth. And first by whose help this thing is to be manifested: this is one of the seven Angels, of which we heard in the chap. 15. and as it seemeth the last, who was to pour out his vial into the air. Fron which it is evident that this new Jerusalem is within that time, wherein the vials are powered out: for which cause there is so exact a repeating of his office, that he is one of those seven Angels, which have those seven vials, full of the seven last plagues, lest any in wandering rashly should pass over the bounds that are set. ¶ Come I will show thee the bride: Did not john see it before, ver. 2. But there through a window and somewhat confusedly, but now more distinctly and clearly. The first show of the new descending Jerusalem shall seem fair; but after that it shall have abode on earth somewhile, than it shallbe seen far more noble. For we gather from the former things, that these words do show the event; as also that, which the Angel inviteth for to behold: whence we learn, from the analogy of those things, which have been said before, that some holy man by published writing shall manifest to all the faithful the most divine majesty & celestial glory of this Church. But we see these things yet a far off and darkly, the day at length shall make this thing most clear. 10 And he took me up by the Spirit into a great and high mountain: He entreh into the description of the city, more fully than before: yet notwithstansting shorter in these two verses. Therefore that john might thoroughly know the bride, he is taken up into a high and lofty mountain. The first condemnation of the whore was seen in the wilderness, chap. 17.3. but the glory of the bride shallbe revealed in a high mountain, in the eyes and light of the whole world. This mountain seemeth to be that which Isaiah speaketh of; In the last times the mountain of the house of the Lord shallbe set in the top of other mountains, and exalted above the hills, that all nations may flow unto it, chap. 2.2. Worthily is this mountain called great and high, which is set in the highest top and height of other mountains. Therefore whatsoever excelleth in dignity on earth, the excellency of this Church shall pass it. In this mountain shallbe seen the beauty of this city; as if her citizens dwelling within the walls should pereeive most plainly her reverend and divine worthiness, which cannot be so manifest to them that dwell farther off in remote countries. And many johns, that is, godly and holy men, leaving their places of abode shall flee unto this mountain, not that being superstitious they may visit holy places, but that face to face they may behold the glory of the Lord; and enjoy being present the gladness of the saints. For can any thing be more longed for, then to be conversant with them, which shall worship Christ most purely and most holily according to his ordinance alone and with most fervent affections? It shallbe certainly an excellent pattern of our fellowship with the holy Angels. But it is sufficient to touch these things in a word, lest I may seem to some men to delight myself with a sweet dream. But let us observe, that if these things should be spoken of the saints country after the last judgement, no Olypus would be high enough to show it manifestly. 11 And he showed me that great city: This city is great and most full of citizens: hitherto it hath been always contained within a small number of men; now first of all called great, her bounds being enlarged, and increased with a full multitude. It shallbe far more glorious in this respect, seeing that the more common good surmounteth itself. But beside these she is holy, and cometh down out of heaven from God. Of which things we have seen before, This is a new thing, that she is adorned with the glory of God, that is, that she hath the presence of God manifested in her by a certain glorious beauty, as it is declared in those things that follow. To this end the temple before was filled with smoke, after the old manner of appearing in the tabernacle and temple, but now there shallbe an other way. God shall give a more clear show of his majesty, than ever before this time, either with the jews, or Christian Gentiles. Moreover also it hath a light which is like to a stone most precious etc. What is this light? Not any brightness with which the city shineth by her own purity, (although of itself it shallbe most beautiful,) but a light which is conveyed into it from an other. For so Phoster signifieth, to weet, such a thing as sendeth forth light from itself, as the Sun. Moon, Stars, candle, torch & the like. Therefore the Grecians translate these wrds of Gen. 1, 16. tous duo Phosteras tous megalous, those two great lights: And also Paul, Phainesthe hos Phosteres, shine ye as stars, Phil. 2.15. Therefore the Phoster of the city is that which giveth light to the city, the which light she draweth from an other, and hath it not naturally. From whence then is it ministered? From the very glory of God, for these things depend on the next before going, as though he should say; I saw the City having the glory of God, which glory of God being the light of it, was like a stone most precious, etc. which interpretation is afforded by the 23 verse after, where the office of lighting the city is given to the glory of GOD. But why is this light like to a stone most precious, and not rather like to the Sun, or Stars? Because perhaps the light of the Sun doth burn, and blindeth the eyes, rather more agreeable with an overthwart looking upon it, than a direct. The shining of the stone is altogether harmless, very much grateful and pleasant; ye the more that one looketh upon it, the more agreeable it is; in which respect it representeth most excellently the pleasantness of the divine knowledge. For the nature of this, is to recreate and cherish the fainting soul, even with the only sight of her beauty; but yet much more, if any with a serious contemplation, doth fix the eyes of his mind upon her. The light and glorious brightness of all other thing, as of the Moon and of the Stars, is overwhelmed by the bright-shining beams of a greater light. The brightness of a stone compareth with the sun, neither is diminished, but increased by the beam thereof; even as there is not any glory so great that can darken the glorious majesty of God. The things which are lightsome with us, as torches, lamps, candles, always stand in need of some matter, wherewith fire is kept burning, otherweise they would be turned by and by into darkness: the sparkling brightness of a stone is naturally engendered in it, which hath no need of any outward help, but shineth always by his own flame, so as it representeth before our eyes the eternal light of the most High God, in this respect also. But the Kind of stone is also expressed. For it is like a jasper stone clear as Crystal. The jasper is a most noble jewel, both for antiquity and for variety. The likeness to clear shining Crystal, describeth a certain kind of it, which shineth through most purely, darkened with no colour. Therefore the jasper like Crystal, is that kind of jasper which is commonly called Aerizula, resembling the most clear air. Here it noteth the most excellent glory of God shining in this city, which no spot of earthly filthiness do make dark, as it is wont to come to pass, where any human invention is patched to God's ordinances. 12 It had beside a wall: Now he expoundeth the matter particularly, & first the things which belong to the form of the wall, which is great and high; that is, long, broad, and hie, firm on every part. The description whereof had been superfluous, if it should belong to the heavenly city to be expected after the last judgement: which all know well enough to be set free from all danger. But the celestial Jerusalem on earth which we have seen tossed with very many storms, from her first beginning even unto this day, hath had need of this defence and fortification of walls; lest any should fear the same thing touching this city, which he knoweth to have happened to the same in former times. But this form hitherto belongeth to the whole wall. The parts are the gates and foundations. The gates are notable for their number: the watch, the names written upon them in this verse; then for their most commodious situation in the thirteenth verse, which all are so described, that they may declare a most ready way into this city, which no impediment shall hinder. Hereunto first of all the twelve gates have respect, that an entrance be prepared for every tribe apart, to to the end that it may be more free and ready. For the same purpose are the twelve Angels being the watch, who do wait at the gates to open them, and to let in the comers in without delay. What other thing also mean the names written, then to teach, how every one should go on directly, and not lose any time about seeking an entrance. 13 On the East part there were three gates. The situation of the gates is most commodious; not all for one quarter, but equal for every one; that a way might be opened on every side: & every one might go in directly without being hindered by any crooked turning about. Ezechiel handling the same matter noteth every gate by name: but he beginneth at the North, on which side he setteth the gates of Reuben, juda, and Levi. On the East side of joseph, Benjamin & Dan. On the South of Simeon, Jssachar, Zebulon. On the West of Gad, Asher, Naphthaly, chap. 48.30. & c, The jews in the East and North part shall first stir up themselves, and make haste to go into this holy city, as hath been showed before chap. 16.12 by Euphrates dried, that the way of the Kings of the East might be prepared. And as Daniel teacheth, speaking of the journey undertaken into this city. But rumours saith he, shall trouble him from the East and from the North. That is, when the Eastern & Northern jews are raised up, the Turk shallbe greatly troubled, after he hath received news of that thing. Therefore because the first journey shall be undertaken from these countries, the gates of them are put first; and those without difference, john attributing the first place to them in the East part, Ezechiel to them in the North, because both shall prepare themselves equally to this expedition. The Southern jews shall follow these, our in the West shallbe last. 14 And the wall of the city had twelve foundations: Thus far the gates: the foundations are described both by the number & also by the names. In number they are twelve, which are laid under the wall: the wall I say, not the city, for they are the foundations of ministry, not of salvation. There is one only foundation hereof, jesus Christ-alone: Other foundation can no man lay beside that which is laid, which is jesus Christ, 1 Cor. 3.11. The Apostles may be called the foundations of ministry, yet not the principal, but instrumental, of which they are not the authors, but the first stones. For the foundation is not laid of itself, but of the master builder. Christ laid these first in the bottom of the wall, in which respect they are called foundations. So Ezra is called the foundation of the coming up out of Babylon, because he was the Prince of that second company, which came up togi, there with him, Ezra 7.9. But how are there twelve foundations of one wal-wherof there is wont to be but one? To weet, because any one stone is not laid through the whole length and breadth, but there are twelve laid equally, one by an other long ways and broad, the same order bein still renewed, until the building be brought to his full perfection. No one Apostle is here for a foundation; but all in equal place and office do lie in the bottom. That unhappy and wicked boasting shallbe far from hence: Thou art Peter, and upon this rock, that is, (as they will have it who never saw this wall, neither have they any safeguard from thence,) upon this the Peter I will build my Church: this madness of building up the wall upon such one foundation only, hath greatly troubled the Church of the Gentiles, and at length will make her wholly destitute of all wall. ¶ In which were the names of Lambs twelve Apostles: So as nevertheless that by these names are understood not only those twelve, which were conversant with Christ on earth, but all the faithful Pastors, which shall execute the like office in the Church. They were so called before, chap. 18.20. For there is a most strait communion of the faithful, by reason whereof the proper names of some are applied to others; but especially to them who beside the common bond, have also an other fellowship of office. But if the Apostles be the foundations, this is not that eternal city in the heavens. For Christ then shall deliver up the Kingdom to his Father, and God shallbe all in all, 1 Cor. 15.24. Neither shall the Saints have any ministry of teaching there, 1 Cor. 15.8. Therefore this wall belongeth to the Church being a stranger on earth, not unto that reigning in heaven. 15 Moreover he that spoke with me: Hitherto the form of the wall, from the continued quantity: there followeth of the city; the form whereof he delivereth, both the continued, and the severed, together; and first universally as touching the minister, and instrument, and the things to be measured, in this verse. The Minister is the same which spoke with john, the seventh Angel of those to whom were given the vials, ver. 9 Whose labour biddeth us to seek this city, before the last judgement. And some excellent man seemeth to be noted by this Angel; who as a second Zorobabel, Ezra, or Nehemiah: shall appoint, from God, this most excellent policy, and shall describe most exactly every part of the holy city. The measure is a golden reed, showing that the description of the whole frame shallbe far most precious. The thing to be measured is the city, gates, wall, that is, the whole building. No part shallbe neglected, but every one, both most diligently assigned, and most wisely builded. In the Jerusalem of the Gentiles, when the Beast began to appear, the temple only was measured, the description of the city was forbidden, and also of the outward court; but this Angel will measure both the city and gates and walls, and shall recall the whole government of the Church unto the exact rule of Gods will. 16 And the city lay four squarre: Now he showeth the form of the city, such as the continued kind of it giveth. It is four squarre, & so great in length as in breadth. This city therefore shallbe most stable, so prepared against all alteration, that her foundation be always stable. There is an other consideration of this, than was of our jerusalem, which lay hid among us Gentiles for a thousand two hundred threescore years: which had also a foursquare figure, but of unequal sides, as we have showed at the seven chapter, having in length twelve times a thousand, but in breadth only twelve thousand. Of both which consisted that whole number of an hundredth and four and forty thousand of them that were sealed. For there was some multitude of the godly at that time in length of continuance: but the Church did flourish in no breadth and present abundance in any age, by all that intervalle. But in this city it shall come to pass otherweise It shallbe made famous no less for the great multitude of the faithful, through every present age, as for a most happy propagation of a long time. ¶ And he measured the city with a reed twelve thousand furlongs: Such than is the form of the continued quantity: now followeth of that which is severed: and first of the city, whose dimension is about twelve thousand furlongs: which, it is doubtful, whither they belong to the whole plat of ground, or only to the compass. There is nothing, that can be determined certainly and distinctly touching this thing. If we say the first, it is a huge city, every side of which shallbe an hundred and nine furlongs, and more, lacking a very little of the old Babylon, which contained a hundred and twenty furlongs in every side, as Herodotus in Clio showeth. But if the compass alone receiveth this measure, there was never any city to be compared with this in greatness, every side whereof shallbe three thousand furlongs in length, and the whole plat of ground nine times ten hundred thousand. The Complutent edition, whom Montanus and Plantins' Bible follow, read these things otherweise, thus, about twelve furlongs of twelve thousand, that is as I suppose, about twelve times twelve thousand furlongs, as if the whole largeness were so many furlongs, as many as were sealed of every tribe, ch. 7. to weet, an hundred forty & four thousand furlongs. Which agreement causeth to doubt that this reading is the truer, both because it declareth the great similitude of this & the old Church of the Gentiles, & also because it retaineth the proportion of the wall, in ver. following. By this mean the city is made of the mutual increase of the citizens & ministers, as the wall of the number of the ministers multiplied in itself: for 12 tims 12 thousand, of which that multiplying signifieth the ministers, this to be multiplied, the citizens, do make this number; whose side shall be of 379 furlongs & above. But here it may be asked, why john maketh this city much larger than Ezech. seeing it is the same in both. For he rehearseth the measure of each side 4500 cubits, ch. 48.30, that is 12 furlongs only and some what more: john which reading soever we follow, whether we esteem the measure of the circuit, or the plat of ground, assigned a far greater magnitude. Ezechiel was a minister of the Law, john of the Gospel: from whence ariseth a difference of ampleness according to the allowed portion of light, which always was greater, the nigher men approached to the times of Christ. Wherefore the Temple of Solomon was built with la●ger dimensions, than the Tabernacle: and the Temple of Ezechiel, with far greater than that of Solomon: but this ciry of john with a great deal larger than of Ezechiel. For after Christ's coming there came a very great light, according to which increase of knowledge, there is used an answerable magnificence of the building. ¶ And the length, and breadth, and height of it are equal: Even now we said, that the length is continuance of time: the breadth the present face of every time, which shallbe no less fair and beautiful, than that glory of continuation. Now first mention is made of height: which serveth to betoken and excellent glory of this city, to be extolled by the speech and praises of all men. Things are set on high by commendations; whereby, as it is much used in common speech, they are lifted up to heaven. Therefore this city shallbe no less famous among all, then durable in time, & always flourishing in a great multitude of citizens. For this city is solid, not superficiary, proportionable, & four squarre on every part, which consisteth of all her measures, and all of them equal. It is perfect every way, to which nothing can be added. The former wanted solidity, whose breadth moreover was so narrow, that it could scarce be seen. What marvel therefore, if they were shaken with every tempest? This more firm shall stand with so great strength on every side, that it cannot fear any storms 17 And he measured the wall of it: Such than is the form of the city. The quantity of the wall a part is of an hundred forty four cubits. Fron whence is this number? From the number of the Apostles, multiplied in itself: for twelve times twelve do make this number. Wherefore the Apostles, and the Ministere of the word who are propagated from them, shall compass the holy city round about, and shall keep it safe from all invasion of the enemy, and from all the fraud and deceit of Heretics. But this measuring is only the height; that of the length may be known well enough being showed by the measure of the city: which the wall compassing the same doth exceed, because of the territories. ¶ The measure of a man, which is of the Angel: As though he should say Though the Ministers shall make this description with their cubit, yet they shall do nothing at their own pleasure, but as the Angels of God, shall respect Gods will in all things, and shall follow the same most happily having the Spirit for their guide; but what should the measure of a man do in heaven? observe therefore what city he describeth unto us. 18 And the building of the wall was: Thus far of the form: now he speaketh of the matter; and first jointly of the matter of the wall, & together of the city. The frame of the wall is of jasper. This stone both lieth in the foundation, and is used chief in the rest of the building: perhaps because endomesis in greek, is the stuffing of the wall, filling up the space between the fronts; that it may signify, the frame to be no less precious within then without: the stopping which the word noteth, seemeth to signify some such thing: or rather seeing procumation is also a pile or damn laid for to repel and break the waves, the building is chief made of jasper, because those teachers, which are signified by this gem, shall endure the chief violence, and first assault of the adversaries, being in stead of a fortress to the rest. ¶ But the city itself was pure gold: The matter in sum of the city, is pure gold, which the fire consumeth not, but maketh it more bright; neither weareth away with use, neither is defiled by the rust, neither is overcome, either by the juices of salt or vinegar, which do overcome other things. Pliny giveth those praises to gold. Why should not this city be perpetual, which is made of matter so invincible, and is free from all corruption? But beside it is like to clear glass, that is, not loathsome to look on by the deformity of any filth, even in the most secret corner. So wholly clear it shineth through, that in it and through it, every one may behold the most favourable face of God. For hereunto tendeth this shining clearness, that God himself may be considered and seen through it, whom as strangers on earth, we behold through a glass, and riddle, 1 Cor. 13.12. Therefore this city is not, (as at this day Rome the whore,) gilded with gold wholly without, and within full of filthiness, and all manner of corruption: but it hath exceeding great purity and holiness joined with very great dignity, and majesty. Which merchandise, the more rare it is, the more glorious it shall at length be. 19 20 And the foundation of the wall of the city: He cometh to declare the foundations of the wall one after an other: in describing whereof he resteth not in the very lowest ground sellings; but teacheth that the matter of the whole frame is far most precious: as altogether consisting of most noble pearls, neither is it any thing inferior to that most divine form, of which we heard before. I am not ignorant how greatly the Interpreters labour in applying every one of these to the ancient Apostles; which difficulty this so exquisite order increaseth, considering that there is not any certain order of the Apostles kept, either in the gospels, or in the Acts; but sometime one Apostle, sometime another, is reckoned first; from whence it becometh altogether uncertain, what stone may be answerable to which. But it seemeth that the Holy Ghost intendeth another thing in this place; not purposing to describe unto us the first twelve Apostles, but the future teachers of the jews Church: who carry the names of the Apostles, whom they shall succeed both in office and fellowship of rewards, as before in the 14. verse, and in chap, 18.20. All faithful teachers are the Apostles offspring, as also the former verse taught, which made the greatness of the wall, of the number of twelve multiplied in itself. It is certain that the excellency of gifts, by which the teachers do excel abov the rest, are signified here by most precious earthly things; by which more over it is taught, both in what reckoning they are with God, and also in what estimation they ought to be with men. And it is no less certain that every one of these excellent virtues shined forth in the old Apostles long time past; but I think that the order belongeth properly to the future Teachers, which if we shall apply to those ancient ones, perhaps we shall err greatly by attributing to every each one, that which is unfit. Wherefore resting as much as in us lay, in the proper drift of this place, beside that excellency, which is common to all the pearls, we think that so exact a reckoning doth pertain to the order, in which at length these new preachers of the Gospel shall arise; that even as the situation of the gates showed the order of the countries, in which the jews shallbe converted to the truth: so this manner of stones so set in order, may signify the rising of the teachers in what order they shall rise up from every place. Although there is this difference between the people and the teachers, that the people assemble by troops in every side of the city, and therefore shall have three gates opened to them on every side; the Teachers being fewer, shall not gather together by multitudes, but shallbe numbered man by man according to the state of the places where God shall rise them up. Yet we may not think that these shallbe but twelve, but that there shallbe perhaps so many chief, to whom the other multitude shallbe wholly like. Let us see therefore where these Gems grow, and of what sort they are, that in some measure we may conjecture of the original and disposition of those excellent men, whom the divine bounteousness will give within these few years. The first foundation is a jasper, a divine stone, often representing, (as we have seen) the Image of God himself; worthily occupying the first place, because he that shall begin the first restoring of the jews, as an other Moses shall come most near to God himself, by a singular excellency of gifts. The beginnings are most hard, and require men very greatly furnished. It is a Scythian and Persian Gem, of a celestial brightness, in which respect a certain kind of it is called Borea & Aerizusa, the beauty whereof can more easily be admired than declared: it hath a pleasantnesseful of variety, which the most sharp eyed can not distinguish. It may therefore represent a mixed riches of gifts, wherein a manifold excellency is seen, yet it cannot be diserned, which most of all excelleth, in which respect it figureth the Godhead as in chap. 9.3. in that so mixed fairness should signify in some measure that incomprehensible depth. The Sapphire glistereth with golden points, in great account among the Medes, which showeth a certain & distinct kind of delectableness, such as shall be in the next teachers after the first, whom the excellency of some singular gift shall make famous. A Chalcedonie, is of a simple colour, like to a Carbuncle, shining with a fiery brightness: it is a Northern jewel; found about the narrow sea of Chalcedon beaond Chrysopolis, night to the rocks called Symplegades, from whence it hath the name; this betokeneth zeal & fervency. The most noble emerald groweth in Scythia, it is of a most pleasant green, neither doth any thing more delight the eyes. But seeing here inward graces are more regarded, then outward, this greenness is a most divine knowledge of things, upon which the mind desireth to fasten the eyes before all things: It is set after the Chalcedone, that knowledge may accompany zeal. The fift foundation is a Sardonix, which is an Indian jewel, shining like the nail of a man set upon flesh: it showeth a certain kind of humanity, having whiteness mixed with redness. The Sardius is found in Sardes, it is wholly red with bloody colour: it may betoken a certain severity, profitably joined with the Sardonix, lest perhaps gentleness should be despised without this companion. And these sixth first stones are belonging to the East and North: which do show a happy increase of Teachers from these regions: which we see how it agreeth with the former things, when the first people shall be revived out of these same countries. The seventh foundation is a Chrysolite, which shineth through with a golden colour: It is a jewel full of dignity and majesty. AETHIOPIA bringeth forth the same. PLINIUS affirmeth that the beryl is found in INDIA: DIONYSIUS in his book entitled Perieg, saith that it groweth also in the land of BABYLON, of a sky and water colour, as the same describeth, the sky coloured stone of the wet beryl, which groweth in the field of Babylon. The watery colour belongeth to lenity and humility; as is the water itself, which easily giveth place to every thing; a most fit companion of the majesty of the Chrysolite, that it may contain it within measure. The ninth foundation is a Topaz; which with Pliny is a green jewel, it is found among the Troglodytes, which dwell by the red sea. Dionysius saith that it is found in india, or the stone of the bright Topaz shining with a sky colour, writing of India. But it is not of a simple and pure greennes, but yellowish and glistering like gold. From whence Eustachius attributeth unto it a golden colour, chrusoeides, yellow, saith he, sendeth forth a golden colour, which he borrowed out of Strabo, in whom are many things touching this stone, in his 16. book. Some from hence conjecture, that it took the name from the Hebrew word Pazaz, as though at the first it had been to Paz, or in greek to Pazion, and at length by the ignorance of the printers to have grown together, and made one word topazion. The Chrysopr●sus also, as the name showeth, doth resemble a certain kind of Gold, but as it were be smeared with the juice of leeks. The eleventh & twelfth foundation is the jacynth & Amethyst, both of a purple colour, but the first shining more brightly, the second of a a more wan and weak colour, as Dionysius showeth, and the sweet Amethyst shining as asaied purple: India and Aethiopia do afford these two. Therefore these last six belong to the East and South. Our West part, as it seemeth, shall minister citizens, even as other countries, but shall give few, or no jewels, for the building up of the wall. It may be that God will so set forth his power the more, in raising up teachers from those places, which are most repugnant to his truth. The four last gems are like gold and purple, which colours are of a very great price and dignity: which the Spirit seemeth to have put in the last places for a certain purpose, and that by a course twice doubled: as though he would teach by the same thing, that those teachers shall never be loathed, but shall always flourish in very great authority. At the first the truth is wont to be acceptable, and the ministers of it are judged worthy of all honour; but in time the good will of men waxeth cold, & then the authority of the teachers decayeth, after that men begin to be full. But here no such thing shall come to pass. The end shallbe answerable to the beginning. The dispensers of the word shallbe no less honourable, after the truth through many ages hath waxed old, then when at the first it began. And for this cause, I thick, was so great a plenty of golden and purple colour put to the last place. I know that other do seek out an agreement of other properties in these stones; but seeing authors vary greatly about this, what is the proper force of every one, neither is the thing as yet sufficiently cleared: I had rather follow things that are plain and of a known signification; and also the congruency of the Prophecy, then lose my labour in doubtful things. So therefore that which Daniel hath comprehendeth briefly in one word, they that instruct shall shine as the brightness of the firmament, and they that justify many shallbe as the stars for ever and ever, chap. 12.3. the same we have here declared peculiarly and more at large by sundry kinds of jewels. 21 And the twelve gates are: Hitherto hath been the matter of the walls: The gates are made of pearls, which signify Christ, who is the way & door to life: if any shall enter in by him, he shallbe saved, and he shall go in and out, and find pasture, john 10.9. But how notably do the pearls represent the Son of God conceived in the womb of the virgin? which are not bred of any earthly copulation, but engendered of a celestial dew, as of a husband. For they report that the shell fishes at a certain time of the year, with a certain gaping, after that they have drunk up a dewing from heaven, do conceive, and become great with young, and the more that they have been tossed with great tempests, after the dew received, the more noble fruit do they bring forth: so the Holy Ghost came upon Mary, and the power of the most high overshadowed her; and Christ scarce brought forth into the light, was sought for to be put to death, and by an horrible storm was driven into Egypt. After the same manner the first entrance into this city shallbe very laborious, but of so much the more abundant praise & account, after they have entered. There are twelve gates, but every one of one pearl, because there is but one Christ, and but one only name given under heaven, by which we must be saved, Act. 4.12. ¶ And the street of the city was pure gold: In the last place he addeth the matter of the city: which before, he said was gold: but there he made mention of the whole city in general; here in special of the streets. These are the public ways, wherein the citizens do meet, if one have aught to do with an other. Even as therefore the ways of man are the actions, in which man is occupied: so the streets of the city, are those public offices of life and buy and sellings, in which the citizens do take pains. The Spirit saith that all these things shallbe holy, pure, clean, precious. For the place of assembling, where these businesses are handled, is pure gold, and shining through, as before ver. 18. How holy and unblamable shall this city be, where the common life, than which nothing is wont to be more foul and polluted, shallbe free from all filth of wickedness? Righteousness now, as a river shall run through the streets, and godliness shall shine in all affairs. 22 Neither saw I any Temple in her: Hitherto we have seen the inward & essential glory of the city, as far as is given us, who do not behold from a high mountain, but a far off from a low and pressed down valley: where hills and trees do much hinder our eyes, that we cannot yet see the thing clearly. Yet it delighteth me, as once Daniel to open his window twards Jerusalem, so to look from far off into this holy city, whose cloudy, and blackish tops to behold a far off, it much recreateth my soul. Now the Spirit teacheth how great dignity shall come from things outward. First God the Father and the Lamb his Son in stead of a Temple, that is, then shall the worship be most simple and most pure, darkened with no legal ceremonies, which once God ordained, until the time of reformation, much less with any human inventions, but such as shall exhibit God's presence most simply and familiarly. How then doth this agree with Ezechiel, who in eight whole chapters from the fortieth to the end of the Prophecy, speaking of this very time, describeth so exactly the temple, the city, and whole legal worship? Very well: for that whole description tendeth to that end, not to teach that the old ceremonies are to be restored, but that at length they being wholly abolished, Christ shallbe worshipped most purely and exactly according to his own ordinances alone. For what other thing mean the new measurings of the walls, gates porches, and the whole building, the new distribution of the holy land, and the new portions given to the tribes, Priests, Levites, Prince, than an abrogation of Moses and all the legal ceremonies? But that time was not otherweise capable of any spiritual worship, then under those shadows. john speaketh plainly to Christians, all cover being removed, as on whom the noon Sun of truth shineth, and all things are naked and open. And indeed he openeth most significantly in one word that long & obscure description in Ezechiel, saying that that temple so magnifically & gloriously prepared, is in truth none at all: not as though the Prophet had uttered so many words vainly, but to show that we must not stick in the bark of the letter, but that the kernel of the Spirit is to be found out. Let the jews hear, neither let them expect a renewed temple, as hitherto they do, amiss and obstinately, but let them with minds and hearts aspire in that right way, which shall need no temple. Let them look for the omnipotent God and the Lamb to dwell among them, in comparison of which glory, whatsoever can be built of men shallbe vile. 23 Neither hath this city any need of the Sun or Moon; For in very deed the Moon shallbe ashamed, and the very Sun shall blush, when the Lord of hosts shall reign in mount Zion, and Jerusalem, and shall be glorious before his ancients, Isaiah 24.23. And why may it not be ashamed of her former darkness, when the light of the Moon shallbe as the light of the Sun, and the light of the Sun seven fold as the light of seven days, Isay 30.23. Which things are not spoken to that end, as though there should be no use then of the Scriptures; but because all shall so understand God's will, as if they had no need to learn wisdom from books. Full, saith the Prophet, shall this land be of the knowledge of the Lord, as the waters covering the channel of the Sea, Isay 11.9. Neither shall they any more teach every man his friend, and every man his brother, saying, know ye the Lord, for they shall all know me, from the least of them even to the greatest of them, saith the Lord: that I do forgive their iniquity, and remember their sin no more, jer. 31.34. From hence let us observe that that Church is most glorious, in which the sun of righteousness shineth with most open face, covered with no clouds of ceremonies; therefore let them see in how great error they are, whom bring in a pompous show of ceremonies, to procure authority to religion with the people. Furthermore let us note to what times john applieth the sentences of the Prophets, that we may know the things are yet to come, which we interpret commonly to be past, and not only in the heavenly country, whose happiness needeth the words of no man, but here in earth in that restoring whereof we have spoken. ¶ And the Lamb is the light thereof: Therefore this light, the most bright of all godly times, shall not yet be perfect, as it shallbe after this life, but a candle only in respect of that; lest peradventure we should rest in our journey, as if we had come to the last end. 24 And the Gentiles that shallbe saved. The second outward argument is glory from the Gentiles. Before time the jews have always found the Gentiles most hateful, who left no means unattempted to do them hurt; now contrariweise there shallbe no cause to fear that they will do them any harm; yea rather why should they not expect all good at their hands, who shall apply all their forces to the advancing of them. But these Gentiles are not all generally, but are limited with a certain kind, which, saith he, shallbe saved: which word is inserted for an exposition. The place is taken out of Isaiah, 60.3. where it is thus, and the Gentiles shall walk to thy light, which john draweth to the elect, by putting in of one word, lest any should think it was spoken of every one generally. And see how john translate that sentence they shall walk to thy light, thus, they shall walk in the light of it, the sentence being well expressed. For to walk at the light, is not to come only to the light, which one may do & departed again by & by, being at once both seen & despised; but to walk after or according to the light, as to walk at the feet, is alone with, to follow & serve one, 1 Sam. 25.42. Neither-hath this, place in the heavens, that the people should walk at the light of the Church, when prophesyings shallbe abolished, and tongues shall cease, and God shallbe all in all, 1 Cor. 13.8. and 15.28. But it may be doubtful how it can have place on earth. For shall this difference remain, of some people which are saved, and of other that are lost, in this most happy government of the Church? It seemeth indeed that there shallbe many, which yet still shall contemn the truth obstinately: for the day of the Lord shall come cas a share upon all that dwell on the face of the earth, Luke 21, 35. But the children of the Church are not in darkness, that that day should take them as a thief in the night, 1 Thess. 5.4. Moreover it was said before that the hail of a talon weight of the last vial, shall drive men to blasphemy, chap. 16.21. Nevertheless those despisers shallbe of so feeble strength, that will they, nile the, they shallbe compelled to yield their necks. The Complut. edition and the King's bible do omit these words which are saved: and so doth Aretas and the vulgar Latin: neither do they read, in the light of it, but by the light. ¶ And the Kings of the earth shall bring their glory unto it: Then the King's borderers on the Ocean, and of the Yles shall bring a present; the Kings of Sheba and Seba shall bring a gift; finally all Kings shall worship him, and all nations shall serve him, Psal. 72.10.11. And Isay, The labour of Egypt, and merchandise of Aethiopia, and of the Sabean Princes shall come unto thee, and they shall be thine, and shall follow thee, they shall come in chains, and shall fall down before thee, and shall make supplications unto thee, saying; only the strong God is in thee, there is none beside, no where else is God, chap. 45.14. Again, Kings shallbe thy nurcing fathers, and their Queens shallbe thy nurses, they shall worship thee with their faces toward the earth, and shall lick the dust of thy feet, chap. 49.23. For than shallbe given unto Christ a dominion, and glory, and Kingdom, that all people, nations and tongues should serve him, whose dominion is an everlasting dominion, which passeth not away, & his Kingdom a Kingdom which shall not be destroyed. Dan. 7.14. It shall not also be from the purpose to add here in what words the Sybille hath described this same thing, that at least, we may help tthe jesuite, if he will, who in expounding the same, is clean out of the way: thus therefore she Prophesied in the 3. book of the oracles of sybil. And then the world by woman's hands shall ruled be and obey: But when the widow over all the world shall bear the sway: And cast into the sea the gold and silver with disdain, And cast the brass of brittle men and yrn ' into the Main; Then shall the worldly elements all desolate remain. sybil prophesieth that after the death of Antichrist, which we have had set forth in the former chapters, the sovereignty of things through the whole world, shallbe in the power of a woman. But what manner of one? Is it such a one as we properly so call? Nothing less. This woman is the Church, the spouse of Christ: which she calleth a widow, not because she is a widow by the death of her husband, as this word is wont to signif usually, but because she is on earth, far from him. For she is also a widow, which after marriage dwelleth not together with her husband, for what cause soever it be. Or she may be called a widow, because before her restoring she sat a widow so long, as in Hosea: Sat still for my sake many days, neither be married to any other. For the children of Is●ael shall remain many days without a King, and without a Prince, & without an offering, & withtout an Image, and without an Ephod, and without Teraphim, afterward they shall return etc. ch. 3.3.4.5. So Isayas, So that he shall say in his heart, who hath gotten me these, seeing I have been barren and a desolate captive, and a wanderer too & fro &c. chap 49.21. This then is that widow, which after she hath governed for a time, at length shall deliver all her subjects to be translated in to heaven, whither at length they shall go, when this whole world is destroyed with fire. Seeing therefore that these things are so, those are not to be understood of the future state after the resurrection. For what Kings shall then bring their glory thither? Unless peradventure, as the jesuite writeth ridiculously, by building and enriching temples, by sending predicatours into sundry countries, and by restraining the nations that are enemies to the faith. Did the man dream waking when he wrote these things, that he would have any such thing to be desired in the future state? But I will not vex the man, being as it seemeth, sick of an ague. 25 And the gates of it shall not be shut: All danger shallbe so far away, that no fear thereof shall trouble them. Theridamas shallbe no enemy that shall invade, but the gates shallbe open always to receive new strangers, who in great companies shall flow thither continually, Isay 60.11. Blessed is that city, which shall enjoy so happy, so glorious, and secure peace. ¶ For than shallbe no night there: These words are somewhat otherweise then in Isaiah, who speaketh thus, and they shall open thy gates continually, neither day nor night shall they be shut etc. that is, they shallbe open always. There is the same sense of this place, but the mention of the night being omitted, as unprosperous and wholly unmeet for the happiness of this city; as though he should say, the gates shall never be shut, for they are not wont to be shut in the day time, neither shall it be needful to add, nor in the night, because there shallbe no night there. 26 And glory shallbe brought: We spoke of this matter at the 24. verse, but the repetition is not in vain, which teacheth that the Gentiles shall have this continual desire to enrich and store this city. Not because they shall give themselves to the gathering of riches, or to ambition; but because their good will shallbe most grateful, who shall always wish very well unto it. Or as the words do sound, and they shall bring the glory and honour of the Gentiles unto it, that is, the jews themselves, as though now he would show how much they should do by their own strength, when he hath showed sufficiently what should come to them by the benefit of others. Whereby not only they shallbe advanced, but also shallbe augmented with great glory by their own riches. 27 There shall not enter into it any thing that defileth: This glory shall remain no less pure and undefiled, than secure and without fear of enemies. For the most part it cometh to pass that the rivers flowing beiond the banks, do carry with them very much dirty filth, whereby the whole water becometh foul: so for just cause it might peradventure be feared, that in this very populous assembly of the Gentiles, many wicked men shall assemble together, by whose contagion the most clear purity at length should be defiled. But the Spirit biddeth them to be secure as touching this point: God will provide, that no filthy and impure thing shall enter in whereby the flower of so great dignity, may be distained never so little. ¶ But they which are written in the book: ei me, unless they which are written. But the elect are not among the unclean, who through Christ have no spot, wrinkle, or any such thing, Ephes. 5.27. Therefore ei me is not to be translated as an exceptive by nisi unless, but as a discretive by said but, as Theodore Beza hath noted. Unless perhaps there be a respect to the former time, as Paul concerning the elect, and such were ye every one: but ye are washed, but ye are sanctified, 1 Cor. 6.11. as though he should say, no unclean person shall enter into the city, unless they which are written in the book of life, who before their caling were unclean, but being sanctified by faith in Christ, cease to be so. CHAP. 22. AFTER he showed me a pure river of water of life, clear as Crystal proceeding out of the throne of God and the Lamb. 2 In the mids of the street thereof, and an the one and other side of the river was the tree of life, which bore twelve manner of fruit, and gave fruit every month, and her leaves are for the health of the nations. 3 And there shallbe no more curse against any man: 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 shallbe in their foreheads. 5 And there shallbe no night there, neither have they any need of the light of a candle, nor of the light of the Sun: for the Lord God giveth them light: and they shall reign for evermore. 6 Then he said unto me, these words are faithful and true: and the Lord God of the Holy Prophets sent his Angel, to show to his servants the things which must shortly be fulfilled. 7 Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book. 8 And I John am he, which have heard and seen these things. And when I had heard and seen, I fell down to worship before the feet of the Angel, which showed me these things. 9 But he said unto me, see thou do it not, for I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the words of this book. Worship God. 10 After he said unto me seal not the words of the prophecy of this book: for the time is at hand. 11 He that hurteth, let him hurt still: and he that is filthy, let him be filthy still: and he that is just, let him be justified still: and he that is holy, let him be holy still. 12 And behold I come quickly: and my reward is with me, to render to every one as his work shallbe. 13 I am Alpha and Omega, the beginning and the ending, the first and the last. 14 Blessed are they that do his commandments: that they may have right to the tree of life, and may enter by the gates into the city. 15 But without shallbe dogs, and enchanters, and whoremongers, and murderers, and Idolaters, and whosoever loveth and maketh lies. 16 I jesus sent my Angel to testify these things unto you in the Churches. I am the root and that generation of David, that bright and morning star. 17 And the Spirit and the bride say come: and he that heareth, saith come, and let him that thirsteth come: and let him that will, receive of the water of life freely. 18 For I testify there withal unto every one 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 of 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 those things which are written in this book. 20 He which testifieth these things, saith, ye I come quickly. Amen. Even so come Lord jesus. 21 The grace of our Lord Jesus Christ, be with you al. Amen. The Analysis. THUS far the two first outward arguments, whereby the glory of this city is set forth, the two last follow, the abundance of things necessary, & continuance. The first handleth two things, which comprehend all other plenty; the most pure water proceeding out of the throne ver. 1. and the tree of life, ver. 2. whose fruit is described, and how many fold it is, partly in the kind, for thete are twelve fruits; partly in the time, bearing every month: and how profitable, which appeareth from thence, that also the leaves are for the health of the Gentiles, ver. 2. and thus much of the abundance: the continuance is declared by removing of the corrupting causes, ver. 3. and by setting down of the preserving causes, ver. 3.4, 5. And hitherto hath been a prophetical narration, both of special things, and also of common things to the whole Church. There followeth the conclusion of all the Revelation and of the Epistle: partly consisting in a confirmation; partly in a salutation. The confirmation first takes in hand a recounting and collecting of things before spoken, that being put as in a pattern under one view, they might have greater force for credit. And this recounting is continued even to the eighteen verse; relating the author of the Revelation, ver. 6. the happiness of the keppers ver. 7. the ministers ver. 8.9. a publishing commanded, whereby there should be a free examination ver. 10. with an answer of a secret objection ver. 11. the upright nature of the revealer. ver. 12. eternal ver. 13. the thing revealed ver. 14.15. the plain testimony of jesus ver. 16. and lastly the desire of the Spirit and bride ver. 17. Every one of which apart is of great weight to establish the authority of this Prophecy, but all together are very much greater. Next john of his own part addeth some new thing, when he uttereth certain destruction to them which shall corrupt this prophecy never so little ver. 18.19. then testifying his most earnest desire of a speedy finishing ver. 20. The salutation lastly concludeth the whole Epistle with a prayer ver. 21. Scholions. 1 Afterward he showed me: That wholesome fruit doth more declare the excellent glory of this city, which not only the citizens, but also foreigners do receive. Whereunto also appertain this river and tree, of the which both, they drink, and also are fed unto life, both which the Angel showeth to john. For he saith, he showed me. But who is he that showed? That seventh Angel, which manifested the city to him in the former chapter, ver. 9.10. and therefore neither as yet are we come to the heavenly blessedness of the saints after the last resurrection, when we shall not use Angels, or any other masters. But as touching the water, it is not some little fountain, but a river: neither corrupted and troubled as Nilus, but flowing with most pure waters as Kidron & Gallirrhoe making glad the city of God, Psal 46.5. Furthermore it is a river of water of life, not only because of the continuance, for it runneth always with new waters, as is the water of a fountain or spring, which also in the Scriptures is called living, but because it bringeth life to the drinkers john 4.14. The river is shining as Crystal, far exceeding the clearness of the fountains. Lastly it proceedeth out of the throne of God and of the Lamb, which it hath for chief fountains, and to which again as a companion it doth lead, or rather being a forerunner, goeth before, as a streeme to the sea. In Ezechiel the same flood issueth out of the temple & altar, chap. 47.1. But in this new jerusalem there is no temple, as hath been spoken in chap. 21.22. & therefore the throne of God is set in the place thereof. Whether it runneth; here is no mention, but the Prophets plentifully teach it, namely towards the East, from the South side of the altar, first towards Galily, and into the plain: then the waters come to the Sea, and by emptying themselves into the same sea, the waters thereof are healed, Ezech. 47.1.8. So in joel there shall issue forth a fountain from the house of the Lord and shall water the valley of Shittim, chap. 3.18. That is, the plain of Moab; where the Israelites committed whoredom with the Moabitish women, Numb. 25.1. Zacharie also, There shallbe, saith he, in that day waters of life going forth out of jerusalem, part of them to the East sea, and part of them to the uttermost sea, which shallbe both in summer and winter, chap. 14.8. This river is the most fruitful doctrine of Christ, which shall flow forth towards the East, because the people watered with the moisture hereof shall grow, and at last true life shall bud forth. For every living creature that creepeth, wheresoever these rivers come, shall live, and there shall be a very great multitude of fishes, for by the coming of these waters thither, they are cured and live, wheresoever this river cometh, Ezech. 47.9. For this Prophet and john speak of the same things and times, of the state and condition of the Church in earth, as those things which in so many places we have observed, can plentifully prove. 2 In the mids of the market of it: tes plateias autes, in the mids of the streets of it, where the whole multitude of citizens is conversant. For this fountain is not shut up, but the free power thereof is open to every one that possesseth the city. In this place springeth up and flourisheth the tree of life. Ezechiel mentioneth many trees, Behold, saith he, on the river side I saw many trees, on this side and on that side: the Greeks do translate the Hebrew words gnets rab, thus, dendra polla many trees. Tremelius turneth it great trees. But not so much the multitude, as the number, is respected, as by the 12 verse is manifest; where, that ere while in the seventh verse he calls gnets rab, here he saith, col gnets, pan xulon brosimon all trees of fruit for meat, as if first he respected the variety more than the multitude. john seems to speak collectively of one for many, as appears by the words entuthen ka● entuthen, on this side, and on that side, that is, of both sides of the river; which fits not to one tree, unless on this side and on that side be turned with tou potamou, of the river, and not with xulon Zoes', as followeth; In the midst of the market thereof, and of the flowing streeme, on this side and on that side, was the tree of life; as if the tree were in the mids, which the river being divided into two parts, compassed on both sides. And so it is one tree, whereof there is a more manifest allusion to the tree of life, Gen. 3.1. and of which he hath made mention before, in chap. 2.7. to him that over cometh I will give to eat of that tree of life, which is in the midst of the paradise of God. john saw this tree to be one, because there is one common food of life for all the elect, 1 Cor. 10.3.4. But Ezechiel saw more, to signify the most fruitful plenty of this one tree. This tree is Christ, who is to his as well meat, as drink, a most costly meat of all things, which are necessary to salvation. ¶ Bearing twelve fruits; Not one fruit twelve times, but twelve divers fruits; that this one tree may be in stead of all those, which Ezechiel mentioneth. Christ doth impart himself with so great variety to his elect, that they are never glutted. Whereto also seem to appertain those so divers kinds of offerings, which once were offered with the sacrifices: some of which were raw, some sodden, some dry, some with liquor, certain baked, certain fried, certain also roasted, Lev. 2. so doth Christ provide against our loathsomeness, who in fruit being the same meat, doth in taste yield himself so sundry & manifold. Every month bringing forth fruit; word for word in the greek is by every one month. This meat never fail, but grows daily new. There needs not here, that in harvest it be laid up for an other year, but there shallbe a continual spring & harvest, always with some ripe fruits, and some other budding: as the orange tree; which forthwith as the first apples by reason of their ripeness fall off, afterwards it bud des with new apples. But were the trees so created in the beginning, as that if sin had never entered, which hath brought thorns, thistles, sweat of the brows, and painfulness of living, they should continually flourish and be loaden with fruits? This allusion seems to point out such a thing. And it may be Christ would not have cursed the fig tree, because it wanted fruit, when the time of figs was not, unless by his first nature it ought to have them at all times, Mar. 11.13. but I dare not meddle any whit at all to determine of this matter; neither would I willingly busy myself with this sort of questions, except perhaps that I might bring light to a dark place. ¶ And his leaves for the health of the nations; Not because they shallbe fed with the leaves, but because they shallbe covered with the wholesome shadow thereof; or because their wounds shallbe cured, through a certain power of medicine, wherewith the leaves shallbe endued. For from hence drops that balm, whereby all wounds are healed, the which no other virtue of surgery can heal. The which things may not be applied to the last estate of the blessed, where there shallbe no difference of nations, and of other people, neither shall there be any place for curing of wounds, when every one shallbe as an Angel of God. 3 Neither any curse shallbe against any: The fourth reason is of the continuance, which hence he proveth, because there shallbe nothing, whereby this happiness might be corrupted or defiled. We know that the ungodly and wicked bring the judgement of God, on those cities, in which they sojourn: there shallbe none of such vileness, against whom the sword of the curse shallbe drawn out, and as rotten members shallbe cut off from the rest of the body: not because then discipline shall altogether cease (the which shall greatly flourish, as we have seen in the former chapter,) or as though no citizen shall ever fall, but because there shallbe so great watchfulness of the Pastors in recalling the wandering sheep, that God shall not need to manifest his wrath from heaven, even as he is wont, where discipline is contemned, and not regarded; Montanus readeth corruptely catathema, seeing that the Prophet Zacharie from whence this place is taken hath hherem lo jehi gnod, the curse shallbe no more, chap. 14.11. ¶ But the seat of God, and of the Lamhe: It apperteines to continuance, that God from thence will not translate his throne some other where. Therefore at length we have found, where steadfastly he will abide for all the time that shall remain. In time passed he forsook the ancient jerusalem: & Rome shall in vain boast that she shall never be a widow, as chapter 18.7. but he hath chosen this mountain Zion, in which he will dwell for ever. But that we may not think that this is to be attributed to any holiness of the, place, he adjoineth, and his servants shall serve him, as if he should say: men shall not through loathsomeness loath the truth, as at first, but they shall with exceeding fervency cleave unto it, they shall forever be the holy and faith full servants of God. This godliness of men causeth, that God abides in some place, and not any necessity of a certain place: which often we see was changed, as men themselves were changed. 4 And they shall see his face: They shall enjoy a clearer sight them ever heretofore: yet far from that which at length being blessed, they shall enjoy in the heavens: but so great shallbe the simplicity & purity of the worship, that God shall seem to be most familiarly conversant with them, as it were face to face. He also openly shall challenge them to himself, marking then ●ith his own name; yea not men alone, but also it shallbe written on the horses bells, Holiness to Jehova, as are the pots of the house of jehovah, as the bowls before the altar, Zachar. 14.20. he will undertake their patronage, and defence of all their things, even of the least. 5 And there shallbe no night: They shall not be afflicted as in the former ages, neither shall they need light comforts, of the light and the like things, which before they were wont to use, but they shall receive of God himself exceeding joy: neither shall they care for or seek other means to ease their griefs, Isay 60.19.20. But how saith he, they shall not need the light, when above he said, the Lamb shallbe their light? chap. 21.2. here he denieth not altogether that they shall not need the light, but only no other but the Lamb. ¶ Because the Lord God giveth them light, & they shall reign for ever & ever. There shall appear greater kindness of God, than can be attributed to any means. For so great shallbe the increase of knowledge, that men shall seem to be made wise, not so much by hearing of the word, as by divine inspiration. The like shallbe of all other gifts, whose excellency shall far exceed all means, which they might use in getting them. In the end of the verse there is set down in plain words, what is the sum of these 3. verses: to weet, that this kingdom of Saints shallbe eternal; which shallbe begun in the earth, neither shall it ever be interruptep, but shallbe finally translated into heaven. 6 Then he said to me: Hitherto hath been the prophetical narration: now there followeth a conclusion of the Epistle, the shutting up of the whole Revelation, which in few words mentioneth certain chief heads, whereby every one may confirm and strengthen himself of the credit and authority of this Prophecy. It is a most profitable conclusion, and full of heavenly majesty. The Spirit knew how this Revelation should not be regarded of men, and certain should call into question the credit thereof, beyond his wont manner, he laboureth in a few more words, to take away all this doubt. But who is this Angel which now talks with john? An other as it seemeth, than he who in the beginning of the chapter showed the river of the water of life, or that manifested the city. For thi● is the seventh Angel, that is, of those to whom the business was committed of administering the seven last plagues, chap. 21.9. whose charge was certain and contained in the limits of a certain part, not endued with power of the whole Revelation. But this confirmation is common to the whole book, and therefore seemeth to be of that Angel which was sent in the beginning, that manifested these things to john. Next also it is likely, that here are not again words uttered by the voice of the sam● ngell, but they are related of john under the person of the Angel, of whom first he had received them. Certainly the conjunction of things without any copulatives, or any necessary coherence between themselves, seemeth to approve of such an account. Which meaning if we follow, the words are not to be translated, than he said to me, which declare the time of a new speech begun after the sight of the city, but and he said to me, as though he should say; seeing that now I have fully delivered to you all things, which are revealed to me, that shall be, now there remaineth nothing, but that with sure faith ye embrace the same: which that you may the more easily do, bethink ye how holily and religiously the Angel hath confirmed the same to me, those words are faithful and true. Wherefore this confirmation of the Angel appertaineth not only to those things which went next before, of the new jerusalem, although the demonstrative proowne be so used often, but likewise to the whole book: as also that threatening, which followeth ver. 18.19. universally challengeth credit to the whole Prophecy, and not for the authority of some certain part of it. These things are repeated out of the 19 chap. ver. 9 & by the words of john speaking, which the Angel had before spoken, they are applied to approve the whole Revelation. ¶ And the Lord God of the holy Prophets sent his Angel. Neither did the Angel of his own accord utter, these words are faithful & true, but by the commandment and authority of God the sander. The same God which inspired the ancient Prophets, that they might most certainly forespeak of things to come, he sent this Angel, which might reveal those things to john for the use of the Church. These things are repeated out of the 1. chap. 1 ver. which Revelation he signified, when he sent by his Angel to his servant john. But thou mayest observe that this latter member of the verse is so inferred, that it may clearly show that these now are not the words of the Angel speaking, but of john repeating the arguments of this Prophecy delivered from heaven. 7 Behold I come quickly; The testimony of jesus concerning the speedy execution of these things, fetched out of the 11. chapter, which must shortly be done: and again, the time is near ver. 3. The event of things next passed, should give credit to things that follow: and therefore he maketh mention of a speedy execution: as if he should say, take every one of you, for every of your ages a pledge, and as it were a fuerty of things to come, by the present things, which thou shalt see to come to pass. These things assure you that the things to come are no less certain. But we who now for a thousand and five hundred years, to weet, from john, have seen the consent of the event and Prophecy, may not any more doubt of these few other things which as yet remain. See how these things are heaped up together, as but now we said, without any bands of speech, as for the most part it is done in numbering of things. ¶ Blessed is he that keepeth: A confirmation of the happiness of them which keep this Prophecy, which nothing can bestow on man, but the truth in spired from heaven, as before in chap. 1.3. from whence these are fetched. 8 And I john: A confirmation from the Ministers. It is a most sure prophecy, whose Minister the Angel was, and of so great majesty, that john the Apostle thought to worship him, and of that holiness that he forbade the worship offered. john telleth what first befell chap. 19.10. he falleth not down again into the worship forbidden him. ¶ But he said to me: in the greek it is, and he saith to me, for he said to me, or hath said, as well the interpreters do translate it: he relateth not a new, but a thing past But we must mark that which he spoke before, and of thy brethren which have the testimony of Jesus: chap. 19.10. here it is uttered in other words, and of thy brethren the Prophets. & of them which keep the words of this book. Therefore to keep the words of this book is to have the testimony of jesus. ¶ Seal not: The publishing of a commandment, whereby there should be free power to every one to examine, and, by the success to judge of the Prophecy. john might not have it for himself alone, but should offer it to the trial of a public examination, as forthwith from the beginning he was bidden: That which thou seest write in a book, and send it to the seven Churches, chap. 1.11. And again, writ these things which thou hast seen, & which are, and which shallbe: that is, hide it not from others, but publish it. But if the public publishing of it be only respected, how was Daniel commanded to shut up his words, and to seal the book, who also brought into open view his Prophecy? Therefore this prohibition of not sealing, includeth some other thing; namely, that things to come are in such sort set down, that men by the events present and near at hand, might be led as by the hand, fully to understand the same Prophecy: which chanced otherweise to Daniel, who was not manifest to every age, for he lightly touching things interlaced, is chief employed in things that should lastly come to passed, and therefore should expect the appointed time, before which it was not to be unfolded: which partly is to be understood of those more difficult visions; partly of the people of the jews, whom that Prophecy doth chief respect. That which followeth confirmeth this interpretation, for the time is at hand: as if he should say, shut not up this Prophecy, because the time near at hand shall reveal it: but daniel's was sealed up, for the event far to come, caused, that for a great time it should lie hidden. Therefore these words have the same force, as the former, Behold I come quickly. 11 He that hurteth let him hurt still: A preventing of a secret doubt, whereby the minds of the weak might be weakened; for they see that the ungodly go forward in their ungodliness, and their punishment for many ages is differred. Therefore they might demand, how he would come quickly, who so long forbeareth the wicked? He than meets with it, and warneth that no man take this in ill part, but mind that the ungodly will continue in their wickedness, and the righteous will follow after righteousness: but that there are certain bounds set them, beiond which they cannot go: neither must they wonder that a certain increase of wickedness is permitted for a determined time, for the greater condemnation of the ungodly: but they are to leave those men and to turn their eyes to the elect, whose constant study of godliness ought to strengthen our wavering minds against all stiffness of the reprobate. Therefore these are not the words of one exhorting, but of one comforting, and admonishing, that by those scandals our expectation be not diminished, seeing that there shallbe such a state of things, even to the last end. ¶ And he that is just shallbe justified still: Let him be employed in those works whereby he may prove both to himself, and others that he is just: but he doth not so much exhort, as show the perseverance of the saints, which being planted in God's house, bring forth more planteous fruits in their old age. 12 And behold I come quickly: But it was repeated before in the seventh verse: but again it is now pressed, as an excellent remedy against the offence of the extreme hardness of the reprobate, as if he should say; as often as the wickedness of men doth stir up the mind, be think ye that shortly shallbe the coming of the Lord. He hath promised it, that cannot deceive: nor measure you not the delay by your own sense, but believe steadfastly that that which he hath promised, shall not be so long differed. Ye consider that the Lord is present in those same things, which are daily done: see that he now forthwith hasteneth his promises, that ye may not complain of his overmuch delay, or may think that those things whi●h have been foretold shall not come to pass. Therefore these things do very well accord with the former, nor by any means are they to be referred to an other place: albe it if this coupling togithe were not, we ought not to be much troubled about the consequence. The rehearsal made, which we have spoken off, may contain in one full sentence diverse things & sundry persons, without any light of bands and transitions. ¶ And my reward is with me: These words belong to the same comfort, and set before our eyes Christ the rewarder, against the offence both of the felicity of the wicked, & also those troubles, which in the mean time the saints do find. God is just, neither can it be, but that it shall go well at length with the good, & ill with the wicked, as hath been declared in this same book in express words, chap. 13.10. and 14.13. 13 I am Alpha & Omega; They are the words of Christ, but not speaking in this place in his own person, but rehearsed by john. They confirm the Prophecy from the eternity of Christ, or rather from his power, as before we have interpreted: How should we not credit him so well in pronouncing of things to come as past▪ who is eternal, or who hath given beginning to all things, and at his pleasure can reduce them to nothing? chap 1.8. 14 Blessed are they etc. These things belong to the authority of Christ testifying, to whom whosoever obey, is blessed. He hath power over the tree of life, the liberty whereof he giveth to them that obey him, ch. 2.7. & of this, ver. 2. Moreover he giveth a right to enter into the city by the gates, by which alone the way is open, seeing the wall is so high, that there is not any hope ever to climb over, chap. 21.17. 15 But without shallbe dogs: Men of doggish impudence & virulency, who always bark at every good things; it shallbe a great felicity to be delivered from their society. Concerning the troop of the excluded, see ch. 21.8. 16 I jesus etc. A confirmation from a manifest testimony of jesus himself, not spoken here by his own voice, but by john's, repeated from ch. 1.1. Christ speaketh never in this book in his own person, without some signification of his most great majesty, whereby he may testify his presence. ¶ That bright etc. The morning star is most clear, & showeth the day following at her back: so Christ in this life shineth most brightly to the faithful being also a pledge to them of a greater light shortly to coen. But morover he shineth to them by the first fruits of the truth, of which he will giv them shortly a full abunndance. This praise is taken from ch. 2.28. see mor there. 17 But the Spirit etc. A confirmation from the desire of the sanctified, to whom nothing is so dear as to see these things accomplished, whereof hope is given in this book. For as the souls under the altar cried with a loud voice desiring deliverance ch. 6.10. so the faithful through hope of the future marriage leap for joy, & greatly desire that day to be shortened, ch. 19.7. For the word Spirit signifieth here every faithful, in whom the Spirit dwelleth: the word bride, the whole Church & company of the faithful. The godly all of them, both severally & jointly desire the same by prayers. ¶ And he that heareth saith come: As though he should say, this is not only the desire of the Church present, but also of it proceeding from day to day even unto the last end. Every of the elect, at the first knowledge of these things, shallbe inflamed with the same desire with their ancetours. ¶ And let him that thirsteth come: Neither do these things serve only to inflame, but also to satisfy the minds: which is the peculiar property of God's word. And that nothing may be wanting to certainty, thou must understand that this Prophecy doth give hope of salvation to men, not by expectation of a due reward, but by the grace and mercy of God alone. It publisheth a free salvation only, as all the rest of the sacred scriptures, not due to our deserts. A notable rule of the heavenly truth. 18 19 For I testify together: Hitherto the rehearsing of the former testimonies and arguments, which were used here and there in this precedent book. Now john addeth a certain new one, but of the same divine authority with the former; to wit, that this Prophecy is most true and unviolable, which it is not lawful to violate either by adding or taking away even the least thing without extreme punishment. Which being proper only to the word which cometh down from heaven, this Revelation must needs be put into the same degree, Deut. 4.10. and 12 32. 20 He that etc. Christ himself, who is called that witness, both in respect of the Gospel, which he hath brought into the world & also of this Prophecy which is grounded on his authority only. In conclusion the whole matter is sealed up both by his testimony repeated, & john's pryer. 21 The grace etc. The usual form of concluding Epistles, such as is this whole Prophecy sent to the 7 Churches by the commandment of Christ himself, chap. 1.11. Come L. jesus. Glory & praise be to God for ever, Amen. I give thee thanks Almighty and everlasting God, because thou hast lead me, blind and unskilful man of no reputation, of no judgement, of no wit, by thy only mercy, for Christ's sake, through this unbeaten wilderness, hast made me to view many secret corners, and hast given me a safe journey by the dens of the Dragon and wild beasts. Even so o Father, for such is thy good pleasure. Thou choosest the unnoble & base men of the world, & hast founded strength from the mouth of babes & sucklings, that no flesh should rejoice. How incomprehensible is thy wisdom? how admirable thy truth? How just & holy at all thy ways? Who shall not fear thee? I would gladly tell thy praises, but my tongue doth lack words, & the words a mind. Whither soever my mind shall turn itself, it is swallowed up of thy infiniteness. If it shall ascend into heaven thou art higher: if it shall consider thy works, thou art greater: if it doth meditate on thy holiness, thou art purer than the very Sun. O wonderful deepness & unmeasurable bottomless pit, how dost thou compass us about on every side, & art comprehended no where? What mortal sight cannot be overwhelmed with this so infinite brightness? Therefore my sight turneth from the light that no man can come unto, that it may consider thee through the cloud of the creatures. Chief it delighteth much to behold thy most pleasant face in thy Son. But as in this glass thou art most visible, so art thou most admirable, so far surpassing our understanding, as thou dost abasse thyself near to our sense. Thou art great o Lord abov all that can be either said, or thought; grant that we may reverence thy exceeding greatness, which the world containeth not; that we may fear thy presence, which the eyes see not; that we may adore thy majesty, in comparison of which the universal creature beneath is nothing: that we may embrace thy goodness wherewith thou followest us most unworthy men. Accomplish at length thy great mystery, & let the world acknowledge thy long delay to have been for thy only mercy, not of forgetfulness or neglect of thy promise. Destroy the Romish Beast, and the Constantinopolitan Dragon, build up thy new Jerusalem, wherein Christ shall reign, and the saints shall bear rule together with him, to enjoy for a time a blessed reign on earth; and most happy and eternal with thee in heavens. Hear o Father to whom no thought of the mind is unknown. Be thou present, who art no where absent: but hear the prayers, before whom thou hast gone before, by thy decree. Then will we bring forth our haps, & sing praises to thee, celebrating thee the one three God, the Father, the Son, & Holy Ghost, to whom be all honour, praise, and glory for ever and ever, Amen. FINIS.