A LETTER WRITTEN BY A TRUE CHRISTIAN Catholic, to a Roman pretended Catholic. Wherein upon occasion of controversy touching the Catholic Church the 12.13. and 14. Chap. of the Revelations are briefly and truly expounded. Which contain the true estate thereof, from the birth of Christ, to the end of the world. REVEL. CAP. 6. & 7 Veni, & vide, Lege, perlege, intellige, crede & vive. Veni ut videas, Vide ut legas, Lege ut perlegas, perlege ut intelligat Jntellige ut credas, Crede ut vivas. JESUS CHRISTUS ERO MO●SVS INFERNI TWS. OSE. 13 CONFINTE VICI MUNDU. JOA. 1● VE●T●●●ORS VICTORIA. 1 COR. ●● Imprinted at London by john Windet dwelling in Adling street at the sign of the white Bear, near Baynard's Castle. 1586 FORTITUDINE ET PRUDENTIA A LETTER WRITten by a true Christian Catholic, to a Roman pretended Catholic. AS it hath pleased Almighty God in these latter days with the spirit of his mouth to waste and consume the Kingdom of Antichrist, and to erect and reestablish the Church and Kingdom of Christ, delivering both to the Magistracy the sword, and to the Ministry the word for that purpose: so hath the Devil and his adherents in no age been more forward or furious, either to sustain the tottering towers of the one, or to hinder and suppress the increase and augmentation of the other, to which end he now most carefully armeth, as it were for the last conflict, with malice, fraud and force, his Lieutenant general, the Bishop of Rome with his friends and confederates the favourites of that Babylonian strumpet, who seeing herself forsaken, her painted shows, her deceitful, toys and trash, both deciphered and despised by all sound judgements, stormeth like another juno, enraged with malice and madness, carrying — alta mente repostum judicium Paridis, spretaeque iniuriae formae — Laid up in deepest thought, The doom of Paris, and the wrong of beauty set at nought. This her malice, that she may the more furiously execute against this realm of England sometime her darling, but now her infest, she putteth all means in proof & practice, that either fraud or force may minister unto her. She frameth unto herself instruments of our own nation to wreak her wrath upon their native country, she bewitcheth them with the sleights and sorceries of error and superstition, and so sendeth them to allure & seduce others: she maketh them brokers of her beauty, extollers of her power, publishers of her praises, and ministers of her practices. They term her the Sea of holiness, the Catholic Church, the spouse of Christ, the mother of the faithful. Quisquis amat ranam, ranam putat esse Dianam. Who so a frog doth love, lo he That frog Diana thinks to be. Whereas in truth she is the chair of pestilence, the seat of Antichrist, the forge of treasons, the receptacle of traitors, the cage of every filthy and unclean bird, the hell of the living, and a second Babylon, as it was well noted by Petrarch comparing her with the former in an epistle written unto a friend Fuit illa omnium pessima, eaque tempestate foedissima: haec vero iam non civitas, sed laruarum a clemurum domus est, & ut breviter dicam, scelerum atque omnium dedecorum sentina. Viventium etiam infernus, tanto ante davidico ore notatus quam fundalus aut cognitus. Quicquid de Assiria, vel Aegiptia Babilone, quicquid de quatuor Labyrinthis, quicquid de Averno limine, deque Tartareis siluis, sulphureisque paludibus legisti, huic Tartaro admodum fabula est. Hic Turrificus simul & terrificus Nimrhod, hic pharetrata Semiramis, hic inexorabilis Minos, hic Rhadaman thus, hic Cerberus universa consumens, hic Tauro suppositae Pasiphae, mixtumque genus, (quod Maro ait) prolesque biformis, Minotaurus inest Veneris monimenta nephandae. Hic postremo, quicquid confusum, quicquid atrum, quicquid horribile usquam est aut fingitur, aspicias. etc. That was of all other the worse, and in that age the most filthy This now is not a city, but the house of terrefiing spirits and devils, and that I may speak briefly, the sink of all wickedness and shameful dishonesty, the hell of the living noted by the mouth of David so long before it was either known, or the foundations thereof were laid. Whatsoever thou hast read of the Assyrian or Egyptian Babylon, whatsoever of the four Labyrinths, whatsoever of the fall of Avernus, of the hellie woods and Brimstonie marshes is unto this Hell but (as it were) a fable. Hear that toureformer and terrifier Nimrhod, Here is the warlike harlot Semiramis. Here is the untreatable Minos, here is Rhadamanthus, here is Cerberus devouring all things, here is the beastly bullover Pasiphae, and the mixed kind (that Maro speaketh of) and the biformed issue, Minotaurus the monument of a wicked lust, finally here thou mayst behold what thing soever is loathsome, and what horrible thing soever is either found or feigned. But this will they not see that blinded with affection, and banded into faction labour and endeavour to blind and bewitch others, seducing the ambitious with promises of honour, the simple and ignorant with ostentation of learning, who conceive their hypocrisy to be piety, their superstition to be religion, their falsehood to be faithfulness: their reconcilement to the Roman Church and Prelate, to be neither treachery to their prince nor treason to their country, but a safety to their souls, quietness to their consciences, and an uniting of themselves to the mystical body of Christ. But in this Viridi latet anguis in herba. Within the grass that shows so green An adder lurks that is not seen. For in truth this their reconciliation (which they perceive not) cutteth them off from the Church of Christ, and maketh them the limbs and members of Antichrist, unfaithful to God, disloyal to their prince, treacherous to their country, as having vowed their obedience to the mortal enemy of all three. It is a mystery replenished with mischief, a cloud covering many cruel intentes, a Trojan horse full of Greekish or rather Romish & Reamish wiles, and wickedness, a devilish and Popish practice, a Massesecreate provided for the Massacring of England. By these means, treasons are conspired, forces are prepared, moneys collected, evil minds united, fires kindled within our own bowels: to the which foreign flames will soon be added to consume us: the ministers of these mischiefs are crept unto our Diocese, they have perverted many, they have reconciled many, and now of late in this country they have traveled much, I know they are not unknown to you, and that either their words or writings or both have very much prevailed with you. As a gentleman I do favour you, as a seduced man I do pity you, as a reconciled man (if such a one you be) I must detest you, sith thereby you have abandoned the mystical body of Christ, and have joined yourself to the mischievous body of Antichrist. In that you came of courtesy to see me, I must thank you, and am right sorry my leisure did not serve me to have further speeches with you. You delivered unto me two Propositions, as the grounde-worke of your opinion, the one, that the principles of your doctrine, are grounded firmly upon the catholic Church, which antiquity, universality, and consent do plainly make manifest unto you. The other, that the signs given of a true Church by them of the reformed religion, which are the sincere preaching of the word, the right administration of the sacraments, religious prayers & wholesome discipline are no true signs of a true Church, but so to affirm them is an error in Logic, for that the Church is a sign of them, and not they of the Church. For your first proposition that the errors thereof may better appear, I will briefly handle these 3. points. First that neither the Catholic Church nor the doctrine, antiquity, universality, or consent thereof can otherwise be known then by the scriptures. Secondly, that sundry principles of your religion are not at all grounded upon the catholic Church. Thirdly, that the Roman Church upon the which your principles are grounded, is neither the Catholic Church, nor a sound member of the catholic church. For your 2. proposition, that the errors thereof may likewise be seen, I will in few words deal with ●●●se three points. First that of a particular Church no better judgement can be given, whether it be sound or unsound or of two particular Churches which is the sounder, then by the word and doctrine that they preach, by the sacraments that they minister, by the prayers that they use, and by the discipline that they exercise for where these are most pureliest and perfectliest done, that Church is to be thought the purest and perfectest member of the Catholic Church. Where these are impurest and corruptest, that Church is to be judged the impurest and corruptest member, & where these are not at all, there is to be accounted no visible Church to be at all. Thus to affirm is an error in Logic but a truth in divinity: Secondly that of the truth of the doctrine, of the right administration of the sacraments, of the sincerity and purity of the prayers, of the godly exercise of the discipline in any Church, the only perfect absolute and true touchstone is the holy scripture, which ought diligently to be read of all men. thirdly that for the true understanding of the Scripture in those things that are necessary, the circumstance of the place, the conference of other places, the proportion of the doctrine, the summary of our faith, and the holy Ghost working in our hearts do sufficiently enable and enlighten us. The holy Catholic Church we define to be the congregation, company and society of all those that have believed in Christ from the beginning of the world to this present time, all that now believe in him, and all that from henceforth shall believe in him to the end of the world. It is called Sancta holy because it is sanctified & hallowed by the holy ghost it is called Catholica, catholic or universal, because it containeth all ages, all places, all persons that believe: it is called Ecclesia, because it is a calling out or evocation of people out of ignorance and error unto the faith and knowledge of God. This Church is the mystical body of Christ, who is the true and only head of it, which governeth it in omnipotency, and is joined unto it in charity. Saint Augustine upon the 56. psalm, confirmeth this our definition of the Church. Corpus Christi est Ecclesia non autem ista aut illa, sed toto orb diffusa, nec ea quae nunc est in hominibus qui praesentem vitam agunt, sed ad eam pertinentibus etiam ijs qui fuerunt ante nos, & ijs qui futuri sunt post nos, usque in finem soeculi: tota enim Ecclesia constans ex omnibus fidelibus, quia fideles omnes sunt membra Christi, habet illud caput positum in coelestibus quod gubernat corpus suum, & si seperatum est a visione, annectitur Charitate. The body of Christ is the church, yet not this church or that, but that which is dispersed throughout the whole world, neither yet that alone which is in men that live at this present, but that unto which they likewise appertained that have been before us, and that are to come after us unto the world's end. For the whole church consisteth of all the faithful, for all the faithful are members of Christ, having that head placed in the heavenly places, which governeth his body, though it be separate from the sight, it is adjoined in charity. It is divided into two parts the militant and triumphant: the triumphant already in bliss and glory ineffable: the militant, hoping for the like happiness, and in the mean time under the banner of Christ jesus, warfaring here on earth, against the world the flesh and the Devil. This church for antiquity so ancient, for number so great, for estate so divers, for situation so universal, no man's age could serve to know, no man's knowledge were able to conceive, no man's conceit were of sufficiency to comprehend, if the holy Scriptures, wherein the spirit of God hath delivered these things for our instruction, were not extant amongst us. In them we are taught that the church began in Adam, that the first Martyr was Abel, the first persecutor Cain, that by the Breach of God's commandment mankind fell into that miserable and corrupt estate that it was not able to perform that Law of perfect obedience and righteousness, that GOD had given and graven in the hearts and minds of men, by the accomplishment whereof, they were to have life, and by the impeachment whereof they were to have death eternal: and that then GOD in his infinite goodness and mercy granted a remedy for us in the promised seed, which should restore mankind, and tread down the serpent's head which was the first preaching of the Gospel, published by God himself, apprehended by faith & believed by Adam. Afterward of God reiterated to the holy patriarchs, by them embraced and taught to their children and families, preached and foretold by the Prophets, shadowed out in the Law written, & in the Levitical ceremonies, performed in Christ, testified and published by the Apostles, confirmed with signs and miracles, believed of all nations, maligned by the Devil, persecuted by the wicked in all ages, and yet continued to the end of the world, by God's especial grace & providence. These things we plainly see contained from the first of Genesis, to the last of the Revelation, which otherwise could never have come to our knowledge. In them we may see the beginning increasing continuance and perpetuation of the church, the estate and condition of it in time past, at this present, & in time to come: the doctrine delivered by the holy Ghost to the patriarchs, to the Prophets, to the Apostles: and the faith embraced by the children of God in all ages, there may we observe the antiquity that yieldeth to no novelties, there may we see the universality, that giveth place to no schism or division, there may we find that consent that grounded in verity is polluted with no error or iniquity. Therefore S. Augustine rightly judgeth, that the catholic church is to be sought in the Scriptures: his words are these: contra Petiliani Donat epist. Si autem Christi Ecclesia Canonicarum Scripturarum divinis & certissimis testimonijs in omnibus gentibus designata est quicquid attulerint, & undicunque recitaverint, qui dicunt ecce hic Christus, ecce illic: audiamus potius si over eius sumus, vocem Pastoris nostri dicentis, Nolite credere: Illae quip singulae in multis gentibus, ubi ista est non inveniuntur: Haec autem quae ubique est, etiam ubi illae sunt, invenitur: ergo in Scriptures sanctis eam Ecclesiam scilicet requiramus. If the church of Christ throughout all nations be discerned by the divine and infallible testimonies of the Canonical scriptures, whatsoever they shall bring, and whencesoever they will allege which say, Lo here is Christ, Lo there is Christ. Let us hear rather (if we be his sheep) the voice of our shepherd saying, Do not believe them, for all those in many nations where the same is, are not found, but this same which is every where, is also found where they are, therefore let us seek the same church in the holy scriptures. And in his treatise de unitate Eccles. cap. 16. Ecclesiam in scriptures sanctis Canonicis debemus agnoscere, non in varijs hominum rumoribus, opinionibus, factis, dictis, & visis inquirere. We are to acknowledge the church in the holy canonical scriptures, and not to seek it in the sundry rumours, opinions, doings, sayings & conceits of men. And again in his 166. epistle: In Scriptures didicimus Christum, in Scriptures didicimus Ecclesiam, has scripturas communiter habemus, quare non in ijs Christum & Ecclesiam communiter retineamus? In the Scriptures we have learned Christ, in the Scriptures we have learned the church, this scripture we have common amongst us, wherefore do we not in them likewise retain Christ and the Church? Hereunto also accordeth chrysostom in his 49. homily upon Math: Antea multis modis ostendebatur quae esset Ecclesia Christi, nunc autem nullo modocognoscitur nisi per Scripturas. Before by many means was it showed which was the church of Christ, but now by no means is it known but by the Scriptures. Thus by the judgement of these Fathers, and by the nature of the catholic church itself, we see that the knowledge of it is to be derived from the scriptures: which so being, what can be more clear than that neither prayers for the dead, nor invocation of saints, nor worshipping of images, nor the Pope's primacy over the church, nor his superiority over princes and kingdoms, nor his doctrine of Purgatory, nor his power there to release souls, nor transubstantiation, nor the half communion, nor monastical vows, nor forbidding of marriage, nor meritorious fasts, nor works of desert and supererogation, nor sacrificing Christ every day, nor releasing subjects of their oaths of allegiance, nor dispensing with Princes for perjuries and incest, nor sale of pardons, nor offering unto relics, nor a thousand other doctrines practices and ceremonies of the Papistical religion were ever grounded upon the catholic church. Let the whole volume of the scriptures be perused, you shall see none of these things taught, believed, practised used or embraced by the catholic church, examine the faith, doctrine, writings and documents of the patriarchs, the Prophets, the Apostles, Christ himself, you shall find these things either not contained in them, or contraried by them: Try them by antiquity, you shall prove them far younger than the time of the Apostles, try them by universality, you shall perceive, that neither the church before the Law, nor the church under the Law, nor the purest churches under grace did ever embrace them, try them by consent, you shall find that neither the patriarchs, nor the Prophets, nor the Apostles, nor the faithful by them taught in sundry churches, did ever agree in them, or once believe them, it must needs be then that they are not grounded in the catholic church, but are some later inventions, and doctrine of a particular church, from whose errors and corruptions, they have proceeded, which particular church, is the Church of Rome, which we will briefly show, neither to be the catholic church, nor to have been for many years any sound member of the catholic church. The catholic church (as we before rehearsed) containeth all them that have believed, do believe or shall hereafter believe in Christ jesus to the end of the world: The church of Rome containeth not all those that have believed (for in the days of many of them it had no being at all) nor all them that do believe, nor all them that shall believe: Therefore the church of Rome is not the catholic church. The catholic church containeth all parts both of the church triumphant and militant. The church of Rome containeth no part of the church triumphant, nor all parts of the church militant. Therefore the church of Rome is not the catholic church. Revel. 12. Within the catholic church Christ was borne, and of a blessed member of the catholic church. Christ was not borne in the church of Rome nor of any member of the church of Rome: Therefore the church of Rome, is not the catholic church. The catholic church alloweth not the adoration or divine worshipping of any creature: The church of Rome alloweth the adoration and divine worshipping of creatures Therefore the church of Rome is not the catholic church, The mayor is the express sentence of S. Aug, in his 2. book de moribus ecclesiae cath. cap. 30.: it is also the express doctrine of Christ in the 4. of Matthew: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him only thou shalt worship. And of the Angel in the 19 of the revelat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Before God shalt thou fall down. The minor is proved by the Nicene council, which teacheth that the image of the Trinity and the cross are to be adored & worshipped with the same kind of adoration and worship that the trinity & Christ himself are to be worshipped with: and by Thomas of Aquine an approved Doctor of the Roman church in his third book of sentences the second distinction, & by Nauclautus Clugiensis whose words are these: Non solum fatendum est fideles in Ecclesia adorare coram imaginibus, ut nonnulli ad cautelam forte loquuntur, sed & adorare imaginem sine quo volveris scrupulo, quin & eo illam venerari cultu, quo & Prototipon eius. It is not only to be yielded unto, that the faithful in the church do worship before images, (as some happily speak for a cautel) but also do adore the image without any kind of scruple whatsoever, yea and do honour the same with that worship, wherewith the thing or person thereby represented, is to be honoured. And by Andradius the late defender of the Tridentine counsel whose works are seen and allowed by the romish church, Non inficiamur (saith he) hac nos latriae adoratione Christi praeclarissimam crucem colere & venerari. We deny not, that we worship and honour the most excellent cross of Christ with this adoration of greatest honour & worship: but both the cross of Christ, and the image of the trinity and all other images are creatures, therefore our conclusion is strong and certain, that the church of Rome is not the catholic church. Infinite arguments to this purpose might be drawn, and every of them in effect demonstrative, but the matter so clear, these few may suffice. Let us then examine sith it is not the catholic church, whether it be a catholic church in that sense that the word catholic is imitatively taken, for sound and sincere, that is, whether it be a pure and perfect member of the catholic church. It is very sure and certain, that sometime it hath been a very notable member, and (as it were) a right arm, an aid comfort and ornament to the rest of the parts, but the question is, what it is at this present, and for many years hath been, whether now it be a sound member of the catholic church or no: for the deciding hereof, we can have no better or more manifest trial, then by the doctrine that it teacheth, by the sacraments that it administereth, by the prayers that it useth, and by the discipline that it exerciseth, and herein we come to the first point, that controleth your second proposition. As in the body of a man so long as any principal member as the arm or the leg, hath the bone uncrushed unperished, or unwrested, the flesh and muscles unbruised, uninfected and unhurt, the veins sinews and arteries, neither overstretched distorted, or shrunk, the skin unannoied unexulcerated, unimpeached, we term and account it a sound member. But if in any of these points it be defective, reckon it unsound in that proportion and degree that the nature and quality of the defect is of. So in the body of the church as long as any member or particular church (as the Church of Rome, the Church of Antioch, the Church of England, the Church of France) hath the word of God which resembleth the bone or pith upon the which it ought to grow and depend, unperished, unwrested and uncorrupted, the prayers and supplications which are (as it were) the flesh and muscles of it, wherewith it ought to be filled and replenished unwasted, and unconsumed with atheism and security, and unpoysoned and uninfected with Idolatry and superstition. The holy sacraments which represent the veins sinews and arteries, wherewith it is both nourished & united, unmangled, undisordred and unstrayned, and the discipline which is like to the skin that environeth, compasseth, and defendeth the rest unexulcerated and unenflamed with the tumours of tyranny, or cankers of covetousness, or otherwise unstained with iniquity, we are to term and account it a sound member of the catholic church, and so much the less sound, by how much the more it is in any of these points defective, or evil affected. If we cast this level over the Roman church, shall not we soon discover how crooked and corrupt it is? and how much it hath swerved from the uprightness and sincerity wherein it was first established? The holy Scriptures it hath not only corrupted and wrested (as by infinite examples might be showed) but also deprived of force and strength, & where it ought to have depended of the Scriptures, it maketh the scripture depend of it. And whereas the sense of the holy ghost, is sure, certain, and immutable, it maketh it variable and alterable, according to the temporary practice of that church. This shall you find in the epistle of Cardinal Cusanus, Cus. ep. 2. & 7. no less blasphemously then barbarously recorded. The Sacrament of the Lords supper it hath mangled into a half communion, and a private Mass, disordered with the monstrous fantasy of transubstantiation, and thereby altered the commemoration to an adoration, the Sacrament, to a Sacrifice propitiatory. The sacrament of Baptism it hath pestered, if not polluted with many superstitious and superfluous ceremonies. The names and dignity of sacraments it hath strained and stretched to other things contrary to their nature. The prayers and supplications which ought only to be made unto God, and so made unto God as the congregation may both in understanding and devotion, join with them and say Amen: It hath what with invocation of Saints, what with worshipping of images: what with a strange and unknown language made either impious or unprofitable. The discipline which should keep all things in order and frame in it, is altogether stained with ambition and covetousness: finally, it is a member so full of corruption, so swollen with pride, and so envenomed with ambition, that it persuadeth the world, that it is the body, and that all the rest of the parts are but members of it, and that whatsoever part is not like it, is corrupt: and carrying upon it the Roman Bishop as a most pestilent ulcer it saith, that is the head, to which all other parts must submit and subject themselves, And is it not then rightly to be judged an unsound member, and an unsincere? Examine in like sort any other particular church: Do it uprightly and sincerely, and it shall make manifest unto you whether it be a sound, or unsound member of the catholic church: and if unsound, in what degree, proportion and measure it is so to be judged and accounted. These therefore are perfect and pregnant sayings which can never deceive you, if the lamp of eternal light, God's holy and heavenly word bear any credit or authority with you: for by that shall you know whether the doctrine of any church be pure, or impure, whether the Sacraments be rightly or otherwise administered, whether the prayers be godly and religiously, or Idolatrously and superstitiously made and used: & whether the discipline be sincere and perfect, or disorderly and corrupt: and in this we fall to the second point that answereth your second proposition. If the doctrine of any church is conformable to the doctrine of the patriarchs, the Prophets, the Apostles, whose doctrine and documents the holy scripture layeth down, it is to be judged sound and sincere: and so much the less sound, be how much it more swerveth from their faith and doctrine. If the Sacraments in any church be ministered according to their first institution and use, which the holy scriptures doth declare, they are to be accounted rightly and duly administered. If prayers in any church be used according to that form, manner, purpose and intent that the godly of all ages testified in the scriptures did use and exercise, they are to be reckoned godly, devout and commendable. If the discipline be according to the Law of God according to the direction of godly Magistrates, according to the council and commandments of the Apostles, and according to the use and practise of the purest churches: whereof the holy scriptures are true records unto us, we justly may account it good and sincere. Therefore hath God commanded, and all good men commended the study, search, reading & meditation of the scriptures. In the 6. of Deuteronomie we read: Sunto verba ista in cord tuo, eaque acutè ingerito filijs tuis, ac loquitor de ijs cum sedes domi tuae, & cum ambulas per viam, cum cubas & cum surgis, alligato ea in signum manui tuae, inscribito ea postibus domus tuae, & portis tuis. Let these words be in thy heart, & the same diligently teach unto thy children, and talk of them when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up, bind them for a sign upon thine hand, writ them upon the posts of thine house, and upon thy gate. And of the word of God it is said in the 4. of Deuteronomie Haec est sapientia vestra ante oculos populorum: This is your wisdom before the eyes of the people. Abraham saith, Habent Mosen & Prophetas audiant eos: They have Moses and the Prophets let them hear them. Christ saith Scrutamini scripturas: search the scriptures. S. Paul saith Tota Scriptura divinitus inspirata, utilis est ad docendum, ad arguendum, ad corrigendum, ad erudiendum, in justitia ut perfectus sit homo Dei ad omne opus bonum instructus. The whole scripture inspired of God is profitable to teach to improve, to correct and to instruct in righteousness, that the man of God may be perfect, instructed unto every good work. Irenaeus in his third book the first chap. evangelium in Scriptures Apostoli nobis tradiderunt columnam & firmamentum fidei nostrae futurum: The Apostles have delivered unto us the gospel in the scriptures, to be the pillar and upholder of our faith. Lib. 6. cap. 9 Saint Augustin de Civitate Dei his 3 book and first chapter: Civitatem Dei dicimus cuius Scriptura testis est. We call that the city of God, whereof the Scripture is witness. Saint Ambrose upon Luke Si qua est Ecclesia quae fidem respuat nec Apostolicae praedicationis fundamenta possideat, deserenda est. If there be any church which rejecteth the faith, or possesseth not the foundation of the Apostolic preaching it is to be forsaken. Saint chrysostom upon the 2. to the Thessalonians the third homely, Omnia clara & plana sunt in scriptures divinis, quaecunque necessaria sunt, manifesta sunt. All things are clear and plain in the holy scriptures, what things soever be necessary, are manifest. Saint Augustine in his third epistle: Sacra Scriptura ea quae aperta continet, quasi amicus familiaris sine fuco ad cor loquitur, indoctorum atque doctorum: the holy scripture speaketh those things which it plainly containeth, like a familiar friend without guile to the heart both of the learned and of the unlearned. And in his book de unitate Ecclesiae, the 13. chapter: Vtrum ipsi Ecclesiam teneant non nisi divinarum scripturarum canonicis libris ostendant, quia nec nos propterea dicimus nobis credere oportere, quod in Ecclesia Christi sumus quia ipsam quàm tenemus commendavit Optatus vel Ambrose, vel alij innumerabiles Episcopi, aut quia nostrorum Collegarum consilijs ipsa praedicata est, aut quia tanta mirabilia fiunt, aut quia ille somnium vidit, & ille spiritu assumptus audivit. Whether they hold the church let them not show, but by the canonical books of the holy scriptures, for neither do we therefore say that we ought to be believed because that we are in the church of Christ, because Optatus or Ambrose or other innumerable Bishops have commended the same which we hold, or because it is praised in the counsel of our fellows, or because so great & strange things are wrought, or because such a one hath seen a dream, or such a one taken up in the spirit hath heard. Saint Paul writing to the Colossians doth admonish them diligently to read the scriptures. Sermo Christi habitet in vobis copiosè in omni sapientia. Let the word of God dwell in you abundantly in all wisdom. Saint chrysostom in his 19 homely thereupon, Audite quotquot estis seculares, & uxori, ac liberis praeestis, quemadmodum & vobis det in mandatis maxime scripturas legere, nec leviter & negligenter, sed magno study. Hear you as many as are secular, and have government over wife and children, how he giveth you in charge, chief to read the scriptures, not lightly and carelessly but with great study. Jerome upon the same place Hic ostenditur verbum Christi non sufficienter, sed abundanter etiam Laicos habere debere, & docere se invicem, vel monere. Here it is showed that the lay men also ought to have the word of Christ, not sufficiently, but abundantly, & to teach or warn one another. Origen upon Esay the 2. homely: utinam omnes faceremus illud quod scriptum est, Scrutamini Scripturas. Would to God we all did that is written, search the scriptures. S. chrysostom upon john the 13. homely, Admoneo, & maiorem in modum rogo, ut libros comparemus: I warn, and in earnest sort request that we get books. And in an other place upon the epistle to the Colossians the 9 homely: Audite obsecro seculares omnes comparate vobis biblia animae pharmaca si nihil aliud vultis vel nowm testamentum acquirite: Hear I pray you all the secular, provide unto yourselves the bible the preservative of the soul, or the new testament if ye will nothing else. And hom. 3. de Lazaro, Semper horror & hortari non desinam, ut non hic tantum attendat is ijs quae dicuntur, verum etiam cum domi fueris, assiduè divinarum scripturarum lectioni vacetis, quod quidem qui privatim mecum ingressi sunt, non destiti inculcare. I still exhort and will not cease to exhort that not only you attend here unto those things which are spoken, but also when you shall be at home, that you would continually apply the reading of holy scriptures: which thing I have not left to exhort those, which have professed themselves with me. And again, Ne negligamus nobis parare libros, Let us not despise to get us books. And further, Sume librum in manus, lege historiam omnem & quae not a sunt memoria te nens, & quae obscura sunt, parumque manifesta frequenter percurre. Take the book in thy hand, read all the history, and keeping in memory those things which are evident, peruse often those that are obscure and less evident. Of the perfection of the scriptures, Irenaeus: Scripturae quidem perfectae sunt, quip a verbo Dei & spiritu eius ductae: The scriptures truly are perfect, for as much as they are sprung out of the word of God, and of his spirit. Of their authority: Augustine. Maior est Scripturae authoritas quam omnis humani ingenij capacitas comprehendere potest, profecto inviolabilem Sacrarum literarum authoritatem confiteri debemus. Greater is the authority of the Scripture than the capacity of all man's wit is able to comprehend, certainly we ought to acknowledge the inviolable authority of the holy Scripture, Of their authority and truth in an other place: Cedamus & consentiamus autoritati scripturae sanctae, quae nescit falli & fallere: Let us give place and consent to the holy scripture, which cannot be deceived, nor deceive. Finally of the scriptures, Irenaeus: Scriptures divinis niti, quae certa & indubitata veritas est in firma & valida petra est do mum suam edificare, hac vero derelicta alijs niti quibuscunque doctrinis in certam effusae arenae, unde facilis sit eversio est ruinam struere. For one to lean to the holy scriptures which is the certain and undoubted truth is to build his house upon a firm and strong rock, but this being left, and to lean unto other doctrines whatsoever, is to an assured ruin, to build upon the quick sand, whence it is easily overthrown. So that we may conclude this point with S. Ciril Necessarium nobis est divinas sequi literas, & in nullo ab earum praescripto discedere: It behoveth us to follow the holy scriptures, and in no point to depart from the ordinance thereof. It resteth that we show that the true sense of the scripture is obtained by weighing the circumstances of the place, by conference of other places, by observing the proportion of the doctrine, by noting how it agreeth with our Catechism, or summary of our faith, by fervent prayer, often meditation, and the holy Ghost working in our hearts. Lib. 1. de ●ri. Touching the first Hilary sometime Bishop of Proycteux giveth us a good rule. Optimus Lector est, qui dictorum intelligentiam expectat ex dictis potiùs quam imponat, & retulerit magis quam attulerit, neque cogat id videri, dictis contineri, quod ante lectionem presumpserit intelligendum: He is the best reader that expecteth the understanding of words, out of the words, rather than putteth thereto, and shall carry therefrom rather than bring thereto: neither shall enforce that thing to seem contained in the words which before the reading he purposed to be understood. Lib. 4 And again Intelligentia dictorum ex causis est sumenda dicendi, quia non sermoni res, Lib. 5. sed rei est sermo subiectus, Verba sensum enuntiant, sensus rationis motum, rationis motus veritatem incitat, ex verbis igitur sensum sequamur, ex sensu rationem intelligamus, & ex ratione veritatem apprehendamus: the understanding of the words is to be taken of the causes of speaking, for the matter is not subject to the speech, but the speech unto the matter. The words do show forth the meaning, the meaning the motion of reason, the motion of reason stirreth up truth Therefore by the words let us follow the meaning, by the meaning let us understand the reason, & by the reason let us apprehend the truth. Lib. 9 And again, Dictorum intelligentia aut ex praepositis, aut ex consequentibus expectetur: Let the understanding of the words, be looked for either be those things that are before, or that follow after. Lib. 8. cap. 2. in joan. And for the circumstances Saint ciril very well noteth: Ante omnia quando locum Scripturae rectè intelligere volumus, tria diligenter consideranda sunt, tempus quando scriptum est quod dicitur, persona quae dicit, vel per quam vel de qua dicitur, et res propter quam aut de qua scribitur, sic enim absque errore sensum poterimus verum investigare. Before all things when we will understand a place or the scripture aright, three things are to be considered, the time, when that that is spoken is written, the person which speaketh, or by whom or of whom it is spoken, and the thing for the which, or of the which it is written, for so we may without any error find out the true sense. Conference of places we term the collation of a few with many, of the obscure with such as are more plain and manifest, whereof great light of knowledge and understanding doth proceed. Lib. 2. de doctr. Chr. cap. 6. For as S. Austen well observeth, Magnifice & salubriter spiritus sanctus ita scripturas modificavit, ut locis apertioribus fami occurreret, obscurioribus autem fastidia detergeret, nihil enim ferè de illis obscuritatibus eruitur, quod non planissimè distum alibi reperiatur. The holy ghost hath so mightily and helthfully tempered the scriptures, that in the plainest places he might satisfy hunger, and in the darker places cast away loathsomeness, for of those obscurities, nothing almost can be brought forth, which may not be found most plainly spoken of in some other place. And in an other place, Sacra Scriptura invitat omnes humili sermone quos non solum manifesta pascat, In Epist. 3. ad volus. sed etiam secreta exerceat veritate: hoc in proruptis quod in reconditis habens, sed ne aperta fastidirentur eadem rursus operta desiderantur, desiderata quodammodo renovantur, renova ta suaviter intimantur, hic salubriter & prava corriguntur, & parva nutriuntur, & magna oblectantur ingenia. Ille huic doctrinae inimicus est animus qui vel errando eam nescit esse saluberrimam, vel odit aegrotando medicinam. The holy scripture inviteth all men with gentle speech whom it doth not only feed with the manifest, but also exercise with the hidden verity, containing the self same thing in the plain, which it hath in the obscure: but least things plainly set down should become loathsome, they again covered are coveted, and so being coveted, are in some sort renewed, and so renewed are delightfully intimated, that very healthfully the wits of men being evil are corrected, being small are increased, being deep are delighted: that mind only is enemy thereunto, which either through error, knoweth it not to be most wholesome, or being sick hateth medicine. Lib. 3. de doctr. Chr. cap. 28. And again, Per Scripturas divinas multo tutius ambulatur quas verbis translatis occupatas cum scrutari volumus, aut hoc inde exeat quod non habet controversiam, aut si habeat ex eadem scriptura ubicumque inventis atque adhibitis eius testibus terminetur. By the divine Scriptures, we walk far more safely: which when we will search forth, being used in borrowed words: either this effect issueth thereof, that it hath no further controversy, or if it hath, the same may be ended by testimonies, wheresoever gathered and alleged out of the same scripture. hom. 12. cap. 34. Origen upon Exodus, Quis nostrum ita se ad divinae legis studia convertit? Quis nostrum it a operam dedit? quis tanto studio ac labore divina quaerit studia, quanto quaesivit humana? Et quid conquerimur, si quod non discimus ignoramus, aliqui vestrum ut recitari audierint quae leguntur statim discedunt, nulla ex his quae dicta sunt inquisitio ad invicem nulla collatio: which of us doth so addict himself to the study of the law of God: what one of us giveth such diligence? who with so great study and labour followeth divine meditations and studies, as wherewith he hath sought after human things? And why then do we complain, sithence we remain yet ignorant of that which we will not or else neglect to learn. Some of you, so soon as ye hear some things recited which are read do immediately departed: so far is it off that any inquisition and examination is made of those things which are uttered, or any conference used or collation. The proportion of the doctrine, we call that uniformity and conformity that is between the faith embraced by the patriarchs, by the Prophets, by the Apostles, and by the faithful of all ages, whereof the holy scriptures are witnesses unto us, that doctrine of God, in all points absolute in nothing contrary to itself, will soon discover any erroneous doctrine that shall be produced, if we carry the true model of it in our minds, as in the scriptures it is expressed and set forth. Hereof S. Jerome notably, Con. in cap. sextum Ep. ad Gal. ad normam omnia diriguntur & utrum prava rectaue sint cum regula apposita fuerit arguuntur, ita & doctrina Dei quaedam quasi norma sermonis est quae inter justa judicat &. iniusta, quam qui secutus fuerit habebit pacem in semetipso, quae superat omnem sensum, & post pacem misericordiam quae praecipua est in Deo Israel. All things are directed and ordered according to rule, and whether in deed they be evil or good, crooked or strait, when the rule or line is applied unto them, they are proved and found out: In like manner also the doctrine of God, is as it were an exact rule and perfect square of speech which judgeth and discerneth between those things which are just and those which are unjust: which whosoever truly followeth and cleaveth unto, he shall have peace in himself, which surmounteth and exceedeth all understanding: and consequently after this peace of conscience, mercy which is most chief in the God of Israel. S. Augustine of the body of the doctrine, H. 11. de civit. Dei. cap. 3. hic prius per Prophetas, deinde per seipsum postea per Apostolos quantum satis esse judicavit locutus, etiam scripturam condidit quae Canonica nominatur eminentissimae autoritatis cui fidem habemus de ijs rebus quas ignorare non expedit, nec per nos ipsos nosce idonei sumus. He first by his Prophets, then by himself, afterward by his Apostles speaking so much as he knew to be sufficient, hath framed and made the Scripture which is named Canonical, being of most excellent and effectual force and authority: unto the which we give credit concerning those things, which it is not expedient that we be ignorant of, neither are we apt or able of ourselves to know and conceive. The summary of our faith, and that which faith requireth we call the Apostolic Creed the ten Commandments and the lords prayer, wherein a certain rule or method is delivered us, how to believe, how to live, how to pray, this also will well lighten our understanding, that it fall not unto undecent, uncharitable, & monstrous conceits, whereof S. Augustine very well, Si preceptiva locutio est, aut flagitium aut facinus vetans, aut utilitatem & beneficentiam iubens non est figurata. De doctr. Chr. lib. 3. cap. 16. Si autem flagitium aut facinus videtur jubere, aut utilitatem aut beneficentiam vetare figurata est, nisi manducaveritis (inquit) carnem filii hominis & sanguinem biberitis non habebitis vitam in vobis, facinus vel flagitium videtur jubere, figura est ergo precipiens passioni Domini esse communicandum & suaviter atque utiliter recondendum in memoria quod pro nobis caro eius crucifixa & vulnerata sit. If it be a precept forbidding wickedness and enormity or commanding virtue and goodness it is no figurative speech. But if it seemeth to command a wicked deed and enormity, or to forbid goodness and virtue, it is figurative. Except you eat (saith he) the flesh of the son of man, and drink his blood, you shall not have life in you. He seemeth to command, a wicked enormity, it is figurative. Therefore commanding us to communicate to the passion of the Lord, and profitably to call to remembrance that his flesh was crucified and wounded for us. Had the Romish Church observed this rule it had never fallen to that blasphemous doctrine of transubstantiation which cotrarieth the articles of our Creed, Lib. 3. de doctr. Chri. cap. 5. wherefore we may rightly say with S. Augustine: In principio cavendum est ne figuratam locutionem ad literam accipias, ad hoc enim pertinet quod ait Apostolus litera occidit, spiritus autem vivificat. Cum enim figurate dictum sic accipitur tanquam proprie dictum sit carnaliter sapitur, neque ulla mors animae congruentius appellatur, ea demum est miserabilis animae servitus signa pro rebus accipere & supra creaturam corpoream oculum mentis ad hauriendum eternum lumen levare non posse. First heed is to be taken that thou shalt not take a figurative speech according to the letter. For to that pertaineth it which the Apostle saith, the letter killeth, but the spirit giveth life. For when the figurative speech is so taken as though it were properly spoken, it tasteth of the flesh: neither can any thing be more fitly called the death of the soul. To be short, it is a miserable bondage of the soul, to take the signs for the things signified, and not to be able to lift up the eye of the soul above the bodily creature, to receive the eternal light. Of prayer and meditation we read in Origen. Supr. exod. hom. 12. cap. 34. Ostenditur non studium solum nobis adhibendum esse ad discendas literas sacras: Verum & supplicandum Domino, & diebus ac noctibus obsecrandum ut veniat agnus ex tribu juda, & ipse accipiens librum signatum dignetur aperire. It is showed that not only study is to be used for to learn the holy scriptures: But also we ought to pray to God, and to crave day and night, that the lamb of the tribe of juda will come, that he taking in hand the book sealed, will vouchsafe to open it. And in Saint Hilary, non ergo ex nobis est quod intelligimus, In psal. 125. sed ex eo qui quae innoscibilia erant fecit intelligi. Itaque ab eo speranda intelligentia est qui & pulsantibus aperiet, & querentibus demonstrabit, & petentibus non negabit. Therefore it is not of us, that we do understand, but of him which maketh us to comprehend those things which would not be known. Therefore of him knowledge is to be hoped, which will open to them which knock, will show to them that seek, and will not deny to them that crave. Hereof Saint bernard writeth right well: Quo spiritu scripturae factae sunt eo spiritu legi desiderant, ipsae etiam intelligendae sunt. Nunquam ingredieris in sensum Pauli, donec usu bonae intentionis in lectione eius, & study assiduae meditationis spiritum eius imbiberis, sicque de reliquis. By the same spirit whereby the scriptures are revealed, do they require also to be read, by the same also they are to be understood. Thou shalt never enter into the understanding of Paul, until with a good intent thou mayest suck out his spirit, by continual reading and daily meditation, and so of the rest. And we may well say that both the root and fruit of prayer and meditation in the word of God is the spirit of God which openeth our understanding, and leadeth us unto all truth. For from God's grace these godly exercises do proceed and by the continual use of them his grace is increased & augmented in us, to the outward hearing of the word of God and meditation thereof, the inward working and operation of the holy Ghost being joined and united, which is both promised and performed to all the faithful even to all the children of God. We read in the 59 of Esay, Spiritus meus qui in te est, & verba quae posui in ore tuo & seminis tui in perpetuum non deficient. My spirit which is in thee, and my words which I have put in thy mouth and of thy seed shall not departed for ever. Christ saith in the 14. of john: Spiritus sanctus docebit vos omnia, & suggeret vobis omnia quae dixi vobis. The holy Ghost shall teach you all things, and minister all things which I have spoken unto you. S. john saith: john. 2. Vnctionem habetis a sancto, & nostis omnia, unctio docet vos de omnibus. You have your anointing of the holy, and know all things, the anointing teacheth you all things. Saint Paul saith: Animalis homo non percipit ea quae sunt spiritus Dei, at spiritualis diiudicat omnia, 1. Corin. cap. 2. Spiritus enim omnia scrutatur etiam profunditates Dei. The carnal man perceiveth not the things which are of the spirit of God, but the spiritual discerneth all things, even the depth of God. To conclude we learn of S. Paul that faith cometh of hearing, and hearing of the word of God, for the study and observation thereof hath the working of the holy ghost joined therewith, which produceth faith, which is not of ourselves, but is the gift of God as the same Apostle teacheth us, in the 2. Chapter of his Epistle to the Ephesians, so that by the outward hearing of the word and the inward operation of the holy ghost, faith is in us kindled, Christ thereby apprehended, his justice and righteousness to us derived, God reconciled, our sins pardoned, his mercy obtained, we in Christ jesus adopted to be the children of God, and inheritors of everlasting salvation. Therefore the Devil our mortal enemy, that evermore laboureth our confusion by his chief instrument Antichrist & his adherents and by his own false and sly suggestions worketh all he may to stay men from reading and hearing the word of God, and from coming to those places where it is read and taught, that is from public service and sermons whereby such as are skilful in the tongues and have traveled in the study of the scripture, the circumstances of places are laid open, the sense made manifest, the proportion of the doctrine taught and declared, conference & collation of places used and applied, the use & fruit thereof signified the bread of life divided and distributed for the nourishment of our souls, our faith thereby kindled and confirmed, lastly the holy Ghost therewith powered and bestowed upon us for our further comfort and instruction. Thus have I briefly answered your two propositions, whereby you may somewhat be induced to the consideration of your estate, of the corruption of the church that you follow, of the weakness of the grounds that you stand upon, of the danger that thereby you are in, and of the means whereby you may escape it. And that I may yet more amply satisfy you in the question of the Church, the mistaking whereof is the root of your error, I have herewith sent you a history of the Church of Christ from the nativity of our Saviour to the end of the world, laid down by the holy Ghost, by the pen of S. john, in the twelfth, thirteenth, & fourteenth of the Revelation, where unto I have added such light of interpretation as my small talon hath enabled me unto, wherein I foresee I shallbe assailed by the malevolent, with two bitter objections, the one of curiosity, the other of presumption, it shall suffice me to shield myself against both with that notable sentence and censure of jesus the son of Sirach in the 39 of Ecclesiasticus. 1 He only that apply his mind to the Law of the most high and is occupied in the meditation thereof, seeketh out the wisdom of all the ancient, and exerciseth himself in the prophecies. 2 He keepeth the sayings of famous men, and entereth in also to the secrets of dark sentences. 3 He seeketh out the mystery of grave sentences, and exerciseth himself in dark parables. 4 He shall serve among great men and appear before the Prince, he shall travel through strange countries, for he hath tried the good and the evil among men. 5 He will give his heart to resort early unto the Lord that made him, and to pray before the most high, and will open his mouth in prayer and pray for his sins. 6 When the great Lord will he shall be filled with the spirit of understanding, that he may power out wise sentences, and give thanks unto the Lord in his prayer. 7 He shall direct his counsel and knowledge: so shall he meditate in his secrets. 8 He shall show forth his science and learning, and rejoice in the Law and covenant of the Lord. 9 Many shall commend his understanding and his memory shall never be put out nor departed away: but his name shall continue from generation to generation. 10 The congregation shall declare his wisdom, and show it. 11 Though he be dead, he shall leave a greater fame, than a thousand if he live still, he shall get the same. The exposition upon the 12. 13. and 14. Chapters of the Revel. CHAP. 12. Verse 1. And there appeared a great wonder in heaven: A woman clothed with the sun, and the Moon was under her feet, and upon her head a crown of twelve stars: 2. And she was with child and cried traveling in birth, and was pained, ready to be delivered. HERE is first laid down unto us by the holy Apostle, a description of the true Church of God the true spouse of Christ: the true mother of all the faithful, which hath been one and the very same even from the beginning of the world unto this day, she is described in the form of a woman clothed with the Sun, this sun, is the sun of righteousness Christ jesus, the which the church his spouse hath put on, with whom only she thinketh herself adorned, & beautified, in so much that she neither seeketh nor coveteth any other man's righteousness to cloth her or deck her withal: but accounteth herself in him and by him to have sufficient beauty, and purity, the which she knoweth & acknowledgeth to have altogether of his mercy and goodness, and not by her desert or merit. And the Moon was under her feet. By the moon may be understood all worldly & earthly things, which are subject to changes and alterations which have their diminishings, and increasings, their waxines and wanings, as honour, riches, power, authority, dignity, and such like: with all the vain pleasures and delights of this world: all the which this true church and spouse of Christ doth despise, contemn, and tread under her feet. The Moon also may put us in remembrance of the changes, and alterations, which the church is subject unto in this world: some times being in quiet, sometimes in prosperity, sometime in adversity, sometime consisting in many, sometime in few. Further it giveth us to understand that as the Moon receiveth all her light and beauty from the Sun, so the church receiveth all her purity, righteousness, and glory from Christ. Thus the Moon was under her feet, and upon her head a crown of twelve stars, This number of twelve, is the number of perfection or fullness, and by the stars, shinings in the church, are meant the patriarchs, the Prophets, the Apostles, the Martyrs, the godly ministers of all ages which shine in the church both in life and doctrine, which all, do receive their light, of the sun of righteousness, wherewith the church is clothed. 2 And she was with child, and cried traveling in birth, and was pained ready to be delivered. This place is to be referred to those times of the church, that were before the incarnation of Christ. When as the congregation of the faithful, that is to say, the church did marvelously longue, and (as it were) travailed in mind, to have that promised seed borne and brought to light: that should repair the miserable ruin of mankind, and tread down the serpent's head, the which seed was our Lord and Saviour Christ jesus, who was born within the church and of a blessed member of the church. 3 And there appeared another wonder in heaven: and behold, a great red dragon having seven heads, and ten horns, and seven crowns upon his heads: 4 And his tail drew the third part of the stars of heaven, and cast them to the earth. Having described the church, now he falleth to the description of the principal enemy of the church which is Satan: he is described in the form of a dragon, that is to say full of venom, full of poison, wherewith he infecteth, & corrupteth the world: of a red colour, to declare his bloodiness, his cruelty, his spite and malice, having seven heads: that is to say being full of devices, subtleties, crafts, and deceits, to entrap and destroy men withal. He hath also ten horns & seven crowns, his horns signify his mighty force, power and violence: his crowns, his dignity, honour and authority in this wicked world: whereof he is called Prince and chief potentate of this darkness. 4 And his tail drew the third part of the stars of heaven, and cast them to the earth. The dragon's tail are false prophets, hypocrites, and such as by a show of holiness deceive men: teaching false doctrine, drawing men from heaven to earth, from worshipping God in Spirit, and truth, to earthly adorations, Imaginations, and conceits. Of this tail were the Scribes and Pharisees, and other religious folk of the jews: of the same also are all such as by false doctrine have drawn any out of the firmament of Christ's church, that were once there placed as stars by baptism, and regeneration. Hereunto the Prophet Esay doth allude, saying the false prophet is a very tail: but such stars were not fixed in the firmament: therefore the dragon's tail had power over them. And the dragon stood before the woman which was ready to be delivered, to devour her child when she had brought it forth. So she brought a man child which should rule all nations with a rod of iron: and her son was taken up unto God, and to his throne. This child that the church brought forth whom the Dragon sought to devour, was Christ our Saviour: against whom the Dragon stirred first Herode, than the chief of the jews, the Scribes, the Pharisees, the high Priests, lastly the whole multitude, to the end to devour this man child, that the church had brought forth to her everlasting comfort, and to the Dragon's eternal ruin. 5 She brought forth a man child which should rule all nations with a rod of iron. This was that child whom David by the spirit of prophesy speaketh of in the second Psalm. I will preach the law whereof the Lord hath said unto me, thou art my Son this day have I begotten thee: desire of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession: thou shalt bruise them with a rod of iron, and break them in pieces like a potter's vessel. And her Son was taken up unto God, and to his throne. Thus when the Dragon had spit all his venom, had used all the devices and subtleties of his seven heads, all the force and violence of his ten horns, all the authority & dignity of his seven crowns, finally when he had showed all his spite, cruelty & malice, he prevailed no whit at all, for the child which he persecuted Christ jesus, ascended into heaven, was taken up unto God and to his throne: and there sitteth at the right hand of the father, in most glorious and eternal majesty. 6 And the woman fled into the wilderness where she hath a place prepared of God, that they should feed her there a thousand two hundred and three score days. And the woman that is to say the church, the congregation of the faithful, fled and was dispersed into the wilderness of the world, among the Gentiles, in that huge and waste forest: whereof the Roman Emperor was chief Foster, who is the beast, that in the beginning of the next chapter is described: there remained the church in this wilderness, subject to the injuries of the Emperors and other his under officers, yet notwithstanding fed by God's especial providence, in midst of all persecution with heavenly and spiritual food, by godly and sincere ministers. And this state did she continue in a thousand two hundred and three score days. That is to say two and forty months the which if we reckon after the account of Daniel every month for a sabbath of years, it amounteth just to two hundred four score and fourteen years: the which number of years containeth the whole persecution of the Primitive church: from the first of Herode to the last of Licinius who being overcome by that most renowned Emperor Constantine the great, the church enjoyed thereupon after a long & grievous storm, a sweet, blessed & happy calm. In the mean time she was by God's especial providence preserved & nourished: not in pompous & glorious ostentation, but in hydlock, and as it were in the desert, not persecuting, but persecuted, not giving, but receiving the crown of martyrdom: not glittering with temporal riches, but shining with spiritual virtues: not practising the law of arms, but preaching the law of God: not superior to all governments, but subject to all governors: not releasing subjects of their allegiance, but instructing them to the doctrine of obedience: not making merchandise of gods mercies freely bestowed upon us, but dividing frankly, and faithfully to the children of God the bread of life. O how well beseemed this the church of Christ, & how contrary unto this is the church of Antichrist. 7 And there was fought a great battle in heaven, Michael and his angels fought with the dragon, and the dragon and his angels fought. Here is described a fight and great battle, whereof the place and parties are specially to be considered: for the place it was in heaven, that is to say in the church, for the congregation of believers is termed heaven: even as the company of the unfaithful and unbelievers is called the earth: so we find in the beginning of this chapter, that the Dragon's tail, that is to say false teachers, tyrants, persecutors, and such like drew the third part of the stars of heaven, that is to say a great number that were accounted believers and members of the church militant, and cast them to the earth, that is, made them reprobates & unbelievers. The parties are Michael and his angels on the one side, that is to say Christ and his ministers, that is godly magistrates & instructors, according to the saying of the prophet Daniel in that time shall Michael the great prince arise, which standeth for the sins of thy people. On the other side is the Dragon and his angels: that is Satan and his ministers, which are tyrants, persecutors, seducers, false prophets, hypocrites, and such like, with death, sin, hell and damnation. 8 But they prevailed not, neither was their place found any more in heaven. Here he declareth unto us the success of the battle, the victory was michael's, the dragon was conquered, driven out of the church, and had no place in the hearts of the faithful. Thus Christ vanquished the Devil, death, hell & sin, in so much that none of these have any power or authority, upon his elect and chosen people. 9 And that great dragon was cast out, even that old serpent, which is called the Devil, and Satan which deceiveth all the world, he was even cast into the earth, and his Angels were cast out with him. The dragon that is to say the Devil being driven out of heaven, out of the Church, out of the hearts of the godly was cast into the earth, that is, into the reprobate, the unbelievers, the wicked, whose hearts are the temples of Satan, whose senses are gross and earthly, whose adorations and religions are terrestrial, whose affections are altogether fixed upon earthly and worldly things. And his Angels were cast out with him: death, sin, hell & such other the Dragon's associates, & ministers: as they have no place with the faithful, so amongst the unbelievers & reprobates, they have their proper seat, and throne, being together with Satan their leader cast into the earth: that is to say, among the wicked and earthly people. 10 Then I heard a loud voice saying: now is salvation in heaven, & strength, & the kingdom of our God, & the power of his Christ for the accuser of our brethren is cast down, which accused them before our God day & night. Here is laid before us the rejoicing of the heavenly Citizens, for the felicity, and happiness, of the church that by Christ's death and passion had overcome and obtained the victory over the Devil and his angels. For Michael overcame the Dragon, Christ vanquished the Devil, overthrew his dominion power and authority, and now reigneth only himself, in most heavenly and triumphant sort in the hearts and minds of the faithful. So the accuser is cast down that we may well say with S. Paul Who shall accuse the elect of God? It is God that justifieth Who is he that condemneth? It is Christ which died, yea which rose again: which is also on the right hand of GOD, which maketh intercession for us. So 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 loved not their lives unto the death. The faithful, the chosen and elect people of God, overcame the Devil, but how? Not by their deserts works or merits, but by the blood of the Lamb, and word of their testimony: that is to say, by the death and passion of Christ: and by believing in him that raised our Lord jesus from the dead, who was delivered to death for our sins, and is risen again for our justification: the apprehension by faith of this incomprehensible benefit, which was the word of their testimony, by the blood of the Lamb doth overcome the Devil, conquer the world, vanquish the flesh, overthrow sin, death hell and all infernal powers, according to the saying of Saint john This is the victory that overcometh the world even our faith. And they loved not their lives unto the death. That is to say, they most willingly suffered death for the truths sake and for their testimony, in respect whereof they loved not their lives, but after the counsel of our saviour, in the fourteenth of Luke, denied themselves, took up their cross and followed Christ, and hated their life in this world, to the end to keep it to life everlasting. 12 Therefore rejoice ye heavens, and ye that dwell in them. Woe to the inhabitants of the earth, and of the sea, for the Devil is come down unto you, which hath great wrath, knowing that he hath but a short time. Therefore rejoice o ye congregation of the faithful, and ye that dwell in them: Woe to the inhabitants of the earth, woe unto you earthly and wicked people woe unto you inhabitants of the Sea, woe unto you wavering, inconstant and unsteadfast in belief: for the Devil is come down unto you, who shall vex you with sundry calamities, both inwardly and outwardly shall replenish you with all vices, torment you with anguish and grief of mind, stir up hatred, dissension, debate, war and murder amongst you, for his wrath is great, knowing he hath but a short time. For he is a roaring Lion, that knowing his end to be at hand, is the more fierce▪ He is that cruel tyrant, that knowing his reign to be but short, sheddeth so much the more blood: the more his time is diminished, the more is his malice increased: what he wanteth in measure, he will fill up in weight. 13 And when the Dragon saw that he was cast into the earth, he persecuted the woman which had brought forth the man child. When the Dragon that is to say the Devil perceived himself to be vanquished and overcome, driven and expulsed out of the hearts of the faithful: cast and thrown down amongst the unbelievers, and reprobates, he persecuted the woman which had brought forth the man child: he persecuted the church the congregation of the faithful, which to her eternal happiness had brought forth the man child Christ jesus, even the Lord her righteousness, her beauty and her salvation. 14 But unto the woman were given the wings of a great eagle that she might fly into the wilderness, into her place: where she is nourished for a time, and times, and half a time, from the presence of the serpent. The providence of God assisted the Church, against the malice of Satan: The Church having her faith supported by the two testaments, as it were, by the two wings of a great eagle in this wilderness of the world, did infinitely spread itself by the outward preaching of the gospel, and the inward operation of the holy Ghost. The time, times, and half a time that is to say a year, two years, and half a year is the self same that we read before, a thousand two hundred and threescore days, the which we there reduced to 42. months, and expounded the months by Sabbaths of years, according to the prophecy of Daniel. It may also signify both here and in the place before, the whole time and troubles of the church militant from the birth of Christ, to the end of the world, reckoning for a time, 500 years, for times 1000 years, for half a time 250. years. 15 And the Serpent cast out of his mouth water after the woman, like a flood, that he might cause her to be carried away of the flood: Satan that cursed serpent abounding in malice against the church, cast out of his mouth water after the woman: that is stirred and procured sundry people, nations and governments (which here are comprised in the word water) to persecute and to endeavour to extinguish the church. Like a flood: that is to say abundantly, violently, and ragingly. That he might cause her to be carried away of the flood. That is to the end that he might cause her to be destroyed by persecution: and as it were carried away by violence from the face of the earth. 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. The church increased by persecution daily, the persecutors died, the earth swallowed them up in their graves: and as it were opened her mouth daily for them: and they daily fell in. But the church remained, continued, and augmented every day: and the blood of the Martyrs became the seed of the church. So the earth holp the woman, and swallowed up the flood. 17 Then the Dragon was wroth with the woman, and went and made war with the remnant of her seed, which keep the commandments of God: and have the testimony of jesus Christ. The Dragon that is to say the Devil having attempted first the head Christ jesus. Secondly the church his body, and finding his labour frustrated, and his power too weak to work the destruction of either of them, taketh a third coursein executing of his malice: which is to molest and persecute the members of the church: which are the remnant of her seed, which keep the commandments of God, & have the testimony of jesus Christ. To the which end he hath specially stirred certain devilish and wicked instruments: whose estates, qualities, actions, and proceed, are very lively, pithily, and effectually set forth in this next Chapter ensuing. 18 And I stood on the sea sand. Hear the holy Apostle and Evangelist S. john, procureth in us a certain attentiveness and earnest animadversion of the vision following, declaring first the place wherein he stood, secondly what he saw, which is this that followeth. CHAP. xiii. 1 And I saw a beast rise out of the sea, having seven heads and ten horns, and about his horns were ten crowns, and upon his heads the name of blasphemy. 2 And the beast that I saw, was like a Leopard, and his feet like a bears, and his mouth as the mouth of a lion, and the Dragon gave him his power and his throne, and great authority. HERE is described unto us the Roman Empire, under the form of a beast, most monstrous, most cruel, most strong, and most terrible Saint john herein alludeth to the description laid down thereof by the Proph. Daniel in his seventh Chapter. The fourth beast (saith he meaning the Roman Empire) was grim and horrible and marvelous strong: it hath great iron teeth, Daniel. 7. it devoured and destroyed, and stamped the residue under his feet. it was unlike the other beasts that were before it, for it had ten horns. Which ten horns are expounded in the 24. verse of the same chapter to be ten kings, which shall grow out of the ruins of this empire. And therefore the ten horns are here laid down to have upon them ten crowns, of these kings and kingdoms we shall speak hereafter: it had also seven heads, which are the seven hills whereon Rome standeth Upon which heads was the name of blasphemy. For so much did the Romans attribute to their prowess and policy, their force and foresight: that they termed their city Romam aeternam, and as it were mating the most mighty, vaunted Divisum imperium cum jove Caesar habet. Which their wickedness is well here expressed by the name of blasphemy. Moreover it is likened to a Leopard in proportion, and show: to a Lion for the mouth, and for the feet to a bear: whereby we understand that it not only had the countries and countenances, the possessions and proceed, the might and majesty, the conditions and cruelty of the former monarchy, but also in all evil and tyranny far and much exceeded them. Daniel unto this place giveth very great light, who likening the Babylonian monarchy to a Lion, the Persian to a bear, the Macedonian to a Leopard, teacheth us, that S. john in this Roman Monarchy foresaw the mouth and foot, the pride and pace, the state and step, the rage and ravening, of all the former to be expressed, contained and represented. Hereunto is added that the Dragon have him his power, and his throne and great authority: That is to say, the Devil assigned him to be his chief instrument in persecuting the members of the church, those that have the testimony of jesus. And to that end advanceth his power throne and authority in this wicked world. 3 And I saw one of his heads (as it were) wounded to death, and his deadly wound was healed, and all the world wondered at the beast. These heads seem unto me to have three significations: two of them are laid down by the Angel, in the seaventienth chapter, where they are expounded to be mountains or hills, as heretofore we have taken them: and also kings or governors, as hereafter we shall show them. But in this place it seemeth to be taken neither for the one, nor for the other: but for a chief and principal part, of the estate even for Room, and Italy itself. Which aswell by the civil wars of Caesar and Pompey, Augustus and Anthony: as by the lose and execrable governments of Claudius, Tiberius, Caius, Caligula, Claudius the brother of Germanicus, Nero the son of Domitius, and Aulus Vitellius, was as it were wounded and that most grievously. Which in the time of Flavius, Vespasianus, Titus, Nerua, Trajan, and the emperors succeeding it recovered: whereby the deadly wound was healed. And all the world wondered at the beast. Such was the might and majesty, the force and fortune of the Roman Empire, that all men wondered and marveled at it: had it in admiration, regard and reverence, as an estate most happy, sacred, and in a manner divine. 4 And they worshipped the Dragon, which gave power unto the beast, and they worshipped the beast, saying Who is like unto the beast? Who is able to make war with him. By reason of the false religions and Idolatries of the Roman Empire, the Dragon that is to say, the Devil, was worshipped. And by reason of the might and puissance of the foresaid estate, it was of all nations feared, and honoured, insomuch as they thought that none other was like unto it: nor any able to make war against it. 5 And there was given unto him a mouth that spoke great things and blasphemies: and power was given unto him to do 42. months. The pride and blasphemy of the Roman Emperors we have somewhat declared before. The time of their persecuting power here expressed by two and forty months is the same that in the former chapter is resolved, and a thousand two hundred & threescore days, which gathered into sabaoths of years, after the account of Daniel, containeth the whole time of the primitive persecution, from the first of Herod, to the last of Licinius, the particularities of their pride and blasphemies, as to be called Gods to have their images placed in temples, and to have divine rites & ceremonies done there in their honour. joseph. de bello iuda ico lib. 2. cap. 3. The histories of their times do disclose, the sundry persecutions in great cruelty by them and their authority executed against the professors of the truth: the Ecclesiastical histories do mention at large: Whereby the interpretation of this place and of the verses following is very clear and manifest. 6 And he opened his mouth unto blasphemy against God to blaspheme his name, and his tabernacle, and them that dwell in heaven. The blasphemous speeches and actions of the Roman Empire, being corrupted with all kind of Idolatry and impiety, was bend first against the name of God, secondly against his tabernacle, thirdly against them that dwell in heaven. Against the name of God, that is to say against the essence, majesty, word and wisdom of God: Whereas in stead of the creator, they honoured creatures, in stead of one true God, they served many false Idols, and adored them in corporal rites and ceremonies: in stead of him that was to be worshipped in spirit and truth: against his tabernacle, that is to say his church for of the church it is spoken, behold the tabernacle of God is with men, and he will dwell with them, and they shall his people, and God himself shallbe their God with them. Against them that dwell in heaven, that is to say, against the members of the Church: for that we are no more foreigners, and strangers, but citizens with the Saints, and of the household of God. And therefore may be well termed dwellers in heaven. For that as the Apostle saith in the Epistle to the Hebrews. In that we are members of the mystical body of Christ, we are come to the mount Zion, and to the City of the living God: the celestial Jerusalem, and to the company of innumerable Angels, and to the congregation of the first borne, which are written in heaven. And to God the judge of all, and to the Spirits of just and perfect men: and to jesus the Mediator of the new Testament, & to the blood of sprinkling, that speaketh better things then that of Abel. Wherefore as in the former chapter, the Dragon, that is to say the Devil, persecuted first the man child, that is Christ jesus. Then the woman clothed with the Sun, which is the Church. And lastly the remnant of her seed which keep the commandments of God, and have the testimony of jesus: that is to say, the members of the church. So this principal instrument of the Devil the Roman Idolatrous Empire blasphemeth, gainsayeth and persecuteth, first the name of God: that is his word and wisdom Christ jesus. secondly his tabernacle, that is his church. Thirdly, those that dwell in heaven: that is to say the faithful, that are the members and seed of the church. 7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over every kindred, and tongue and nation. They that before were termed dwellers in heaven, are here termed saints, against whom this Roman Empire hath made war, raised persecution, and prevailed in all cruel torments and rigorous kinds of death, & that not in one country or province alone, but throughout all the world, for the authority thereof and power did reach in effect 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 the lamb which was slain from the beginning of the world. Such therefore as are not the elect of God, whose eyes are not illumined with his heavenly light, and whose minds are not sanctified with his holy spirit: whereby they may discern truth from falsehood, but are wholly led with earthly conceits, worldly considerations, and terrestrial appetites, and therein do as it were dwell and inhabit, unwilling any way to be weaned from it. They shall worship, obey, reverence, and follow in all Idolatry, and naughtiness this Roman Empire: judging it to be the best way for their safety, benefit and advancement, although in truth it work their ruin overthrow, and everlasting destruction. 9 If any man have an ear let him hear: 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 the faith of the Saints. With good reason it is here required that men should be attentive: for here is declared the course of the judgements of God, whose divine majesty not unlike to the law of Talion, punisheth men by that by the which they do offend 10 For if any lead into captivity, he shall go to captivity: If any kill with a sword, he must be killed by a sword. Sith therefore this Roman Empire by force and fraud, by power and policy hath wrought the ruin, and overthrow of many: it is the judgement of God, that by force and fraud, by power and policy, many shall work the ruin and overthrow of it: how inseparable and insuperable soever it seem. Here is the patience and the faith of the Saints. That is that in the expectation hereof, there is matter given for the Saints to exercise their faith and patience. For it was not a matter so probable, but that faith was needful: nor yet so quickly accomplished, but that patience was requisite: seeing that by little and little it was wasted and consumed. For as the Popedom which here next is described, did by degrees increase: so did the Empire decay by the same means: that the dignity of the one was advanced, the authority of the other was diminished. 11 And I beheld an other beast coming up out of the earth, which had two horns like the lamb, but he spoke like the Dragon. The former beast rose out of the sea, that is out of the waves of worldly governements, out of tumults and tempests of people and nations: out of the which in time was produced and brought forth the Roman Empire. And Saint john when he saw that vision, stood upon the sea sand: that is entered into consideration of worldly governements, estates and dominions: whose foundations are like unto the sand of the sea, upon the which there may be no sure building: for that they are subject to the variable tumults of people and nations: as the sand is to the raging waves and surges of the sea. But this other beast cometh up out of the earth: a place of more constancy of greater stability, a place of fruitfulness and fertility, which ought to yield a plentiful crop to the Lord of the harvest: who hath prepared for the pure wheat of his elect, the barns of everlasting bliss. The earth here therefore signifieth the church, out of the which the second beast cometh, which is the Popedom. Which had two horns like the lamb: but he spoke like the Dragon. That the Popes pretend the horns of the lamb, that is the power and authority of Christ: aswell touching his priesthood, as his principality, all christendom can witness: who know right well that as Christ is in truth the chief Prince, and chief Priest of the faithful: so for these many years the bishops of Rome have applied these two horns of the Lamb unto themselves. As concerning the Pope's priesthood, Durandus one of his favourites thus writeth: This is Melchisedeth whose Priesthood is not comparable Unto others, he is the head of all bishops: from whom they all grow, as members grow from the head, and of whose fullness they all receive: as touching his princehood, thus writeth Pope Adrian to the Emperor Frederick: My seat is in the city Rome: the emperors seat is in Acon, in Arden (a forest of France) what soever, the Emperor hath, he hath it of us: as Pope Zacharias translated the Empire from Greece into Germany: so may we again translate the same from the Germans to the Greeks. Behold it is in our power to bestow the same upon whom we list. Therefore are we appointed of God over nations and kingdoms, to pull down, to root up, to build and to plant again, in respect of both these authorities, Pope Boniface the eight at Rome in a great jubilee, as it were in the face of the world went in public procession, one day in his priestly pontificalibus, and the next day in the robes Imperial, with a naked sword carried before him, causing this sentence to be proclaimed, ecce hic duo gladij behold here are the two sword. Thus this second beast hath two horns, that is to say, priesthood and princehood like the lamb, that is like Christ: but he speaketh like the Dragon: that is like the Devil: falsely and corruptly, subtly and maliciously, proudly and profanely: such is the speech and doctrine: wherein he resembleth the Dragon, who is a murderer and a liar from the beginning, and the father of lies. 12 And he did all that the first beast could do before him: and he caused the earth and them that dwell therein to worship that first beast, whose deadly wound was healed. The might, poisons and authority of the Popedom, grew to be such that it was equal altogether, if not superior in power and dignity to the old Roman Empire, in so much that it could do in commanding and governing the provinces & potentates of the world, as much and as throughly as ever the old Roman Empire in his greatest dignity and authority could do: and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in conspectu eius, even in the sight and presence of the Emperors: who were brought to that weakness, & feebleness of estate, that they became rather beholders of the Pope's greatness, than exercisers of their own: Yea and beheld it with fear and trembling: for when the Popes were grown to that greatness and authority, that they could depose Emperors, as appeared in the lamentable fall of that most noble Emperor Henry the third: and that their practice therein by the condemnation of Vecilo archbishop of Ments, of heresy, for holding the contrary: was by the judgement and decree of a counsel, as a sound point of doctrine established in the minds of men: no marvel if the tallest Ceaders of Libanus did shake for fear of the bramble, lest fire should come out from him and consume them. From this point of doctrine that it was in the power of the Pope to depose the Emperor, another was inferred of no less moment: that it was likewise in his power to make the Emperor: & for that the ceremony of imposing the crown upon the emperors head belonged to the Pope. When they had attained their greatness they altered this piece of service to a point of sovereignty: interpreting the imposing of the crown, to be the disposing of the crown: Therefore Innocentius the second, upon the coronation of Lotharius the Emperor, the year of our Lord 1133. caused the whole solemnity thereof to be drawn in picture within his Palace of Lateran, with these verses subscribed. — Rex venit ante fores, iurans prius urbis honores, Post homo fit Papae, sumit quo dante coronam. The king doth come before the gate: And swears first to the City's state. Him then the Pope his vassal makes: And so to him the crown betakes. If hereunto be added the letter of Pope Adrian to Frederick the emperor, with the practice of Boniface the eight, both before recited, it may make some demonstration of the power and authority of the Popedom in those days. And he caused the earth and those that dwell there to worship that first beast whose deadly wound was healed. In the third verse of this Chapter it was declared that one of the heads of the Roman Empire was as it were wounded to death: But his deadly wound was healed. We there expound that head to be Rome and Italy itself: so that the sense of this place is, that the Popes shall cause the inhabitants of the earth, to have in great account honour and reputation Italy and Rome, which are that beast and head whose deadly wound was healed: and such estimation brought they it unto, that the simpler sort worshipped it as the chair of Peter, as the rock and bulwark of christian religion: and as the invincible fortress of the faith: the wiser and discreeter feared it as a place of no less peril than power: and as the lions den which moved Rodolfe a very notable Emperor, living about the year of our Lord 1282. unto such as asked him the cause why he would not into Italy, to yield this answer that the lion upon a time had invited all kinds of beasts to come unto him: which when they came at the hour appointed, to the mountain where the lion dwelled: The fox wiser than the rest, finding no track of any's return, drew back alleging a reason thus recited by Horace. — Quia me vestigia terrent. Omnia te adversum spectantia, nulla retrorsum. 13 And he did great wonders so that he made fire to come down from heaven on the earth in the sight of men. In the sight of men, that is in the opinion judgement and conceit of men: he made fire to come down from heaven, that is to come out from the church, upon the earth, that is upon the wicked, upon the obstinate, upon the accursed and reprobate, this fire was the flame, and thunderboultes of their excommunications: which in the opinion of men was wonderful, and terrible: and blasted them, and made them accursed upon whom it lighted: But it was not so in deed, it only appeared so in the sight of men, that is in the corrupt judgement of the ignorant, for the excommunications papal, were no lawful censures of the church: but were the unlawful and tyrannous proceed of an usurped power: and here it is good to note in that there is mention made of heaven and of earth: that in the course of these prophecies, as the earth is opposite unto heaven, it is taken in the worse part: as the earth is opposite unto the sea, it is taken in the better part, as the earth and the sea are opposite to the heavens, both are taken in ill part. But to return to the Papal excommunications, so wonderful were they in operation, that by them Leo the Emperor, by Gregory the second, was cut off both from the tribute, and from the obedience due unto him in Italy. His subjects there were made to rebel against him: two of his exarchates were slain, and the third had his eyes pulled out. The king of Lumbards' seized upon much of the emperors territories: and Rome and the Roman Dukedom were seized upon by the Pope. By this fire also Henry the third a most honourable parsonage, and Emperor of very great wisdom, courage, and industry was utterly consumed & overthrown by Gregory the seventh, by force of the same flame. Alexander the third made Frederick the Emperor to come to the city of Venice to ask him forgiveness: to kiss his feet to hold his stirope, and to do him service, & obeisance: the sparks of this fire, were interdiction, suspension, inhibition, relaxation of subjects from their oaths of allegiance: dispensation with oaths and such like, the coals that were hereby kindled, were uproars, tumults, disloialties, conspiracies, rebellions, seditions and turbulent commotions: For in sight of men, these appeared to be fires from heaven: that is to be the censures of the church, which every man thought himself bound upon pain of damnation to yield unto and obey, whereas in truth they proceeded from the fire brands of hell: Who by these practices weakened, wasted, and consumed the states of Christendom, and advanced themselves to the type of all earthly honour. 14 And deceived them that dwelled upon the earth by the signs which were permitted 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 had the wound of a sword and did live. These signs of their power and authority, which God permitted them to show, even in the face & feeling of the Emperors, deceived no doubt them that dwelled on the earth: and wrought in them this persuasion that the power that could bring such wonderful things to pass, was sacred, heavenly, and altogether divine: and having gained this authority, and reputation, with the inhabitants of the earth: they willed an Image of the beast to be made, which had the wound of a sword and did live. The beast as is before declared, is the Empire of Rome. The Image that is made to represent it, is the church of Rome, where in we are to consider the dignity, authority, religion, laws and proceed, how proportionably they are framed, and fashioned to the portraiture and Image of the old Roman Empire: for the first and second the principal instrument, and pencil whereby the Pope's painted this Image, was the false and forged donation of Constantine wherein they feign, imagine, and bear the world in hand that the Emperor hath decreed, that as his earthly power imperial, so the holy sacred Roman Church shall reverently be honoured: and that the most sacred seat of Peter shall be gloriously exalted more than the Empire and earthly throne: yielding unto it power and dignity of glory: and also vigour and honorificence imperial: and again that to blessed Sylvester chief Bishop and universal Pope of the City of Rome, and to all Bishops his successors, which shall sit to the end of the world in the seat of blessed Peter: he presently together giveth his palace of Lateran appertaining to his Empire: and also his diadem, that is to say the crown that belongeth to his head: and his white mitre called Prigium, with the collar that cometh over his shoulders and compasseth his imperial neck, and withal his purple cloak, and scarlet robe, and all other his imperial indumentes: yea and the dignity of having imperial presidents, and masters of horse, bestowing also upon him the imperial Sceptre together with all the ensigns, bands and sundry ornaments, imperial: and all kind of proceeding of the imperial celsitude, and glory of his power, and that the most reverent men, they of the clergy serving the same holy sacred Roman church, in sundry degrees, shall enjoy the same celsitude, and height of honour, in singularity, power and excellency, with the glory whereof the most honourable Senate seemeth to be adorned: that is, they shall be made counsellors, and consuls: and shall farther be decored with all other dignities imperial: and that as the imperial warfare is decked, so also the clergy of the holy Roman church shall be adorned: and that as the imperial poysance is garnished with divers offices, of chamberlains, of porters, of watchmen, and guarders, so the holy Roman church shall likewise be beautified, and that the pontifical brightness may shin most amply and largely, he doth ordain that the houses of the clergy of the holy Roman church, shall be garnished with scarves, and with lawns: that is of bright white, and that they shall so ride: And that as the Senate doth use shows, with drawings out: that is to say, decked with fine white linen, so the clergy in like sort may use: And farther decreeth that Sylvester and his successors, shall use the diadem: that is to say the Crown of most pure gold and precious stones, which from his head, he had granted unto him. And for that the said most blessed Pope, was unwilling upon the Crown of his Priesthood (which he wear to the glory of Saint Peter) to use that crown of gold: he had put a mitre shining with white brightness, with his own hands upon his head: ordaining that every one of the Pope's successors, in particular shall use the same mitre. In their proceedings to the imitation of the Empire, which is all one, as if he had said, as an Image of the Empire, this I find in effect word for word, in the Pope's decrees collected certain hundred years since by Gratian: and now lately with prefaces, and privileges, recommended to the world, by Pope Gregory the thirteenth: and printed in Paris the year of our Lord 1582. although this donation, be a very falsehood and forgery, in the opinions & judgements, of sundry wise and learned men, as Cardinal Cusanus, Hieronimus Paulus, Otho Frisingensis, Krantzius, Platina, Laurentius Valla, Carolus Molinaeus, Andreas Alceatus, and others. Yet is it apparent to the eye, that sith from the stamp of the Roman clergy, this counterfeit did proceed: they had hereby a good desire, to make their Roman Church, an Image, and representation, of the old Roman Empire, which is the beast, that had the wound of a sword, and did live: neither did they only endeavour to resemble it, in dignity, authority, and ceremonies of honour and majesty: but also in form and manner of religion, which is not unknown in the old Roman Empire, to have consisted in the multiplicity of gods: they having a god for every country, for every province, for every City, for every place, and for every thing: and for these they had altars, and Idols, and sacrifices, and oblations, and ceremonies, in their honour. This the Roman church represented in the multiplicity of saints, they having a saint for every country, for every province, for every parish, for every place and for every thing, and for these they had churches, and Images, and offerings, and prayers, and kneelinges, and what soever establisheth a divine adoration: Hence it was that they turned the temple of Pantheon, to the church of all Saints: Diana, to our Lady: Mars, into saint George, Aesculapius to S. Roche, Romulus and Remus, to Peter & Paul, and every other god of the Roman Empire, to some other Saint of the Roman church. lastly touching the laws, and manner of government, there is a very great representation between the one & the other, the form of the policy of the roman empire, seemed at the first sight to be an Arastocracie: by reason of the authority of the Senate, but in truth was a most absolute monarchy: by reason of the supreme power of the Emperors. The form of the policy of the Roman church, seemeth likewise to be an aristocracy, by reason of the authority both of the Cardinals, and counsels: but in very deed it is a most absolute monarchy, by reason of the most high and circumspect power of the Popes. The laws Imperial, by the which the Roman Empire endeavoured to appease the controversy, that happened amongst men, may appear by the pandectes, collected by Tribonian, by the code of justinian: and by the books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The laws Papal, by the which the Roman church proceeded likewise to end variances: may be seen in the decretal Epistles, written to the very likeness and similitude of the Imperial rescriptes: being an Imitation, repetition rehearsal, and representation, of the self same laws, that bare sway in the Roman Empire, and so confessed by the canonists themselves. If any will wade farther, in the consideration hereof: let them read the collections of johannes Berthaclinus firmanus, called his repertory: which treateth in several great volumes, of an infinite number of things, wherein the laws Civil and Canon do accord. And although in his second to me there be inserted the collection of one Gwalnanus (under the word differentia) touching the differences in divers points, between the Civil law and the Canon. Yet are they so few in number, in respect of the rest: that they are nothing in comparison: and such also as differ rather in matter of circumstance, then of substance: and some of them, such sort of differences as may very well be, between a body and his Image: As for example, the last difference saving one by him is noted thus: Secundum ius Civil, in libello accusatorio ponuntur nomina Imperatoris, & consulum: & secundum ius Canonicum, loco illorum, ponuntur nomina Papae, & Episcopi. 2.9.4. lib. & ibi no. gl. 1. per Archi. According to the Civil law, in a libel of accusation, the names are put of the Emperor, and of the Consuls: & according to the Canon law, in stead of them the names are put of the Pope & of the bishop. 15 And it was permitted him to give a spirit unto 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. Every body Politic, and every state that is established to continue amongst men, live by their laws and constitutions. Insomuch that laws are rightly termed, the life of the common wealth. And in all well ordered common wealths these laws are made, and ordained by the assent of the most part of the inhabitants and members of the same. For as in the natural body of living creatures, out of an harmony, and consent of every part and member, there resulteth a certain vital spirit and vigour, that giveth life and motion to the whole body, and so long continueth the same in good health and estate, as it enjoyeth free and uninterrupted passage into every part and member thereof. So in the body politic of common wealths, and estates, out of a consent and agreement, of the parts and members thereof: there are produced laws and ordinances, which give life and strength unto the common wealth: and so long continue the good estate, and prosperity thereof, as they enjoy by their thorough execution, free and clear passage, into every part and member of the same. And as in monarchies and absolute governments, the laws obtain no force or vigour till they receive the same, by the royal assent of the Prince and sovereign: so the Roman church being framed and fashioned to the Image and imitation of the Roman Empire, and thereby a monarchy: whereof the Pope is sovereign and chief: hath no life, strength or force, in her laws and decrees, until she receive the same by the sovereign assent of the Pope: which he yielding, thereby giveth life and spirit to the image of the beast. So that the image of the beast can speak and cause that as many as will not worship the Image of the beast, shall be killed. That is, the church of Rome can by her laws & decrees, pronounce and command, that as many as will not worship, honour, and obey her, shall be killed and destroyed with fire and sword, from the face of the earth. 16 And he made all both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. 17 And that none might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. This mark or name of the beast, or the number of his name, we find in the next verse, to be 666. which number Ireneus in his 5. book, and 25. chapter, noteth to be contained in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For if the letters thereof be numbered, which are all numeral: it containeth perfectly that account of six hundred sixty six. Λ 30 Α 1 Τ 300 Ε 5 Ι 10 Ν 50 Ο 70 Σ 200 666. This most ancient observation of Ireneus who had both seen Policarpus, and been scholar unto Papias, who were both disciples unto Saint john: may give us very great light for the understanding of this place: which signifieth unto us that in the Roman church, which is the seat and kingdom of Antichrist: neither small, nor great, rich nor poor, free nor bond, that is no kind or sort of people may without this mark, buy or sell: that is to say, pray unto God, or praise God. For when we pray unto him, we do as it were buy with our prayers, that at his hand that we would have. Hereof it is that God counseleth the church of Laodicea, to buy of him gold tried with the fire, that is to pray unto him for the gift of constancy & strength of faith: which may endure the fire of adversity and persecution. But when we praise God, we do as it were, sell unto him for his goodness, that which he would have: therefore saith David in 50. Psalm. Offer unto God thanksgiving, and again in the person of God: who so offereth me thanks and praise, he honoureth me: but neither prey unto God, nor praise God, that is neither buy nor sell, might they in the Roman church, of what nation soever they were, unless they had this mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is the latin tongue, either in their forehead, or in their right hand: that is either by rule, or by rote: either in their mind or in their book, either by memory or by reading. 18 Here is wisdom, let him that hath wit count the number of the beast: for it is the number of a man, and his number is. 666. It is very clear that this number is marvelous mystical, and therefore it requireth wisdom before it can thoroughly be searched and dissiphered. Irenaeus his observation we have above noted, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He also findeth the same number in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Sun, and that how the former word agreed unto antichrist, we have a little before declared. Τ 300 Ε 5 Ι 10 Τ 300 Α 1 Ν 50 666 How this appertaineth unto him Gregory the ninth in his decretals doth teach us: in the title de Maioritate & Obedientia. in these words. Praeterea nosce debueras, quod fecit Deus duo magna luminaria in firmamento coeli: luminare maius ut praeesset diei, & luminare minus ut praeesset nocti utrumque magnum, sed alterum maius. Ad firmamentum igitur coeli, hoc est universalis Ecclesiae fecit Deus duo magna luminaria: id est duas instituit dignitates, quae sunt pontificialis authoritas, & regalis potestas. Sed illa quae praeest diebus, id est spiritualibus, maior est: quae vero carnalibus, minor: ut quanta est inter solem & lunam, tanta inter Pontifices & reges differentia cognoscatur. Hereupon the gloze saith, Cum terra igitur sit septies maior Luna, Sol autem octies est maior terra, restat ut Pontificalis dignitas quadragesies septies sit maior dignitate regali. Haymo bishop of Alberstaten in an exposition upon the Revelation (he lived about the year of our Lord 840.) besides the words before alleged, noteth the greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gothick word Genserikos: and the latin word Diclux, each of them containing that number of 666. I will not here discuss how right Greek these words are: only I will lay them down as I find them, & so particularly consider of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Haymo signifieth in Greek Honori contrarius, and containeth the number of 666. So that whosoever is most contrary to the honour of god and honour of princes, he is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, honori contrarius. Α 1 Ν 50 Τ 200 Ε 5 Μ 40 Ο 70 Σ 200 666 But how is more contrary to the honour of God, than he that diminisheth the glory of God & he that (the scripture teacheth us, the beginning of our salvation to be from the grace of God: the substance of our salvation to consist in the righteousness of Christ: and the end of our salvation to be referred to the glory of God.) professeth far otherwise, yielding part of the beginning to the power of nature: part of the substance, to the merits of man: part of the end, to the honour of creatures. This is he that permitteth himself to be called DOMINUS DEUS PAPA. That imparteth unto many the honour due unto God alone: that treadeth upon the neck of Emperors, that insulteth upon kings, that disposeth of Empires and kingdoms: that judgeth all men, and is judged by none: That whatsoever he doth, no man may say unto him, Domine cur ita facis? That containeth all laws within the chest of his breast, That holdeth for a sufficient reason of his doings Stet pro ratione voluntas That taketh the Emperor for his steward, his bailiff and his man: That saith, Omne ius Regum pendet à Papa. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and this is Antichrist Prince of the whole world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Haymo is interpreted Nego: And being accounted according to the greek letters, being all numeral: make up the just number of six hundred sixty and six. the account falleth out even. Α 1 Ρ 100 Ν 50 Ο 70 Υ 400 Μ 40 Ε 9 666 But the word thus written hardly receiveth that interpretation. Wherefore I take it rather to be the three first sillabls of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Negans The mystery whereof S. john expoundeth unto us in his first epistle, the second chapter the 23. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis est mendax, nisi qui neg at jesum esse Christum, hic est Antichristus: Who is a liar but he that denieth jesus to be Christ, he is Antichrist. Our Lord jesus is termed Christ, that is to say, the anointed, in two respects: the one, for that he is the chief prince the other, for that he is the chief priest, and Prophet. As chief prince he sitteth at the right hand of the father, till his enemies be made his footstool: governing the godly with his spirit, and the wicked with a rod of iron. As chief priest, he is a priest for ever, after the order of Melchisedech, having neither successor nor coadjutor, who needeth not often to offer himself as the highpreist of the jews, who went yeerlye to the sanctuary with other blood: for with one oblation, hath he consecrated for ever, those that are sanctified, which sanctification we have by the oblation of the body of Christ, once made which sacrifice for sins being offered, he sitteth for ever at the right hand of God. In respect of which sacrifice God promiseth that he will forgive us our sins and put our iniquities out of his remembrance. Now where remission of sins is, there is no more offering for sins: and so consequently no sacrificing preisthoode: that function having been absolutely performed by Christ jesus. But the Bishop of Rome establishing a sacrificing preisthoode, and an offering for all actual sins, by the sacrifice of the mass: denieth jesus to be that anointed, and eternal priest, according to the order of Melchisedech, Who by one sacrifice upon the altar of the cross hath obtained such a perfect remission of sins, aswell actual, as original: that there may be no farther or future oblation or sacrifice for sins. Cap. 10. v. 13. For to repeat the saying of the Apostle in his epistle to the Hebrews, the tenth chapter. Where remission of sins is, there may be no more offering for sin. And again, when they teach these two propositions, the one devised by Pope Boniface, the other by Pope Sixtus. Deus assumpsit Petrum in consortium individuae trinitatis: atque ab eo tanquam a capite, dona sua omnia in corpus transfundit. God hath assumed Peter into the fellowship of the indivisible trinity: and from him as from a head, poureth all his gifts into the body: and that divus Petrus habitat in Pontifice Romano: Saint Peter dwelleth in the Roman bishop. By reason whereof he is that Melchisedech, for he is the head of all bishops, whose preisthoode none other is to compare with: from whom they all grow, Durandus as members do grow from the head, and of whose fullness they all receive. And moreover affirm: Ecclesiam esse unam, non propter Christum, Roffensis sed propter Papam, qui eam conseruat unam. That the church is one, not in respect of Christ but in respect of the Pope, that keepeth it in one. Do they not utterly overthrow all that in them lieth, the functions of Christ's anointing: who is both the chief priest and prince of his church. Being the head thereof, as of a mystical body, which receiveth from him by the influence of his grace spiritual life, and vigour. His mercy wisdom and providence spreading themselves, both generally throughout the whole, and particularly into every member thereof. Whereby both the unity & felicity thereof is wrought and established. But they that deny unto him or attribute unto any other the functions of his anointing: deny him to be Christ. By this therefore we may see who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who is Antichrist. Gensericos, saith Haymo, signifieth in the Gothicke tongue, Gentium seductor, the seducer of the gentiles: & in eo est Antichristus, christo contrarius, quod iste seductor ille vero dicitur gentium salvator. And in this is antichrist contrary unto Christ: That the one is the seducer the other is the saviour of the gentiles. This word he reckoneth in Greek letters, and so maketh it up the number of 666. thus Γ 3 Ε 5 Ν 50 Σ 200 Η 8 Π 100 Ι 10 Κ 20 Ο 70 Σ 200 666 Who this seducer of the Gentiles is, we may well perceive by that which is said before, no doubt it is he of whom the Prophet Zachary speaketh, Immediately after the passion of Christ, when as the Gentiles had received the faith, and the synagogue was dissolved. Ecce ego suscintabo Pastorem in terra, succisa non visitabit, aetate tenerum non quaeret, & contritum non sanabit, Zach. 11.12 stantem non sustentabit, & carnem pinguis comedet, & un gulas eorum abrumpet. Vae pastori vano derelictori pecoris, gladius super brachium eius, & super oculum dextrum eius brachium eius arescendo arescet, & oculus dexter eius caligando caligabit. Forlo (saith the Lord) I will raise up a shepherd in the land, which shall not look for the thing that is lost, nor seek the tender lambs, nor heal that that is hurt, nor sustain that that standeth up: but he shall eat the flesh of the fat, and tear their claws in pieces: Oh idle shepherd that leaveth the flock. The sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, & his right eye shall be utterly darkened: This is Gensericos, gentium seductor, the seducer, an Idol shepherd of the Gentiles. The Latin words DIC lux (that is say light) as it is noted by Haymo, contain also the same number of six hundred sixty and six, and are not void of especial demonstration. D 500 I 1 C 100 L 50 V 5 X 10 666 For the Pope although his kingdom and religion be nothing else then darkness and ignorance, yet will he have men to believe and profess, that with him, and his is the truth: and the light. And though men see it to be darkness, yet say it to be light. Yea and that he is the sun that shineth in the firmament of the Church: and the Lamp that giveth light unto men. Therefore Cornelius Bishop of Bitonto (well acquainted as it seemeth with the Pope's humour herein) in an oration of his at the last council of Trent used this speech. Papa lux venit in mundum, sed dilexerunt homines tenebras, magis quam lucem. The Pope being the light, came into the world, but men loved the darkness better than the light. It seemeth he had learned this Lesson DIC lux: let him learn this withal: it is 666. The later writers do note the same number in sundry other words, both in Hebrew & greek, In Hebrew in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Greek in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We will consider of every of these as we did of the former, that we may see how they accord both in number and in sense. תרומהיה In the Hebrew tongue signifieth a sacrifice and elevation unto God. Sanctus Pagninus in his dictionary called Thesaurus linguae sanctae, under the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: expoundeth it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est oblatio sic appellata quod sur sum & deorsum moveatur & elevetur. ת 400 ר 200 ו 6 מ 40 ה 5 י 10 ה 5 666 It is a sacrifice so called because of the elevation and motion of it up and down. And this it seemeth he observed out of David Kimchi, one of the most learned Rabbins of the Hebrews This interpretation layeth down before our eyes the very action of the sacrifice of the Mass. For there is a sacrifice unto God. For they say their oblation and sacrifice consisteth of our Lord and Saviour jesus Christ whom they offer unto God. There is also an elevation, and a motion sursum & deorsum up and down. So that this in the hebrewe expresseth that in the Greek which we last noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Popish mass. So that the one may very well stand for the interpretation of the other: and both as we may see, the one after the numeral letters of the hebrewe: the other of the Greek, make up the just number of six hundred sixty and six. Η 8 Μ 40 Ι 10 Σ 200 Σ 200 Α 1 Η 8 Π 80 Α 1 Π 80 Ι 10 Κ 20 Η 8 666 The other Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to receive their account according to the numeral letters of the Greek as the former Gothick words of Haymo likewise did. And as the Latin words Ecclesia Italica also do▪ Β 2 Ε 5 Ν 50 Η 8 Σ 200 Α 1 Υ 400 666 These hebrew words signify the son of Esau, who otherwise was called Aedom, of whom came the Aedomyts, Gen. 36. & 35 so that the soon of Esau is as much to say, as a chief of the Edomits jacob also was called Israel, and of him it is that God often calleth his faithful and chosen, jacob his inheritance, and his people Israel. As then Edom hated Israel, so shall the Edomits, the Israelits, that is the reprobate shall abhor the godly, The limbs of Antichrist, shall afflict the members of Christ. The Papists which are the Aedomites, shall persecute the true Christians: which are the israelites. Now he that is the chief of the Edomits, he is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose name containeth the number of 666: Whom together with his whole faction he shall destroy and abolish that is called faithful & true: and judgeth & fighteth righteously, whose eyes are as a flame of fire, and upon whose head there are many crowns, who is clothed with a garment dipped in blood, and whose name is the word of God Out of whose mouth, goeth out a sharp sword, that with it he may smite the heathen: for he shall rule them with a rod of iron: For he is that treadeth the winpresse, of the fierceness of the wrath of God, and upon his garment, and upon his thigh a name written, the King of Kings, and L. of Lords. If we will know how his garment is dipped in blood, Esvy 66. the Prophet Esay will tell us in his threescore and sixth chap. that it is sprinkled with the blood of the Edomits. Who is this that cometh from Edom? With red garments from Bosra? He is glorious in his apparel: and walketh in his great strength. I speak in righteousness, and am mighty to save. Wherefore is thine apparel red, and thy garments like him that treadeth in the winepress? I have trodden the wine press alone, and of all people there was none with me. For I will tread them in mine anger: and tread them under foot in my wrath, and their blood shall be sprinkled on my garments, and I will stain all my raiment: for the day of vengeance is in my heart, and the year of my Redeemer is come. Thus the Prophet intimateth the glorious coming of our Lord & Saviour to the last judgement: to the confusion of Edom: and comfort of Israel. But hereof we shall note more upon the two last verses of the next chapter. The other words that contain this number of 666. as Ecclesia Italica, the Italian or Roman Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil priestly or Ecclesiastical government or power, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am God upon the earth, accomplish that account in this sort. Θ 9 Ε 5 Ι 10 Ε 5 Κ 20 Ε 5 Ο 70 Κ 20 Π 100 Σ 200 Λ 30 Ο 70 Ε 5 Η 8 Κ 20 Ι 10 Σ 200 Ρ 100 Μ 40 Ι 10 Α 1 Ι 10 Α 1 Τ 300 Ε 5 Ι 10 Ι 10 Π 80 Τ 300 Α 1 Ι 10 Α 1 Κ 20 Γ 3 Λ 30 Α 1 Α 1 Ι 10 Κ 20 Ι 10 Κ 20 Η 8 Η 8 Α 1 Σ 200 666 666 666 The interpretation hereof is nothing difficult. The first which is Ecclesia Italica, seu Romana, signifieth the Italian or Roman church. The second expresseth his government: that is, Pontifex maximus, the chief bishop, & Summus Sacerdos, and highest priest, qui plenitudinem obtinet potestatis, who hath obtained the fullness of power: cui in ijs quae vult, est pro ratione voluntas, unto whom in what him list, his will, standeth for reason, as his canonists deliver. And the third is a mystery by them also in these words laid open, Dominus Deus Papa, the Lord God the Pope. Thus in this character of 666. we see contained, the country, the language, the pride, the tyranny, the doctrine, the government, the function, the impiety, and the blasphemy of Antichrist, which are every of them specially: and all of them only appliable to the Bishops of Rome. It resteth that we further consider in what sort it is termed the number of a man: for so it is laid down in the text. It is the number of a man, and his number is six hundred sixty six. For the better understanding hereof, we are to observe two things. First, the matter handled in these three chapters, the 12. 13. and 14. Secondly the method used and observed therein: the matter is the estate of the church of God from the birth of Christ, to the end of the world: the birth of Christ, the comfort that the church thereby had: Christ's conquests, by his passion: his glorious ascension, the malice and endeavour of Satan: first against Christ himself, secondly against his church: thirdly against the members thereof, the persecutions, and afflictions of the faithful: the restoration of the truth: the decay of falsehood, and lastly the glorification of the godly, and condemnation of the wicked, at the final judgement. The method is first a description of the church of God, in the form of a woman: out of whose womb, Christ is borne. Satan is described in the form of a dragon: seeking to devour this child, which the church had brought forth. Thirdly the ascension of Christ is declared: and the persecutions raised against the Church, after Christ's ascension. Fourthly God's providence is laid down, in preserving the universal church from ruin: which was done by three means: by the general dispersing of the church: by the two Testaments, which preserved the truth of the doctrine: and by the mortality of the persecutors. Fiftly Satan's endeavours are manifested against the members of the Church: when as he saw that he could not prevail against the whole body, that he might the more violently afflict the members, he useth principally two instruments: the first the Roman Empire, the second the Popedom. The Roman Empire is described in the form of a beast most ugly, and cruel. The pride and proceedings thereof are laid down: and also the decay, which was wrought by another beast, that had two horns like the Lamb: but spoke like the Dragon. Which by the just judgement of God, partly by fraud, partly by force invaded the greatness, and authority of the former, and so brought it to ruin, which other beast is the Popedom, whose pride and tyranny, is likewise declared: and finally the fall thereof, which is wrought by the restoration of the purity of the doctrine: by the word of God, and shall thoroughly be accomplished by Christ's coming in judgement. And this is it that Saint Paul teacheth us, Paul. 2. Thes. 2.3.8. that the man of sin the son of perdition, shall be consumed by the spirit of the lords mouth: and abolished by the brightness of his coming. Now the next verse which is the first of the next chapter, beginneth to express the restoration of the doctrine. Christ manifesting himself in his Church in mount Zion, accompanied with those whom the former persecutions of the Roman Empire and Popedom, had consecrated as martyrs unto him, and sendeth an Angel with an everlasting Gospel, to preach unto them that dwell upon the earth: to every nation, and kindred, and tongue and people: which verse beginneth thus: Then I looked and lo a Lamb stood on mount Zion, etc. Which intimateth this much unto us: that when that man shall come whose name shall be six hundred sixty and six. If it be wittily accounted: that then Christ shall manifest himself: that then the everlasting Gospel shallbe preached to them that dwell upon the earth: that then the purity of doctrine shallbe restored: that then the will, and word of God, Re. cap. 14. vers. 7.8. shall be published: by the which Babylon shall fall, and the popedom be wasted and consumed. These circumstances do lead us to Paulus tertius, whose name being well accounted, containeth this number of six hundred sixty six, if we altar the numeral letters to Arithmetical figures, and reacon it thereafter, thus: PAULUS. III. 555 111. For Paulus containeth three numeral letters. uz. VLU. the first V is 5. the L and V is 55. which laid down arithmetically thus 555. is five hundred fifty and five: then III which in numeral letters signifieth the thid in arithmetical account is one hundred and eleven. And both these numbers, hold an equal proportion, as one, ten, a hundred, five, fifty, five hundred: which both sums being added together, do make up a third number of the same proportion, which is 666. In the time of this Pope, the Gospel began to take root: in many country's sundry learned men, both by words and writings, preaching and professing the sincerity and truth of the doctrine. For the suppressing whereof, in this Pope's time the council of Trent was assembled, and no practice omitted by confederacies, leagues, and complattes to withstand the progress of the truth, and to persecute the professors thereof: but so had God's goodness ordained things, that now the river of Euphrates was dried up: that the way of the kings of the East might be prepared, Euphrates the glory, & strength of Babylon: the power and authority of Rome, was so decayed, by the evil opinion, that many princes and potentates justly conceived of it, that the way of the kings of the East was thereby prepared. So that as at the birth of Christ there came wise men out of the East unto Jerusalem to worship him: falling down before him, and presenting unto him their gifts, of gold, incense, and myrrh. Even so at the second birth (as it were) of Christ by the restitution of the true doctrine, many noble, wise and learned men (who by allusion to the former story) are termed kings of the east: embraced the Gospel, fell down and worshipped Christ, and bestowed the talents, of their power, learning wisdom, judgement, and industry, unto his glory and advancement of his truth. In this Pope's time the society of the jesuits, was constituted, and ordained: having added to their vows of single life and poverty, the vow of obedience to a chief head, and principal precedent, cui omnes in terris tanquam Christo parerent: cuius in verba iurarent, & cuius sibi nutum, & voluntatem, instar divini cuiusdam oraculi ducerent. This governor was as it were their chief prophet: and they as the children of the prophets. To these three vows, they joined a fourth: which is, that whether so ever the Bishop of Rome shall please to send them: thither without any gainsaying, without any reward, or allowance sought towards their journey, they must immediately go. Whereupon this Pope enlarged their society with his privileges, first to the number of threescore, and afterwards upon experience of their faithful service unto him, he made it sans number. These jesuits are the three or threescore or many fold spirits or frogs, that come out of the mouth of the Dragon, that is by the direction of the devil, out of the mouth of the beast, that is by the direction of the Pope, and out of the mouth of the false Prophet, that is by the direction of their preposite, or precedent: For they are the spirits of devils, that is to say, devilish void of all truth and charity, which work miracles, by their hypocrisy illusions and ostentation of learning, and go to the kings of the earth, and of the whole world, whether soever it pleaseth the Pope to send them, to gather them to the battle of the great day of god almighty: that is to move them to the affliction, and persecution of the true christians: in the which they shall confederate, band, & combine themselves by these men's persuasions, but shall be destroyed, vanquished, and overthrown, in the midst of their mischievous enterprises, by the omnipotent power of God. Thus having declared by these premises how this mystical number, is the number of a man whose number is 666. we will here impose an end, to the interpretation of this thirteenth chapter: only adding this much, that Paulus tertius, in whose name this account, and number is contained, was a man, even in his own time charged, with extortion & sacrilege, with adultery and incest, with murder and parricide: with necromancy and conjuration. The particularities whereof are plainly expressed, in the xxi. book of sleidan's commentaries, towards the end of the year 1549. whereby he seemeth a man not unmeet in whose name this mystical number and period of Papal prosperity should be accomplished. As for the means of the popedoms farther fall, and finally of the utter subversion thereof: the next chapter which is the fourteenth, will most manifestly lay it open unto us. CHAP. 14. 1 Then I looked, 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 foreheads. 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 they sung as it were a new song before the throne, and before the four beasts, and the elders, and no man could learn that song, but the hundredth forty & four thousand which were bought from the earth. 4 These are they, which are not defiled with women: for they are virgins: these follow the lamb whether so ever he goeth: these are bought from men, being the first fruits unto God and unto the lamb. 5 And in their mouths was found no guile, for they are without spot before the throne of God. 6 Then I saw an other Angel fly in the midst of heaven, having an everlasting Gospel, to preach unto them, that dwell on the earth, and to every nation, and kindred, & tongue, and people. 7 Saying with a loud voice fear God, and give glory to him: for the hour of his judgements is come: and worship him that made heaven and the earth, and the sea, and the fountains of waters. 8 And there followed an other Angel, saying it is fallen, it is fallen, Babylon the great City: for she made all nations to drink of the wine, of the wrath of her fornication. 9 And the third Angel followed them, saying with a loud voice, if any man worship the beast and his Image, and receive his mark in his forehead or on his hand. 10 The same shall drink, of the wine of the wrath of God, yea of the pure wine, which is poured into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels, and before the lamb. 11 And the smoke of their torment shall ascend evermore: and they shall have no rest day nor night, which worship the beast and his Image, and whosoever receiveth the print of his name. 12 Here is the patience of 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, writ, Blessed are the dead, which hereafter die in the Lord: Even so saith the spirit for they rest from their labours, & their works follow them. 14 And I looked, and behold, a white cloud, & 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 another Angel came out of the temple crying with a loud voice, to him that sat on the Cloud, thrust in thy sickle, and reap: for the time is come to reap: for the harvest of the earth is ripe. 16 And he that sat on the Cloud, thrust in his sickle on the earth, and the earth was reaped. 17 Then another Angel came out of the Temple, which is in heaven, having also a sharp sickle. 18 And another angel came out from the altar, which had power over fire, & cried with a loud cry to him that had the sharp sickle, & said, thrust in thy sharp sickle, & gather the clusters of the vinyeard of the earth, for her grapes are ripe. 19 And the angel thrust in his sharp sickle on the earth & cut down the vines of the vineyard of earth and cast them into the great winepress of the wrath of God. 20 And the winepress was trodden without the city and blood came out of the winepress, unto the horse bridles by the space of a thousand & six hundred furlongs. O Thou lamb of God that takest away the sins of the world, thou lamb that standest on mount Zion in the heavenly jerusalem, the Church triumphant, with an hundred, forty, and four thousand, twelve times twelve thousand, having thy father's name written in their foreheads, even with all thy faithful and elect whom thou hast taken out of the misery of this world out of error and ignorance, and especially those whom thou hast delivered out of the thraldom and oppression of the old Roman empire, and the Image thereof the new Roman Church, and hast blessed with thy Father's name with eternal glory and felicity, whom with thy precious blood thou hast bought from the earth, from sin and corruption, and hast so endued with thy spirit and grace that they were not defiled with women, with the errors and superstitions of particular churches, but kept the virginity of their doctrine and faith within thy catholic church pure and sincere, and haste advanced to everlasting bliss, and made the first fruits unto GOD, faithful and spotless before the throne of his Majesty, we yield thee most humble hearty, and dutiful thanks, that it hath pleased thee to send thy messengers, ministers and preachers into the militant church, to preach & publish thy everlasting Gospel, which the might & mists of Babylon had long Concealed and obscured, unto them that dwell on the earth, and to every nation and kindred, and tongue, and people, teaching us to fear God, and give glory unto him, and not to fear the power and might of Antichrist nor his fierce and furious thunderbolts of curses and excommunications, nor to glorify and magnify that man of sin and child of perdition, but to glorify God, the honour of whose judgement is come to consume the kingdom of Antichrist, with the spirit of his mouth, and to worship thy heavenly father and thee his eternal word and wisdom which hast made heaven and earth and the sea, and the fountains of waters, and not to worship stocks and stones, Images and Idols the babes and abominations of Babylon. We yield the also most humble and fervent thanks, that with this thy heavenly doctrine and spirit of thy mouth, thou hast overthrown the towers of Babel, the might and majesty of the Romish synagogue, that we may truly, and reioycinglye say, It is fallen, it is fallen, Babylon the great City that made all nations drunken with idolatry and superstition even with the name of her false doctrine wherein God in his wrath suffered her to solace herself, and to commit idolatry, which is spiritual fornication. We beseech thee good Lord more and more, to consume her, and shortly to abolish her with thy most glorious coming, and in the mean time O Lord thunder into the innermost ear of the deaf papists, the threatenings of thy third Angel, that if any man worship Antichrist, & his romish church made to the Image and representation of the old Roman Empire and receive his Character or doctrine in his forehead and in his hand, that is in his faith and practice, in his conceit and conversation to be both believed and boulstered with his counsel and execution, the same shall drink of the Wine of the wrath of God, yea of the pure wine which is powered into the Cup of his wrath, and shall be tormented in fire and brimstone before the holy angels and before thee, and the smoke of their torments shall ascend for evermore: That with the consideration hereof they may be strooken in conscience, & hearken unto thy voice: go out of her my people, that you be not partakers in her sins, & that you receive not of her plagues, and for that O Lord, a time and space is required for the utter consuming, of this hideous body of antichrist, during the which he and his adherentes repining at thy truth and judgements, with all rage and rancour, malign and persecute thy chosen and faithful: Endue us O Lord with patience in all troubles and afflictions give us grace to keep thy Commandments, and make us fervent and fruitful in thy faith and what so ever event, thou shalt give unto our troubles in this world, yea though it be thy will, that the force, or fury of Antichrist prevail against the mortal bodies and wordly estate of ourselves, or of our brethren, yet let that thy heavenly voice still recomfort our souls: Blessed are the dead which hereafter die in the Lord, even so saith the Spirit, for they rest from their labours, and their works follow them. We know and acknowledge O Lamb of eternal light, that with thee is true rest void of labour, true life void of death, true felicity void of all trouble and misery. We know also that our works, which thorough thy grace, we do according to thy will go not before us to make our way and passage into heaven, which thy blood and merits only have done, but that thither by thy great goodness, and favour they follow us to receive reward at thy bounteous and liberal hand. lastly, for that the time of thy final judgement doth approach, and thy Angels are shortly to be sent to reap the harvest of the earth and to cut down the wines of the vineyard thereof, endue us O Lord, with thy grace, instruct us in thy truth that as pure Corn we may be gathered into the Barns of thy everlasting bliss, and neither as tars, or wicked weeds be thrown into the furnace of eternal fire, nor as the ungracious grapes full of vileness, and vanity, be cast into the Wnepresse of thy wrath, which shall be trod without the city, that is executed without thy kingdom: for without shallbe dogs and enchanters and whoremongers, and murderers, and Idolaters, and whosoever loveth or maketh lies, & the blood shall come even to the horse bridles, the tortures and torments, shall reach from the meanest man to the mightiest monarch, & that for the space of a 1600 furlongs, which is for ever and ever, for rightly may that square number of four times four intimate unto us eternity. And sith O thou second Adam, and restorer of mankind, thy church hath since thy nativity walked here on earth now near sixteen hundred years as it were 1600 furlongs, which is in hundreds of years proportionable to the time, that was between the first Adam, and the flood of No: strike into our hearts with thy remembering spirit, a deep impression of thy coming, that it be not with us, as in the days before the flood, wherein they did eat, and drink, and marry, and gave in marriage, and knew nothing till the flould came, and took them all away: but that casting away all carelessness and security we may like wise and faithful servants be found watchful, ready, and diligent in fulfilling of thy will, and doing of our duties, earnestly praying and daily expecting for thy coming, that thou our Lord and master so finding us, being the author and fountain of all blessedness mayst truly make us blessed. Come Lord jesus. Let thy mighty hand and out stretched arm, O Lord be still our defence, thy mercy & loving kindness in jesus Christ the dear son our salvation, thy true and holy word our instruction, thy grace and holy spirit our comfort and consolation, unto the end and in the end. Annotations. WHereas in the tenth verse of the xiii Chapter, mention is made of a beast rising up out of the earth having two horns like the Lamb, but speaking like the Dragon, we expounded the earth to be the Church militant, so taking it in the better part, as conferred and laid opposite to the sea from whence the former beast did proceed, taking the sea for gentilism and the earth for Christianisme. If it shall better please any to take the earth in that place in the worse part, then doth it signify corruption, superstition, terrestrial appetites, and earthly conceits of heavenly matters, and in whether soever part the word be interpreted, the designation of the person there expressed is the same and receiveth no alteration. Whereas in the third verse of the xiii Chapter, there being mention made, that one of the seven heads of the Roman Empire was as it were wounded to death but the deadly wound thereof was healed, we there expound that head to be Rome and italy, and the wound to be civil wars, which interpretation is justified by truth of history, yet considering the course of this prophesy and the exposition of the Angel in the xvij chapter in these words, the seven heads are seven hills whereon the woman sitteth, they are also seven Kings, five are fallen, one is, another is not yet come, and when he cometh he shall continue but a short time, and the beast that was, and is not, is the eight, and one of the seven. We incline rather to this interpretation that followeth, and one of his heads was as it were wounded to death, and his deadly wound was healed. The seven heads signified seven Kings, or sovereign governors, that have ruled, and borne chief authority within the city of Rome. The first were Kings, the second consuls, the third Dictator's, the fourth decem viri, the fift were Tribunes Militare, the sixth Roman emperors, the seventh French emperors, the head that had the deadly wound but was healed, was the sixth: which received that wound in the death of julius Caesar and which wound was twelve years after cured by Augustus for in julius Caesar the Emperors began: and in him that head had like to have ended, but that the deadly wound thereof was cured by Augustus as for the triumvirate it was no head, but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having just in the deadly wound of the sixth head, of these seven heads, when Saint john wrote this prophesy, five were fallen, that is the Kings, consuls, Dictator's, Decem viri, and Tribunes militare, one was which was the Roman Emperors, an other was not yet come, that is the French Emperors. And when he came he was to continue but a short time, it continued not the eight part of the time of the former, and the beast that was, that is the Popedom, which was prefigured in Egypt and Babylon and is not, that is had not yet attained to that power and authority, Is the eight, that is the eight sovereign, governor of Rome, and is one of the seven that is to say, Roman Emperor, This Pope Boniface the eight well declared, when as in a great jubilee at Rome, he went one day in his pontifical attire, as Roman bishop, and the next day in his robes Jmperiall as Roman Emperor in the one he showed himself as the eight, in the other as one of the seven. They that mislike this interpretation will affirm that there were either fewer sovereign governors of Rome or more if they say there were fewer they will be convinced by the ancient histories of Rome by the which we shall prove the first five so precisely as the occasion of their beginning, the time of their continuance, the cause of their ceasing, the particular persons that governed in every of them shall manifestly appear. If farther to lesser the number, they shall confound the sixth and seventh head, that is the Roman and the French Emperors, they shall attribute more to the French then ever themselves claimed or had either in power or dignity for Charles the great first founder of that Empire, claimed but the Empire of the West, and in his time the Roman Emperors dwelling in Constantinople and governing Rome and Italy by an exarchant, partly by the treacherous practices of Rome and Italy, partly by the forces and arms of the Kings of Lumburdie, was deprived first of his tributes and after of his territories in Italy, so that the King of Lombard's possessing, and invading all the bishop of Rome for his own benefit employed the aid of Charles the great: who accordingly came into Italy: overthrew the Lombard's was made Emperor of the West, and gave Rome to the Pope, not to be saveraigne of it, but to hold it of him and his heirs in fee. But after the line of Charles the great was extinguished, which continued not above a hundred years, a short time in respect of the former, the Popes attained the suffraintie of Rome both as bishops and Emperors, so became they the eight and one of the seven, as Boniface the eight manifestly declared. A prayer and that 〈◊〉 giving for the delivery of her most excellent Majesty, from the pernicious practices of Antichrist, and his counterfeit Catholics. O Eternal God and heavenly Father, whose might is ineffable, whose mercies inestimable, we thy poor creatures & most unprofitable servants in all humbleness of mind, do prostrate ourselves before the throne of thy majesty, yielding unto thee with most fervent hearts and faith unfeigned, the Sacrifice of praise & thanksgiving. Thy might did make us when we were nothing, our lewdness lost us when we were made, thy mercy saved us, when we were lost, thy grace preserveth us now we are saved, thou art our God and great is thy goodness, we are thy people, but great is our weakness, thou in thy gifts art gracious and bountiful, Lord let thy grace make us as thankful. Thou openest our eyes whereby we may see, thou enlightnest our minds, whereby we may judge, thou feedest our souls, whereby we may live, thou givest us peace whereby we may rest, the light of thy gospel thou makest to shine, a gracious Queen thou givest us to reign, thou rulest in her, she reigneth in thee, by these things thou comfortest our bodies and souls: Lord herein the wicked do envy our bliss, the roaring lion would feign us devour, and Antichrist seeketh to cut off our head, that then he may tread us under his feet, but thou of thy mercies hast bridled his rage, his shame is discovered, his purpose disclosed: this is the work of thy mighty hand, his nets are broken, and we are escaped, preserve thine anointed O Lord of thy grace: confound thou thy foes and comfort thy flock, let Antichrist, waste with the word of thy mouth, Illumine men's minds that all now may see, that murder is counted religious at Rome. Thy name be praised with hymns of our hearts, the notes of obedience most pleasing to thee: In thoughts, words, and deeds, let us still resound for this thy great goodness so graciously showed. Defend O most merciful father, thy servant our Sovereign, from all such wicked and pernicious attempts. Turn the Counsels of all Achitophel's to foolishness: sustain her with thy mighty hand in her Royal estate, every her daily more and more, with the treasures of thy heavenly wisdom. Endue her abundantly with thy most holy spirit, and to thy glory and our gladness make her an old mother in Israel. Grant these things O Lord for jesus Christ his sake, thy only son our only Saviour: to whom with thee & the holy Ghost, three persons and one God be all honour, glory, praise, and power, world without end. Amen. FINIS.