the mysterie shall be finished the Turkes the Popes names being rased out then also the Church shall be settled in exceeding great felicitie as in the earth maie be expected The viales from 1558 even to the end Chap. 17. The execution of the fift viale on the throne of the beast by vvhich it shall be manifested by some one of no great name by most undenyable argumeÌ„ts that Rome is the seat of Antichrist that she hath bin made his seate from the time that the Heathenish Emperours vvere driven from thence Chap. 18. The second execution of the fift viale is the last overthrow of the citie of Rome by three Angels 1 descending from heaven 4 the second exhorting the Romanes to flight describing both the mourning of the ungodly also the joy of the godly 21 The thirde confirming her eternall destruction by casting a great milstone into the sea Chap. 19.1 There is dâ—scribed the joy of the saints for the perdition of Rome 5 The sixt viale is opened the calling of the Iewes is taught 12 Likewise a warlicke preparation partly in respect of Christ the câ—ptaine souldiers partly in respect of the enemies 20 The seaventh viale is declared by the destruction of the false Prophete of the Roman Pope of the Westerne enemie his baÌ„des Chap. 20.1 The vvhole history of the DragoÌ„ is repeated as it was in the GeÌ„tile Emperours before the imprisonemeÌ„t 2 Hovv it was in prison into which he was cast by Constantine bound for a thousaÌ„d yeares An interpretation of the three last viales in al which space the elect had a battel with the Romish Pope which being ended there is made at last the first resurrection many every where in the west aspiring unto the more syncere truth 7 Together with this resurrection the Devill is loosed theÌ„ ariseth the Turke vvith the Scithians Gog with Magog which now destroying the greatest part of the earth at length they turne their weapons against the holy citie that is the beleeving Iewes in which warfare the name of the Turke shall utterly be abolished 11 There is made the second resurrection by the second full calling of the Iewes Chap. 21.1 The last part of the seaventh viale describeth the felicity of the Church after the vanquishing of all enemies by the new Hierusalem descending from heaven of a most glorious building Chap. 22.1 It is shewed how this felicitie both by meat and drinke shall redounde to others and shall continue for ever 6 The conclusion confirmeth the whole Prophecy by manie most strong arguments CHAP. 1. A REVELATION OF THE APOCALYPSE THE Revelation of Jesus Christ which God gave unto him to shewe unto his servaÌ„ts things which must shortly be done which he sent shewed by his Angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw 3 Blessed is he that readeth they that heare the wordes of this Prophesie keep those things which are written therein for the time is at hand 4 Iohn to the seaven Churches which are in Asia Grace be with you and peace from him which is and which was and which is to come and from the seaven Spirits which are before his throne 5 And from Iesus Christ which is that faithfull witnesse and the first begotten of the dead and Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his blood 6 And made us Kings and Priests unto God even his Father to him be glory and dominion for evermore Amen 7 Behold he cometh with clouds and every eye shall see him yea even they which perced him through and all kinreds of the earth shall waile before him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come even the Almightie 9 I John even your brother and companion in tribulation and in the Kingdome and patience of Jesus Christ was in the Yle called Patmos for the word of God and for the witnessing of Jesus Christ 10 And I was ravished in spirit on the Lords day and heard behind me a great voice as it had bene of a trumpet 11 Saying I am Alpha and Omega the first and the last and that which thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamus and unto Thyatira and unto Sardi and unto Philadelphia and unto Laodicea 12 Then I turned backe to see the voyce that spake with me and when I was turned I saw seven golden Candlesticks 13 And in the mids of the seven Candlesticks one like unto the Sonne of man clothed with a garment downe to the feet and girded about the paps with a goldeÌ„ girdle 14 His head and haires were white as whitewooll as snow and his eyes wer as a flame of fire 15 And his feete like unto fine Brasse burning as in a fornace and his voice as the sound of many waters 16 And he had in his right hand seven starres and out of his mouth went a sharpe two edged sword and his face shone as the Sunne shineth in his strength 17 And when I saw him I fell at his feete as dead then he laid his right haÌ„d upon me saying unto me feare not I am the first and the last 18 And am alive but I was dead and behold I am alive for evermore AmeÌ„ and I have the keyes of hell and of death 19 Write the things which thou hast seene and the things which are and the things which shall come hereafter 20 The mysterie of the seven starres which thou sawest in my right hand and the seven golden candlesticks is this The seven starres are the Angels of the seven Churches and the seven candlesticks which thou sawest are the seven Churches The prayer I entring into a matter beyond the strength of man pray thee O Father of lights together with thy Sonne the Chiefe Prophete and the Holy Spirit the leader into truth make plaine to mortall men the way not as yet sufficiently knowen Our minde seeth not the thinges thar are before our feete How little or nothing perceiveth it high and hidden things And how great danger is there from hence eyther of preasing rashly into thy secrets or of passing by true things and faining things absurd contrary Neverthelesse thou who hast made thy word a light to our feet who callest the most simple to the searching out of thy hidden mysteries and who dost chuse for the most parte fisher men before the wise of the world Be thou I say present and helpe this my slendernes graunt me a prosperous voyage between these dangerous Ylands Cause that I no where runne upon the high rockes of pride nor sticke in the shalowe of blind ignorance but the next way by thy
say notion of things as is the disordered and confused noise of waters which storming with contrary waves rushing against the shoare rockes yeilde a certaine huge noise yet no maÌ„ distinctly perceaveth what all that noise meaneth Such should by Christs administration be the word of truth in the same Churches in which the feete should be like to burning lebanons brasse To the heathenish men that lived yea in most pure Ephesus the truth was a certaine unsavoury and untastable thing neither sounded it any other thing then barbarous and unpleasant Cornelius Tacitus calleth the doctrine of the Gospell a certeine deadly superstition shewing by his wicked blasphemy not so much his owne as the comon hatred of all the GeÌ„tiles book 15. Suetonius recite that the ChristiaÌ„s were afflicted by torments that they were a kinde of men of strong wicked superstitioÌ„ in Nâ—ron ch 16. Pline a very learned wise maÌ„ in a certaine Epistle to Traiane singes the same song he writes that when he had enquired of 2 mades which were said to be the servantes of certaine Chrestians by tormentes what was the truth he founde no other thing than wicked unreasonable superstition the infection whereof had not onely runne thorough the cities but also the villages couÌ„trey c. How doeth the sounde of the truth to such men seeme a certaine rude vaine beating of waves Their eares were filled with a sounde wherof they conceaved no sence And we shall see in the next chapter how these although Gentiles perteined to Ephesus But not alone of this kinde of men the wholesome truth was accounted barbarous but also of many of Christian profesâ—ion in the Church of Smyrna Pergamus and the neighbour Churches Errours perverse opinions so possessed many that they were altogither deafe to wholesome doctrine neither tasted any sweetenes of it as it will be more plaine in the next chapter And he had in his right hand seaven starres He did so defend with his mighty right hand the Teachers of the truth for these are the starres as beneath iâ— taught vers 20. afflicted with many evills that in all miseries they were conquerours Although this thing be common to all Churchches yet in those it is cheefly seene Where the feete doe burne in an oven and the truth either not heard or not understood Even there we shall see many delivered to death but for one many forthwith to arise neither onely doeth the power of his defending right hand so manifest it selfe but also in repelling the conspiracies which the wicked doe make to his Ambassadours ¶ And out of his mouth a two edged sworde This sworde is the most mightie word of God more percing than any two edged sworde It searcheth the reines and pronounced sentence against the wicked and unbeleevers Neither doth one iote or any note become voide and of no effect It wondeth and killeth bringing upon the wicked those calamities which it threatneth Now it cometh out of the mouth because in the Church of Pergamus Christ would approve his most holy severity to the world in punishing sinnes unlesse saith he they repent J will fight against them with the sworde of my mouth chah 2.16 as it shall more fully be spoken of there ¶ And his face shineth as the Sunne in his strength The face or counteance of Christ is his worship appointed from God in which he is seene of his as cleerly as we doe beholde thinges before us Wherto perteine those exhortations Seeke yee my face Psal 27.8 Seeke the Lord and his strength Seeke his face alwayes Psal 150.4 Asthough he should say trust alway in the Lord and apply your selves to the holy study of those thinges with which he hath taugh that he himselfe is to be worshiped As long as we bestowe our labour thus we are conversant in the sight of the Lord but as soone as the fucalty to be at his publike worship is taken away we are banished from his face as Cain complaineth being cast out of the Church for the murther of his brother that he was hidden from his face Gen. 4.14 Therefore the whole religion of Christ perteining either to doctrine or to prayers sacraments discipline should shine most purely in these Churches For the reason of order requireth that in the last place the shining face should signify that the last of the seaven Churches should be famous by the cleere vision of Christ And among these as we shall see Philadelphia obtaineth the chiefe praise the other so beholde the open face of Christ that they may rather perceive that Christ is angry with them then reioyce in any of his favorable beholding or countenance Therefore the whole type or figure hath this summe That the first of the seaven Churches is no table by the righteousnes of Christ thorough the faith and holines of the people and mervailous quicknes of understanding of the teachers by whose bright eyes the darknes of errours are driven far away that those Churches in the middes are on fyre through greate affliction yet that the truth was not altogether overwhelmed but did make a lowde noise as the fall of the river Nilus although to very many it was but as the unconstant dashing of the waves That the last Churches had their teachers whole sound kept the trueth mighty to subdue the enemies and a great purity of the whole religion For nowe it shal be sufficient to distinguish them in to three degrees for plainesse sake we will folow a more accurate distribution when we shall intreate of them severally 17 I fell at his feete as dead Thus was the type from the consequents First the great feare of John offers it selfe such as in the like matter hath befallen other holy men So great is the infirmity of our nature and conscience of depravation that it can in noe wise endure the least shewe of Gods maiesty Dan. 8.9 c. which is another argument for the credit of the heavenly vision ¶ Feare not A consolation very necessary coÌ„sidering that Ihon had not bin able to perceive the things either heard or seen unlesse he had first bin recreated and confirmed from his feare And so it is wont to come to passe in holy visions the evill spirits contrarywise doe increase feare asmuch as they can desiring to overwhelme men with feare and desperation The places of consolation are from his universall power over all things created in this verse by name from his victory and power over death in the verse following Those wordes first last have great power to confort for why may not John be of good courage when he biddeth not to feare who in the beginning created all things and is able to bring them to nothing againe at his pleasure unlesse peradventure the words first and last are to be referred to glory and humility then he is the first nowe among all things created or rather above all things in honour and maiesty who once
Manie wicked men and heretiques at that time were thrust headlong as once Adam out of the Celestiall garden yet with unlike issue and condition For Adam falling away from the shadowlike Paradise by faith in Christ he foūd an entrance into the true but these heretikes being driven from the heavenly and true what returne can ever be hoped for Seeing therefore that this is the naturall sense of the wordes how foully doe they erre who do count the Primitive Church an infant rude and imperfect and doe attribute ripenesse of age and perfection to the latter corrupt times For they doe preferre Tophet before Paradise neither doe minde that all pleasantnes did belong to the first beginning but thornes and thisles and all noisome herbes to the curse following Farre be it that we should thinke the water flowing by durty channels either purer or sweeter or fitter for our use the further it shall be distant from the fountaine Further let the reprobate know that they doe never eate of this tree For there is the same meate both for way and for country There is onely a difference of a more full fruition wherin we shall reioice after the battaile finished Neither is the reward of them that overcome given to the slougthfull cowards The Angell will keepe them farre from it with his glistering sword that they may not plucke any thing at any time from this tree The Analysis SO is the first Epistle the second is sent to the Church of Smyrna but inscribed according to the manner to the Angell afterward he describeth him that sendeth That he is the first and last then that he was lately dead but now alive ver 8. The Narration partly commendeth for their suffering of affliction which the blasphemous Ieuwes brought upon them ver 9. partly instructeth against a newe calamity both shewing the Authour kinde end continuance and also promising a crowne ver 10. The Conclusion hath both the wonted Epiphoneme and also immunity from the second death verse eleventh Scholions Sweete smelling Smyrna AND to the Angell of the Church of Smyrna Smyrna was a Colonie of the Ephesians as we have said So also named of Smyrna the Amazone but of which the Spirit respecteth an other notation For from whence it is a sweete smelling Smyrna that is Myrrhe farre more pleasant then any spices as is evident from this that he reproveth no faulte of this Church but sheweth that it is most deare to him howsoever nothing was more contēned and despised of the world Neither must we thinke that it doth hold the second place after Ephesus For the Spirit doth not recite the cities by iumpes next putting a sunder either Sardis or Philadelphia or any one of the rest but in the right order in which they were situated And first he goeth forward to the North in which parte about the three hundreth twētieth furlongs Smyrna is placed on the shore From whence againe he declineth to Pergamus further into the North From Pergamus the rest in their order doe bende to the south And without doubt this order demōstrateth the like progresse of the Church In our parte of the world the further we goe to the North so much the further wee goe from the sunne the fountaine of light Therfore Smyrna after Ephesus doe teach that after the first purity the Church will proceed every day to greater darkenes while at length it shall come to Pergamus the last bound from whence againe it shall goe toward the South every day to be more and more lightned with a greater brightnes Wee shall see in the thinges following that the event doth so agree that no equall iudg will condemne these thinges for vaine subtilityes but rather with mee will admire the greatnes of the mystery And if we shall hold backe our opinions while the whole matter shal be thoroughly perceived of us we shall iudge farre more uprightly which shal be best both for our selves and for the truth Which onely I doe respect God is witnes and not any desire of parts taking or of novelty But thou wilt say how is Smyrna so delectable Myrrhe to God whose condition is worse then of Ephesus In outward shew indeede it is more deformed shining with no ornament of lawfull politie in which respect the North corner doth agree unto it yet the fervent desire of the godly who did fight most valiantly for the truth in this miserable deformity did raise up to God a most sweete savour Furthermore by how much the greater tentation doth lie upon them by so much God is wont to deale more favourably with his He sheweth not then rigour in threatnings but conforteth as much as he can that he may confirme the languishing and not adde affliction to affliction The Primitive Church suffered most grievous calamities but at the handes of Heathen men which was some asswaging of their sorowe But Smyrna must suffer all extremityes at the handes of their owne In which griefes that it should not faint or be overcome he heareth nothing but that which may adde courage Hereupon reprehensions are passed over although it had more of the basest sort then the former Ephesus The Antitype is the next Church after the first His Colonie as of Ephesus Smyrna sometime also inioying one comon name even as those two cities by reason of their great coniunction at the first as Strabo sheweth This Antitype taketh his beginning togither with Constantine untill which time the Primitive Church the Ephesine Antitype continued and proceedeth even unto Gratian about the yeare of the Lord three hundreth foure score and second according to Euseb ¶ These thinges saith he that is the first and last The description of the sender of the Epistle is fetched from ver 17. of the former chapter In which wordes we have shewed that Christ is praysed as the maker and ruler of all thinges by whose authority and commādemēt alone all things are done and that to his glory or rather that in this elogie is praised the mervaylous ioining together as well of his great maiesty as of his humility Which interpretation receaveth confirmation from hence that the condition of the Smyrneans was like Thou art afflicted saith he and poore but in very deede thou art riche What other thing is this then although with the world thou art counted the last thou art notwithstanding in truth the first And together also it sheweth that alteration wherby the truth first flourished amōg the Smyrneans in very great estimation afterward despised trampled under foote of hypocrits even as Christ in the beginning was in incomprehensible glory God with God but in the last times taking upon him the forme of a servaunt made himselfe of no reputation being made like unto men He taketh to him selfe titles that may fit the present condition of thinges Whereupon he spreadeth a divers beame of his glory in the severall Epistles according to the diverse condition wherein the Churches are Wherby he teacheth
by threatning of his unexpected coming ver 3. After he prayseth some for their pure garments Which prayse conteineth the reward both proper to them and also comon to all conquerers ver 5. Which is threefolde white clothing a permanent name in the booke of life and his professing of him before his father and the Angels All which are concluded with the usuall Epiphoneme ver 6. Scholions 1 To the Angell of the Church which is at Sardis Hyâ— caâ— Sardis is the seconde of the Churches rising againe going yet further in the South and growing in a more ample light of trueth The Antitype is the first reformed Churche begun of God by Martin Luther of Wittemberg a towne of Saxe upon the river Albe in the yeare 1517 when that holy man opposed himselfe against the Romane Questors selling for mony the forgivenes of sinnes to the people The trueth began to be revived under the Thyatiren state but noe reformation followed This was first undertaken at the time which I have said For which cause wee shall finde no mention in these three Churches of this Chapter eyther of Balaam or Jezabell For they were pure from the fault of this whore whose fellowship they renounced utterly But yet notwithstanding seeing the same should not be done of all after the same maner but a threefolde difference would be found in them in like maner they are shadowed out by three cityes according to the beginning and condition of every one The first after the impudency of Iezabell restreined is Sardis And the first after the Romane impudency weakened is the Germane Church of that time which even nowe I have set downe Onely the indifferent and good readers are to be intreated that they doe not thinke me to descende to this or that interpretation by any ill will but in good faithfulnes to follow that sense which the printed steppes of the Spirit going before seeme to me not darkely to point at I know how fearfull a thing it is even to hurt the estimation of any brother with wrongfull suspicions how much more heynous a sinne it should be to cast any blot rashly upon any whole Church And certenly as in all my life I desire to put farr away all virulency of tongue so especially I have thought alway that I must take heede that I make not the name of God a cloak for my lust Let not then the office of an Interpreter be any fraude to mee speaking either here or in other places of things preseÌ„t otherwise peradveÌ„ture theÌ„ many either would or expect It is an impious and detestable thing to play the hucksters with the word of God in speaking rather according to the pleasure of men then the trueth of the thing it selfe Therefore all as well hatred as favour set aside if wee shall see that that which is uttered agreeth with the trueth let us quake rather at the threatnings of the most iust God then be angry with him who to the end that wee may not be oppressed unwares with the evils hanging over our heades hath endevoured to his utmost power to reveale the hidden truth Which I hope I shall obtayne easily of all the godly so farr shall it be from them to reprehend myne industry with which hope supported I will proceed to my purpose through Gods helpe ¶ These things faith he that hath those seaven Spirits of God those seâ—ven starrs In the description of the sender of the Epistle of those Spirits which are rehearsed there was no mention made in the vision of the first chapter They are fetched from the comon inscription of the Epistle in the 1 chap. ver 4. They are seaven for the abondance of all gifts which that number usually signifyeth Christ hath in his owne power that being the keeper of the storehouse of the heavenly grace he bestoweth the Spirit on whom he shal thinke good Wherupon he saith that he will sende the Conforter from the Father Iohn 15.26 who should receive from Christ and shew unto us Io. 16.14 The Starres are in the right haÌ„d chap. 1.16 Likewise in the Ephesine Church wherein we have heard is declared the safety of the ministers whom Christ carrieth in his handes chap 2.1 To what end then is this repeated a fresh Was there wanting now any other honour spent wholy on the former in no wise but onely because the conveniency of things and not any vayne novelty is sought Because Sardis should finde the same safegarde of Christ in defending her Pastors which he had shewed in Ephesus not without cause doth he use the same similitude wherein there is so great coÌ„iunction of things But of Sardis the History speaketh not a word Which thing in her Antitype is most cleare For he that giveth the Spirit plentifully to whom and when he will shed out in those times so great plenty of all giftes as no where els in these last times Good learning had bin already as buryed being driven away for many ages by the rusticity of the Scholastiques untill at length after the wonderfull art of printing was found out which cunning flowed froÌ„ the same fountaine of the Spirit many excellent wits were raysed up to search out the truth Among which were Iohn Picus Mirandulanus Angelus Politianus Platina Trapezuntius Gaza Hermolaus Barbarus Marsilius Ficinus Pyrbachius Ioannes de monte Regio Aldus Manutius Rodolphus Agricola Ioannes Iovianus Pontanus Philippus Beroaldus Ioannes Reuchlinus and many other most learned men Whose chiefe labour was in setting forth the tongues arts and other humane learning but how great an entrance was made from heÌ„ce to finde out the mysteries of salvatiâ—â— the conioyned times have taught For by and by after came Martin Luther Philippe Melanthon Erasme of Roterodam Zuinglius Oecolampadius Capito Blaurerus Bucer Musculus Calvin and many other most learned men so many lights of the Christian world who being holpen by the studyes of those former brought forth againe the trueth covered with long filthines and uncleannes dissipated the Romish darknes and dispelled utterly as smoke hither and thither all the subtilities of the enemies Doth not Christ worthily take upon him selfe this ensigne of the seaven spirits enriching this time with so great plenty of gifts Neither was lesse famous his power grace in conserving safety to the Pastors Who would not have thought that Luther in so great hatred and envy of all men for whom almost the whole world layed waite even also he under whose feete the Emperours once were compelled to subiect their neckes that Luther I say should have dyed a thousand deathes But peradventure troubles being raised up he did scarce endure yes by the space almost of thirty yeeres he abode in the battell safe even from privy assaults with which the Pope is wont to make away those men whom he cannot conquer with open warr and force and at length lying sicke in his bed and giving up his soule to him that gave it he slept quietly
togither to breake opeÌ„ violeÌ„tly the houses of the Calvinists Or the savage cruelty of the Dressenses against the dead body of Jac. Lassius to which they denyed a grave among the wicked because being alive he was a lover of the purer truth I recite these few against my wil I would be ashamed to meÌ„tioÌ„ them but that the brethreÌ„ were not ashamed to coÌ„mitte them But how much better is it for you to heare these things of your friends theÌ„ of your enemyes These as much as they caÌ„ doe exaggerate with words your evill acts unto your perpetuall shame of all religioÌ„ I doe onely shew the congruency of the Prophecy that seing in what account you are with God yee may thinke earnestly of reforming the errours making peace with the brethreÌ„ God give you to see that way wherby consenting to one truth you may turne away the iudgemeÌ„t froÌ„ your heads which otherwise will overtake you In the meane time yf I shall prevaile nothing with you which estimation I pray may be farre from you yet I shall be glad to admonish the brethren that they be of good courage who doe endure troubles and calamieyes among you Christ will not be ashamed of them before his Father if they shall abide coÌ„stantly in their profession Feare not therefore the stately looke and countenance of men but being grounded upon this hope that which ye have worshipped in darkenes professe now openly in the eyes of all 6 Let him that hath an eare heare Yee therfore brethren of Saxony for Jesus Christ sake give eare and hearken what action the Spirit chargeth you with Your prayse is great in respect of your first combate and breaking off the yoke of the Romish tyranny yea of you that in this were the first of all But the Cananites left in your lande are come to be thornes in your sides and eyes Those fewe errours neglected at first by the iust iugement of God have brought forth newe errours by the contagion whereof true godlines being driven away and togither with it true life lost there is left unto you a Church defyled with horrible death Neither is this the end of evills but some new great suddeÌ„ calamity shall come upoÌ„ you uÌ„lesse you shall obey forthwith the Spirit giving you warning Therefore let that unhappy obstinacy depart and be packing and take those counsells which may promote the truth recall againe the banished life and may procure the salvation and safety of every one of you And doe not onely give eare but let all hearkeÌ„ learne by your evill how great danger it is to cherish the least errour in the matter of religion Analysis SO is the Epistle to the Sardi this to the Philadelphians is inscribed like wise to the Angell He that seÌ„deth is notable for Holines Trueth and the key of David which he carrieth not idle but with the same openeth shutteth the supreme power being in himselfe ver 7. The Narration reciteth first the good things both present of an open doore which is illustrated by his cause a little strength and the constant observing of his worde ver 8. and also to come both of subduing their enemies ver 9. and also of ministring help in the comon tâ—ntation of which also a reason is rendred from their patieÌ„ce in the profession of the Gospell ver 10. After he provoketh them unto a care of conserving that which is good because his coming is at hand and there may be danger of their crowne to be taken away ver 11. Then is there a greate reward when he shal be made a pillar and shall have written upon it the name both of God and of the newe Ierusalem and the newe name of a sonne ver 12. To all which is added in the end the comon conclusion Scholions 7 And to the Angell of the Church of Philadelphia We have shewed at the first chapter ver 11. that Philadelphia is situate in a dangerous place and therefore not so frequent of cityzens who did dwell scatteringly in the fieldes fearing the often quaking of the city But shee carrieth a sweet name and which alone conteineth within it all vertues Neither found out the Apostle Peter any thing when he would exhort to all godlines which might commend more fitly the same unto us then brotherly unfained love 1 Pet. 1.22 How well this name doe fit this Church which is reproved of no sinne openly But as it was truly godly because of brotherly love so is shee lowly and not famous both through a continuall feare of danger and also solitarines of the cityzens who dwelt here and there and in waste places where they could get safe dwelling Wherein shee is altogither contrary to Pergamus a towred and proude city as before Sardis to Smyrna and Thyatira to Ephesus And so there is made 3. payre of contraries It lyeth from Sardis toward the South having an increase of greater light as becometh a reformed Church Shee is set in the second place after Sardis for this is the first after Iesabell overcome wher by is shewed that her Antitype is the second reformed Church which should arise after the Germane and this is the Church of the Helvetians Suevia Geneva France Holland Scotland I ioyne all these into one because they live almost after one and the same kind of lawes and ordinaÌ„ces as touching the things that are of any moment Neither doth the distaÌ„ce of place breake of that society which the coniunction of mindes and will doth couple Yea this dispersioÌ„ doth agree chiefly to the Philadelphians whom we have shewed to dwell thicker and more frequent in the fieldes then in the city Wherby it commeth to passe that this thinnes of â—he citizens taketh up much place though the citizens are not so many Wee shall finde that this Church which I speake of arose a little while after the Germane when Vlricus Zvinglius began to teach at Tigur in Helvetia in the yeare 1519 and the reformation was begun the fourth yeare after to wit in the yeare 1523 at which time no Papist durst enter into combate against Zuinglius who did deferre the iudgement of all controversyes to the arbitrement of the sacred scriptures They of Constance Basill Strasbourg Geneva and others followed their steppes Where it is to be observed that the former Antitypes were distinguished by longer intervalles these three last as they have types lesse distant one from another by space of place so they are ioyned one with an other with a nearer coniunction of times neither are they devided so much by ages and limites of yeares as by lawes and customes For after the first receiving which happened to some later then to others wee shall see that they did all flourish togither ¶ These things sayth that holy one that true one who hath c. A description of him that sent the Epistle whose two first properties are taken out from the nature of the sonne of God which yet
singular ioy and thankesgiving of the whole Creature but apart first of the Church ver 8.9.10 and of the Angels ver 11.12 After of the rest of the Creature ver 13. Last of all the Church togither subscribing to the common ioy reioycing of all thinges ver 14. Scholions Afterward I saw at the right hand the cōmon translation hath In the right hande as also the Interpreter of Aretas but all the Greeke copies with one consent have at the right hande They peradventure have put it in the ablative case because it followeth after in the seavēth verse that the Lambe tooke the booke from the right hand But this is noe sufficient cause to departe from the naturall property of the wordes when it may be that the weaknes of the creatures might be made to appeare the more the booke at the first was not in the right hande but at the right hande from whence if there were noe power to open it being offered and layd before without asking much lesse would there have ben any if he had held it in his handes Afterward when the debility of the Creatures was found out the booke was taken into his handes that the dignity of the Lambe might be the better knowne not taking it up hastily lying at his side but receaving it from hande to hande As touching the intent of this vision it seemeth good to the Spirit after the lively representation of the true Church in the former chapter which was to be layd as the fundamēt of all the building following before that he should come to the particular Prophesyes to put men in minde of the incomprehensible excellency of this Prophecy For wee are wont such is our slouthfulnes to passe by very greate and excellent thinges carelesly and sleepingly unlesse peradventure some body pull us by the eare and require instantly diligence mentioning the greatnes of the thing Least perchance the same thing should fall out in this place he setteth before our eyes that this is a Prophecy of that kinde which conteineth in it all the dāgers that at to be undergone of the Church through her whole race on earth yet wrapped in so great obscurity that no created minde can beholde it a farre off much lesse unfolde the same to others An argument in deede most worthy to be knowen and farre most pleasant of all thinges opening to us the hidden Mysteries with exceeding great desyre whereof men are inflamed or otherwise in searching out of them they torment themselves rashly and in vayne And yet neverthelesse it is not to be desyred onely for this cause to knowe it but because also it conteyneth events of that moment that it would be very hurtfull and for rowfull to the Church if they should wholy be concealed Therefore Iohn wept being privy to the dangers and togither therewith also minding the lacke of a guide And in deede the Church hardly holdeth on her course though this lampe be given her Howe miserable had shee ben left utterly in darknes and not perceiving sufficiently eyther which waye shee should goe forward or where to set her foote safely Iohn therefore had had iust cause to weepe if there had ben hope noe where of opening the sealed booke But the sudden assault of griefe bereft the holy man of understanding and suffered him not to thinke in whom there was ability while at length he knewe by the putting in minde of an other Therefore this Prophecy is famous for the worthynes of the argument excellency of the Mystery plēty of fruict but farre way most excellent because he alone was founde worthy to open the same who by his death founde out a redemption for the elect This is that thing for which the Church on earth the Angels in Heaven lastly the universall Creature reioyceth greatly and that not for a glorious shewe without the trueth of the thinge as the manner is in humane writinges in which the thinges are amplifyed for to adorne and set them forth but from a true feeling and iust cause of reioycing as hereafter wee shall see through Gods his helpe In the meane time shall not this exceeding great ioye of Heaven and Earth kindle in men a diligence to reade a desyre to understand and an endevoure to observe It is in deede a thing worthy of our serious meditation into which I have digressed and discoursed in many wordes because I see that the Interpreters eyther not to have marked the intendement of this chapter or at the least otherwise then was meete to have spoken nothing at all of a matter very needfull and necessary ¶ A Booke written within and on the backeside The first commendation of the Prophecy is from a Booke a copious writting and Seaven Seales in this verse That which is recorded in a Booke must without all controversy be certē being a faithfull helper of the memory whereas that which is noe otherwise grounded then onely upon the memory may easily in continuance of time eyther be utterly extinguished or at the least wise corrupted Whereupon GOD biddeth Ieremy for the greater credit of that Prophecy to write all the wordes that he spake unto him in a Booke in the thirty chapter of Ieremy and in the 2. verse So carefull is he to provide against our doubting that wee should not thinke otherwise of the things then of such as are written in publike bookes graven as it were in brasse so as they can neyther be altered nor forgotten The plenteous writing is shewed in that the booke was written within and on the backe side on both sides of the leafe And he speaketh after the olde māner of writing in somewhat lōge parchments which afterward were wounde about some rounde smooth peece of wood frō whence they were called volumes Christ is sayd to have unrolled the booke and rolled it up againe as in Luke chapter 4 verse 17. And the outside that I may use the wordes of the most learned Theod. Beza alway remayned cleane unlesse the inside was not able to containe the whole writing for then they wrote on the outward part which sorte of writinges were called exteriour writings as being written on the backe side This so great prolixitie therefore did containe not onely the chiefe points which peradventure might be included in some narrow place but also every most small thinges so that neither is there any neede to seeke and fetch ought from any other place which perteineth to the knowledge of future thinges and that wee knowe also that nothing can be done without the will of God The Complutent edition and some others read without but on the backe side is more often used from whence is written on the backe side as wee have shewed a little before Finally howe pretious are these Mysteryes which God hath with himselfe sealed up with so many seales The creatures could not so much as to looke on the BOOKE as is in the fourth verse much lesse was there neede of seales for to hidde
marriage after in chap. 19.7 Nowe therefore when the prisons where broken those mischiefes should fly out which evē hitherto made a stirre in the inner partes the foure first of which are described in this chapter farre lighter indeede then the three last and therefore wee shall see that albeit in a certen order of blowing the Trumpets they doe assayle yet they all doe togither come upon men with force distinguished onely by shorte spaces of time to beginne ¶ Prepared themselves to blowe the trumpets This sounde of trumpets seemeth not to be a voice manifesting to Iohn alone that is to the elect in the Church the trouble that should come such as was that of the Beasts in the first seales but the divine administration giving by the holy Angels so notable beginnings to the facts that by the same as it were by a noyse of trumpets all sortes of men should be awaked for to consider the beginning of things Many things doe creepe upon us by little and little and secretly so as their beginning is unknowne and are growne olde before they be perceived but here the beginning should be marked and perceived playnely of any one so that the procedeing of them could not come suddenly upon any man but such a one as would be willfully negligent Although the sound of a trumpet doth cause rather astonishment and feare then teach the hearer knowledge And so in deede it cometh to passe that the further wee proceede the more obscure are the iudgements of the events In the Seales the Beast doth call Iohn for to come and see In the Trumpets there is never a worde onely a sounde is given In the Viols there is scarse any noise but so farre as the liquor powred out of a cuppe doth yeelde Certenly as longe as faith and godlines was sounde as in those first times small iudgements did awaken the Church but in these last when iniquity is growne in use wee passe over even the greatest workes of God with eyes shutte up and deafe eares Which carelesnes of ours God both discloseth and reprooveth by this increasing darkenes of the signes For lesse light is not given from any lacke of perspecuity in God but onely for a reprehending of our future secutity 7 Therefore the first Angell blew the trumpet All things nowe being finished which hitherto caused a delay at length the Angels sounde the trumpets at the first sound a double effect followeth The first is a shower of haile and fire The second the burning of trees and grasse the haile comming frō heaven and with a great noise signifyeth the very great trouble which from the housholde servāts of the Church at least by outward professiō should fall suddenly upon their owne heades But the fire mingled with blood the fervency of the same trouble and increase even to the shedding of blood But wee must remember that these mischiefes are set on fire with the burning coales of the altar Which thing is here manifest For the matter was not deferred for any lōg while but in the middes of the Nicene Fathers the first Angell blewe the trumpet for the holy men had scarse approved the trueth by a common consent after they had considered the matter diligētly but the haile began to fall downe violently and to make a wonderfull great noise Certaine Bishops verily citizens of the Earth making a pretended shew that they were offended with some wordes of the Confession but in very deede inflamed with the coales of the altar laboured to hinder the consent and to be against it so farre as in their power did lye These were five Eusebius Nicomedieosis Theognis Nicenus Maris Chalcedonensis Theonas Marmariensis Secundus Ptolemaitensis who malitiously alleadging against the word Consubstantiall would neither agree with the rest touching the faith nor subscribe to the condemnation of Arius This was a manifest beginning of the haile which a while after fell in greater abōdance For after that Eusebius and Theognis faigning an alteration of their opinion had recovered their former dignity they went about this one thing to try by all meanes howe that through the sides of Athanasius they might pearce the trueth And these cunning devisers looked so well to the matter that noe times have bin more troubleous through most impudent false accusations malitious surmises lies and uniust vexations That Athanasius had killed Arsenius had ravished his hostesse had takē away craftily the provision of corne at Constantinople had ministred mony to one that attempted an alteration what time affordeth exemples of like impudency The good Arian Bishops removed from his seate Eustathius Bishop of Antioch because he was one of them that helde the trueth a whore being brought forth who obiected unto him dishonest conversation with her Neither were these thinges done secretly and privately but that wee may acknowledge the huge noise of the haile in assemblyes full of men by continuall runnings up and downe frō Thracia Alexandria into Syria by wicked accusations by appealings to the Emperours in abrogations of ungodly sentences and approving of the same againe so as the whole East had businesse enough by these meanes did ringe on every syde with the noise of this shower But the broile stayed not here CONSTANTINE the sonne of Constanntie mingled haile with blood banished many put many to death Howe cruell a thing was it that he compelled by torments to consent to the wicked opinion that reverend old man Holsius of Corduba to whom his Father gave so great honour But the outrageousnes of VALENS is almost uncredible wherby the Church was spoiled on every side the faithfull were cast headlong into the river Orontes cruelty was exercised by every kinde of death Surely that shippe in which under a colour of sending foure skore excellent men into banishement he cōmanded them to be burnt in the maine sea was more unnaturall then that weake shippe of Nero in which he devised a death for his mother And the Bishops who of late passed all mortall men in impudency strove afterward with tyrants who should be most cruell What slaughters did MACEDONIVS make through all the East Georgius and Lucius at Alexandria It would aske a longe time to set downe all doubtlesse the former miserable times came againe the name onely of the enemy being chāged for those of the time passed wer Heathē but these wer false Christians Verily the wonderfull and mervailous falling of haile in about those times shewed manifestly what was the state of thinges And haile filling the hand rushed downe violently every severall hailestone being as great as the hand could conteme as Socrates in the foure chapter of his booke doth say And it seemeth that Gregorius Nazianzenus at that time made that oration whose inscription is this when the Father held his peace because of the calamity of the haile ¶ And they were cast into the Earth and the third part of the Earth c. So readeth Aretas the Common Latine
wee will pray for you So that labouring to hide other mens sinnes they shall wholly forget their owne And o grievous thing they will receive anie thinge from vagabonds pilferers extortioners theeves and robbers by the high waies from church-robbers usurers adulterers Heretiques Shismatiques revolters harlots bawdes of Noble men periured merchants corrupt iudges souldiers tyrants and such as live in trades contrarie to the lawe of God They are perverse and wicked embracing the persuasion of the Devill the sweetnesse of sinne an easie and delicate life and a certaine abundance of thinges even unto eternall damnation All these things shall appeare manifestly in them all everie daie they shall growe more wicked and more hardened in their heartes And when their fraude shal be founde out and their naughtiâ—esse then gifts shall cease and they shall goe about to houses hungrie like ravening dogges their countenances cast downe upon the grounde and their neckes made short as doves that they maie be satisfied with bread Then the people shall prosecute them with an outcrie woe be to you wretches children of sorrow the world hath deceived you the Devill hath ruled you hitherto by his power you have a fraile flesh and hart utterly without wisdome and unstable wavering mindes and eyes delighted with much vanity and folly your idle paunches have coveted dainty dishes of meate and your feete have ben swift to wickednesse Remember the time when you were openlie blessed but secretlie envious abroad poore but rich at home curteous in shew but in verie trueth great flaterers false traitours perverse back biters holie Hypocrites supplaÌ„ters of the trueth iust beiond measure proude unchast unconstant teachers delicate Martyrs confessours desirous of much lucre gentle but false accusâ—rs religious but covetous humble but yet proude mercifull but shamelesse liars pleasant flatterers peaceable persequutours oppressours of the poore bringing newe sects invented of your selves counted mercifull but knowne by experience to be wicked lovers of the world conspiratours drunkards ambitious patrons of wickednesse robbers of the whole earth unsatiable preachers men pleasers beguiling simple women sowers of privie grudges Of whom Moses that excellent Prophet spake well in his Songe a people without councell and understanding Oh that they would knowe that they would understand and consider their latter ende Yee have built indeede on high and when it was not graunted you to rise higher yee have fallen downe togither even as Simon Magus whom God cast to the grounde and smote with an huge blowe so at length you have ben throwne downe from your false doctrine naughtinesse lyes slaunders villanies out of the cloudes unto the verie earth Then the people speaketh to them get yee hence you teachers of abominations destroiers of the trueth brethren Shunamites fathers of heresies false Apostles who counterfaited the life of the Apostles the followers of whom you have ben in noe sorte You are the children of iniquitie wee will not follow your maner of courses For pride and arrogancie have deceaved you and unsatiable covetousnes hath wrapped in her snares your erring mindes And after that yee would clime higher then was meete and reasonable by the iust iudgement of God yee have fallen downe headlong into eternall shame and reproch These thinges Hildegardis foretolde about the yeere 1146 three skore yeeres before the begging fryers were bred whom notwithstanding shee painteth out so cunningly and lively that shee may seeme not so much to have foretolde a thinge to come as to have reported a thing past Who can describe more clearly the beginning and disposition of these Locusts Who can speake more plaine of their destruction even of us who have seen the thing declared to be true by the event Neither onely treated shee of those which should spring up next after her age but also of the Iâ—suites of our time and the other company of vile persons of that sorte which doth annoy in these dayes For all these Locusts belonge to the same pit are of the same manners and shal be in the same destruction 12 One woe is past The first of the three more grievous For the second followeth in chap. 11.14 as it hath ben observed before that one with the Hebrewes is as well a nowne of order as of number in chap. 6.1 This woe is past not because noe remnants should remaine when the next trumpet should come after the other but because the heate of it should be much cooled againe so as it wanted but a little but that it might seeme to have bâ—n utterly quenched For this Angell of the bottomelesse pit shall not be abolished wholly togither with all his servants before the bright comming of the Lord 2 Thes 2.8 There is the same meaning of this word chap. 11.14 For the veâ—ation of the sixt trumpet should not vanish away altogither forthwith at the first sounding of the seventh but should tarie after that for some longe time But the space of this trumpet is of sixe hundred yeeres and more to wit from the yeere 406. unto the yeere one thousand three hundreth and fiftieth or there about 13 Then the sixt Angâ—ll blâ—we the trumpet Nowe the sixt trumpet followeth and thâ— sâ—coâ—â— woe of which first is declared the commandement secondly the Execution In that is to be considered the Authour the Administratour and the meaniâ—g of the commandement it selfe The Authour is one voice from the foure hornâ— of the golden Altar Wee have shewed at chap. 8.3 what manner of altar this is Properly it signifyeth Christ in whom by whom onely our prayers doe please God as once was shadowed out by the golden Altar of incense set before the vaile upon which alone it was lawfull to burne the holie incense This Altar had foure hornes upon which onelie once a yeere reconciliation was to be made of Aaron and with the blood of the sâ—câ—ifice for sinne in the day of reconciliations Exod. 30.10 For albeit the daylie prayers were sweete and had also a good savour the incense of which was dayly offerred on the altar yet these yeerly prayers which were made upoÌ„ the hornes of the altar were most fervent of chiefe moment But it is to be observed that the voice which is heard coming from the hornes of the altar is not a praying but a commanding voice saying loose those foure Angels From whence this voice is not of the faithfull praying but rather of Christ hearing their prayers For therefore it is made from the hornes of the altar both that hee may teach that this voice is an answere given to the supplications of the saincts and also that wee may knowe that by him alone is obtained that which wee aske by whom in whom onely wee offer up our prayers to God Therefore when the godly desire earnestly that God would provide for his Church being troubled this of loosing the 4 Angels cometh from the hornes of the altar that while they should handle the stiffe enemies of syncere religioÌ„ according to
seven to wit so many as are the branches of one after the similitude of the candlesticke in the temple which representing the Church had one shafte onely but seven branches coming out of the sides Exod. 25.31 c. For there is one Catholique Church as one shafte but the particular congregations are many which comming forth out of that one and abiding in the same as the divers branches of one shafte do stay as it were upon the same base Where those first seven Candlestickes shewed that there was then a most flourishing Church as long as the Apostles and their next true successours did burne as it were candles in the same But at this time wherein the PROPHETS should goe clad in mourning apparell the Candlestickes are but two which lacke five to make up their full number because the dignity of it was much diminished and almost brought to an extreme condition Neverthelesse the elect should have some fatnesse as it were of the olive trees wherby they should cherish the celestiall flame in their hearts neither should a candlesticke be wanting from whence the Ministers should give light aboundantly howsoever the companies of the faithfull should be most rare and very small These thinges yet hitherto doe not peradventure content our mindes especially seeing in this space of a thousande two hundreth and three score dayes which wee have shewed to be so many yeeres and to have their beginning in the yeere 304 wee have taught that sixe Antitype candiestickes did shine chap. 2.3 So then I thinke that the three last the Sarden Philadelphien Laodicen were not kindled but after a thousande two hundred and almost twenty yeeres and therefore worthily not to come into any accounte to which so small a number of those dayes agreeth But as touching the other three the Smyrnen belonged to the Church decaying the Thyatiren to the same rising againe but the Pergamen lying in a most deepe pit of all corruption from it is neither of any reckening but of set purpose passed over Not that there should be none at all in that state of things but because none should be greatly in sight at that time 5 And yf any will hurte them Nowe followeth the power to destroy the enemies But why are they clothed in sackcloth but for iniurie received Doe they then destroy the worlde with fire doing wronge daily unto theÌ„ Iniurie is double one more grievous done advisedly eyther by open force or fraude an other lesse of ignorance and lacke of heed taking They seeme to have worne sackecloth because of this second kinde in the meane while continually punishing their more deadly enemies with this devouring fire It is said to come out of their mouth by whose threatning prayers such a iudgement is exercised Even as in olde time at the signifying before of Moses a fire comming from the Lord consumed the two hundred fifty men which rose up against him with Corah Numb 16. Or as at the prayers of Eliah fire came from heaveÌ„ consumed the Captaine his 50 men which Achasia sent to kill him 2 Kings 1. God defendeth these Prophets after the same maner that he did those auncient ones yea rather he will have these provided for in a more notable manner by how much he regardeth more his owne trueth and whole assemblyes of the Saincts then singular persons The Holy SCRIPTVRES therefore pronouncing most certen punishments against all ungodlines and transgression doe sende as it were fire out of their mouth whereby they doe utterly consume and devoure the unrepentant For it cannot be that one tittle of Gods word should perish Mat. 24.35 But chiefly they doe vomit fire upon them who will hurt them that is who dare corrupt their most syncere trueth by humane inventions patched unto it threatning that Jf any man shall adde unto this Prophecy that God will lay upon him the plagues that are written in that booke chap. 22.18.19 Not because they doe estime the sacred authority of the Revelation onely ratifyed by so great a punishement but because there is the same regard of the whole trueth inspired of God as Yee shall put nothing to this word which I speake unto you neither shall yee take away therefrom Deut. 4.2 Put nothing to his wordes least thou be reproved founde a lyar Pr. 30.6 FroÌ„ heÌ„ce in time past came the horrible slaughter of the Baalites 1 Kings 18.40 2 King 10.25 and so many most grievous calamities which did come with force upon the world all these two and fourty moneths because almost nothing was done according to the true meaning of the scriptures but now the whole world was taught by traditions despising Gods trueth either altogither or wresting it onely for the confirming of their fables and trifles Therefore these Prophets being so evill intreated burnt up the third part of trees and all green grâ—sse with fire mingled with haile killed the third part of the creatures which were in the Sea by a burning mountaine cast into it turned the rivers and fountaines into worme wood by a starre that fell and did burne like a torch yea they gave power to sende the Locusts and the Euphratean Angells as hath ben declared already in the truÌ„pets from every one of which either fire or hellish smoke did issue forth All which evils wer no other thing then the flame going out of the mouth of the Prophets sorely punishing the wicked contemners of the trueth There is the same reason of the Candlestickes that is of the assemblies of the Saincts For God sufferreth not the Churches to be oppressed without rewarding the wicked but moved with the prayers of it requireth meete punishements of the oppressours Diocletian giving over the Empire determined to spende the rest of his life quietly But he escaped not so For his house being wholly consumed with lightning and bright burning fire that fell from heaven he for feare of the lightening hiding himselfe dyed shortly after So Constantine the Great himselfe hath writen in his booke commonly called the fift booke of Eusebius of the life of Constantine leafe 168. Although Eusebius Nicephorus and others doe tell of a farre more horrible death Maximinian Hercule his conpartner died his wezand being broken with an halter Maxentius his sonne was drowned in the river Tiber Galerius is destroyed by horrible torment of diseases Maximinus also is taken away in the same manner Lucinius often overcome and often put to flight at length is killed What should I recite others Valens fighting against the Gothes in fortunately flying into a base cottage was burnt togither with the house it selfe by a fire throwne upon it by the enemies But these were but alone persons but also the whole multitude were ofteÌ„ and very sorely punished by famine pestilence and warre as might be declared plenteously but that it would be longe and not greatly needfull These thinges may shewe sufficiently that howsoever these Prophets might then seeme to be wretched raged and
and of iron and of marble 13 And of cinnamon and odours and oyntment and frankincense and wine oyle and fine floure and wheate and beasts and sheep and horses and charets and servants and soules of men 14 And the fruits that thy sowl lusted after are departed from thee and al things that were fatte and excellent are departed from thee neither shalt thou finde them anie more 15 The Marchants of these things I say which were made rich by her shall stand a farr off from her for fear of her torment weeping and wailing 16 And saying alas alas that great citie that was clothed in fine linnen purple and skarlet and gilded with gold and precious stones and pearles for in one houre so great richesse are come to desolation 17 And everie shipmaster and all the troupe that converseth in shippes and mariners and whosoever traffike on the sea shal stand a farr off 18 And they shal crie seing the smoke of her burning and shal say what citie was like unto this great citie 19 And casting dust on their heads they shal crie weeping and wailing and saying alas alas for that great citie wherin were made rich al that had shipps on the sea by her costlinesse in one haure is made desolate 20 O Heaven reioice of her aend ye Holy Apostles and Prophets for God hath punished her to be revenged of her for your sakes 21 Then a certain mightie Angel tooke up a stone like a great milstone cast it into the Sea saying with such violence shall Babylon that great Citie be cast and shal be found no more 22 And the voice of harpers and musicians and of pippers and trumpeters shal be heard no more in thee and no craftesman of whatsoever craft he bee shal be found anie more in thee and the sound of a milstone shal be heard no more in thee 23 And the light of a candle shal shine no more in thee and the voice of the bridgrome and the bride shal be heard no more in thee for thy marchants were the great men of the earth and with thine enchantments were deceived al nations 24 And in her was found the blood of the Prophets and of the Saincts and of all that were slaine upon the earth The Analysis HITHERTO what and of what sort is the throne of the Beast as it were the first sprinkling of the fift vial now foloweth a more copious powring out ioyned with the verie ruine of the throne Which we distinguish into those things which goe before the destruction and the things which follow it those that goe before are performed by the ministerie of three Angels two of which declare the ruine by bare word The first a glorious Angel ver 1 more succinctly ver 2 3. The second namelesse more fully both in exhorting the godly to fly out of Babylon ver 4.5 and also in stirring up the ministers of this destruction to use deserved severitie ver 6.7 afterwards in describing partlie the mourning of wicked Kings ver 9.10 of marchants ver 11.12.13.14.15.16 of Watermen and mariners ver 17.18.19 partly the ioy of the godly ver 20. Such is the ministerie of the two Angels The third beside his word useth also a signe which both is propounded ver 21. and also expounded summarily in the same verse severally in ver 22.23.24 Hitherto the things that goe before the ruine that which followeth is a thankesgiving which the Saincts performe chap. 19.1 2. 3 4. Scholions 1 And after these things J saw an Angel come down In destroying the Citie of Rome God wil manifest to the world his admirable long suffring who beside al his former warnings so many and so divers cometh not to the last destruction before three Angels be used by whose voice men should be warned to avoid the plague coming violently upon it The first of these is an Angel descending from heaven that is some excellent and singular mā who shal come suddenly and not looked for even as things which fall down from heaven The things which are borne with us give some shew of themselves before they wex ripe but things that come from heaven may be present in a moment without anie perceiving taken before they come So in the tenth chapter and Angel came down from heaven of a sudden when many couragious deffendours of the truth were risen up of whom before there was no suspicion VVhich thing other places cōfirm which may be taken from the former interpretation This Angel seemeth that by a sudden converting to the truth he shall manifest to al men that he cometh from heaven Such was that coming down in the tenth chapter where men brought up in superstition became suddenly nourrissons of true godlines This Angel hath great power But to what end For no excellent great acte of his is mentioned it may be he is that man to whom is committed wholly the throwing down of this throne who shal not so much bring a new Propphecy concerning the ruine of Babylon as shew himselfe prepared to performe the verie thing which the divine oracles prophecied often should come Thirdly the earth is lightened with his glory because evē they which are strangers from the true Church shal honour and admire the glory of his godlinesse and excellent maiestie He shal be wel reported off even of them that are without as speaketh the Apostle The like use of words in the things past doth give us this knowledge of this Angel though yet to come VVhich is the onely way to pearse into these things otherwaies hidden from us But it is to be observed that this Angel as farr as it seemeth shal not come forth by and by after that manifestation of the throne which we have spoken of in the former chapter but at length after some certain and meet time set between And therfore this vision is divided from the former by that usual stile in writing of a distāce of time somwhat farther of and after these things I saw 2 And he cryed out mightily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in strength that is strongly valiantly and vehemently The Complutent edition and the Kings Bible have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong voice so also Aretas but the sense is al one This mighty crying out signifyeth the efficacy and immutability of the things to be done as Aretas noteth Although peradventure no such denuntiation to be made in words is not to be expected but even the very attemting of the thing shall stirre up in the mindes of men that opinion as if they did heare this voice sounding in the eares of men But seing this crying out is of one Angel to whom the businesse is committed as is like of destroying and burning Rome it may confirme somewhat that which we have sayd in the former chapter that some one of the tenne hornes to whom the rest of the multitude is figuratively adioyned not that whole number shal bring upon it this last desolation He cryeth out
to the judgement of Rome alone as I hope I vvill convince by necessarie arguments that she is altogether by Gods just judgement bereft of her lightes vvherby at length shee shall sodainly rush into eternall destruction Therefore let her minde judge these things as she pleaseth she shall knovv shortly vvhat it is by her inchantments to deceave her self others Thou in the meane vvhile o naturall Spouse be mindfull of the tempest at hand prepare thy self for it hale in the shoote be carefull of the helm look to plie the pūpe least in the entrance of the haven vvhich God forbidde thou make shipvvrake And novv see hovv very acceptable this Revelation ought to be to thee not onely for the future events of verie great moment indeede but also in regarde of the memorie past to vvhich if thou shalt turne thine eies thou shalt see even from the Apostles times that that continuall path in vvhich thou hast set thy foote steppes hath beene marked out vvith so plaine paternes as thou need desire no plainer historie also thou shalt enjoie a most pleasant remembrance of the dangers vvhich thou hast fuffred vvhich yeilde unto thee so many arguments of the in cōprehēsible providēce vvisdom love truth of God keeping thee safe amidst great distresses Surely this addition vvith the rest of the Apostolicall vvritings adjoined to the old Testament ministreth Histories of the vvorlde it self from the first beginning unto the latter end thereof for vvhich cause this unestimable treasure ought to be to every one most deare And these are the causes cōcerning you o Christian Churches of my publicke vvriting There are also some causes that concerne the Prelacie namely mercy vvrath mercy because I savv many ignorant rude and unskilfull in the heavenly truth as yet to vvorship Antichrist as a God Those vvere to be taken out of the javves of hell yf so it should please God For vvhich thing I vvill go before to shine unto them vvith so great plainenes of truth that they shall necessarily see so that they vvill open their eies that that Prelate of Rome is that man of sinne to vvhom yf they persevere to cleave they cānot be saved Truly my indignatiō is kindled against the Iesuites For vvhen by happe I fell on Ribera interpreting this same holy Revelation Doe saied I the Papists againe take courage that that booke vvhich of late they permitted scarce any mā to touch they should novv undertake the full handling thereof Was it a vaine shevv at the sight vvhereof yea in dimme light a fevv yeares agoe they trembled that novv they boldely endure to looke in to the same glasse crie out that some other thing is shevved in it then their Pope O vve drovvsy men sluggards if vve suffer it Therfore I thought that their croaking is in some sorte to be restrained esteeming that it would be worth the labour to shew to the Iesuites how wickedly they are madde how foolishly they trifle how they understand none of these Mysteries how it cannot be that here they should be any thing weise that if they desire the truth as they make a shewe at least weise they may have mee a helper to search it out or if otherweise they doe yet despise it being offred an aprouver of their condemnation But yf they will not be silent for I know that for a short time they shall fill heaven and earth with their noise yet I hope to have given that force of light wherby they being hereafter bereft of all shew of reasons they shall vomit forth no other thing then their mere blasphemies against God and men Thou holy mother by what kindnes clemency thou art towards thine pardon I beseech thee my slendernes where I shall have slipped chiefly respect not nor regarde the rudenes of my stile the scope of us both is the truth onely let mee stemmer unto thee mother after what manner soever I bring unto thee Mandrakes such as I could finde as for the curious who doe regarde wordes more then the truth ther are no herbs in our basket for them unlesse this that yf they be diseased with the drowsie sicknes of too much elegancie they may fetch hēce yf they please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfume of bitumē or earth pitch and the herbe called Goates beard Strab. book 16. wherby as the Sabeans they may shake off their drousy disease and awaken their dull senses I pray God that you Christian Churches by understanding may profite in godlines and by true and earnest repentance may either quite remove away the evil hanging over you or be so armed with his might that in al stormes you may stand invincible A Citizen and Nourrisson of yours most unworthy THOMAS BRIGHTMAN A VIEW OF THE WHOLE APOCALYPSE The particular Prophesy Chap. 1.1 THE Preface sheweth the argument of the book 4. The Epistle sent in cōmō to the 7. Churches after the inscription doth tell who hath givē the Prophecy who hath received it the things heard by which it cōfirmeth the authority of it Chap. 2. The Epistles ar givē severally The first cōprehēdeth the languishing disease of the Ephesians 8. The Smyrneans are confirmed against the strength of the enemy 12. They of Pergamus ar reprehended for permitting Balaam the Nicolaitans 18. They of Thyatira ar reprooved of sinn for suffring Iezabell Chap. 3. The Sardians ar charged of hypocrisy 7. The piety of Philadelphia is cōmēded 14. The lukewarmnes boasting of the Laodiceans is with weighty words reprehended The common Prophesy Chap. 4. The cōmon Prophecy propoūdeth the generall type of the holy Church notable for her centre God ver 2.3 for the cōpassing about of the faithfull ver 4. for Gods protection ver 5. for gifts doctrine ordināces ver 5.6 ministers ver 6.7.8 finally for the whole publick worship ver 9.10.11 Chap. 5. The first of the things which ar spoken of in special is the dignity of the Prophecy which is declared first by the weakenes of the creature 6. by the merite of the Lambe 8. the celebration of all Chap. 6. The first speciall events ar the seales 1. The first is opened the truth prevaileth under Trajan Hadrian Antoninus Pius at the voice of the first living creature of Quadratus Aristides Iustin Martyr 3. at the voice of the said Iustin Melito of Sardis Apollinaris the secōd living creature the redd horse goeth forth under Marcus Antoninus Verus troubling all with warres 5. the third seal being opened the third living creature Tertullian cryeth out under Severus the Emperour whē the blacke horse did afflict the world with famine scarcity 7. The fourth seale is opened the fourth living creature Cyprian speaketh Decius being then Emperour when the pale horse wasted all with warre famine pestilence wild beasts 9. The fift seale is opened ther is given some breathing from the publick persecution under Claudius Quintilius The seales
guidance arriving at the very truth I may holily and religiously reverence maintaine it being found out not conceale it through any shamefull fearfulnes corrupt it for any eyther hatred or favour but may bring it forth purely and syncerely into the viewe of every man to the glory of thy most great name and consolation of thy Church yet grievously mourning graunt this through our Lord Iesus Christ AmeÌ„ The Resolution THE Revelation after the Proheme is included whole in an Epistle The Proheme in the three first verses declareth the Argument Authours both principall and also Ministers and the Fruit. The Epistle is speÌ„t about an Inscription Propheticall narration and conclusion The InscriptioÌ„ is excellent for the person of the wrighter and of those to whom he writeth of him especially from whom salvation is wished the eternall verity of which one God the Father the manifold grace of the Holy Spirit vers 4. of the Sonne as the triple office vers 5. so especially his very great benefitâ— on the elect both present vers 6. to be expected in his glorious comming is celebrated which the kinreds of the earth shall receive with wailing and the saints in the meane time desyre most earnestly as is expressed in those wordes even so Amen vers 7. The Propheticall narration respecteth eyther the particular Churches or the whole Them partly jointly in the rest of this chapter partly severally in the two next The thinges which are declared ioyntly are to the end that the seaven Churches may knowe that Iohn undertooke not this wriring at his owne pleasure but was called and commanded of God Wherof the person calling may cause a full persuasion which cannot be of any other but of God himself vers 8. Lykewise the person called vers 9.10 Lastly the manner of calling him by hearing vers 11. theÌ„ by visioÌ„ The type wherof is shewed v. 12.13.14.15.16 certeyne things following therof are declared on Iohns parte a great feare and astonying on Christs part a consolation ver 17.18 then a commaunding to write ver 19. and the interpretation of the vision ver 20. A shorte exposition ver 1. Apocalyps The Argument of the booke signifying a Revelation made of God the coverings being taken away which before did hinder the eyes of mortall men Which sort of thinges were wont to be called in old time visions and prophesyes but in the writings of the Apostles the word of Revelation is more frequent I will come saith Paul to Visions and Revelations of the Lord 2 Cor. 12.1 And againe that J should not be lifted up above measure with excellency of Revelations ver 7. So whosoever of you hath a song hath doctrine hath a tongue hath a Revelation 1 Cor. 14.26 Furthermore the knowledge of the Gospell is attributed to Revelation of seeing which there is no greater power before it shall be revealed then of understanding future thinges I give thee thankes saith Christ O Father because thou hast hidden these thinges from the wise revealed them to babes Mat. 11.25 Whether is then this not the sense of this word that no new thing is published but as the Gospell is an open revealâ—d lawe so the coverings being removed that onely to be shewed which before lay hydde under the olde shadowes And so it might paradventure be thought unlesse this were also a word of the olâ—e testament The saying of him saith Balaam that heareth the wordes of the strong God which seeth the vision of the Almighty falling downe but having his eyes opened or revealed Num. 24.4 So the man of God spake unto Heli in the name of the Lord Did not I reveale my selfe playnâ—ly to the house of thy father 1 Sam. 2.27 Wherfore there is no argumeÌ„t from heÌ„ce to this purpose This may be without doubt that this kinde of speaking used as well here as there doth shewe that it neither was in the beginninge nor yet is proper to the witte of mortall men to finde out such mysteries by searching Neverthelesse that now all things are easy to be passed through by the grace of our Lord Iesus Christ so farre as is behoveable for his Church Doe thou therfore most high Day-starre open our eyes that we may behold thy wonderfull things ¶ Of Iesus Christ Who is one of the chiefe authours of the Revelation the Mediatour betweene God and men All the olde Prophecies flowed alwayes from the same Christ but in these last dayes God hath spoken unto us by his Sonne after a singular and speciall manner Heb. 1.1 Wherupon there is a difference betweene the auncient inscriptions of the the Prophecies and of this There the vision of Isaias the vision of Obadias the booke of the vision of Nahum The Prophecy which Habbakuke saw never before the vision or Revelation of Iesus Christ This Prophecy must needes be most full of maiesty which is notable before others for the title neither is it to be doubted but that according to the proportion of the light of the Gospell all things are delivered here more distinctly and more clearely then ever before ¶ Which God gave unto him To wit the Father the authour fountayne of all things And he gave these thinges to Jesus Christ in asmuch as he is Mediatour not as to his coessentiall Sonne For these thinges doe shewe rather the order in which God doth give knowledge to his Church then the originall of knowing in respect of his Sonne as Th. Beza declareth most learnedly He is the pipe by vvhom is derived unto us men from the unmeasurable depth of his goodnes whatsoever may be profitable for us Although the verbe to give ioyned with the infinitive mode signifyeth often to permitte as thou wilt not give thy holy one to see corruption that is thou wilt not suffer him to see Psal 16.10 And Edom râ—fused to give to passe through that is permitte Num. 21.21 After which manner Demosthenes speaketh the word of permitting being ioyned with it Give and permitte me to speake of these thinges unto you But it comes all to one whether we make it the beginning of knowledge or of power Therefore we must rest in the first answere ¶ That he might shewe to his servants Therefore the understanding of those thinges is peculiar to these You prophane be ye farre o be ye farre fâ—om hence Why o ye Iesuites doe ye touch this booke These mysteries are shutte and sealed to you whatsoever diligence in interpreting you may pretend Here is nothing for the sworne slaves of Antichrist Leave off to trouble your selves and to deceave others Yf yee desyre indeed to understande these thinges renounce the Lord whom yee serve to the end that he whose name ye counterfaite may impert these secrets to you returning againe into his family ¶ Which must shortly be done An explication of the thinges whereof it is a Râ—velation not of those which were past a good while since but which should be done afterward and shortly For he
it were lawfull to departe froÌ„ the common edition Thou seest then that those faultes must be made good by thee and the fidelitie of the old Interpretour very ignorantly I will not say impudently boasted of though in deede so it was needfull for thee by reason of that dutifulnes wherby thou art bounde to Rome 6 And hath made that is and which hath made by a want of the relative as but now we have said All those things tende hereunto that they may teach that Christ hath not these good things for himselfe alone wherwith we have heard by the wordes last handled he is endued but doth poure them on the elect wherby they may be blessed thorough the participation of them ¶ Kings and Priests to God Some reade A Kingdome and Priests as also the common translation hath It makes not much for the meaning yet it is more likely that there is a conioining of persons betweene themselves than of things and persons The elect are Kings by participating of Christs Kingdome through which we have overcome the law death and sinne and doe daiely triumphe over the world treading under foote the same by faith 1 Ioh. 5.4.5 By him also we are Priests who being dead in him we have God mercifull to us and a waie opened to call boldly on him But he addeth wariely that we are made Kings and Priests to God that we maie not thinke that this honour is given to us eyther to trouble civill matters or to confound Churches politie ¶ To him be glory This is all that we can render for his exceeding benefits namely to wish that by his righteous praises he be celebrated amoÌ„gst all men And this thankesgiving seemes to be undertaken for Gods present gift thorough the knowledge of Christ poured forth on the GeÌ„tiles Beholde he commeth with the cloudes A benefite to come to be expected at his glorious coming To come with the cloudes is to manifest himselfe with a storme and tempest and wonderfull terrour of vehement and great lightening to be avenged on the wicked and to deliver his After which maner Daniell also speaketh of his coming J saw in the visions of the night that behold one like to the sonne of man came with the cloudes of heaven chap. 7.13 For so the notable iudgements of God ar wont to be described by which he poureth forth his fervent wrath on his enemies that we maie thinke that all creatures doe fight for God also he will use the heaveÌ„ the earth to helpe his people and furthermore that the reprobate shall have no meanes to escape After the like maner the Psalmist being delivered out of the handes of his enemies praiseth God for his power shewed from heaven in delivering of him Ps 18.13.14.15 In Mathew it is saide he will come on the cloudes chap. 24.30 but it may be in the same sence which is in Ps 18.11 and he sate on the Cherubins and did flie c. But the Angels affirme that he will come as they had seene him going into heaven Act. 1.11 And no feare was there onely the cloude tooke him awaie out of their sight but without any stricking of terrour But the similitude seemeth to be referred to the truth of the humane nature in which he shall returne to be seen of all men after which sorte he went into heaven not for the pompe and maiestie of his coming or the Angels speake in regard of the Godly to whom his coming shall be most ioyfull for which the reprobate shall in vaine desire that the mountaines should cover them All be it it shall be manifest by those things that follow that here these wordes are not spoken of his last coming but onely allude unto it because of the similitude ¶ And they shall waile over him Here the wailing is of repentance not of desperation as is plaine out of Zachary from whence these wordes are fetched and they shall looke saith he to him whom they have perc d and they shall lament over him as a lamentation for their onely begotten chap. 12.10 But seeing that when men shall stand before the throne of the universall iudgement their repentance shall be to late by no meanes these things seeme that they can be uÌ„derstood of the last iudgemeÌ„t neither of that his coming with the cloudes which but now he spake of but rather of that his excelleÌ„t glory which shall be manifest in the world in the calling of the Iewes Those are they which once perced him but at length they shall beholde him all the Tribes of the earth that is the whole nation of the Iewes shall with aboundaÌ„ce of teares bewaile the wickednes of their ancestours for delivering Christ to death And in deede the Revelation staies her narration upoÌ„ their conversion as hereafter God willing it shall be manifest And because then the glory of Christ shall be very great in the earth a most lively patterne of that which shall shine in the last daye a preparation unto this is brought for the beautifying of it Neither alone in this place but as it seemeth also in many other ¶ All Tribes These things are proper to the Iewes to whom once tribe by tribe the promised land was divided The thing could not in more exquisite wordes be declared Sometime the tribes are taken metaphorically but in no wise here seeing that Zachary mentioneth by name the Iewish tribes The land saith he shall lament every family apart the family of the house of David â—part the family of the house of Levy apart all the rest of the families every familie apart The lamenters here are those which were percers and the tribes are of those that lamented therefore of them which perced him to wit of the Iewes to whom properly this sinne belongs Therefore these wordes of the Apostle are thus as if he should saie Beholde he comes with the cloudes all men of all sortes shall see him also those which perced him to wit the Iewes whose predecessours crucified Christ and perced his side with aspeare these being scatered every where thorough all nations shall at length be convertâ—d to the true faith for earnest grief shall morne both for the detestable iniquity of their forefathers and also for their so long hardening yea Amen And so finally this is the summe of all that the benefite of Christ partly present is here celebrated in the calling of the Gentiles for that which he before spake of Kings and Priestes is referred to the seaven Churches of Asia that is to all the Gentiles embracing Christ at that present for which cause there is attributed to him the praise of glory power partly to come in the calling of the Iewes which we have declared to us both by their repentance and also by the desire and wishe of all the Godly ¶ Yea Amen The fervent desire of the Godly desiring this coming is expressed in greeke and hebrew for this shall be the wishe of all nations The
being conversaÌ„t on earth did seeme the basest among men Asthough he should say feare not at the sight of my glory which is augmented above that you caÌ„ think yet not for your destruction but salvation And as once yee have known me the most humble of all men so in this unmeasurable glory I reteine my former minde doe not despise or neglect you dust and earth Words full of confort but in this sense they were to be changed I am the last and first because the humility did goe before glory neyther now should that be placed in the latter place which hah bin swallowed up of the maiestie coming upon it unlesse peradveÌ„ture they have this sense I am now the first who of late was the last or the order of the wordes being kept I which was the first in the beginning being with God equall to the father at length taking upoÌ„ me the forme of a servant became in the account of the world the last Both which sentences make for the secoÌ„d interpretation make it more probable ¶ And who am alive Specially he maketh mention of his victory over death that he might erect his minde against the greatest feare in life These thinges confirmed that he was Christ that appeared to Iohn Never of any creature is any thing uttered in the person of God without all signification of ministery least peradveÌ„ture men should thinke him to be God and should give that to the creature which is proper to God ¶ Amen This is most certain which I say that I live for ever for confirmation whereof take not onely a naked affirmation but also a solemne word of sealing up Amen The comon translation readeth not Amen which neverthelesse is found in all the Greeke bookes and is found beneath chap. 3.14 To which wee must hearken rather then the Tridentine fathers establishing onely this edition authenticall and of authority ¶ And I have the keyes of hell and of death There is a transposition of the words in Aretas the Complutense and the vulgar and I have the keyes of death and hell And in the conioining of these words hell is wont to be put after death as death and hell did follow him chap. 6. ver 8. so death and hell were cast into the lake chap. 20.14 And so the order of things requireth seing that hell is the last stinge of death But seeing those keyes are as well to open as to shut for because he liveth that was dead he hath power to make others alive from the dead here hell is not of the damned which is wont never to be opened that any should be fetched from thence as neither in ch 20.13 For how can the hell of the damned be cast into a lake of fyre Therefore these two doe seeme thus to be distinguished that death be the very separating and sundring of the soule and body Hell the state and condition in which the body is after the sundring 19 Write those things that thou hast seen and which are c. The commandement of writing is repeated but explaned more at large In the eleventh verse it was commaunded onely write that which thou seest in a booke Now he teacheth wherto that perteined which he saw to wit to things both present and to come For these both ioined together doe expound that what thou hast seene And in every of the Epistles unto which the partes of this visioÌ„ are fitted according to the diverse condition of every one wee shall finde predictions of future things so as those words which thou hast seen can not be restrained to thinges onely present Seeing therfore the seaven Churchches conteine as well future things as things present the whole Prophecy is not rightly distributed into things present and future For these two meÌ„bers come together as after wee shall see in the singular explication and unfolding of the things Let us holde therefore that which the wordes plainly teach that this vision proper to the seaven Churches is touching things both present and future The observation of which small thing hath opened a way to me to understand as I thinke the particular Epistles which I will that the godly iudge 20 The Mystery of the seaven starres In the last place is the interpretation which onely teacheth of two things of the starres and candlestickes Why doth he give no expositioÌ„ of other pointes Because these few were ynough to open his counsell of the whole For after the same maner the rest are to be applyed to the condition of the Church And so will the Spirit helpe our weaknes that he may leave some parts of diligence to us Although the things that remaine of the vision shall easily be made manifest froÌ„ the Epistles which teach by the condition of every one whâ—t meaning the rest have which now are kept in silence as shall be shewed in their places As touching the words Mystery is of the fourth case folowing the verbe Write which is to be repeated asthough he should say write the mystery of the seaven starres And likewise in the member following and write the mystery of the seaven candlestickes For he interpreteth the starres to be the Angels The seaven starres saith he are the seaven Angels of the Churches that is signify the seaven Angels Which let them observe who hold fast as it were with the teeth the letter of the worde in other places Neither are these Angels spirituall substances but men Pastours and Bishops to whoÌ„ the scripture attribute this name as although the Angell of the Lord had come up from Gilgal to Bochim Iudg. 2.1 So in the Prophet Hagg. Then spake Haggai the Lords messenger ch 1.13 And Malachy speaking of the Priests For he is the Angel of the Lord of hostes chap. 2.7 How great therefore is the dignity of true Pastours who both are starres fixed in no other firmament then in the right hand of Christ and also Angels What skilleth it though the wicked skoffe at them with reprochfull names seeing they be in this reckoning and estimation with God ¶ And the seaven candlestickes are seaven Churches Very well compared to a candlestick wherein the everlasting light of trueth shineth kindled of Christ the Priest morning and evening continually This similitude is fetched from the candlestick of the Tabernacle which was made of pure golde of worke beaten with hammar of one shaft and seaven branches The multitude of branches signifieth the multitude of particular Churches as well of Iewes as of Gentiles The comon originall from one shaft the most strait coniunction of particular Churches all which come forth from that one of the Jewes as from the shaft Which shaft was more adorned then the other branches in one bolle knop and floure because as it seemeth the Iewes Church at leÌ„gth shall become more aboundant in the gifts of the spirit then this ours of the Gentiles Exod. 25.31 They are then the candlestickes of the Church but which by their most pretious matter doe
counselled them well And touching Ephesus it can not be uncerten but that this holy rule did holde there seeing Paul taught theire the space of three yeares who gave commaundement to Timotheus touching this matter so diligently and exactly The observation therof was famous in the primitive Church as even Pline testifyeth in an Epistle unto Traian The Christians are wont saith he to ryse betimes in the morning to praise Christ as God for the preserving of their religion to prohibite murthers adulteries avarice cousenage and the like unto those Euseb kook 3. chap. 33. of the Eccles Hist from Tertullian Out of all doubt they did not onely prohibit in word by teaching but also did restraine them by holy discipline And they did determine rightly that Religion could not be preserved otherwise unlesse vices be cut of by this spirituall sworde Iustin testifyeth that no man was admitted to the Sacrament of the supper but he whose life should answer and accord with his profession Apol. 2. But more plainly Tertullian writing thus There are also exhortations corrections and divine censure for it is shewed with great gravitie if anie have offended that he maie be sent awaie from communicating in praier both of the assembly and all holy soâ—iety where all most approved Elders have authoritie having obtained that honour not by money but by good report Apologet. ch 39. Origenes in his 35. treatise on Mat. In the Churches of Christ saith he such a custom hath held that they which are manifest in great sinnes thereof convicted should be cast out froÌ„ comon prayer least a little leaven of such as pray not from their heart should corrupt the whole sprinkling and consent of truth So in Hom. 7. upon Ioshua Him that the third time being admonished refuseth to repent he commandeth to be cut of from the body of the Church by the rulers of the Church where also he sheweth that the Priests sparing one and neglecting their Priestlie severitie doe worke the ruine of the whole Church The Epistles of Cyprian are most cleare witnesses how holilie and regiously he kept it in his Church yea they do prove how purely the discipline abod hitherto at Rome as is cleare by the Epistles of Cyprian to the clergie of Rome and to Cornelius and againe of them to Cyprian It is therefore an excellent praise of that time that conioined togither with the puritie of doctrine sanctity of manners by most holsome discipline ¶ And hast tried them which say thy are Apostles The other part of discipline is toward Ecclesiasticall men who were reproved not onelie for sinne in life but also they did undergoe punishmeÌ„ts meet for their ungodlines if they brought anie new thing and divers from the truth which after lawfull examinatioÌ„ was founde not to agree to the rule of the sanctuarie And great was the courage of the Angell in this matter who was not skared froÌ„ his duty by great names but did bring them backe to a wholy examining who did vaunt that they were Apostles Of which sorte that there were meÌ„ at Ephesus it is cleare from that instruction given unto Timotheus That thou wouldest abyde at Ephesus saith he that thou mayest give warning to some that they teach none other doctrine neither give eare to fables and genealogies being endlesse which doe breed questioÌ„s rather then godly edifying which is by faith 1 Tim. 1.3 And the same Paul warneth the Bishops of Ephesus to take heed to themselves and the whole flocke For I know this that after my departure grievous wolves not sparing the flocke will enter in among you and of your selves shall aryse some which shall speake perverse thinges that they may draw disciples after them Act 20.29.30 But the diligence of the Pastours did plucke the vizzards from the hypocrites and did not suffer their craftes to spread to the destruction of the flock so the Church continued uncorrupted even to the coÌ„ming of Iohn who ruled the same many yeares who at length for a time being removed it staked somewhat of that former care as we shall shew by by Likewise in the fâ—rst church ther was such a troupe of heretiques as scarce hath bin in all other times There arose Simonians Menandrians Ebionites Cerinthians Pseudoapostolins Gnostickes Sabellians Samosatenians Manichees c. Some of which the Apostles themselves did perce through with the dart of trueth Paul delivered Hymeneus and Alexander to Sathan So Phygellus and Hermogenes and as it seemeth Philetus And he taught Titus that he should shunne an hereticall man after once or twice admonition Tit. 3.10 But after they were gone to Christ many other excellent lightes rose up which did dispell diligently all hereticall darknes Among which Agrippa Castor as Eusebius reporteth Iustin Martyr Ireneus Tertulianus Cyprianus c. Who all fought egerly for the truth against couÌ„terfait Apostles Wherfore as both the city that former age were perillous because of the impudency of those who with false titles made a shew that they were Apostles so were they no lesse happy by the faithfulnes and industrie of such defenders who would not be deceaved with a vaine shew but bringing the matter to the touchstone manifested to the whole Church that they were most filâ—hy fellowes who would be counted the principall maisters ¶ And thou wast burdened Hitherto his faithfulnes in executing his office now he rehearseth his vertue against externe evils which were many and great both of that city and of all the Christian world The battailes of Paul against beasts at Ephesus are famous 1 Cor. 15.32 But what tranquillity could be to the Angels following who should have to doe with grievous wolves not sparing the flocke Act. 20.29.30 It was therefore the coÌ„mendation of this Angell that he did susteine and endure calamity stoutly which is declared in a triple degree that he bare the burden that he laboured under the burden and yet was not tyred as though he should say a great weight in deede of trouble did ly upon thee under the burden whereof thou gronedst yet thou wast not discouraged that thou shouldest pluck thy neck from the yoke and betray the trueth It is a manlie fortitude to beare out manfully troubles and torment Many beare the yoke cheerfully as long as they feele but a little griefe But to goe on constantly among the stinges of grief and sorowe is a point of great courage and of heavenly fortitude Such was this Angell such also was the whole Primitive Church Nero and Domitian had greatly persecuted the Church before Iohn wrote these thinges And besides Nero and Domitian it abode patiently under TraiaÌ„ Adrian Antonin Severus Diocletian The times were never more miserable when the EMPEROVRS did let their labour to hire to the Devill for to shed the Christian blood which he doeth alwaies thirst after Yet the faithfull revolted not but coÌ„tinued coÌ„staÌ„tly unto the end becoming at leÌ„gth coÌ„querers setting up the signe of victory against the Devill al foes
promised to free them that overcome He doth not promise to deliver them from the first being too light a thing either to be given by such a great price Rewarder or to be expected by those that ar his And what need is there to be defended from the first death which the necessity of nature will bring at length but to prevent it for the truths sake procureth a farre greater crowne He promiseth therfore that which is best and doth not allure us with a vaine shew of some light thing Analysis SO is the Epistle to the Smyrneans That to the Church of Pergamus is inscribed likewise to the Angell he that sendeth hath a two edged sworde The narration commendeth his constancy illustrated by the throne of SathaÌ„ and the comon times in which Antipas suffered ver 13. then he reproveth the sinne which he sheweth both of what quality it is consisting in suffering Baalamites ver 14. and Nicolaitans ver 15. and also the remedy for it namely repentance which he setteth forth by the danger of refusing the same ver 16. Lastly he concludeth with a solemne Epiphoneme and proposeth a reward the hidden Manna the white stone an unknowne name written upon it ver 17. Scholions 12 And to the Angell of the Church of Pergamus Towred Pergamus Pergamus so farre as the Spirit seemeth to respect the notation thereof in this place is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tower of Troye as Hesychius expoundeth it to with a towred city high and superbe agreable to that which followeth in the next verse where the throne of Sathan is It is distant from Smyrna Northward about five hundred and fourty furlongs with a greater distance then Smyrna is from Ephesus in the last border of the North latitude as touching those seaven cityes A great diminishing of light fell out in the Smyrnean corner under Constantine Constance Valence even at the first turning from Ephesus first purity But nowe he goeth from Smyrna to Pergamus into the utmost darkenes the Church being about to suffer a greater defect of light then ever before this time since Christ was borne The Antitype of this Church is of longer time then the former as also the distance of place is greater conteining a great part of the kingdome of darkenes from the three hundred and foure score yeare to wit from Gratian where the former period ceased unto about the yeare one thousand three hundreth as in the explication we shall see ¶ These things saith he which hath c. The furniture of him that enditeth the Epistle is taken out of chap. 1.16 Which now he taketh before the other because he would shew himselfe such in practize in this Church For he would punish the rebells as he speaketh after ver 16. on whom no light punishement should be layd by a two edged sworde and that sharpe and the sword is the worde of God it selfe whose force should now be manifested in the subduing of the man of sinne Although this sword in this period is shaken rather then inflicted For he threatneth a fight against those that repent not ver 16. he cometh not forthwith to handy strokes 13 I know thy workes A narration of his more approved condition which is set forth two wayes that he neither denyed the faith allthough he dwelt in that place where Sathans throne is sâ—condly that neither in those dayes wherin Antipas was slaine It is not hard to know why it is called the throne of Sathan For the city where the Ethnike Emperours had their seat made warre professedly against the Lambe is called the Throne of the Dragon chap. 13.2 So of the foster inferiour cities which come nighest to the disposition of this chiefe city because they make a pallace more garnished for the Devill they are noted with the same name Nowe was the mother city of the Romane Empire in Asia For it is likely that this region being brought into a Province after that Atalus Philometor King of Pergamus had named the people of Rome his heire the Proconsull being sent to governe the same placed there the seat of his iurisdiction Plinie in his 5 booke of his naturall History chap. 30. saith that this City was by farre the most famous of Asia which glory should lesse agree unto it if the Proconsuls had had their dwelling in any other place seeing honour is wont eyther to come to cities or to departe from them together with the chief rulers Although before it perteined to the Romane power it was the head city of the Kingdome of Asia For so Livius speaketh entreating of Scleuchus the sonne of Antiochus He leadeth saith he to the assailing of Pergamum the head and tower of the Kingdome Decal 4. book 7. It was therefore a great thing to professe Christ in the hearing sight of so mighty a city spiteful against the truth There may not be prophecying in Bethel for it is the sanctuary of the king and the Kings house Amos 7.13 Aretas reporteth of Antipas that he gave testimony to the truth at Pergamus and that his martyrdome was kept even to his times But I finde noe more in any author worthy credit From this place it is evident that he was a very famous Martyr by whose sufferings was signified the rage of a most grievous persecution This is another praise that Pergamus had continued constantly in the faith when a fierce tempest raged very greatly It is an easy thing to professe Christ when a man may doe it either with honour or without danger But to reteine the profession of him without feare even with the danger of life is an excellent commendation and a point of true courage Wee have said that the Antitype was the Church from the foure hundreth yeare to the three hundreth above the thousandth When after Constantius Iulianus and Valence Smyrna being left it went further toward the North unto Pergamus that is was hidden in thicke darknes being brought under the power of that City where The Throne of Satan is namely ROME This is that Towred City The Tower of Troye whose Daughter shee boasted her selfe to be once the Mother City almost of the whole world the proude Lady and Queene of the Nations noe lesse famous for the stately Temples Theaters Highe Places then for the ample and large dominioÌ„ and Empire It is plainly called the Throne of Satan in the 13. chapter of this booke both because it was once the Seate of the Ethnike Emperours as at the place wee will shewe And also because they being taken away it was made the Seate of the Popes who during this time have most plainly shewed that they reigned by the helpe of the Devill and not of God Foure and twenty Popes were all given to Divelish arts some of which gave up themselves wholy to Sathan by covenant to obtaine the Popedome Yea by the space of whole foure scoâ—e yeares from Sylvester II.
in Christ What should I speake of Melanthon Peter Martyr John Calvin and the rest of the valiant Herolts Bucer being buried a fewe yeares before at leÌ„gth turned to dust was digged out of his grave or rather an other buried there latelyer that they might shew their cruelty even in the burning of his ashes whom they could not nor durst not hurt while he lived Who then hath not seene the starres in the right hand of Christ so wonderfully defending his servants against all force of adversaries And ought not the fresh memory of these things to give constaÌ„cy and courage unto all that reposing themselves in the same protection they may goe boldly to the deffense of the truth every one according to his calling There is not indeed the same expresse promise of other times yet there is alwayes the same crowne for them that fight lawfully ¶ J know thy workes that thou art sayd to live but art dead A reprehension for their counterfit lyfe of which the Angell beareth a shewe being voide of trueth from wheÌ„ce Sardis may be called Hypocriticall The force of which notation is manifest from the name it selfe For Sardis as Sardian laughter such rather in shew then in very truth so called of the city Sardis even as the Sardonian laughter of the Iland Sardonia as Erasmus noteth from Plutarch For that kind of herbe ranunculus in English trowfoot by which the mind is taken away may grow as well in Lydia as in the Ilâ—nd This Church was counted alive but was dead like unto this laughing which feigneth ioyfulnesse in the meane tyme full of deadly sorowe And from hence it is evident howe Sardis is opposed to Smyrna This found all outward things most troublous so as shee was almost held of all for dead yet in the mean time live a true life and was most acceptable to God That abroad in the iudgement of men livâ—th and flourisheth excellently yet within death reigneth true godlines being banished From whence is made the second payre of contraryes as was observed in the comon analysis of the seaven Epistles But in what thing consisted this fayning as farre as concerneth the city Sardis it is not cleare to us from the history there flourished in the same place not very long after the famous Melito celebrated by Euseb in his 4. booke chap. 26. But hence it appeareth that the matter was brought to that case when Ihon wrote that although the Angell seemed to himselfe and peradveÌ„ture to some others excellently well furnished with all things unto salvation yet that he wanted many things necessary and abounded in the contrary Wee knowe that they which are alive outwardly may be dead either in ignorance of doctrine and corruption or through carelesnes of Godly dutyes as Christ calleth them dead which were voide of faith and knowledg of salvation Iohn 5.25 And the Apostle calleth the wanton widow dead when shee is alive howsoever shee had given her name to Christ 1 Tim. 5.6 In which respect also workes are called dead Heb. 6.2 as declaring that they ar in deede dead that give themselves up to the study love of them It may be that partly through neglect of godlines partly by corruption of doctrine the Angell of Sardis fell into this dead life If the doctrine had bin quite extinguished which in deede is the soule of the Church shee could not have obtained even the name of any life We have sayd that the Antitype because of the following order of things was the first reformed Church springing up in Saxâ— when Luther began to teach For the ThyatireÌ„ Church have some blaâ—me for suffering the Romane Iezabell This first as Iehu laboured that the painted shameles whore should be cast out of the window so as shee did sprinke the earth with her braine From whence it cometh to passe that shee is not rebuked so much as in one worde in respect of this This Church then hath the name that shee is alive for the truth restored which in wonderfull manner shee hath manifested and also for the excellent courage wherby shee weakened and trode under foote the Romish tyranny shaking of the same not onely from her owne necke but also giving the same to be derided of the whole world yet shee is dead having some errours and corruptions of no small importance chiefly that consubstantiation of the body of Christ in the sacrement of the supper which many other absurdities followed which doe spred like lepâ—osy and take away the life of the members living by themselves Notwithstanding these thinges are not to be understood of every man but of the whole police and forme of the Church which is apparent to the world the image and proportion wherof the Spirit purtrayeth to us Which also is to be observed in the rest 2 Awayke and strenhthen the things that remaine ready to dy The first remeâ—y is of diligence in confirming the rest who if it were not with all speed lookt unto should rush into the destruction of death By the which it is taught that if the Teachers would bestowe faithfull and diligent paines in cleansing the whole doctrine and godlines they should take away from many the occasion of falling but if they shall carry themselves over negligently in this matter there would be a lamentable ruine of many In the Antitype the thing is so cleare that any man may bewayle it with teares rather then to prosecute it in wordes For how many excellent men hath that monster of Vbiquity cast headlong into death The seedes whereof Luther sowed in the yeare 1526. and 1528. in a disputation against Zuinglius OecolaÌ„padius But they ought to had bin pulled out againe of his bookes at least after the controversy was brought a sleepe least lurking as it were in the furrowes they should breake forth at length into deadly hemlocke But Luther himselfe was carelesse thereof providing after the manner of men rather for his owne estimation then as was meet for the safety of the brethren Moreover I doe finde lacke of thy faithfulnesse and diligence o holy Philip because thou hast not thrust through so foule an errour according to his desert Peradventure thou thoughtest that it was to be haÌ„dled more gently of thee partly in favour of thy friend partly because thou supposedst that it might be abolished by silence more easily then by sharpe inveiging of wordes But the errours which are not refuted seeme to be allowed and their estimation groweth so much the more as they are dealt with more gently for they are gangrenes which gentle remedies doe not heale but make worse While therefore neither of you watcheth nor doth his duty many dy how many I pray and how great men An huge number in deede of all degrees of which the principall as standerd-bearers wer Iohannes Brentius Iacobus Andreas Selnecerus Kirchnerus Chemnitius and others of that sorte who have encreased this monster of Vbiquity of it selfe horrible with so many and
notable errours that there hath bin scarce at my time any other more foule and deadly Lamentable in deede is the fall of the famous men whose labour was once courageous and no lesse profitable against the comon enemyes And what a crowne had they received if they had continued in the same warrefarre and had not as cruell Elephants turned back of the enemyes wasted their owne friendes But my office is of an Interpreter and not of a quereller and therefore I leave of these things This death invaded not onely some perticalar men but also many whole cityes and provinces as may appeare by the booke of Concorde published in the yeare 1580. which is not of so great force to stablish the errour with the consent of so many as to testify this miserable calamity of the brethren And to this errour touching the Supper of the Lord and person of Christ were many other also added to wit of Originall sinne of Free will of Iustification of Good workes of the Lawe and Gospell of Indifferent things and of Predestination Therefore death assaileth with a manifoulde dart how great must the slaughter be seing shee casteth to ground even with one great troupes of men ¶ For J have not founde thy workes perfit The reason why so many fell into death The Church of Sardis as farr as it seemeth admitted not the syncere truth of God but reteined some Ethnike superstition The Church of Germany did indeede cast away many Popish errours yet in the Sacrament of the supper shee sticke still as it were in the clay of bodily presence not as Rome dreaming of a changed substance of bread and wine into a true and reall flesh and blood but no lesse contrary to and disagreeing from the trueth conioining the true flesh and blood togither with the outward signes affirming that he is present here on earth This leaven Luther never cast out but contended fiercely with Zuinglius Oecolampadius for to defend retaine the same Neither would God which afflicted so grievously the Corinthians for the prophanation of this sacred mystery so as many were weake and sicke and many slept 1 Cor. 11.30 have goe away unpunished the neglect of amending in this point Of which punishement to come some proofe was made whâ—n Luther was constrained for the defense of an uniust cause to fly for succour to Vbiquity and to confirme many other things touching the manhood of Christ which are contrary to the truth But for the heat of contention he could not so well consider and minde that froÌ„ those beginnings and flourishes he should understand God to be angry How did he not beware of that errour which did draw with it so great a multitude of wicked opinions Why feared he not what might have happened to others having tryed in himselfe into what case he himselfe was brought in disputing But his eyes were holden that he could not forsee for the time to come and turne away this so grievous punishment froÌ„ his people Wherfore their workes were not perfit because a full reformatioÌ„ was not used but onely one errour chaunged into an other noe lesse grievous And God is wont often times to punish sinne with sinne 3 Remember therefore c. The second remedy is to remember and repent Theod. Beza translated thus remember what thou hast received And so indeede some time the worde pos seemeth to be taken For that of Mark take heed what thou heare chap. 4.24 Luke hath it thus take heed how you heare chap. 8.18 But when he saied even now that theire workes were not full before God he seemeth not so much to exhorte that they would reteine those thinges which they had received for so they should have continued in their former errours as that they should remember the manner of receaving So as pos in this place ought to remaine in his owne proper signification denoting rather the quality then the substance of the thing He warneth therfore the Sardenses that they goe backe to the first institution and amende things fallen into decay after the rule of that alone Even as also the Germane Church that they minde what Luther propounded to himself at the beginning and make their reformation according to that rule But he regarded noe other thing at the first then that all humane inventions driveÌ„ away onely the divine truth revealed in the scriptures inspired of God might prevayle For so in the preface of his assertion of the artickles coÌ„demned by the Bulle of the Pope Leon x. First saith he J will that they beare mee witnesse that I will not be compelled with the authority of any at all how holy a father soever unlesse as farre as he shal be approved by the iudgement of divine scripture Againe Let the first principles then of Christians be none other but the word of God but all men conclusions be fetched from hence and againe to be reduced thither and tryed therby Those first of all ought to be knowen of every one not sought out by men but men to be iudged by them Whereupon also he rehearseth that of Augustine in his 3. booke of the Trin. be not bound unto my Epistles as unto the Canonicall Scriptures c. Therefore wee may not cleave in the bookes of Luther as the Vbiquitaries doe and they which corrupt the Sacrament by the late devised consubstantiation but as he thought he must be wise onely out of the scriptures so all his writings are to be brought backe to these holy balances Why doe wee give greter authority to his bookes then either he to the bookes of others or himselfe would have to be given to his owne A matter indeede of great moment and in which alone consisteth the turning away of the eminent evill Vnlesse men turne their eyes to these things and have their eares bent to heare their voice and also those things performed which they shall commande an other scourge remayneth for Germany more bitter then that which even hitherto hath afflicted her not lightly What godly man taketh not great griefe minding the destructioÌ„ of so many brethren by a pernitions errour so long conteÌ„tions of minds so sharpe battels both of wordes and weapons But he must needes be more vexed when he considereth with himselfe that there is not yet an end of these evills but some greater thing to hang over their heads unlese they repent betimes I could not but warne the brethren of the danger least I should heare with my great griefe them to be afflicted and full of calamity whoÌ„ I desire in Christ Iesus to flourish And I hope that howsoever my iudgment shal be troublesome yet my good will shall not be ungrate ¶ Yf thou shalt not watch I will come c. The perill that he threatneth is his coming as a thiefe and that in an unexpected time He doth not expressely mention what kinde of evill shall come although in some parte it may be gathered from the similitude which often times is
used in the scriptures to signify the invasion of the enemy but seeing the next words have respect hitherto neither shalt thou know in what houre I will come against thee peradvēture he meaneth some other thing to wit a certen force violence such as thieves use in robbing houses Who often times not onely doe spoile the maysters of their goods but also committe adultery with their wives and defloure the virgins and compell by torments to confesse where the mony is hidden which having once gotten that their wickednes may not be bewrayed they kill all without difference either of sexe or age Therefore Christ seemeth here to threatenē the like outragious fiercenes of some cruell enemy Of whose comming wee may not define by the iudgement of the flesh seeing it shall not be knowne in what houre he shall come Neither must we labour much to search out who this enemy should be The Spirit who hath determined that his comming shal be sudden would not have him knowen by name It may be that it is the Turke to whom the raynes may be loosed a while till they be lookt unto which are to be punished But whether it shall be he or some other wee may not sleepe securely and neglect reformation because wee see noe danger at hand but we must thinke how it may come upon us in a moment And it is to be feared that this which is threatned shall no more be avoided then that of removing the Candlesticke from the Ephesine Church chap. 2.5 These thinges depende on the condition of repentance to which the eares of men are deafe even the greatest part 4 Yet thou hast a few persons in the greeke it is a few names that is a fewe men as Act. 1.15 and after in this booke chap. 11.13 In these wordes he cometh to the other part of the narration which perteineth to commēdation Which alwayes at other times is wont to take the first place But this new disposition setting in order is not done rashly teaching that in the latter times shal be some who refusing errours should embrace the trueth As we knowe was done when the booke of Concorde began frō this occasion and so many visitations undertaken that the Calvinists as they speake might be rooted out utterly For such men followers of true godlines and iudgement were conversant in the most inward bowels of this Sarden state Beside many free Cityes Strasburg Heydelberg Marpurg Newstadt Breme the peopell Anhaltine c. who opposed themselves against the forgeries of the rest In every one of those places famous lights now and then did shine which driving farre away that darkenes gave a ioyfull day to their flockes ¶ Which have not defiled their garments The garment is Christ himselfe the comon clothing of all the faithfull of which in the parable Friend howe camest thou in hither not having on a wedding garment Mat. 22.12 And Paul more plainly For all yee that have bin baptized into Christ have put on Christ Gal. 3.27 But it hath a diverse signification according to the diverse respect of thinges into which it is referred In respect of God it belongeth to iustification in respect of other men to sanctification and profession in respect of our selves to honour glory triumphe ioy c. Therefore these Sardens kept their profession of Christ sincere and entyre from all the filth and pollutions of those monstrous opinions Although they also which by repentāce did awake frō those errours may be said to keepe their garments also pure For they that are in Christ are not esteemed according to their former foulnes but according to their present apparell wherewith all their fomer uncleannesses are covered ¶ And therefore they shall walke with me in white to wit garments These are the same garmēts with the former but a little differing in respect for those were of profession wherby the valiant souldiers of Christ did appeare to others these are of glory triumphe and ioye which they shall enioy both in themselves from the feeling of Gods love shed abroad in their harts and also which they should receive frō the praysing of others who shall prayse God in their name who hath bestowed on thē fortitude victory A white and pure gowne in a solemne mirth is commendable both among the Gentiles and also the people of God From whence the wise man alluding to this manner Let saith he thy garments be white alway Eccl. 9.8 But especially I thinke that of Marke is to be regarded where some steppe of this celestiall glory appeared in the shining garment so white as snow such as no fuller can make on earth ch 9.3 At which sight Peter beeing overwhelmed with unmeasurable ioy minded this one thing which way he mought have bin able to enioy it alway So this shal be a most āple reward for the saints in which they shall so hartely delight that they shall desyre no greater thing in this life And if any should aske the brethren themselves whose these garments ar I doubt not but they would answere that this ioy is of more value which they obtayne by Christ in retaining his truth thē that they would chaunge it with all the delight of this life Certenly great is their glory among all the godly which wee pray with all our harts to be perpetuall to them ¶ For they are worthy The Papists are glad in their owne behalfe for this words as an excellent patron of their merit of condigne worthines but let them remember that this merit is attributed to the garmēt not to the body that is to the imputation of the righteousnes of Christ wherewith we are clothed as with a garment not to our inherent holines For not to defile the garment cannot be of more estimation then the garment it selfe And seeing there be sundry significations of the garments as wee have shewed the worthynes ariseth not either from profession of good workes wherby the saints are seen of others neither from the ioy of the Spirit which wee our selves feele within us but from this alone that the father counteth us righteous being clotheth with his sonne He therefore is worthy that is clothed though not of every use of garments but onely of that peculiar respect wherby we are presented blamelesse in the presence of God even as a man seeth although not the whole man but onely that part to which the faculty belongeth 5 He that shall overcome c. Some copies and the comon translation read thus He that shall overcome shal be so clothed But the reddition of a similitude is unusuall where there is no question unlesse peradventure they be referred to the former verse as though he should say as they that at all have not assented to errours shall walke with me arayed in white apparell so they that after some striving shall departe from the same shall be clothed with white As though the first reward were perteining to them that fell not this to them
which time this reward perteineth frō whence it is cleare that these 7 Epistles respected not onely the present condition of the 7 cityes but by the way of types to contayne a lōge following age evē as we have interpreted But so farre as pertineth to newe Ierusalem wee will shew in this place that it is not that city which the saints shall enioy in heaven after this life but a Church to be expected on earth the most pure and most noble of all that ever have bin hitherto The rewards in a peculiar manner doe serve the times and if this felicity shal be after the resurrection it shal be comon to all the saints not proper to this Philadelphia This therefore signifyeth both that the Philadelphians shall cōtinue untill that restauratiō in which new Ierusalem shall come downe from heaven shal be conversant among men also shal be ioyned with the same in a league fellowship shal be indued with that heavenly city enioy the same Law privilege happines At which time all shall acknowledge thy reformation not to be a thing devised of man as contentious men affirme when they shall see the same ordinances to flourish in newe Ierusalem The third name is the newe name of sonne What can be new unto him namely that which is not yet acknowledged of the world Hitherto he hath suffered the tyrants to beare rule to treade under foote the name of Christ as though he were a King onely in title who should have right to reigne but should want pover But at length he shall rise up shall take a clubbe into his hande he shall destroy all his enemyes he shall give the triumphe to his spouse shal be celebrated King of Kings by all men through the whole cōpasse of the earth Vnto the society of which glory he shall take his servants he shall deliver them from the calamityes wherewith they are now oppressed he shall give them power over their enemyes shall bestow on them the whole glory of his Kingdome as much as mortall mē cā receive And there is some difference betweene a newe name put absolutely as in chap. 2.17 a newe name of sonne For that perteineth unto the certenty of adoption by Christ which faith was very weake in the Pergamen state this belongeth to the society of the Kingdome which shal be communicated with his in the last times 13 Let him that hath an eare heare Hear therefore Philadelphia and reioyce thou art lowe and nothing esteemed but God will exalte thee Onely goe foreward constantly augment your care diligence slake and asswage it nothing Neither regarde the skoffes of the wicked who shall bring upō thēselves sorow to thee a crowne Shortly there shal be an end of thy warfare In the meane time wee will pray for thy peace Doe thou againe ioyne thy prayers with ours that Christ would bestow the same things upon the rest of thy brethren which he hath so greatly approved in thee Fare well The grace of our Lord Iesus Chist be with thee Amen Analysis SO is the Epistle to the Philadelphians the last remayneth to the Laodiceans whose inscription is to the Angell like to the former The description of him by whom it is sent is fetched from a double property first of Trueth partly in the promises in that he is Amen partly in the Doctrine in that he is the falthfull true Witnesse secondly of power wherby he is the beginning of the creature of God ver 14. The Narration first reproveth sheweth the greatnes of the sinne both secretly omitting the making mention of any good thing as in the former Churches and as also openly both by comparison of coldnes as a lesser evill ver 15. and also by the punishement to be inflicted the vomitting out of his mouth ver 16. After he teacheth the way to heale them both by opening the cause of the disease which is a false perswasion of their owne worthynes and ignorance of their misery ver 17. and also in prescribing a remedy to be sought from Christ alone ver 18. And not this alone but also by persuading the use of it as well by the chastising of sonnes if they shall neglect it ver 19. as also by his readinesse to apply ver 20. and by the reward ver 21. The last ende is the Epilogue to heare what the Spirit saith tu tho Churches ver 22. Scholions 14 And to the Angell of the Laodiceans Laodicea situated at the river Lycum was once a great city and famous abounding both in cityzens riches and also in all other things as we shewed in the first chap. ver 11. It was built by Antiochus the sonne of Stratonice and for his wife Laodice her sake called this city Laodicea as it were the Princesse and ruler of the people to whom shee should administer iustice and make lawes From whence wee call her Glorious great both by name and also in their owe opinion which boasteth that shee is riche and wanteth nothing ver 17. It is from Philadelphia more toward the East then the South being distant from it according to Ptolomy not above tenth scruples Shee is the third city since there was mention made of Jezabell the reproche of whom Sardis tooke away from the Churches Shee hath this proper to her that shee hath none to whom shee can be opposed as in the former Churches Vnto Ephesus was opposed Thyatira to Smyrna Sardis to Pergamus Philadelphia Laodicea the seaven hath noe fellow The Antitype is the third reformed Church which before I note or shew the uniust suspicion and offence of some men is to be put away by intreaty No disease or corruption of minde hath moved me to seeke out an odious application No mans either riches or honours God is witnesse grieveth mee I am content with my little Neither have I counted any thing to be more foolish then to please on s selfe by displeasing others But howe dishonest and filthy a thing is it to sit as doth the fly upon the soares of the brethren My soule hath allwayes abhorred such dealings But when I considered that these seaven cityes were set forth for a type of all Churches among the Gentiles and then also perceived the course it selfe of the time and the mervaylous concurring of all things I durst not unfaithfully hide the truth with silenee least I should make my selfe guilty of others blood Farre be it that I should distaine willfuly that Church which through the mercy of God hath brought mee forth nourished and susteined mee which I desire in my daylie prayers and labour to be most blessed But seeing the soare cannot be cured unlesse it be touched neither truly touched without griefe I thought I must not refuse to cast my selfe against what troubles soever rather then to betray the salvation of her of which every one of us ought to have greater regard and care then of his owne Verily he that
gathereth the teares of his children in his bottle knoweth that I have not viewed round about this Laodicea with dry eyes I could not but morne from the bottome of myne heart when I beheld in her Christ lothing us and very greatly provoked against us Wherfore let no man blame me for that which not so much my wil as the duty of a faithfull Interpreter compelleth me to bring forth And I hope that the lovers of the truth will not despise and refuse so equall and reasonable request with which hope supported but especially with his ayde who is the leader of my way and life I will gird and make my selfe ready unto the thing it selfe The Antitype I say is the third reformed Church that is ours of England For all the purer Churches are comprehended in this threefolde difference For either they presist and continue in those steppes which Luther hath traced out such as are the Churches of Germany especially of Saxony and those next bordering of Suerland and Danemarke or they abhorre that errour of Consubstantiation as all the rest with one consent which yet doe not agree in all things but follow a differing manner of governing and administring the French and their companions one our English another a certen propre and peculiar one Whereupon there are three distinct severally unto which the three types Sardis Philadelphia Laodicea after that Iezabell was overthrowne that is the yoke of the Romish tyranny shaken of doe answere And to the last Laodicea the English doth agree whose last original taketh her beginning at the yeare 1547. when Edward the King of most famous memory came to the rule and governement of the common wealth but then at length shee was confirmed and stablished when 11 yeares after our most peaceable Queene Elisabeth begā the kingdome Most mighty King Henry her father had expelled the Pope but reteyned the Popish superstition And before he began to stirre any whit even against the Pope the Churches of Germany and Helvetia were founded The Scotish Church is later in beginning then ours yet by right it is numbred with them with which it agreeth in ordinances into whose times shee is cast which is to be esteemed rather from the agreement of things then alone from the difference of time Wherfore our English Church alone constituteth the Antitype answering to Laodicea as shee which began last of those in which there appeareth noe difference of any moment ¶ These things saith that Amen Amen is used as a proper name and unchāgeable as before he that is he that was he that cometh This threefoulde property perteineth therto that it may teach what manner of one Christ would shew him selfe in governing this Church The first is fetched out of the first chap. ver 18. although Amen there wanteth the article neither is it read at all of the comon Interpreter yet notwithstanding this place giveth coniecture that it ought to be read The second is taken not out of the vision of the same chapter but from the inscription of the comon Epistle ver 5. Neither is the third found in expresse wordes but in the 8. ver he is called the beginning and the end from whence this seemeth to proceed the beginning of the creature The two first propertyes perteine to the double truth one of promising the other of teaching in respect of that he is called that Amen according to that of the Apostle In him are all the promises of God yea and amen 2 Cor. 1.20 in respect of this a faithfull true witnesse As touching that Christ taketh this name upon him now because he should shew himselfe very cleare famous in performing his promises But what are they All blessings of heaven of earth of cattell of children of peace of warre of good health the like to them that obey the voyce of the Lord but all cōtrary things to thē that refuse Deut. 28. Which how they were performed to the Laodiceans is not plainly apparent to us being destitute in this point of the light of the History As touching our England nothing can be more cleare then the excellent goodnes of God in this thing For the space of these 42. yeares more what aboundance of all good things hath ben powred forth upon our Iland He hath given us a most peaceable Queene excelling so in all prayse as no age hath seene the like Togither with her he hath given peace What good thing hath not issued frō thence Frō hēce the lawes are in force iudgemēts are exercised every one ēioyeth his owne iniuries are restrayned wātonnes is repressed the nobility is honoured the comon people goeth about their worke with all diligence arts doe flourish handicraftes are used cities are built excellently riches increased infinite youth groweth up the fieldes abunde with corne the pastures with cattel the moutaines with sheepe What should I use many words hence is a porte place of refuge opened to the banished for Christs sake affoardeth ayde to them that are oppressed by tyrants neither have wee almost any other labour thē that wee may helpe thē that neede all this even while our eares doe ringe of the noise tumulte of the nations round about us no lesse then as the waves of the sea England never had so long quietnesse of dayes At which our felicity strangers are astonished our enemies are grieved wee our selves almost knowe it not But prayse be to thee most true Amen who hath given us this ease and rest In bestowing largely upon us so many good thinges thou hast shewed truly to the world that thy Gospell is a guest not going away scot free which dot so aboundantly blesse those that receive entertaine it Keepe continue these good thinge unto us yea thou wilt keepe them which art Amen if wee shall keepe and defende thy trueth ¶ That faithfull witnesse true The second property is of trueth in teaching For these thinges perteine to the propheticall office of Christ as hath bin said in the first verse of the first chap. where he is called faithfull because of the diligence of labour wherby he is exercised in his office with very great faithfulnes to whom the FATHER hath well commited a businesse of so great momēt true for the soundnes and syncerity of speach without all even the least spot of falshood In this kinde of trueth he should manifest him selfe in wonderfull manner in this Church But touching the city of LAODICEA we have noe more then before In the Antitype those former riches of his grace are in this thing if it may be surmounted and excelled And to what end were all the good thinges if wee could not have the wholesome doctrine of trueth But ever since the first times of our most peaceable Queene he hath raysed up continually diligent and learned Pastours and Teachers who have preached the worde purely and syncerely Neither at this day are many wanting by his infinite mercy who bestowe
all their labour in imperting to his people the whole will of God and that pure and uncorrupte from all leaven of falshood Although not without cause in deede one may mervayle howe in so disorderly custome licence to doe all things that they will excepting the diffaming of the dignityes the doctrine hath continued so long whole and sounde But he that is a faithfull and true witnesse sanctifyeth the Pastours with the truth beyonde all hope in whose lippes he dwelleth even hitherto allthough by many not obscure tokens he threatneth that shortly he will go away unlesse betime he be met with ¶ The beginning of the creature of God The last property which is of power For whether we interprete the greeke worde for t begâ—â—ning or for dominion it cometh to the same end seeing it is necessary that all things be subiect to his gouvernement who in the beginning made them In which respect Christ hath shewed himselfe wonderfull also among us What hath not the Pope of Rome endevoured and undertaken that he might trouble our peace partly by execrations excommunications and bulles sounding an alarme to open rebellion partly attempting privily Iesuites being sent by stelth and other privy murtherers who should kill the sacred Princesse with sword poyson torments divelish artes or any other way Wee knouwe that not long agoe the Prince of Orenge was set upon with desire to kill him by a popish cut throate and was killed Late is the memory of Henry King of France whose murther Iacobus Clemens a monke attempted accomplished And Henry the fourth who nowe enioyeth the soveraignty escaped hardly the bloody handes of Iohn Castell the Iesuite being stricken through the iawe bone with a knife and two of his teeth dashed out But our Queene assailed of many at many times with sundry treasons hath ben kept whole and sounde from the least harme From whence was this I pray Was oportunity wanting to these wicked men The alone Prince of the creature to whose becke all things obey hath laughed to scorne deluded the counsells of the wickel repressed the endevours of the ungodly and made frustrate their subtill devising and restrained them least they should touch his annointed nor hurt the nurce of his Prophets His power is noe lesse famous in briddling the Spaniard with whom wee make warre nowe so many yeares What is ther that he doth not thinke to effect by his riches who alone procureth trouble almost to all Europe and other parts of the world The invincible navie of the yeare 1588 swallowed up in hope our whole country our lives and goods But good God howe was he disapointed without any labour of ours through all the seas cost asunder scatered here and there and broken in pieces He came out one way against us and fled seaven wayes from before our face This is thy prayse alone o most mighty Governour whom the windes the waves the harts and hands of men will they nill they doe obey O ye Kings why doe ye not regard Why doe you not learne ye that iudge the earth Will ye fight yet still against the Prince of the creatures to your owne destruction Yf yee shall goe on to be so made wee in the meane time will betake us under his winges by whose defense alone wee stande safe against all your assaults Such is then the threefoulde property wherby Christ sheweth him self to be seene in this our Laodicea to wit constancy in promising syncerity in teachting then an invincible power in defending 15 I knowe thy workes that thou art neither colde nor hotte In declaring the greatnes of their sinne he maketh no mention of any good thing contrary to that of the other Churches none of which was of so desperate estate noe not Pergamus neither Sardis as to be voyde of all prayse But this evill as though it could not endure the fellowship of any good thing heareth nothing but reprehension without confirmation of any honesty Not but that there were many singular men whose faithfulnes and diligence the Spirit might approve for it can not be but that where Christ is a faithfull and true witnesse there some should take singular paines but because he respecteth the comon forme and outward face of the Church namely of what quality it is not so much for her owne sake as for the administration of the Angels which was such as he that considered the matter but with indifferent eyes he shall iudge her worthyly to be voyde and empty of all vertue It is an horrible evill which refuseth all fellowship with goodnes And althoug by this silence wee may be able to coniecture how grievous the disease is neverthelesse afterward it is described more plainly of what quality it is and first for more perspicuity and clearnes by a denyall of contraries I know saith he that thou art neither colde nor hotte but some thing compact and ioyned togither of both Whereupon this evill consisteth of a temperature and mixture of certen contraryes Now he called him colde who with a quiet minde can endure that the dutyes of godlines should be neglected and despised little or nothing at all regarding what manner of worshipping eyther he himselfe or other doe holde him hotte who doe boyle with a right affection and desire through vehement heate and fervency as scalding water seething in the potte with a certen restlesse motion for so the Greeke worde zestos doe signify of which sorte are they which can by no meanes suffer superstitions and ungodly religions but doe try all lawfull meanes that there may be an amending For hotte is not here sinnefull as is a rash zeale as it cometh to passe in habites in which both extreames doe swerve from the right but it is of prayse As Apollos being fervent in Spirit Act. 18.25 And Paul exhorteth that they be fervent in Spirit Rom. 12.11 Yf by excesse he should degenerate from the trueth lukewarmnes holding the middes there were some consideration of honesty But fervency or Zeale is an affection following the love of holines with a great and earnest affection of minde whose defect whether that more removed of coldnes or this nigher of lukewarmnes is blamed And lukewarmnes placed in the middes of these extremes in that wherby a man staying himselfe from committing grievous sinnes embraceth godlines so farre as may be enough to maintayne the reputation of an honest prudent and civile man The College then of the Laodicean Pastors was as it were a Senat of prudent and moderate men in the matter of religion Even as at this day the lukewarme have the report comonly in every place Yet it is not playnly mentioned from what mixture of thinges this lukewarmnes did arise Before these times of Iohn Paul biddeth the Collossians that they should say to Archippus who then was the Pastor of the Laodicean Church that he would looke to fulfill in the Lord the ministery which he hath received Col. 4.17 From which things appeareth
the first period is to be set at that time from whence wee shall see every ech thing which followeth to flowe with a ready course stopped and stayed with noe uneven places The event in the unfolding will shewe what is the limite of every Periode These things being thus established let us returne unto the declaration of the wordes afterward wee shall see the thing it selfe and coherence thereof The first preparation is of the Lambe opening the first seale For he is the word of the Father who doth minister unto us whatsoever understanding wee have of Gods will And the events are called Seales both because they containe a mystery most hidden from the understanding of the prophane multitude Isay 8.16 and also because these first experimeÌ„ts should be pledges of future thinges Not that wee should undersâ—aÌ„d these to be bare forshewings of things and empty promises who doe onely denounce the troubles in word the execution whereof is coÌ„manded in some other place in this booke for that is no where to be founde but that they are signes of that kinde which bring togither with them their eâ—ecution and doe give a firme pledge of future things He openeth the sealeâ— in order one after another and not all togither with one labour both because the manner of the thinges to be donâ— did so require that also the whole Prophecy was not to be uttered at once but to be drawen 〈◊〉 peece-meale as it wâ—re for abâ—â—â—ty of a dâ—yly pâ—ttance The second pâ—â—pâ—â—tion is of one of the foure Beastâ— calling Iohn to come and see And this one Beast is the first to wit a Lion Chap. 4. â— But the â—â—â—stâ— are Goâ—â—â—â—â— of the Churches as hath ben observed in the foresaid plâ—ce â—hoâ—e laboâ—â— Gâ—d useth to instruct others These call men to see and obsâ—â—â—e â—ot onâ—ly bâ—caâ—se it is their office to forewarne the Chuâ—ch of thâ—â—â— that â—re to â—oâ—e to passe whether good or bad but especially â—ee◠〈…〉 thingeâ— next to come should be notable through their faithfulnes diâ—â—â—â—nce in this â—â—â—ter But the Lion speaketh first because they wâ—ich firâ—t â—hâ—â— begâ—â—ne the coÌ„bate should have like courage successe noâ— lesse prâ—vâ—iliâ—g in thâ—â— tâ—ey goe about then Lions making their pray The voice is â—n it 〈…〉 â—â—der penetring very farre that it might be heard of many Câ—â—â— saith he see speaking to Iohn representing nowe the person of the faithfull who likewise should be stirred up by the voice of the ministers to observe thâ—se wonderfull events which thing also is common to the three sâ—â—es following that being once spoken here it may be understood in the rest 2 J behelde therefore and loe a white horse The first type is a white horse and the sitter on him with a bowe and a crowne As touching the horse he is a warlike and swift beast to which worthily God compareth his actions both here in other places because with great courage swiftnes they will breake through whatsoever men shall make against Zach. 6. The white colour is ioifull proper to some famous solemnity as in the triumphe of Diocletian and Maximian After saith Pomponius Letus the chariot of the triumphers of golde and pretious stones which foure horses drewe comparable in whitnesse with the snowe But a rider is attributed to this and the rest that wee may knowe that they wander not up and downe rashly at their pleasure but are ruled and governed by the raines of Gods Providence And it may easily be gessed what manner of sitter it is from the analogie of the 8. verse For there he is noted by name that sitteth on the pale horse whose name seeing it is death his name may be life or trueth that hath so noble and pleasant a forme But whereas he is furnished with a bowe and crowne and went forth conquering that he might overcome by the same thinges is signifyed that an assault farre of shal be made and that a notable victory shall ensue thereof which should not vanish away with the present successe but should even also flourish with future happines For a bowe is a weapon of that kinde as with which the enemyes are hiâ—te both farre and neare But the Crowne is a token of victory so as both in the horse sitter on him all things are ioyous prosperous So is the interpretation of the wordes wherwith the History doth agree so wonderfully that noe picture doth more lively represente his paterne then the type of this seale the condition of those times Wee know that while Traiane was Emperour after Iohn was gone from Paâ—mos to Ephâ—sus that is by and by after the Revelation was written a most lamentable persecution waxed very hotte and fierce which raging even unto the fourteenth yeere at length by the letters of Pliny second Proconsull of Bâ—thyâ—ia it was some â—hat quenched and mitigated Neverthelâ—ssâ— the first Beasâ— had not yet spoken For Pliny was a heathen man and noe member of the Châ—rch much lesse the chiefe ruler Neither sâ—â—â—d the trouble wholy through his admonition onely this was obtayned that the Christians should not be searched for unto punishement but onely should be punished wheÌ„ they were brought unto the Governours accused Eus Feel Hist book â— 33. Wherfore the fight yet coÌ„tinued TraiaÌ„ being dead a fewe yeares after it waxed more fierce under AdriaÌ„ who at leÌ„gth going on with rage unto the destructioÌ„ of the name of ChristiaÌ„s the Lion roared out even the first Beast as the thuÌ„der For God raysed up Quadratus the Bishop of Athens also Aâ—stides a Philosopher citizen of the same city who as lioÌ„s stoutly regarding not the daÌ„ger of their life in respect of the good of the Church spake to AdriaÌ„ by Apologies then also in face pleaded the cause of the Christians By which the mindes of the faithfull were raised up with attente of the eveÌ„t not in vaine seeing froÌ„ thence followed a great change forthwith For the white horse his sitter with a bowe crown weÌ„t forth that is the truth triuÌ„phed ioyfully wheÌ„ the Emperour being overcome by the oration of those godly men did ordaine that noe Christian should be condemned unlesse he were convicted of some crime punisheable by the Civile lawes This was a manifest victory of the trueth and a greate token of future hapines Euseb Hist booke 4 ch 3. But her power was more excelleÌ„t under the next Emperour Antonin Pius about the beginning of whose Empire the Christians being againe miserably oppressed from the former hatred at length Iustin Martyr Leo administring the word of God in the habite of a Philosopher as sayeth Euseb booke 4.11 wrote Apologies for the Christians unto Antonin to his sonnes and to the Senate of Rome wherby he effected God working togither with him that it was enacted by publike decree that noe man should trouble Christians in that respeâ—t because they were Christians but if any would proceede to molest them the acâ—usâ—d
times was as concerning vittailes And although the untēperatnes of the Heaven had not ben there was calamity enough from the continuall warres to spende up all the store seeing it must needes be that the fieldes and country were forsaken the tillage of the earth was neglected that the cattel were not regarded the corne layed up was burnt with fire and that all succour of life was destroyed From whence the sword hath Famine ioined with it as an unseparable companion The third weapon of death was the Pestilence then which noe mā will say easily I thinke whether at any time there hath ben any more sharpe and grievous either for continuance of time or for multitude of those that perished It arose first under Gallus Volusianus beginning at Aethiopia it was spread almost through all the East and Weast it made many cityes wholy empty of cityzens and continued whole 15. yeeres as Zonaras in Gallo and Dionysius of Alexandria in an Epistle to the brethren doe describe lamentably the cruell fiercenesse of it and togither also maketh mention of the former calamityes giving a most cleare testimony of the fulfilling of this Prophecy in those times After the persecution which he spake of a little before there followed both warres and famine which wee endured togither with the Gentiles bearing alone the thinges wherewith they oppressed us yet even alike partakers of those thinges which both they brought upon them selves and suffered and againe wee reioyced in the peace of Christ which he gave to us alone But when both wee and they had ben cased a very short time that pestilence entered a thing more terrible to them then any terrour and more lamentable then any calamity and as one of their owne History-writers sayd which alone exceeded the hope of all men yet not such to us but an exercise and tryall inferiour to none of the rest for it absteined not in deede frō us but it came on with farre more violence against them These thinges hath he in Euseb Hist booke 7.22 Cyprian from this sorrowfull and unwonted evill tooke the argumēt of his booke touching mortality As for the Beasts if they be taken properly I remember not that I have read any notable dāmage and hurt done of them at this time although it is noe light coniecture that they did much harme in the Easterne and Southerne countryes In some ages coming after when also the famine and pestilence became worse and worse men were afraid of the dogges least being accustomed to eate their carkases cast forth abroade afterward they should desyre thē alive for meate whereupon they set themselves to kill the dogges Euseb booke 9.8 neither could it be but when foode fayled in the fieldes and men were lesse able to defend themselves that many were devoured of the Beasts But if wee referre them to cruell men and tyrants in noe mans remembrāce at any time were there so great troupes of Beasts in every place spoiling and renting men in pieces For when Gallienus was Emperour who after Valerian was taken reigned alone so many tyrants arose who tooke to themselves the name of Emperour as there were not so many since Cesar was Dictator to that time in so long a row and continued ranke of EMPEROVRS Thirty are recorded by Trebellius who at one time in divers coūtryes invaded the Empire in which also certeine women scoffed at the name of Romane How great a dismembring of men must there needes be whē so many Beasts strove at once about the Empire Such then are the three Seales every one notable for their scourges the two former for their speciall the last for all these kindes of punishements wherewith the world was to be punished for despising and vexing the trueth For when the milder correction prevailed nothing with their stubburne hartes almost all the hostes of death are sent in upon them even as also the event hath most fully approved Neither yet are these evills so proper to this one age that they can agree to noe other but they are the common punishements of the contemners of godlines Lev. 26. Ezech. 6.11 c. And afterward after these times of Gallienus one may see the Famine and Pestilence did consume all whē Maximinus raigned in the East Euseb booke 9. 8. But there is so solemne a Prophecy of them in this place both because the next times after Iohn should be famous for these punishements which men should procure to themselves for despising the Ghospell and also because they should be faithfull hostages pledges and seales of the future events that were to be expected many ages after 9 And when he had opened the fift Seale I sawe under the Altar the soules c. Of the fifte seale there is noe Beast by whose voice Iohn is invited to see And that not without cause but because this secret should passe over men being not stirred up by any publike solemne crie to observe the event as was done in the former neither certenly doth the History reporte that any man performed any such labour in which respect such an office might be attributed unto him worthily Furthermore this Seale consisted partly in rehearsing thinges past partly in reporting an evēt of that kinde which is wont to glaunce by without perceaving especially seeing our natures ar so disposed that adversities doe abyde more surely in our mindes then prosperityes Wherefore seeing the Seales are made like unto the events it is no mervayle that noe type is set forth here to which noe event should be answerable ¶ J sawe under the altar the soules The fifte type is the soules of the Martyrs lying under the altar in this verse requiring vengeance against their enemies ver 10 receaving answere ver 11. Which three members doe respect three times to wit the time past present and to come The soules lying under the altar declare most finely from the consequent what wente before that is to say in what cōditiō the Church was during those former seales and with howe great cruelty of men she contended Wee have heard in deede the trueth overcoming wee have learned also that warre famine and pestilence with their cōpanions possessed and spoiled all thinges but there was noe mention yet in what state the true worshippers of Christ were in the meane time allthough from the victory of the trueth their conflict may be gessed frō those calamities anoying the world that great wronge was done to the godly for which cause the enemies were so sharpely punished But the thinge is made manifest nowe by this complainte of the Martyrs killed that is to say that an infinite quantity of blood was shed of men that worshipped the Sonne of God frō that time in which John wrote unto the ende of the raigne of Galienus whither the former seales have brought us And what place is there that have not heard of these horrible massacres all this space of time Tratan Hadrian Antonin Ver Maximin Severe Decie the rest
more theÌ„ enough This cry sheweth the manner of Gods iustice which cannot suffer uniust murders unpunished in which sorte the blood of Abell is sayd to have cryed Gen. 4.10 But how great is the patieÌ„ce of our God which is provoked by a cry to punishement before that he prepares to it But whither did the saints beare the former iniuries without speaking neither cryed out before this 5 seale Without doubt they did alwayes sigh under the crosse but nowe first of all mention is made of the crying because the time was not farre of when they should be delivered from those sorrowes For God is wont when he will bestowe any thing upon his children to stirre up their harts to fervent prayers both that they may more esteeme the good thing obtained and also that they may learne howe great a regard he hath of us that call upon him with sincere mindes ¶ How long O Lord which art holy true They set forth God with those titles wherby they may stablish increase their faith as it ought to be done in all right invocation For because he is holy he cannot let goe unpunished the ill deedes of the world especially seeing he is also true hath made large promises touching the blessednes of his people ¶ Doest thou not iudge avenge Iudgement perteineth to the knowledge of a matter vengeance to the performing executing of the thing iudged which signify punishement toward him that doth wronge yet chiefly I thinke the delivering of the innocent party from whence it is construed often with a preposition as in Luke avenge mee of my adversary ch 18.3 Where the widowe doth not so much desire fervently the punishement of the adversary as her owne deliverance So David 1 Sam. 13. and the Lord avenge mee of thee so hath Tremelius I would rather translate the wordes thus the Lord shall deliver mee from thee as also the Greeke Interpreters have it the Lord deliver mee from thee for he doth not wish evill to Saul to his face And such a thing is it which the Soules require to wit that God at length would after so long a tryall deliver the Church from the power tyranny of the enemyes that he would not suffer it to be oppressed alway with the yoke of the wicked That this is the summe of the request it is knowne from the graunt That is not denyed them which they desire earnestly but it is differred to some time which being accomplished they should receive the thing so much desired 11 Then longe white robbes were given to every one Montanus omitteth the white robes readeth it was given to them that they should rest Other copies reade in the singular number thus a white robe was given them so Aretas the coÌ„mon translation there were given to them every one severall white robes The answere made to the soules is evideÌ„t by a signe by a speech by both which is declared what should be the next coÌ„ming coÌ„ditioÌ„ of the saints The robes are giveÌ„ for a signe which are garmeÌ„ts haÌ„ging downe eveÌ„ to the heeles fitte for to hide all deformity in the body as Cyrus of the robe in Xenophon it seemed to hide if any should have any defect in his body Fitte vestemeÌ„ts for the saincts meete for Christ to give them But whereas the robes are white that perteineth to an ornameÌ„t used in time of ioy as wee hav shewed at ch 3.4 But now they ar giveÌ„ to every one not so much for the soules cause theÌ„selves in so much as they enioy gladnes in the heaveÌ„s but for to signify the things to be done on earth For waÌ„ted they robes all that time froÌ„ Traiane to Gallienus Christ promised that he that overcometh shal be clothed in white aray ch 3.5 How long is this promise differred It is not to be doubted but that the race being runne out there is some reward of the labour Therefore these robes are not they of which it was spoken before which ar given by and by after the labour is ended but of an other kinde signifying that the saincts should have merry dayes on earth for a time which they should celebrate as it were with white gownes as is the custome in the time of solemne mirth The answere made by worde cometh to the same ende which both commandeth them to rest and also sâ—tteth downe limits how long it should continue namely a very little time untill their fellow servants were fulfilled which should be killed even as they were In summe a ioyfull rest for a short time is fore shewed which at length a newe slaughter of the faithfull should follow which at length being finished that should come to passe which the holy soules desired The History witnesseth that the thing fell out after the same manner For after Galienus succeeded Claudius Quintilius Aurelianus Tacitus Florianus Probus Carus and his sonnes at length Diocletian through all which space of about fourty yeeres unto the ninetinth yeere of Diocletian there was a time of a white gowne and of ioyfull mirth free from the murders and spoiling of the saints the Emperours theÌ„selves being restrained of God that they might not interrupte and hinder the peace graunted Which calmnes Euseb describeth eloquently in the 8. booke and 1. and 2. chap. of his Hist For being about to write of the sorrowfull time of Diocletians cruelty he prepareth him selfe a way by the remembrance of the former happines He professeth himselfe unable to declare according to the worthines of the thing howe great every where amonge all men was the credit and liberty of the Christian trueth Howe great was the mildnes saith he of the Emperours towards ours to whom they committed authority and rule over the Gentiles whom they suffered without punishemeÌ„t and bouldly to professe their religion held in great estimation loved entirely and counted most trusty to them as that Dorotheus and Gregorius Also the Governours of the Churches founde noe lesse courtesie assemblyes were celebrated with very great coÌ„pany of people the accustomed houses were not able to receive the multitude but it was needfull to build newe and larger Certenly the whole narration casteth a savour of mirth most convenient to these white robes neither is there neede of any other comment and exposition of these garmeÌ„ts and of that rest which the holy soules are commanded to take But this felicity remained uncorrupted untill Diocletian disturbed it For this one onely conflict was remayning to their fellowe servants which at length being past they should enioy the thinge much desired neither should any rage of Tyrants afterward trouble them as before times 12 Afterward I beheld when he had opened the sixt seale and loe there was a great earthquake Neither hath the sixt Seale any Beast to make attention because men were attentive enough by the answere given to the Soules under the former seale For it was sayd that one onely strife remained
is purer theÌ„ the greennesse waxing to an hearbe For they that are first converted doe heare onely of faith and the way of salvation by Christ but waxing more growen they are wont to be corrupted and marred by the superstitions of their teachers Last of all the end nowe of those that were to be sealed approaching true citizens were chosen out from the middle regions as it were out of the Tribes of Beniamin and Ioseph For about the yeere a thousand two hundreth arose the Waldenses at Lion in Fraunce who making separation froÌ„ the Church of Rome professed a more pure doctrine with the losse of their riches and lives FroÌ„ hence did spring the Albingenses about the city of Toulouse who afterward were spread through all Germany and Bohemia whose lot did not fâ—ll neither about the furthest South nor to the utmost North part of the world but a middle place of dwelling was given them among their brethren I runne over these thinges briefly rather disâ—losing then throughly handling the matter but they that plainely perceive the History from these fewe thinges I knowe will admire and reverence the mervailous wisdome of God togither with mee 9 Afterward I behelde and loe a great multitude which noe man could number Wee have spoken of the sealed and comprehended them in a certen number the indefinite multitude can neither be declared by the number neither is sayd to be sealed not that any of the elect perteining to the king dome of God is in the meane while without the seale for this is necessary to every one of the faithfull as though there were a way opened for any man to goe to heaven without faith as a certaine great man of blessed memory seemeth to interprete mooved of a good affection but not very warily nor truly but because by reason of the huge multitude which should professe Christ openly and syncerely there should be noe neede of a privie marke of distinction wherby they might be discerned from other men For sealing belongeth to the Church lying hidde when a disordered multitude of superstitious and wicked men beareth sway in which there ar a fewe good men known to God regarded of him as in Ezech. 9.2.3 but where the godly worshippers are sufficiently manifest in their number multitude there is no use of this sealing These thinges therefore teach that after that darkenes wherewith for a time the Church should be oppressed it should rise up againe at length into the light furnished with very great multitude of true Christians which out of all nations should embrace the trueth and professe the same openly and without feare And this plentifull harvest began about the yeere 1300. at which time the sealing ceased Not that this huge multitude was apparent so suddenly at once but because the first fruites were brought forth with which continuall increase aâ— length should yeelde this great company not to be numbred as wee have shewâ—d in his place ¶ Of all nations not by every Tribe as before out of certen separated couÌ„tryes but from all in common Germanie Fraunce Britannie Italie c. For he alludeth to to the auncient manner of the Church As long as the time of sealing remained the elect were fewe as in time past the Israelites while they alone were the chiefe treasure of God above all nations of the world but after that time was ended then true Christians were in greater number as also the former people of God was encreased very greatly when the Gentils were taken into the Church Surely this repairing should be like to the first calling of the Gentiles even as wee knowe it came to passe after the Waldenses and Albingenses when many learned and faithfull men rose up who defending the trueth boldly gathered togither many lovers of true godlines ¶ And they stoode before the Throne gathered into the Church and acknowledging Christ truly as chap. 4.3.4 c. ¶ Clothed with white robes see chap. 3.4 and 6.11 ¶ And Palmes in their handes which cannot yeelde under any burden A fit marke of them who at length doe lift up their heades against the wills of all their enemies They should get the victory of Antichrist which afterward is sayd to get the victory of the Beast and of his image and of his marke chap. 15.2 By this one word he noteth their fight and triumphe 10 And they cryed with a lowde voice word for word and crying and so the verbe were must be understoode Also the participle is put collectively with the nowne multitude as before the participle standing The great admiratioÌ„ of Gods bounteousnes in restoring his Church should drawe from the Saints crying and showting for ioy who should not hold it sufficient to acknowledg the exceeding mercy of God with their accustomed voice Al though that crying may signify also a bolde professioÌ„ of the truth which durst scarse mutter in former ages but at leÌ„gth should despise the enemyes obtaine perfit boldnesse Wee our Fathers have seene with our eyes this thing brought to passe There is no maÌ„ which hath tasted of true godlines but he giveth God thaÌ„kes froÌ„ his heart for the light of his truth restored in these last times And although the Romish Antich doth gnashe his teeth togither for aÌ„ger yet we cesse not to praise boldly the great name of G. so as the world ringeth with the saints voices And why should not wee as ioyfull victours cry a loude who have palmes in our haÌ„des by the grace of God the neckes of our enemyes put under our feete God graunt that wee may extoll him alwayes with meet prayses for his infinite goodnesse least making small account of so unmeasurable grace wee bring upon our selves some lamentable trouble wherby the ioy of our triumphe may be distained 11 And all the Angels stoode see chap. 5.11 The auncient mirth of the Church shall returne at which the Angels shal be glad both themselves consenting to the ioyfull showting of the Saincts and also lauding God apart in their behalfe 12 And power and might that is let the prayse of power and might be given un to him For God sheweth a mervaylous power in delivering his Church The Saincts indeede doe beare Palmes but the victory is gotteÌ„ by the streÌ„gth of God alone Howe mercifull is our God who will have the paines to be his in consuming the enemyes and the triumphe to be ours 13 They which are arayed in longe robes Hitherto this multitude was described by those thinges which may be perceaved by the sense now he cometh to the more perfit instruction by communing with an Elder And first he convinced Iohn of ignorance wherby the knowledge received might be the more acceptable togither also teaching that the faithfull people whose person Iohn nowe representeth shal be as ignorant of the trueth of this type when the time of fulfilling it shall come as Iohn in this place untill they be taught of the learned Ministers after which
sort Iohn is here instructed of the Elder Neverthelesse it shall appeare from those thinges which follow that the Elder demanded not of the generall innumerable multitude but of one certen kinde conteined in that great company Who yet all are in one apparell and reioyce in one name because they shall cleave one to another both in consent to the same trueth and also by a continuall ioining togither of the times who also shall at length be partakers of the same glory 14 Thou knowest As though he should say I knowe not thou knowest Wherfore this company is not the same which he sawe lying under the altar chap. 6.9 c. For in that place he understood that they were killed for the word of God neither had he any need to be taught againe but as it is a new troupe of the godly whom by his ignorance he declared should be unknowne to the world suspecting nothing lesse ¶ These are they which came out of great tribulation The Elder did aske two thinges Who are these and whence came they Iohn is ignorant of both of thē The Elder therefore teacheth him but answering onely to one that is to say whence they came which yet also should disclose the men themselves It was indeede a great affliction which the Church suffered under Antichrist that whole time wherein the faithfull were knowne onely by the marke printed on them and not that onely but also some ages after as it shal be made manifest afterward Yet I doe not thinke that this is meant in this place but that it is called Great for excellency sake for the greatest of all that ever was since the world was made Which surely Moses will tell us of in his sōg in these wordes For fire was kindled in my wrath which shall burne even unto the bottome of the grave and shall consume the earth and her encrease and set on fire the foundations of the mountaines Vpon the consumed for hunger and wasted with scab and bitter pestilence I will sende also the teeth of beasts with the venome of serpents of the earth The sword shall kill without and in the chambers feare both the young man and the younge woman the suckling with the gray headed Deut. 32.22 Moses sung that these evils should come upō the Iewes for their falling away from God Which albeit they strike a certen horrour into men even by the wordes rehearsed yet they scarse touch the least parte of those calamityes wherewith the most wretched nation is wasted by the space of a thou sand sixe hundred yeeres even to this very day which times I doubt not but Moses hath shewed in those wordes that I may put you in minde of this by the way Who can number by counting howe great evils those auncient Jewes who killed the Lord of life and defiled their handes with the blood of the Apostles suffered in the destruction of the city Noe History sheweth that there was ever made so horrible a slaughter The enemy him selfe refrained not from teares acknowledging the strange murders beyond the cruelty of any warre You might thinke that the whole natiō was here destroyed utterly especially when they who were left in that utter ruine were solde to be slaves were throwne to the wilde Beasts were made mocking stockes in the theaters finally were not exempted from death but reserved unto torment Indeede a fewe yeeres after it seemed to have ben revived but it was to endure newe calamityes like as in the Comedie the heart of Prometheus being eaten was restored often times For Hadrian killing againe this people most miserably forbade them their native soyle and dispersed them into all quarters of the world Since that time they are dispersed vacabondes banished from their owne country land wandring through the whole world without Governour without God for a King yea that I may use the wordes of Terlullian in his Apologet. to whō it is not so much permitted as that according to the right of strangers they may salute their Fathers land with their feete There was never noe calamity of any people eyther for the kinde of punishment so grievous or for the length of time of such continuance there hath not ben any spectacle so cleare of God being offended not any so fearfull exemple of his eternall wrath Neither yet should there belesse trouble a little before that time whē God shall give an ende to this so long misery At that time saith Daniell when there shall be a time of trouble such as hath not ben since it was anation even unto that time which that it is to be understood of the last sharpe assault before the full restoring of the nation wee shall sometime shewe more clearely if God will Therefore whether wee respect the present casting of of this people or that future calamity at their receiving againe into grace this great affliction is proper to the Iewes who togither with the remnants of the Gentiles being revived after the tyranny of Antichrist and with them which shall then first open their eyes to see the truth shall make that great company which noe man could number ver 9. These thinges are confirmed from that happines which followeth in the next wordes which perteineth to this present life on earth not to that future in the Heavens the sound fruition whereof shall not come before that there be made one sheepfolde the elect Iewes being chosen into one Christian people as wee shall shewe at chap. 21.22 From which it is nowe manifest seeing that this indefinite nūber is made partly of the Gentiles partly of the Iewes whose calling ought to be expected a longe time after that sealing which was spoken of before that those definite and sealed ones were not Iewes Furthermore sound peace and all perfite happines shall follow the calling of the Iewes as in the next wordes it is declared briefly but more largely at chap. 21. and 22. But when the sealing was finished there remained yet much of that great affliction All which shall more appeare in the thinges that follow ¶ And have washed their longe robes At length being converted by faith unto Christ and clothed with the imputation of his onely righteousnes holines 15 Therefore they are before the Throne as before in ver 9. chosen into the Church and gathered into the assembly of the faithfull ¶ Day and night without ceasing For then the fallings away shal be ended and they shall cleave constantly to God even to the last ende ¶ Jn his Temple Yet there shal be noe Temple there as chap. 21.22 But in that place is understood the abolishing of the ceremonies which they shall regarde no more for the worshipping of God thereby here is a pilgrimage yet on earth from the Lord where we have neede of the coming between of outward meanes for to worshippe him of which there shal be noe use in the heavens ¶ They shall hunger no more They shall wante nothing neither shall
of the cruell enemyes wherewith the sixt chapter was concluded For the common type of which sorte was the whole seaventh chapter doth not interrupt the order of things And indeede such quiet dayes followed by and by after those trumpets For Maxentius being overcome at Rome by Constantine and Maxentius in the East by Licinius howe glad a day appeared to the Church through the whole world Howe great delectation howe great ioy howe great triumphe was ther of all degrees How pleasant was it that the prisons were opened that men were called backe from the mines that their feete were loosed from boundes that their neckes were delivered from the axe Neither onely to have these thinges but also an Emperour of which never any man before did so much as dreame who endevoured exceedingly to adorne by all meanes that he could every one of the meanest that was named a Christian Eusebius triumphed not without cause singing with the wordes of the Psalmist Goe to see yee the workes of Iehova how he maketh desolatioÌ„s in the earth causing warres to cease unto the ende of the earth howe he breaketh the bow and cutteth in peeces the speare he burneth the chariots with fire booke 10. 1. Nowe both the Augustes as well Licinius as Constantinus with one minde did procure diligently not onely the peace of the Church but also the ornaments of peace as it is apparaÌ„t from the Decrees published in the name of them both Euseb booke 10. chap. 5. c. But this was a short peace and in very deede but of halfe an houre continuance For first the Augustes themselves were at concorde scarse one three yeeres space afterward when they were reconciled Licinius assaileth openly the Christians and attempteth a generall slaughter There came more over civill warre which waxed fierce among the rulers of the Church the Bishops themselves who being voide of all feare of the coÌ„mon enemy did fall one upon an other with the weapons of wordes as if they had ben weary of peace even assoone as they had tasted the sweetnes of it with the top of their lippes See Aurelius Victor of Cesar part 2. Euseb booke 10. 8. 9. and upon the life of Constantine booke 1. to the ende beginning of the second Furthermore those thinges which wee have noted before at the first verse of the seaventh chapter 2 And I saw those seaven Angels Such hath ben the Silence from which at length proceedeth the second periode distinguished from the former because the entrance into this began not but at the ende of the seales For shall the TruÌ„pets be aunswerable to the Seales which are brought to their last ende before the Trumpets be prepared to sound More over take away the TRVMPETS from this seaven Seale that which wee leave unto it beside and above the Silence of halfe an houre is a certen small thing and more slender and baren then beseemeth the dignity of it I see that such an opinion hath pleased some learned and Godly men but he that shall marke and observe the thing diligently shall perceave that the same is quite coÌ„trary to the methode of the REVELATION The Heralds of this Periode are the seaven Angels Trumpeters The words themselves doe not shewe playnely whether these Angels were good or noe They are sayd to stande before GOD but this is a doubtfull kinde of speaking in so much as it may be attributed as to the evill so to the good Angels and therefore it is sayd that SATAN presented himselfe togither with the Sonnes of GOD before the Lord as wee reade in the Booke of Iob first chap. ver 6. But the proportion of the BEASTS in the Seales and of the seaven ANGELS Ministers of the Viols every one of which was clothed with Pure Linnen as wee shall see in the fifteenth chapter of this booke and at the sixt verse may cause us to esteeme and iudge these Trumpeters in the same number of Holy ones especially seeing that the article those seaven ANGELS hath also the force of nothing some that were knowne of which wee had none before unlesse the finger be pointed unto those seaven SPIRITS of God sent forth into all the world of which wee have seen in the fift Chapter and at the sixt verse Wee sayd that the foure ANGELS of the seaventh Chapter are the foure first Trmmpets but wee meane not the TRVMPETERS themselves but the events which followed when they blew those their Trumpets But the parts of this Periode are distinguished by Trumpets because these events should be more notable more famous and manifest to all men and as it were sung with the publike and lowde voice of a Trumpet In receaving of which there is a certen preparation before they beginne the worke it selfe because by and by after the silence made there should be given some token of the troubles to come before the rage should waxe hotte and be kindled To which is to be referred that Schime betweene Cecilianus and Donatus of Afrike of which wee made mention before the Apostasy of Licinius and his wicked entreprise against the Church The Contention in the East touching the Lords Supper or Passeover But especially the infection of the Arian Heresy the which assoone as it sprung up began to spred quickly farre and neare and to kindle so great close and secrete hatreds that neither the scorning of the enemyes on the theatres nor the most earnest desire of the EMPEROVR himselfe testifyed both by his letters and teares and also by the Embassage of Holsius Cordubensis a most famous old man could not avayle any thing at all to quench the flame for this see the second book of Eusebius upon the lyfe of Constantine in his letters to ALEXANDER and Arius All these thinges as Trumpets were given in the sight of all men as bâ—ing indeede sorrowfull presagies of the future blowing of the Trumpets 3 Then an other Angell came Hitherto the preparation of the seaven ANGELS Nowe followeth what manner of entrance was made to the events following in one ANGEL Whom wee may not suppose to be any Spirituall substance such as are the ANGELS properly so called that is to say GABRIEL or any of that sorte as the Iesuite would have it but a Man according as this Booke of the Revelation is wont to speak in the which there is nothing more common and ordinary then to give attribute the name of an Angel unto Men. Furthermore this heaven is the Holy Church on earth the Altar the more inward holy place of the same the Ministery of the High Priest which the Angels properly so called doe never execute but the trueth of which belongeth onely to Christ the type unto men onely who have a nature fit for sacrifice about which thing the office of the Priest is chiefly occupied of which nature seeing the Angels are voide neither can they represente the Priest Neither any where in the scriptures are these dutyes attributed to them Furthermore the ministery
which perteineth to the Elect in this verse in respect of whom the smoke of the odours is said to goe up that is they were made partakers of the thing which they desyred so greatly The maner of speaking is taken from the same custome of the Leviticall Priest the similitude of whom he hath used hitherto Once every yeere the Censer was to be brought within the vayle that the cloude of the incense might cover the Mercy Seate which is upon the Testimony to the ende that the Priest should not die as wee reade in the booke of Levit. chapter sixeteenth twelve and thirtheenth verses Also Incense was to be burned every morning when the lampes should be kindled as in the booke of Exodus chapter thirty verses seaven and eight Whose thicke vapour ascending should pearse through the vayle and should perfume with a most sweete savour all the inward most holy place a visible signe of our prayers which doe penetrate the heaveÌ„s and by the sweete savour which they cast forth through Christ doe obtaine of God that which wee aske From whence the Psalmist saith Let my prayer be esteemed as incense before thy face Psalme hundreth and fourthy one second verse Therefore the smoke of the odours goeth up when our prayers coming before God doe obtaine for us that which wee asked according to his will And when the holy men desired that some way should be taken for the ending of that strife by a generall Councill proclaimed by these things is shewed that the thing was graunted them at length which they desired For Constantine seeing that he did try in vaine all other remedies appointeth a generall Councill at Nice he commaÌ„deth the Bishops to take publike horses and all to assemble at the day appointed Whom at last being gathered togither he most sweetly admonisheth touching the care that they should have to search out the trueth he with very great equity heareth the disputers against it finally he governeth the whole businesse with such gravity and wisdome that at length the wicked blasphemy being condemned by common consent the holy trueth prevailed By which fact of his surely the thicke cloude of the odours went up from the hande of the Angell before God when doubtlesse by his care paines diligence charges moderation of the whole businesse so wholesome a thing so much desired of all the godly was undertaken begun and brought to an ende Nowe he set a marke in the foreheads of the elect wherby they might be discerned from the base sorte of the ungodly Therefore Constantine is that Angell those odours given him which he should give to the prayers of the Saincts is the power to gather a generall Councill the Golden Altar is Christ himselfe in the middes of this holy company The thicke cloude of the odours going up is the whole matter brought to an ende most prosperously And this is that time untill which the foure Angels should keepe the truce of which wee have seen at the 7. chap. ver 1. ¶ With the prayers of the Saincts Prayers peradventure by the want of a participle not of the preposition with as if the perfit sentence were this And the smoke of the odours which were given to the prayers of the Saincts went up the word being repeated from the former verse where was that he should give to the prayers a thing very usuall with the Hebrewes to understand in the things that follow the verbe that was used before But by this reason the odours given should onely ascende and not also the other prayes of the saincts which also are odours as wee have seene in the fifte chapter at the eight verse Therefore by want of the preposition the sense seemeth better to agree Yet Theodorus bez have it with the preposition with and not with the of as the Common translation and the Iesuite who interpreteth it materially that the odours ascending were made of the prayers of the Saincts wheÌ„ it was sayd before that he should give to the prayers of the saincts But nothing that is giveÌ„ to a thing is made of the same thing to which it is giveÌ„ ¶ Out of the Angels hande Because he helde a Censer in his hande but which is as much as if he should say by the ministery of the Angel Constantine ministrâ—ng whatsoever was needfull for this matter 5 After the Angel tooke the Censer and filled it with fire of the altar The fact of the Angel as farre as it respecteth the wicked But the full Censer sheweth the greatnes of the evill the fire of the altar the kinde of it That was an excellent confession of the faith which the holy Councill published against Heresies which surely was like the coales of the altar which the fire falling froÌ„ heaven kindleth in the hearts of the Saincts upon which they may burne most sweete odours in calling upon one true God in three persons But this same fire cast into the earth that is this godly confession spread abroad every where by the Emperours proclamations into the wicked world or the Church at least in name for I told you that so the Earth signifyeth often times how great troubles raised it up forthwith Doubtlesse even as that fire caâ—t on the earth by Christ made all full of privie displeasures broyles while the godly with the heat of it wer enflamed with a desire of the truth but the wicked were set on fire with hatred and envie Luke 12.49 so this holy Decree a firebrand of the same heavenly fire raysed up a very great hatred in the contrary wils of men When the Trumpets were first given they fought one against an other onely with a dâ—ssenting of opinions but the evill encreased now by the remedy as cankers are wont For after this Councill came all maner of calamityes deceits and false accusations which being shewed here briefly by the voices thunderings and lightnings afterward are declared severally in the first truÌ„pete So therefore that which was holy and holsome to the godly turned to greater destruction and provoking to the wicked ¶ And there were thunders and voices Some bookes have voices and thunders Aretas onely thunders and lightnings omitting voices and earthquakes These thinges doe note generally what fruite of that CouÌ„cill should redounde to the wicked But thunders and voices seeme here to be two wordes for one thing to wit lowde thunders as Ier. 4.29 they shall goe into the very cloudes and clime up upon the rockes that is upon the cloudy rockes by reason of the height of them unlesse peradventure voices be the same thing here which they were in the 4. chap. 5 ver 6 And the seaven Angels which had The second preparation of the seaven Angell who nowe goe about the businesse of which before in the Trumpets that were given there was given some proofe For these thinges aâ—e spoken of the executing of the worke as likewise the wife of the Lambe is sayd to make her selfe ready at the very
or any other way to exercise marchandize in this Sea the third part of all those should perish that is all that execute this corrupt ministery in Europe the third part of the world by drinking up this redde blood they should be destroyed who puffed up with ambition despise the simplicity of their office and neglect all maner of dutie through desyre of attaining a better dignity In the East the overflowing of the Barbarians quenched this flame In the West the times being some what more quiet gave leave to it to spread abroad at her pleasure The greatnes of which burning by which are burned all the Mariners Watermen Maisters of Shippes Pilottes sayling in the middland Sea betweene Europe and Afrique from the gulfe of the Sea Ionium unto the Iles called Gades that is the Ecclesiasticall men of this our world may be comprehended more easily in minde and thought then declared by wordes of him that followeth brevity I would to God that the broken peece of this Mountaine did not yet styll trouble the Chrystall Sea in Christi an Churches But how agreeth it to this Sea-evill that in the same tempest as sayth Hierome by an earthquake of the whole world which befâ—ll after the death of Iulian the Seas passed their boundes and as if God did threaten a floode againe or that all things should returne to the olde Chaos the shippes being carried to the unapprocheable places of the Mountaines did hange upon them In the life of Hilar. Eremit Annian Marcell booke 26. at the ende reported the same mentioning that this came to passe the 12. day of the Calendes of August when Valentianus was first Consull with his brother 10 Then the third Angell blew the trumpet The Primarie effect of the third sounding of the trumpet is a starre falling from heaven into the third part of the rivers and of the fountaines burning like a torch called wormewood The Secondary effect is bitternesse procured thereof and the death of men drinking of the wâ—ters Wee ought to remember that which is cleare ynough from the things before said but it is to be set downe againe and againe because of them who to the ende that they may darken the thinges doe often repeate the contrary that the wordes are not to be taken properly Yf one great starre should fall wee should not need to expect any further evill following Neither would it fall into the third part of rivers onely but cover the whole earth wherupon they that urge the property are constrained to goe from the words and to faine a certaine multitude of exhalations gathered togither But it shall be manifest from the whole Prophecy that he speaketh not of that which is to come but of that which is past in respect of our age Therefore they who call us backe to the naturall signification of the wordes doe of set purpose desire to hide the trueth so that it may never shew it selfe Let us come to the matter Wee have heard that the starres are the Ministers of the word in the Churches chap. 1.20 Although the word doth not so appertaine to theÌ„ alone but that also it may be applyed sometime to others Howe saith the Prophet speaking of the King of Babylon art thou fallen froÌ„ heaven o Lucifer the Sonne of the morning Isaiah 14.12 Therefore the word fitteth them who glister aloft as it were in heaven especially if they shine with the light of trueth This is a great starre not darke and cloudy but of a notable greatnes It fell from heaven by falling from the true Church through Heresy or some other ungodlines Jt burneth as a torch because the fire of it should be flaming mounting up coming forth openly abroad not burning onely with a secrete heate as even nowe the Mountaine did burne whose flame yet should not continue longe but the nourishemeÌ„t failing as of a lampe it should be cleane put out It falleth into the rivers and fountaines that is upon those men from whom as from fountaines the doctrine should flowe unto others of which sorte are the Bishops disposers of the word the divers consideration of whom doth procure unto them divers names Even nowe they were Shippes carrying hither and thither the marchandizes of the word nowe because by their continuall flowing they doe maintaine that universall Sea of doctrine and increase that which abideth in the multitude worthyly are they compared unto rivers and fountaines The starre falleth into them peradventure the common people remaining more syncere which comprehendeth not so great subtilityes Although howe shall the river flowe cleare where the fountaine is corrupted Vnles peradventure as the Sea waxeth not sweete by the watering of the rivers so neither doe the multitude gather bitternes from the corruption of these But the matter is otherwise here seeing a little leaven leaveneth the whole lumpe and albeit the fountaines should be most corrupt yet it should not be without daunger to them who should drinke thereof but they should perish even as well The name of the starre is wormood not because it should be called so commonly but because it should shewe her selfe to be some such thing by the effect And wormwood some time noteth the bitternes of afflictioÌ„ as beholde I will feede my people with wormwood Ier. 9. that is most bitter corrections some time the deadly poison of hereticall wickednes as take heede that there be not in you a roote bringing forth hemlock or wormewood Deut. 29.18 that is least your minde be the seedeplot of any Idolatry and wretched life as the most learned Tremelius and Iunius doe expounde it Both seemeth to be ioyned togither here that the bitternesse of the calamity may be mixed with the vitious and corrupt doctrine Now for the application The third Angell did blowe about an eleven yeeres after the former When Constantius to whom befell the Easterne Empire and by and by after the death of his Father through the fraude of a certaine Elder whom he used familiarly was cast from heaven into the Arian Heresy The impiety began before through Arius and gotte some patrons as before wee have said but Arius forthwith counterfaited a recantation by the same cunning Eusebius and Theognis recovered their chaires Neither durst any openly make any stirre while Constantine remained alive This furour enraged the mindes of some and drove them to worke the orthodoxes what troubles they were able but they made shewe of an other thing Furthermore these were lesser starres but Constantius was a great starre flaming as a torch bringing forth the thing out of lurking corners into the cleare light and endevouring with very great desyre to amplify it The same account is to be made of Valens the Emperour who followeth after Iulian Iovinian By their meanes Wormewood fell into the third part of the rivers and into the fountaines of waters Before time the Bishops were sicke of this disease but nowe they began to rage having got such rulers The whole East
have erred and given to us the one for the other Seeing therefore that the Grecians doe distinguish the use of these two wordes the signification of the one is not to be transferred unto the other ¶ And their faces as the faces of men Of an alluring forme and full of humanity but wherein there is noe trueth nor syncerity What wonderfull cunning men are the whole rable of those superstitious in this thing WhoÌ„ did they not passe in fayned courtesie But well spake Hildegardis of them They are gentle saith shee but great flatterers false traitours holy hypocrites c. There need noe witnesses in a cleare matter Also howe could the barbarous Arabians have brought under them so many countryes in a short time unlesse by a certen counterfait humanity they had allured them to a willing apostacy Where fierce cruelty plainly sheweth it selfe men had rather die in fighting then in serving miserably 8 And they had haire as the haire of women Haire are given to women for a covering saith the Apostle 1 Cor. 11.15 Therefore this superaboundant groing of haire sheweth that the Locusts shal be covered with the names of women as it were with longe haire and shall glory very much in this ornament counting it a very great honour to themselves What is more apparant It is knowne that the Arabians were called Agarenes of Agar Sarahs maide and this name is often in Zonaras Nicetas Gregoras and other Grecians who were necessarily to report the thinges that were done of them this name being given them for a reproch as writeth Sabellicus Ennead 8. booke 6. leafe 177. b. but most auncient and in their opinion most glorious 1 Chron. 5.10.19 27.31 long before the booke of Chronicles was written Psal 83.7 from whence also it is evident that the name is honourable and by which they would have themselves to be principally called For why else are they distinguished from the Ismaelites wholly of the same ofspring úlesse that they inhabiting toward the South of Iudea reioiced more in the name of their father these toward the East and Southeast and being nigher to the Iewes themselves rather in the name of their mother Which name also at length passed the other in glorie it being very famous with forraine writers at last being made a name Patronymicall even to the Ishmaelites themselves in stead of that former Bâ—t from whence at length were they called Saracenes From Sarah her selfe as farre as it seemeth For after their ofspring froÌ„ Agar seemed more vile then that it could fit their enriched estate for when the Iewes were destroyed both their stomacke and wealth grewe the maide being refused they passed over into the name of the mistres and afterward would be called Sâ—racenes For so Hierome on the 25. of Ezechiell writeth that by the Mâ—dianâ—tes the Scripture meaneth the Agarenes who nowe are called Saracenes taking to themselves falsely the name of Sarah that forsooth they may seeme to be descended from the free woman and the Dame From whence often times in other places he saith that this is a wronge name because that it was chalenged of them selves wrongfully uniustly Which things doe cause that it may not seeme to have ben derived from Sarak which signifieth in the Arabian tonge thievish or robbing men For what any one man much lesse a whole nation would take unto them a reprochfull name Neither was there any cause that Hierome being neere to the originall thereof both in time and place skilfull in the tongues and very diligent to learne such things should envie them that name or call it perverse being doubtlesse most fit and farre the meetest for them Yf it may be lawfull for mee to gesse I thinke it was made of Sara and the putting of an other word Qedar whose first letter as the Hebrewes maner is concurreth unto the composition of the word as if it had ben writen Sarahqedar by contraction Sarah and in Chaldee Saraq As though they should call them Saream Arabians for a distinction from the Iewes which are Sarean Jsraelites not that they would faine themselves to be descended from Sarah but when as the maides children were their Dames Gen. 16.2 why should not the children take to themselves the names as well of the Dame as of the maide This indeede might have some colour if they had ben boundmen but being borne out of the family and so many ages after they put upon themselves this name impudently I have rehearsed these thinges some what at large for to search out the trueth of a doubtfull matter if peradventure my labour can doe any good The summe of all cometh to this point that the Arabians gave themselves this name from a woman for their reputation Were not also the Westerne Locusts proude of the name of Marie the mother of Christ The Carmelites were named the Munkes of the holy virgine from whom Honorius III taking away their garment of sundry colours gave them a white one and called them the family of the Virgin that name of virginity might agree with the white robe which colour is not spotted see Polyd. Virgil booke 7. chap. 3 of Invent. Afterward sprung up a newe family of Servants of the Virgin Marie Philippus Florenticus Medicus being the founder of it see in the same place chap. 4. But what are these fewe to the whole swarme of those Religious Yea Dommicus Franciscus from which fountaines flowed an infinite company of vile persons gloried in the same Marie their Patronesse I bring for witnesse the History of Lombardie which they call the golden Legende which is able enough to convince their ungodlines and to approve the trueth of the Prophecy but then which there is nothing more vaine as concerning the trueth of the thinges which are reported Thus therefore it is written in the life of Sainct Dominicus pardon mee I pray if I relate a Fable unto you When Blessed Dominicus being at Rome was instant with the Pope for the confirmation of this order he sawe in the Spirit Christ being in the ayre and holding three speares in his hande and shaking them against the world whom his mother meeting quickly asked him what he would doe and he said behold the whole world is full of three vices to wit pride conveteousnesse and lust and therefore I will destroy it with these three speares Then the Virgin falling downe at his knees said most deare Sonne have thou compassion and moderate thy iustice with mercie To whom Christ answered doest thou not see what great iniuries are done to mee Staie thine anger my Sonne and waite a while for I have a faithfull servaÌ„t and stout champion who shall vanquish the world wandring everie where and shall subdue it under thy dominion J will give also an other servant to him for an helpe who shall fight with him faithfullie To whom her Sonne said beholde I bin pacified and I have accepted thee but I will see whom thou wilt
but this time belong to the Locusts onely and chieflie those which have the consideration of tailes as wee have declared 11 And they had a King set over them Here the articles have an expresse signification of that which is intended That Angell of that bottomlesse pit as it is wont to be done in certen and knowne thinges Yet wee have had before noe mention of this Angell of the bottomelesse pit in expresse words unlesse the same be hee to whom the key of the pit was given And soe indeede it is needfull For who rather should be the Angell of the bottomelesse pit then he that had the key given him to open the pit to send forth the smoke By which argument wee have shewed that the starre which fell was an evill Angell That King to the Saracens is Mahumet or the Mahumetish Calipha whom they obeyed But to the Superstitious Locusts the Pope For as Bonifacius the 5. chose the Monkes into his cleargie wherby it was made manifest whose creatures they are as was said at the 3. ver so Innocent the third that it might become known to all meÌ„ that the tailes of the Locusts that is the begging fryars doe acknowledge no other King then the very Pope decreed in the councill of Latr. can 13. That no man from hence forth should invent any new religion but whosoever would be converted unto a religion should chuse one of those that were approved Which is not so to be understood as though he would prohibit simply any newe religions but that afterward no newe order should be instituted without the approbation of the Apostolicall Chaire as is founde in the ende of the chap. concerning the religion of Dom. Which decree Gregorius the x. renewed in the Councill at Lions in France in chap. The diversity of Rel. From which decrees that was made necessary which before was free as Bellar. himselfe confesseth in his 2. booke of Monk chap. 4. And what is this else but to be a King To whom it appertaineth to tie men with the bondes of lawes upon things which are at our choise to lay a necessity wherfore the Papists are holden with their owne iudgement wee neede no other arguments But this King is signifyed by name that two waies in Hebrew Abbaddon in Greeke Apollyon after a maner of speaking usuall with the Hebrewes the participle being put for the substantive And certenly that adversarie is called the childe of perdition 2 Thes 2.3 But it is noted by the name of both nations because that King shal be coÌ„mon as well to the Gentiles as the Hebrewes diverse indeede in the sounde of languages but one the same in very trueth Even as Augustine from the wordes Abba Father argueth a consent as well of the Gentiles as of the Iewes unto one true God The Hebrewe word fitteth the Saracenes because they are neare a kinne to the Hebrewes bordering on them by their countreyes But the Greeke word Apollyon after the manner of the Scriptures noteth the rest of the Gentiles whatsoever which fetch their beginning from any other stocke then the Hebrewes With howe nigh frienship therefore are the Romish Pope and the Mahumetish King ioined togither in trueth albeit that they pretende warre and an hostile minde The Spirit giveth them rightly one name which doe one thing although in a contrary shewe So then wee have a most cleare description of the Locusts so as noe man caÌ„ be in doubt nowe either who should be that Angell of the bottomelesse pit or who is his infernall armie Hath not therefore Bellarmine notably deceaved both himselfe and his hearers who in a certen oration which he made in the Schooles draweth wrestingly all these thinges against the Lutherans Doth he respect the time when this mischiefe should overflow the world It is that doubtlesse which followed next after that desolation which the Vandals executed upon that third part of the Christian world What other Locusts were there at that time besides those which I have spokeÌ„ of Wher shall one finde the shaving the protiction of a womans name the utterlie undone undoing Prince and every of the other markes any where else then in that same heard whereof languishing nowe a long time and giving up the last breath he himselfe is one But that the matter may be yet more apparaÌ„t if it be possible I thinke good to adde here in stead of a coÌ„clusion the prophecy of Hildegardis the Abbesse both because I have made often mention of her also because I thinke that a copy of it is not easily gotteÌ„ it doth much set forth the thing it selfe The notable man of blessed memory our countrey man Iohn Foxe placed the same in the Acts Mon. of the Church turned into English which he had by him in Latine written in parchment with old characteres thus THE PROPHECIE OF HILDEGARDIS In those daies shall arise a people blockish proude covetous faithlesse craftie which shall eate up the sinnes of the coÌ„moÌ„ poeple holding a certeÌ„ maÌ„ner of foolish superstition uÌ„der a fained covering of beggerie by a forged religioÌ„ preferring it selfe before all other Of an arrogant disposition and sained devotion voide of all shame and feare of God a strong and ready authour and inventour of newe abominations but all wise faith full Christians shall detest this order they shall give labour and shall give themselves to idlenesse esteeming more a living by flatterie and beggerie endevouring with all their power everie meanes whereby they maie perversâ—te resist the teachers of the trueth and hinder them ioyning to themselves for that purpose Noble men Then also who shall deceave the great States of Realmes and drawe them inâ—o errour that they mâ—y minister to themselves necessarie sustinance and the pleasures of this world For the Devill shall grasse into their hartes these foure chiâ—fe vices Flaterie Envie Hypocrisie Backbiting Flâ—terie wherby they maie get to themselves manie great things Envie when they shall see benefits to be bestowed upon others thâ—n themselves Hypocrisi that they maie please men with a fained pretence Backbâ—ting that they maie extoll and set forth themselves with praises but derogate from others to the ende that they maie be had in estimation of men and deceave the simple They shall preach indeede diligently but without all sense of godlines and not after the maner of the Holy Martyrs before time They shall derogate from the Secular Princes they shall take awaie the Sacraments from the true Pastours and shall receive almes of the needie sicke and miserable winding themselves by little and little and stealing into the favour of the common people they shall have familiaritie with wemen teaching them how with flattering and fained wordes they maie deceave their friendes and husbaÌ„ds and rob them of their goods to give to them For they will receave whatsoever hath ben gotten by theft robberie or anie evill cunning and they will say give us and
their desertes the trueth in the meane time might spring againe enioy a more quiet seasoÌ„ Wee have learned from those thinges which have ben said before that the pure religion had ben oppressed wholly and overwhelmed partly by a deluge of Locusts partly by other infinite corruptions chiefly by the tyranny of Antichrist But when it seemed good to God about this time to beginne sâ—me restoring of the trueth it pleased him to trouble Antichrist and to disquiet him with the feare of the foure loosed Aâ—gels least he should dâ—â—â—â—oy his growing trueth in the first blade and not sâ—ffer it to come to that ripâ—â—â—â—sse which wee see nowe Wherfore this commandement came in good season to the Church for whose sake alone all the alterations come to passe which wee see in the world 14 Saying to the sixt Angell To him to whom the commandement is given This first is appointed the effectour of the worke the former only denounced the evill peradventure the contagion of the sinne letted them from putting their hand to the worke but here should be a cleare separation of the punishement and the fault that the minister thereof should not neede to feare the infection of this ¶ Loose those foure Angels Car. Gal. pâ—g 56. duravit usque ad ann 1191 c. The meaning of the commandement of loosing the foure Angels who stood prepared in readines expecting onely wheÌ„ a signe should be given them But what manner of Angels were these were they properly so called and bounde to a certeÌ„ place that they could not stirre from thence untill some speciall leave was given them Certenly it is read that Asmodeus was exiled into the desert of the uppermost Egypt Tob. 8.3 But this worthily may be counted to be of small credit because of the Iewish lyes unto which that people was so given that also Iosephus a man doubtlesse learned and eloquent durst affirme Salomon either first to have invented or at least by his bookes to have encreased the Divelish art of coniuring a spirit booke 8. chap. 2. of Antiquities Thiâ— I say had ben vaine by right unlesse an authoritie of greater waight out of this very booke of the Revelation agreed unto it chap. 18.2 Where it is signifyed that the uncleane Spirits are shut up into certen places as into a prison Which yet neverthelesse seemeth not to be common to all but onely to some certen For howe can all be tyed to limited places when it is free for some to compasse the whole earth Iob 1.7 Of which also some walke about as roaring Lyons seeking whom they may devoure 1 Pet. 5.6 They rule also in the aire the spirit that nowe worketh in the children of disobedience Eph. 2.2 And they are the governours of the world yea the Gods of this world blinding the mindes of the infidels Eph. 6.12.2 Co 4.4 Can they performe these things being absent Therefore some doe seeme to be cast into certeÌ„ places as into a prison some to have more free liberty to walke abroade Yet neverthelesse the impiety of the Magitians is nothing holpen from hence who thinke that they are able to constraine the Devils with a certen necessity of abiding within a circle in a smooth stone in iron steele in a looking glasse in the nayle of a man or any like thing For God hath reserved this power to him selfe alone and to his holie Angels whom often he useth for his ministers in this thing he hath given noe authority any where to such men Neither are these Angels onely Devils but also men who are ruled by their power whom nowe it is a common thinge to be called Angels For the army is made of men as is manifest froÌ„ ch 20.7 Where againe he intreateth of the same thing Sathan goeth out to deceave the nations and to gather them togither unto battell But the Captaines are of the same kinde with their soâ—ldiers Wherfore seeing the order of things hath brought us unto the yeere one thousand three hundreth it is not to be doâ—bted but that they are the Turkes of which iudgement are a great part of Interpreters they are said foure because there were foure chiefe families of them For after the slaughter received of the Scythians Iconium the Princes Palaces being lost and after some yeeres spent in robberies at length they retiring backe they recovered themselves againe and divided among their Princes that of Asia which in short time after they tooke froÌ„ the Romanes The first of which was Carmâ—nus Atisurius the second Sarchanes the third Câ—lâ—mâ—s Cerasus his sonne the fourth Atman as he is written in Gregoras or after others Ottoman to which the same Gregoras addeth the fift Aâ—urius booke 7.1 And so many they seeme to have ben at the first but afterward to have ben brought to foure Laonicus Chalcocondy las saith that in the beginning there were seven booke 1 of the Turkes affaires But he ioyneth a certaine man called Teciem with Ottoman and reckeneth the children asunder from the fathers But it is not a thing to be mervayled at that this confusion of barbarous people could not be represented certenly by the History-writers albeit Gregoras lived in the same time and had the charge of keeping the rolles of the Emperour Andronicus the elder This nation came some ages before from Armenia the countries bordering on Euphrates From which places they did repell easily the Romanes which were wearied longe agoe and wasted with many calamityes But about the beginning of the reigne of Andronicus Paleologus the elder before the yeere 1300. it spred her selfe abroad through Asia even unto the Sea Aegeum But that they should not breake forth froÌ„ some other place then from their fore appointed lists to wit from Euphrates at that time when the raines were let loose unto them God by the helpe of the Catelani drove them againe unto Euphrates These men their Captayne being Ronzerius were souldiours in pay under Andronicus the prowesse of whom was such that for feare of them the Turkes fledde not onely from Philadelphia which then they besieged but also almost beyonde the auncient boundes of the Romane Kingdome as Gregoras testifyeth booke 7.3 This feare therefore did drive them into the countries about the river Euphrates did as it were lay fetters upon theÌ„ for a time Neither was it a small bounde tying them that they could not rage as they would in that their forces being devided unto many Princes every one a part were too weake that they should dare to attempt any great thing Both these impediments were taken away at the time of the power granted them For first of all the Catâ—lani followed not on the victory begun but shortly after went away returning home Secondly about the same time to wit about the yeere 1291 whatsoever by lawfull warre the Christian Princes tooke in Palestina and in the countries adioyning in twelve expeditions and after the possession of 196 yeeres they had lost nowe all
plentifull leave to enioy his presence then in the times going next before Yet howsoever he came downe from heaven he was clothed with a cloude not knowne indeede plainly to the world but covered yet with so great darkenesse that he was to be seene as it were through a lattice He carrieth the rainebowe on his head a notable messenger of the olde covenant and of faire weather both that wee may understand him to be faithfull and constant in his promises and also that the former stormes shal be driven away dayly more and more by little and little untill at length a cleare sky shall returne on every side His face shineth like the Sunne Christ indeede being most glorious at least in that parte in which he is knowne and perceived of men but his feete doe yet burne with fire because his lowest members on the earth must burne yet with a great heate of affliction Although there should be noe danger of perishing in this fire for the feete are pillars yea and that also of Brasse chap. 1 15. For these thinges belong to the same time see chap. 2.18 So therefore Christ carrieth in his owne person an image of the present Church under the sixt Trumpet Which began to encrease againe about the yeere 1300 yet covered with much darkenesse which notwithstanding gave hope of a more perfit restoring in due time in the meane while revealed the most sweete face of Christ which the world had not seene a long time although the faithfull in the meane season were troden downe with manie calamityes 2 And he had in his hande a little booke open To whom fitteth better an open booke then to him who hath opened the seales of it chap 5.5 Because therefore Christ commeth forth with an open booke it is taught that nowe againe after longe ignorance leave shal be given to men to knowe the trueth as wee knowe it came to passe about that time For at once the Turkes began to wax strong in the East and most learned men to arise in the West who maintained the trueth boldly But it is onely a little booke which he hath in his hande to wit a small booke either because the ende nowe approching there should not remaine so many alterations but that they might be contained in a little booke as after in the sixt verse delay shal be no more or rather because the knowledg of men in this time should be slender and small whereunto perteineth the clothing with a clowde as wee have shewed at the former verse ¶ And he put his right foote upon the Sea This grosse Sea of the inferiour world is the doctrine of the corrupt Church as chap. 8.8 No lesse also perteining to them whose is the administration of this doctrine The Earth conteineth the rest of the common people who in name are Christians But the feete are the members of Christ to wit his faithfull servants by whom as it were by feete he walketh on earth Of these the right foote is the stroÌ„ger by which being set upon the Sea it is declared that Christ nowe at length will chuse out some from that vile sorte of Ecclesiasticall men for to be his feete and faithfull members Also the left foote placed on the earth sheweth that he will take out likewise some from the lay people who although they could not compare with the Ecclesiasticall those right feete in excellency of giftes yet they should be made his true members enioy the same honour with them Such right feete were Iohannes de Poliaco Martinus Patavinus Iohannes de Ganduno Michael Cicerius Michael de Coriaria Guilielmus Ockam Gerardus Ridder Iohannes Rochetalada Armachanus an Jrish Bishop Ioannes Wtcklefus and others Christ drew them out of the salt sea of the Popish doctrine whom hee tooke out from the company of Ecclesiasticall men and brought them to sweeter and wholsomer waters of the trueth Out of the lay people he had for his left feet Ludovicus Bavarus the Emperaur Marsilius Patavinus Dantem Aligherium and many others who defended to their power the trueth seene and acknowledged 3 And he cryed with a loude voice as as Lion roareth Hitherto hath ben the description of the Angel nowe the chiefe cause of the things that were to be sealed up is set forth to wit the crying out of an Angell like a bellowing Lion for so the Greeke word signifyeth properly that which belongeth to Oxen and the like beasts Lions are properly said to roare albeit some times it is attributed to Asses and Camels as Hesichius sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make a roâ—ring like unto Asses Camels and oxen But the Angell belloweth bccause he must speake softly and dared not to lift up his voice for there is ioined togither with it he cryed with a loude voice but that he might shewe that the meekenes and patience of the oxen is nowe to be mixed with the courage of the Lion And so indeede Christ as it were revived againe then in his members cryed out strongly which crying out neverthelesse carried a shewe of the bellowing oxen onely neither yet made any man greatly afraid Those first springing up Christian Worthies strove by lamentings and complaining speaches yet neverthelesse they bare a grievous yoke of bondage which they could not shake of whatsoever strugling they made against it ¶ The seven thunders uttered their voice Which as an Echo answered this lowing And these seven thunders are I suppose those Angels of which afterward in chap. 14.6 c. Surely the time agreeth fitly as wee will shew at the place then also their office may worthily be likened to thunder which sounded againe when this roaring was uttered For taking their beginning from thence they made a noise with so great roaring that such as despised the lowing of the Angell should at length begin to tremble for feare of this thunder But it is an excellent thing that the thunders speake not but at the crying out of the Angell even as also the Echo hath noe voice of it selfe but onely yeeldeth againe the voice which it hath received so those restorers of the truâ—th howsoever the world condemned them of novelties brought notwithstanding nothing but that which themselves had learned of God 4 And when the seven thunders c. Such were the causes now is shewed the care of Iohn whom when the seven thunders were heard being about to write a voice from heaven prohibiteth biddeth to seale them up These misteries were to be kept secret as before the booke could not be read as long as it was sealed chap. 5. For these times knewe not what those thunders did speake neither did they marke whereunto at length they would come ¶ And write them not So Aretas the Common translation and other Greeke Copies as though these wordes should declare what that Seale should be to wit not to put in writing but to have it secret for himselfe alone But is any thing revealed privately to Iohn which
he might not publish abroade It is not surely to be thought especially seeing Christ to this ende received this Prophecy that he might shewe it to his servants as before in chap. 1.1 Where to his servants saith he not to any one alone but for the common good of the whole Church Wherefore these wordes seeme thus to be understood as though he should say bring not these voices of the thunders into this place but reserve them to an other more proper and fit Which iudgement certaine printed copies doe favour which read hereafter thou writest or peradventure shall write but although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might easily be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first vowell being altered and the last syllable takeÌ„ away yet I scarse thinke that readings quite opposite one to another are founde at any time Wherefore when it is heard to iug what sense to take that interpretation pleaseth me most of all which alike agreeth to both to wit according to that meaning which wee brought even nowe Vnlesse some would rather have that these wordes and shalt write hereafter be referred to the next visions which follow but that the voices of the thunders should be buried in silence for ever But the former interpretation is more sure that the Revelation was given for a common solace and that therefore those things should be disclosed afterward in their place which nowe are commanded to be kept close Albeit I deny not that some thing may be communicated to the Saincts apart as to Paul who heard thinges that could not be uttered 2 Cor. 12.4 But the drift of the Prophecy is to be regarded More over to what purpose should it be that those things should be overwhelmed with an eternall silence if at leÌ„gth that were to be brought to passe which the thunders spake Therefore let them be sealed for this time in which they were hidden from the world as it commeth to passe for the most parte in their first beginnings afterward let them be written in the place wherin they shall obtaine their ende when the things shall become most plaine by the event That is to say being perfected they should be understood but they should not be knowne as long as thy were to be finished 5 And the Angell which I sawe standing c. lifted up his hand Hitherto of the thing that was to be sealed now it followeth touching the finishing of the mysterie which first is of things to be communicated It is confirmed by an othe that it shal be shortly For in that he lifted up the hand it was done from the old solemne manner of swearers froÌ„ whence to lift up the hande is often times taken for to sweare Gen. 14.22 Numb 14 30. Ezech. 20.5 6 And he swore by him which liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grecians speake by the fourth case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Iohn after the maÌ„ner of the Hebeewes sweare unto me in the Lord 1 Sam. 24.21 But he describeth God by his power which most of all appeareth in creating things wherby he bringeth into minde that he is noe lesse able to put an end to things then to give a beginning And that therefore it is not to be doubted but that he would straightway performe the future worke who in the beginning made all things of nothing ¶ That time shall be noe more So I translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some times signifyeth continuance of time as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time day delay shall mollifie mitigate Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay tarrie defer is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Luke 12.45 Heb. 10.37 Aretas and the common sorte of Interpreters will have it to be understood of the abolishing of time after the ende of the world as if the Sunne and the rest of the starres should stay their courses and noe longer finish their yeerly rounde courses but these things are to be referred rather to the shortnes of time then unto the consummation of the world For otherwise there should be noe speciall comfort but that which had ben noe lesse common to all ages For even from the very beginning of the world it might well have ben said that there shal be noe time after the ende of the world To what purpose also should he sever the parts which are not disioyned by the coniunction but in the beginning of the next verse Time shalâ— be noe more but the mysterie shal be finished Time after the consummation differeth nothing from the consummation Therefore this is the meaning of the wordes that there remaineth a very little time unto the finishing of the mistery Which is the summe of the preaching of the first Angel chap. 14.7 For saith he the houre of his iudgement is come in which is performed that which is signifyed here by the Angel swearing For they belonge to the same time and the argument of the preaching is one and the same For though they held their peace the very restoring of the trueth would cry out that the ende draweth neere 7 But in the dayes of the voice of the seventh Angel He describeth the time of the finishing but that which followeth when it shall come to passe that he shall blowe the trumpet the common translation hath it not right when the Trumpet shall beginne to blow which thing hath deceived some expositours so that they though that this finishing of the mystery should be referred unto the first sounde of the trumpet of the seventh Angell But it shall appeare more clearly then the light after in this booke that this ende is not to be expected at the beginning of the sounde of the trumpet but some longe time after There shal be noe small distance of time betweene the Vials the first whereof shall not be powred out before that the seventh truÌ„pet shall blow as after shal be seen more clearly What then promâ—seth the Angell touching the taking away of time Not that the thing shal be done in that moment but because the space to come is nothing to that which is past ¶ The mystery of God shalb finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be finishâ—d So hath the Common translation the Complutent edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is finished See Theod. Bez. All Expositours which I have seen doe understande these thinges of the last coming of Christ to iudgement Which shal be in the dayes of this seventh Angell yet if the drift of this booke be considered every point of the last time be diligently examined it shall easily appeare unlesse I be deceaved that there is an other meaning of these wordes The whole Prophecy tendeth to that point to shewe what shal be the race of the Church as long as shee must bee as a stranger on earth Which having ben shewed clearly coÌ„cerning the Church of the Gentiles some mention was to be made of the restoring
of the Iewes the which other scriptures shewe that it shall surely come to passe before that there be an ende of the whole frame of the world Neither in examining every minute of the seventh trumpet shall wee finde that the Revelation goeth any further then to the restauration of this people as with Gods helpe wee shall make it apparant in his fit place Which restoring doublesse may well be called a mystery because it is so farre removed from all humane uÌ„derstanding of which there is almost noe hope in them to whom the very benefit perteineth as in many places the Prophets shew Why speaketh the Lord by Isaiah should thou say o Jacob and speake O Israell my way is hid froÌ„ the Lord and my cause is passed over of my God chap. 40.27 And againe Yf so be that Sion saith the Lord hath forsaken mee and my Lord hath forgotten mee chap. 49.14 Therefore I suppose that this calling of the Iewes is this mystery Doubtlesse it is sure that in the time of this trumpet the last ende shall be put to all thinges and therefore wee shall finde noe such conclusion of the seventh trumpet the third woe is past as of the fift one woe is past chap. 9.12 likewise of the sixt chap 11.14 for the Revelation leadeth not thither because neither perteineth it to us to knowe neither is it to be imperted to any creature which the sonne himselfe knewe not as farre as he was a maÌ„ Marc. 13.32 ¶ As he hath declared to his servants the Prophets To whom this mystery was revealed plenteously but which is not understood of our expositours wherby it cometh to passe that the things which the Prophets foreshewe to come the common sort so interpret as if they were past Moses in his most famous songe about the ende singeth this Mysterie Deut. 32. David every wherein the Psalmes So Isaiah Ieremiah Ezechiell and the rest it would be too long even to recken the places Learned men wil be content with this bare disclosing whom it is sufficient to admonish even in one worde that they would seeke another meaning of many places in the Prophets then hitherto they have followed in their expositions If these things are to be understood of the last comming of Christ to iudgement there are not very many words or at the least cleare enough in the Prophets touching this thing But froÌ„ hence wee learne that the old prophecies are not to be finished either in the first comming of Christ or in the calling of the Gentiles but that they reach even unto the perfit accomplishing of the Mistery Wherefore they that doe restraine them into the narrowe straightes of the calling of the Gentiles stoppe up to themselves the way to understand them and take away much comfort from the Church 8 Goe thy waye and take the little booke An other thing to be communicated is Prophecy restored againe to the Church For this commandement sheweth what should come to passe to the Ministers of the word in the times of this sixt trumpet Iohn himselfe for his part seemeth before nowe to have ben furnished sufficiently for the receaving of the Revelâ—tion both by those thinges which he sawe and heard and also endued with the inspiration of the Spirit extraordinarily And if the passing from one matter to an other had ben set forth onely for to teach he would have used the same in their fit places in the rest of the treatise Wherefore I doubt not but that here a type is set forth of the Ministers of that time as in many places elsewhere Iohn representeth the faithfull Therefore as here the booke being received from the Angell and eaten up he should play the Prophet againe so about these times should be raised up faithfull Ministers which should declare the trueth to the world Wee made mention that some godly men about the time that the Turkish tyrannie beganne and the feet of the Angell set upon the Sea the Earth arose forthwith who undertooke boldly the charge of prophecying Which was a notable benefit of God this office had ben banished a long time from the earth put to flight by the hellish smoke which the bottomelesse pit opened by the Romish Starre sent forth nowe it came againe by the grace of God and men were bidden to take the little booke open which the former times had shutte the force of which commandement raised up those which I spake of and many others which followed whom unlesse an heaveÌ„ly desire had inflamed they would not have offerred their lives to so many daÌ„gers which necessarily were to be undergone in so great envie hatred almost of all men But from this coÌ„mandement wee draw this coÌ„mon sentence that men are slow loath to take the paines to Prophecy not otherwise to settle themselves to this office except they be stirred forward of God 9 Therefore I went unto the Angell saying to him give mee the little booke This gifte is to be obtained by intreatie even also of them who have abilitie giveÌ„ them thereunto Wee must desire earnestly of God with Iohn that he will give us the little booke albeit wee be nowe entred into this office And the little booke is given when greater abondance of knowledge is ministred which was most excelleÌ„t in this age now first of all the art of printing bookes being found out by a great gift of God But further these things declare that the men of that time being awaked once of God from their drowsines shall greatlie endevour to profit more in the kindled trueth And surely their industry was notable and their increase in all kinde of knowledg chiefly of divinity so swift that thou mayest say not without cause that they had not so much read as devoured the bookes After Wickliefe the barbarousnes of the Scholastiques being reiected the liberall artes were revived through so happie aboundance of most famous witters that there is none but he must coÌ„fesse that to be the time of devouring bookes ¶ And it shall make thy belly bitter The word tasted in the mouth is sweet but bitter in the bellie that is the knowledge of Gods will is verie sweete pleasant of it selfe but the publishing of it wherby fruite may come to the rest of the meÌ„bers even like the digestion of meate when it is concocted in the stomake is full of troubles and anguish Which thing sometime Ieremy tryed and complained of chap. 15.16 Likewise Ezechiell chap. 3.3 And all none excepted who have runne togither in this race but those newe champions especially I meane of this time To whom doubtlesse the word was so much the sweeter by howe much they came with a more sounde hunger to wit having ben stollen away from the world for some ages and nowe first againe restored by the favour of God whore Ambassage contrariwise was so much the more bitter by how much men were plunged in more thicke darkenesse whom because of the long custome of
here all true Christians are counted as before chap. 1.6 Therefore when Constantine came to the Kingdome the Church began to hide it selfe in a secret place by going froÌ„ the sight of the world into a certen more inward roome Whereunto perteineth that sealing chap. 7. Wherby a fewe of many were severed by some privie marke Neither ought it to seeme mervailous that this separating of themselves from others was made in so great glory of peace and desire to advance the Christian name For when some raised up contentions others coveted much to get honours many travailed with heresies and brought them forth all did bend themselves with all their power to heape up superstitions was it easy in that state of things for any pure syncere and sound thing to abide in his place But the obscurity of the Saincts indeede grew more every day by how much more those foure mischiefes increased The which thing Rome also her selfe granted unwares For doest thou demaÌ„de where our Church was before Luther Therefore thou knowest not But understand thus where thou Rome wert not to wit in the hidden holy place of our God whither shee had runne for succour with all the rest of the Saincts from thyne infection But when thou boastest that thou art a Citie set on a hill which never was hidden but hath flourished with a continuall and manifest succession confesse also that thou art not the true Church and that thou hast founde noe place in that covert of protection ¶ And them that worshippe in it Mete is a common verbe and of a continuall quantity but here figuratively it signifyeth also number thou as if he should say put into the number of nine those fewe who in trueth worship me secretly for there was a certen number in sealing the elect chap. 7. which same thing is declared here in other wordes when he biddeth him to meete the worshippers All the Saincts are sayd to worship on the Altar because they put all their hope and trust in the death of Christ which kinde of sacrifices perteineth not to the Tribe of Levi alone to offer but to everie true godly man likewise And this onely is that thing which discerneth the true Christian from the false and counterfait But that the most in those times worshipped not so on the altar wee must thinke not without cause when it is to be seene clearly from their writings that many who ought to have shined before others in all knowledg attributed to much to their voluntary workes and to their owne holinesse 2 But the court that is without the Temple So Aretas and the Complutent edition doe reade but some bookes have which is within the Temple to wit the court of the Priests in which was the altar of burnt offrings which he mentioned even nowe which court some time is called by the name of the temple Neither is this reading to be reiected rashly For Iohn is not biddeÌ„ to mete this court but onely the Altar of this court And it may be that it agreeth more fitly with that which followeth if the inward court be cast out then if that be cast out which was already without before But both have respect to the same ende that it is nothing to be esteemed whatsoever is more then those foresayd Temple Altar Worshippers For the court is given to the Gentils that is to the Christians as for a name neither this onely but also the holy City which they should tread under foote not by spoiling it like an enemie but in frequenting it daily under a colour of worshipping as in Isaiah 1.12 and that for the space of fourtie two moneths These things shewe clearly what should be the condition of the false Church in those times wherein the trueth should be hidden First it should noe lesse exceed in number and multitude then the people which once dwelt at Ierusalem and was wont when the holy things were done to be in the utmost court exceeded the number of them who executed their office in the Temple Good God howe great difference was there Exceeding great was the coÌ„pany of the inhabitans and of them that continually flocked to the temple howe in the meane time few Priests were there within in comparison of that great multitude which was exercised without There should be the same quantitie of fained Christians in respect of the true and naturall Citizens Secondly it should have her counterfait worshippers dwelling very neere the Temple For they should possesse Ierusalem and the whole court should be theirs How neerly was the court ioyned to the Temple How did it compasse the same round about Ezech 40.5 Good God how nigh was this society Who durst have condemned the court of prophanenesse unlesse the Angell himselfe had commanded it And the event surely was altogither answerable For in those first times when the foure first trumpets sounded what was Athanatius alone unto so greate assemblyes of Bishops What afterward was Basil the Greate or Gregorie Nazianzene unto almost the whole East Yf thou shouldest respect the multitude who would not have contemned one or two in coÌ„parison of so great a rable But if you would respect holines were they not all Bishops Did not all desire to be esteemed valiant defenders of the trueth How easy was it therefore here either by the number or likenes to be deceaved In the last times also there is the same boasting of the holy citie and of the outmost court against the Temple Is not the Church of Rome spread through the whole earth Have the Lutherans heresies as they clatter ever passed over the Sea Have they seene at any time eyther Asia or Afrique or Egypt or Grecia Who can doubt of the Holy Catholike Church which counteth her Bishops even from Peter himselfe by a most certen succession But Rome nowe boasteth of her multitude by how much in time past shee hath flourished in greater number by so much the more is shee nigher to the great assembly treading under foote Hierusalem and further of from this small number lying hid in the Temple wee see in this place the whorish Church most furnished both with multitude and neighbourhood Yf these things shal be sufficient to get the victory thou hast overcome o Rome so well in populous City as in proximity But let them looke to it that are carâ—ied away with the name of the Catholike Church how easily here they may be deceaved of the whore which possesseth the holy City and the very outward court next to the Temple Let them in the name of God weigh the matter in earnest and diligently and not suffer themselves to be beguiled with vaine boasting Let them minde that unto them that looke but of a farre off they seeme all to be in the Temple it selfe who are but within yea the outmost part of the walles but let them come nigher and they shall see most cleerly that those whom even now they thought to be in the most inward roomes
are kept certenly from the holy place with brasen walles Albeit the discerning now is not so heard as it was in time past while the Church had no place in the publike Read but the writings of our men by the grace of God thine eyes shall waxe cleere to perceive the trueth Mayest thou not worthily suspect the Popes craft restraining thee from buying and selling of our bookes and of all familiarity Yet neverthelesse doe thou strive so much the more to knowe the trueth that thou shalt see the same to be hated of thine through the conscience of their owne deformity ¶ Two and fourty moneths The time wherein the true Spouse should lie hid and the false should rule But how great darkenesse is here And noe marveile in so great blindnesse of mans understanding Wherefore be thou present who hast received these thinges that thou mightest disclose them to thy servants to the ende that by thy guiding I may goe safely For to dispell the obscurity it is to be observed first that there is not signifyed in these two and fourty moneths three common yeeres an half going about I hope that the accord of the things hath proved already that the foure Euphratean Angels in the 9. chapter are the Turkes To whom power being given for one houre and moneth and yeere seeing that the three hundreth yeere is nowe slipt away is there any so obstinate who will yet avouch that these two and fourty Moneths are to be restrained togither within the narrowe limites and straights of their owne and naturall-signification Hereunto is to be added that seeing these moneths pertaine to the Beast chap. 13.5 that the same was not yet borne in the time of the revelation For Iohn sawe her rising up afterward chap. 13.1 which thing no where is either said or can be said of the Romane Empire this is certenly that space in which Antichrist shal be borne shall growe be wounded and recover health againe wherein he shall exercise power over eveâ—y tribe tongue and nation shall make the dwelling place of his tyranny the queene of the whole earth in which finally both he himselfe and also all the Ministers of his pleasures shal be altogither given to exceeding riot as is cleere from chap. 13. and 17. and 18. But can all these thinges be performed in three common yeeres and an halfe Peradventure Therapontigonus Platâ—gidorus shall recover life who conquered the halfe part of all nations well nigh within twenty dayes Alexander of Macedonia is compared to a Leopard which had foure wings on his backe notable tokens of his swiftnes that he should obtaine the Empire of Asia in twelve yeeres all that time dwelling in tents neither giving himselfe to any other thinge Dan. 7.6 But Antichrist should for iust cause ride on the very Sunne to subdue all countries none excepted in three yeeres and an halfe and in the meane while to give up himselfe through idlenes to all delights wretched intemperancie But it is more plaine yet after in the chap. 20.4 Where the enemies of the Beast refusing to be subiect to his governement and raigning with Christ a thousand yeeres on earth to with all that space of time in which the Divell is bound and tyed in chaines and the subiects of Antichrist lie dead before the first resurrection doe proove necessarily that the Beast also Antichrist was through all that time otherwise how were they able to resist him not onely commanding nothing but also not living The same thing also shal be minifest from the person of Antichrist which in his place wee will shewe not to belong to one man alone but to a certen kingdome and succession chap. 17. Secondly seeing this account is not common it is needfull that wee recken these moneths after the manner of the other scriptures for almost all things in the Revelation are expressed after the maner of the auncient types But what is that maner Shall every severall moneth note seaven yeeres as the weekes in Daniell It is wholly without all example and reason to compare the moneths to the weekes Neither will the wordes suffer it by any meanes For the Angell sheweth that every eche day is to be counted from whence he noteth commonly this space sometime by two and fourtie moneths some time by a thousand two hundred and threescore dayes as in the next verse and in chap 12.6 But that way whereby the moneths are brought unto the weekes and there is made the number of two hundred ninetie foure yeeres numbreth not the fourth part of the daies Wee therefore thinke that every one is to be reckened and that so many yeeres are to be assigned as there are dayes in these moneths which agreeth wholly unto the manner of the weekes in Daniell Thirdly that these are not Iulian yeeres For these two and fourty moneths make onely a thousand two hundred threescore dayes But so many Iulian moneths doe effect a thousand two hundred seventie eight dayes more Whereupon there wante of the Iulian foure score dayes and some what more how many yeeres the thousand two hundred and three score dayes doe lacke every one by it selfe being taken for one yeere of the thousand two hundred three score Iulian yeeres What moneths then doeth the Angell use here Not the Lunarie nor Iulian but onely the AegyptiaÌ„ moneths every of whâ—ch consist of thirty dayes He hath shewed that according to the custome of this nation onely wee must recken the moneths because it was it that should kill the Prophets of the Lord and in the streete of whose great city they should lie troden under foote unburied for a mocking stock after in ver 8. After the manner of these moneths wee have limitted by thirty daies every of those five moneths chap. 9. Fourthly that this account is not to be begun either from the passion of the Lord or any other time which went before this writing For as wee have told you divers times these wordes I will shewe thee the things that must be done hereafter in chap 4.1 will not beare it Neither by and by after the giving of the RevelatioÌ„ For next after followeth the dwelling in heaven the cloathing with the Sunne the crowne of twelve starres and the Moone trode under the foote chap 12.1 For with all this glory shined that first most holy Church or else wee can not finde to what times wee may referre it But of what sort I pray you is this space of two and fourty moneths Namely of a most waste wildernesse of sackcloth uncleenes corruption and lamentable deformity As touching that the wordes are expresse that this wonder appeared in heaven where afterward the Dragon warred at length throwne headlong from thence chap. 12.7 c. But what had the Dragon to doe in heaven but that he might lie in waite for the woman travailing with childe From whence also did the woman flee if shee dwelt in the wildernes before the time of her
placed in equall dignity with the Holy Scriptures Here the Interpretation of the Scriptures was taken away from the Scriptures and made subiect to mens pleasure but chiefly to the Popes Ever since the world began the Holy and Sacred Scriptures were not so much abused both openly and by publique authority ANTIOCHVS in deede a good while since inflicted a grievous wounde in commaunding the Holy Bookes to be burnt in the fire Likewise DIOCLETIAN and other Tyrants But the iniurie of these TRIDENTINE FATHERS is farre more grievous For they were Ethniques enemies stricken with a certen fury and madnes wholly repugnant to all the trueth These alone wil be counted CATHOLIQVES very great and chiefe friends the thing a long time and much consulted of guided by mature and ripe iudgement the very PILLARS and upholders of the TRVETH and upon whom noe spotte of errour can be cast How must it needs be that their act was of no authority and these men of very great neither is there cause why any should obiect Marcion the Eucratites Cataphrygians and such monsters of which some reiected one part of the sacred Scriptures and some another at their pleasure There is very great difference as touching the greatnes of the hurt betweene the dotages of obscure Heretiques and the deliberat actes and Decrees of an gathered Councell especially which chalengeth to it selfe to be credited with out exception It is therefore a thing especially worthy remembrance and worthy that the Church should be put in minde of by so notable a Prophecy The event and time doe consent so wonderfully that every equall arbitratour will easily acknowledge that I have not willfully sought this interpretation but that I have ben lead as it were by the hande to the same by the very order and disposition of the matters As touching the assemblyes of the faithfull which in these last times did first appeare in Germany they were assailed with a most cruell warre the same yeere The same Beast made this warre likewise by the help of the Emperour Charles the fift otherwise a noble man greatly to be cōmāded but obeying the Pope too much through the common errour of the Princes From whence not without cause that is attributed to one which being proceeded from two or more yet notwithstanding is done by one ioint endevour The overthrowe in this warre was received about the two and twentieth day of Aprill in the yeere following to wit 1547 when the armies of the Protestans were put to flight Iohn Frederike Duke of Saxonie himselfe Ernestus of Brunswick the Lātgraves sonne and not very long after the Lantgrave himselfe were taken Which calamity stayed not in these fewe but also afflicted many others both Governours and Cityes which partly yeelded themselves of their owne accord partly were wonne by force In one moment sayth Beza bewayling the misery of that time seemed to be overthrowne whatsoever had ben builded up in so many yeeres and with so great labours and they onely were counted happy of the most part whom sudden death had taken away from these hurlie burlies such are his wordes The remembrance of that time is sorrowfull to all the godly when the holy and wise Princes inflamed with a desire onely to defende the trueth not themselves alone but the Churches togither with them which as newly borne did lament among the weapons came miserably into the power of the enemies But now was the time of darkenesse in which these two Prophets must be killed and made a mocking stock Although wee must reioice in the same adversities which ar a calling to remembrance of the divine Prophecies confirming certenly the confidence and faith of our hope as saith Tertullian in his Apologie 8 And their corpses shall lie There is this difference betweene Antiochus the Romish Beast He in burning up the bookes of the Lawe would not have so much as the karkeises to remaine This sufferred the dead corpses but onely for a mocking stocke and for a greater ignominie The cruell Beast is not satisfyed with blood but desireth some more grievous tormēt For their pierced corpses are cast forth into the streetes of the great city that they might be a spectacle to all men and an ornament to the triumphe of the Romish Beast And what other thing of these Scriptures now remained then a very karkeise wholly without all authoritie power and life when all interpretation was brought to the Apostolique Chaire neither might they mutter any thing at all which the Bishop of Rome should not breath into them The Spirit speaketh so exactly that he may leave them noe tergiversatiō He knew that the Pope of Rome whatsoever he should doe against the truth would boast neverthelesse that to him nothing is better of more account and more inviolable then the Scriptures themselves But that noe man may be deceived with a bare name the Spirit speaketh evidently that after the Tridentine Councill noe Scriptures should be in the possessiō of the Romanes but a dead carkeise of noe strenght and power ¶ In the streetes of the great citie which spiritually is called Sodome and Egypt This great City is that whole dominion of which Rome is the mother City in which sense the tenth part of the city falleth after in the 13 verse A street is some part of the Romane dition wherein this spectacle is exhibited to be seene the ioy whereof spreadeth it selfe through the whole Empire But the great citie it selfe togither with her chiefe citie is described in the rest of the verse and that by two expresse names a notable marke also being added least any perhaps should mistake the city And also for a greater assurance wee are admonished that these names are not to be takē properly but spiritually that is aenigmatically figuratively allegorically The first name is Sodom a city once very famous for her filthines nowe for her punishement a most fit exemple of the tower and chiefe habitation of this great citie For is not the city Rome become famous for her horrible lusts above all the whole world In the iudgement of all the Poete Mantuan hath truly songe of her in these wordes Shame get thee to the country townes if they al 's ' doo not use The same corrupted filthines Rome now is all a Stewes Which is no lesse declared by an other taking his leave of Rome thus Rome farre well nowe I have thee seen ynough it is to see I le come againe when bawd I meane knave brothel beast to be But that you may the better acknowledge Sodome heare what a certē man answered to one asking a question touching Rome Say what is Roma Amor Love if backward you it spell Rome loves the male kind Say no more J know thy meaning well Hath not Hieronymus Zeged Mutius declared this plainely in his Cynedicall bookes defending this horrible villany and approved by the Bulles and lettres patents of Iulius the third him selfe With whom Iohannes Casa associated himselfe being
pure Churches as tormenters and executioners vexed them while they lived Nothing is so grievous to the world as that their uncleane lusts should be bridled their filthines reprooved all their actions tryed by the rule of the same trueth But the Churches being now tyed to the interpretation of the Scriptures that is to the Pope of Rome why should not the Papists hope the Pope being of such gentlenesse to his servants that they shall henceforth be no more made sicke by the scriptures Without doubt the most holy Father would smite out their teeth least perhaps they should restraine his little pretie darlings A iust cause of exceeding ioy and great triumphe 11 But after three dayes and an halfe In the yeere 1550 the first day of Octobre after three yeeres and an halfe from that destruction inferred upō the Churches of Germany For at this time the Prophets revived and the estimation of the Scriptures congregations of the faithfull increased maugre Antichrist head and all enemies For the people of Maidenburge who all this time were proscribed of the Emperour and utterly destroyed in mēs iudgement a fewe daies before by George Megelburge at length raising up themselves or rather stirred up of God by a writing spread abroad testify openly to the world their unquailed courage and invincible constancy They detest the Councell of Trent and noe lesse reiect the decree of Basil made by the Princes and the Emperour himselfe They exhorte all to fortitude and shewe themselves to be ready if neede shal be for this cause not to refuse death This surely was the Spirit of life who comming frō God restored againe heart to the Church set up on their feete the slaine Prophets and endued them with such courage that they were straiteway a terrour to the enemies For beside that bolde profession the authour whereof was the heavenly Spirit given to them they stood on their feete in resisting valiantly Mauritius who being sent of the Emperour and ordained Captaine in that warre by publique authority first assaulted them very fiercely They tooke also that George Megelberge kept him in their power in the Citie who had lately given them a great overthrowe And at length when they could not vanquish them by any force peace being made with Mauritius they obtained a very famous name among forraine nations because almost they alone of all the Germanes had taught by their example what constancy can effect So therefore the Church nowe againe stood up on her feete Which thing doubtlesse put the enemies in very great feare For as Sleidane writeth That which was an ende of miseries to the people of Maidenburg was an entrance and beginning of warre against those themselves by whose aide and councell they had ben afflicted For Mauritius partly to deliver the Lantgrave his father in lawe partly to defende the trueth and to have free leave to walke in it which he sawe to have ben holden under some space of time by the iniustice of the enemies prepared warre against the Emperour him selfe But how great trembling arose from hence First the Tridentine Fathers whē even a false rumour was brought them that the citie Auspurge was taken scarce taking their leave of the rest of their fellowes in office slipped out ranne away But when Mauritius proceeded and approched Oenipous where the Emperour himselfe abode he strooke so great terrour into him that he fled away suddenly with great speed togither with his brother Ferdinand More over feare drove him against his will to give leave to depart to Iohn Friderike Duke of Saxonie whom before wee said to have ben taken prisonner least the enemie should referre it to his owne glory Was this a small feare which made the Emperour and the King of the Romanes to flee and dispersed the Tridentine assembly of Bishops Nowe therefore feare came upon the enemies that they should fly away as farre as they cā from her sight whom of late they scoffed at without danger 12 Afterward they heard a great voice from heaven Aretas and Montanus read and I heard a great voice from heaven saying to them come up hither To ascende into heaven is after labours dispatched to be adorned with exceeding honour and glory after the example of Christ who after death overcome was taken up into heaven But whereas a voice was heard bidding them to come up thereby is signifyed that the Prophets should not attaine to this honour by their owne power but should be placed in that dignity by the authority of other men that is to say by some decree of the Princes As wee knowe it came to passe at Auspurge the seaventh of the Kalendes of October in the yeere 1555 when by a publique decree the Emperour Ferdinand the King and other Princes bounde themselves that the religion comprehended in the Articles of the Augustane confession should be permitted free for all men Sleid. booke 26. This decree was the voice saying to the Prophets that they should goe up into heaven And not in vaine but they harkened to the same most willingly chaunging with most desirous mindes their former miseries for a newe granted dignitie as is here said and they went up into heaven in a cloude The enemies sawe this were grieved especially the Pope as was meete tooke it grievously who was thought to solicite the Emperour that he would make voide againe that Edict Sleid. booke 26. 13 And the same houre there was a great earthquake Aretas the Complut Edition and other read and there was in that day It is a common thing for an earthquake to signify an alteration of things as wee have observed at chap. 6.12 And doubtlesse a great change followed after this decree all Europe through The people of Austria require earnestly of Ferdinand their King that the same should be graunted to them which was to the confederates of the confession the same the people of Bavaria crave importunately of their Prince Albertus Which Princes when they sawe that it was scarse safe to be utterly against so fervent desire of men both of them yeeld some what to their people though with an ill will Like things come to passe in many other places whence one might see daylie newe defections from the Papisticall Kingdome ¶ And the tenth part of the city fell The City in this place is the whole popish Kingdome which was diminished in a great part of it when the Germanes forsooke the same I doubt not but the Pope himselfe will confesse willingly that by this fall he was deprived of a large part of his city but togither with this ruine and earthquake were slaine seven thousand men But that which is translated heads of men is in the Greeke names of men for the men themselves as in chap. 3 4. But the kinde of speaking is very significant teaching that God doth not strike men after the manner of Blinde Fighters but to appointe certenly and by name whom he will have to be slaine by
wounding of the whole Popish nation was reserved to this time Which after they heard of our England and Queene overthrowing the Romish impiety burst out altogither devising for us by what meanes soever they could a finall destruction And many wordes are not needfull in this matter Known to the whole world are the Popes curses against us our people being stirred up often to rebellion the bloody Iesuites sent privily daily hired traitours privie murtherers sorcerers the Popes armies set out in Ireland the Spanish navie then which there was never any stronger and better appointed Neither yet with weapons and armour more for fight then with scourges and haltars and things of that sort for torment the desirous inquiry of Philip the Father lately wakened almost from very death concerning our England as though he were to goe by by into that place where the teller of our evill should be noe lesse pleasant to others then to himselfe Rages certenly meete for wicked mindes For these are onely the beginnings of furie although famous notable then chiefly the Papists shall storme when Christ shall enter upon his full Kingdome as after more at large The Pope and Turke shall purpose the last desolation of the whole Church for which cause they shall gather very great armies But the rage of men shall turne the greater glory of God as the Psalmist singeth For by how much the danger shal be greater by so much his honour shall shine the more in delivering his As touching the second Gods punishement begun which these wordes signify and his wrath is come that conteineth the summe of the Vials which therefore are called the last plagues as shall be said in his place The full reward and first of all goods as great as can be on the earth is found in these wordes and the time of the dead that they should be iudged Which things perteine to the Iewes yet strangers from Christ and therefore without salvation and dead in deede but at length they shall be iudged and shall come to the trueth Which Interpretation I have taken out of Daniell Ezechiel and some places of this Prophecy following of which how great is the weight it shall appeare after more clearly The recompensing of the evill in the last wordes and shouldest destroy them that destroy the earth To wit The Pope and Turke and all their servants yet mighty robbers of the whole earth And so is the short summe of the things to be declared afterward more plenteously 19 Then the Temple was opened Therefore it was shut before when it was measured in the beginning of this chapter and because the elect were sealed But now it should be opened noe more to be used to the receaving of a fewe faithfull but that is should extende to an huge multitude of Saincts Neither onely should the Temple be opened but also the most holy place in which was set the Arke of the covenant Into this once it was lawfull for the High Priest onely to enter and that but once in a yeere Now it should be gone into of all Saincts in likewise all the mysteries of salvation being as plaine cleere and manifest to every one as before time they were to the learned and skilfull men all whose study was bestowed in them And who but a very envious anthankefull man acknowledgeth not a most rich encrease of trueth which is come to passe in these last times since the yeere 1558. in which the seventh Trumpet sounded The doctrine was made lightsome in many points more clearly known delivered more distinctly then hath happened in many ages past Neither doe I speake this to boast but to praise Gods bounteousnes and to shewe forth the trueth of the Prophecy Surely God hath begun to consume in his mountaine the forme of that veile which covereth all people and that covering which is spread upon all nations Isay 25.7 He began I say because it shal be taken away more fully when it shal be taken from the Iewes also ¶ And there were lightnings The third part of the signe which declareth what should follow after the opening of the Temple great evils should fall upon the world from the Church increased and abounding with so great riches of divine knowledge The world waxeth leane throug her prosperity and by howe much the Sunne shineth more brightly upon it so much the more are the sicke eyes of it grieved Therefore it desireth that this were abolished and endevoureth as much as it can but prevaileth nothing by endevouring unlesse to call forth lightnings upon it selfe and those evils which are rehearsed But this is onely a briefe foreshadowing of the things the patterne shal be mote lively set forth afterward CHAP. 12. AND there appeared a great wonder in heaven a woman clothed with the Sunne under whose feete was the Moone and upon her head a crowne of twelve starres 2 And being great with childe shee cryed traveiling in birth was pained that shee might bring forth 3 And there appeared an other wonder in heaven for beholde there stood a great red Dragon having seaven heads and ten hornes and upon his heads seaven crownes 4 Whose taile drewe the third part of the starres of heaven which he cast to the earth And that Dragon stood before the woman being ready to bring forth that when shee had brought foorth he might devoure her childe 5 And shee brought foorth a man childe which should rule all nations with a rod of iron and her childe was taken up unto God and his throne 6 But the woman fled into the wildernes where shee should have a place prepared of God that they should feede her a thousand two hundreth and three score dayes 7 And there was a hattell in heaven Michaell and his Angels fought with the Dragon and the Dragon fought and his Angels 8 But they prevailed not neither was their place found any more in heaven 9 And that great Dragon that olde serpent which is called the Devill and Satan was cast out which deceaveth all the world he was cast I say into the earth his Angels were cast out with him 10 And I heard a loude voice saying in heaven nowe is salvation and strength and the kingdome of our God and the power of his Christ because the accuser of our brethren is cast downe which accused them before our God day and night 11 But they overcame him by the blood of the lambe and by the word of their testimony and they made no accounte of spending their life even unto death 12 Therefore reioice ye heavens and ye that dwell in them woe to the inhabitans of the earth and of the sea for the Devill is come downe unto you full of great wrath as who knoweth that he hath but a little opportunity 13 When therefore the Dragon saw that he was cast unto the earth he persecuted the woman which had brought forth the man childe 14 But to the woman were given two winges of a
wherin a Dragon was painted thrust thorough with a dart and layd under his and his peoples feete see Euseb upon the life of Constantine in the third oration leafe 137. a. 9 And that Dragon was cast into the earth That is beiond the boundes of the true and holy Church not onely among the prophane nations but also all other people altogither without true godlines howsoever peradveÌ„ture they pretended a shewe of it and are marked with the names of Christians That which is here called the heaven and the earth was in the former chapter called the Temple and the Court. In that the Church lay hid in this the Gentiles ruled a people who because of their vicinitie did take to themselves the name of the Church Therefore the Devill being cast unto the earth he is thrust out togither with his Angels into this court having receaved power to vexe the whore who lately exercised all his strength against the true spouse 10 And J heard a great voice The Song of triumphe of the Saincts celebrating God for his great benefit which first of all is declared by those things wherein the benefit it selfe consisted in this verse afterward it is set forth by his causes ver 11. by his effects ver 12. The benefit it selfe in respect of men is safety the tyrants being destroied who did labour to satisfy their hatred with the destruction of the Christians in respect of God it is the glory of his might of the Kingdome and power of Christ For then his power doth appeare when he utterly destroyeth abolisheth his enemies Also his visible Kingdome is seen after a sort when he placeth godly Princes in the governement of the common wealth from hence likewise the power of Christ was much declared which before seemed weake being so troden under soote by the enemyes neither punishing them according to their deserts But Christ now by taking unto him the Kingdome declared sufficiently that the former want of punishement and sufferance came not from imbecillity but onely from patience In respect of the Devill this benefit was a iust reward of his ungodlines who coÌ„tinually accuseth the godly before God But we must observe that the servants are noted with the same names wher with the Pâ—â—â—câ— himselfe is named because there is an equall good will to hurt in both although hiâ— power be greater But this accusation are those taunts reproches railings with which the spitefull enemies overwhelmed the Saincts continually obiecting unto them the suppers of Oedipus incests adultery mutuall lusts murders conspiracies against Princes pestilences famine burnings and whatsoever publike calamity there was of which and the like things the auncient History is full Surely the children learned of their father the Devill that auncient false accuser so as it is not to be wondered at if wicked men doe excell in the same arts 11 But they overcame Who The Angels of Michaell for now the streÌ„gth of the souldiers is commended the praise of the Emperour being celebrated in the former verse But as touching the causes of the victory the principall is the blood of the Lambe the instrumentall is the synceritie of the faith and a very great constancy even unto death The blood of the Lambe is the fountaine of all the benefits which the elect enioy either in this life or in the life to come For his sake alone God both delivereth his people from all the miseries of this life and at length will make them ioyfull with eternall felicity The integrity of faith is shewed in the next wordes by the word of his testimony that is by the truth of the Ghospell which they professed freely boldly Before it was alwaies called the testimony of God or of Iesus as in ch 1.2.9 ver c. here it is called the testimony of themselves which kinde of speaking neverthelesse commeth to the same ende For it doth not respect the subiect of which but in which In the last place is their constancy because they esteemed more of the truth and faith in Iesus then of their owne life It seemeth to be a comparative speach as if he should say they loved not their soules even unto death more then God But this last member of the comparison is wanting uÌ„lesse perhaps they loved not be put for they despised But even so the force of the comparison remaineth to with they despised in comparison of the truth This is a notable constaÌ„cy of the Saincts that by no tormeÌ„ts they could be remooved froÌ„ faith in Christ For which cause at leÌ„gth God gave uÌ„to them the reward of victory But observe how this soÌ„g of tâ—iumphe addeth those things which were wanting to declare the coÌ„dition of the first Church we have seen by the description of the woman that shee was famous for souÌ„dnes of faith purity of actions sincerity of the teachers also we have understood that she was destitute of a pâ—tron for because that in great sorow and griefe shee brought forth a sonne Adde to al these from this triumphant song that the enemies of the truth heaped all reproches upon the Saincts they used a great violence to their power yet the faithfull could not be remooved eveÌ„ with the losse of their life froÌ„ their holy profession wherby it came to passe that those times were made famous by almost an infinite number of most couragious Martyrs 12 Therefore reioice yee heaven c. The fruict of this benefit is the ioy of the Saincts the sorrow of the wicked For why should not they triuÌ„phe having attained safety seeing the glory of God so notably amplified But many calamities doe remaine true but these shall not touch the Saincts whome God hiddeth in his tabernacle And therefore he seemeth to say yee which dwell in them because this is heaven that the temple or tabernacle wherein the Church lyeth hid from whence at length it shall goe into the holy mountaine to an everlasting habitatioÌ„ before in chap. 11.7 c. 2 Cor. 5.1.2 c ¶ Woe to the inhabitans c. The effect in respect of the wicked is a very great sorrow for these are the inhabitans of the earth and the sea And from heÌ„ce may be confirmed this metaphoricall signification of these wordes For if the earth be properly taken the Devill should be in like sorte trobelsome to all the Saincts who dwell togither with the wicked and unseparated Moreover who are the inhabitans of the sea besides men The Devill doth not spit out his poison upon the whales Neither doe good and bad men dwell togither lesse in Ilands then in the continent land Thus therefore we doe distinguish that the inhabitans of the earth are every wicked multitude either of Heathen or Christians who have onely a counterfait shew of religion But the inhabitans of the sea are the Church men as they call them who profer to their false Christians grosse foule saltish and bitter doctrine which doeth rather bring to the
had graunted of his owne accord Italy to the Gothes which he had no hope to be able to retaine VVhat could he expect from the VVest every country wanting helpe so farre off were they from being able to succour others Therefore O Pope thy wouÌ„d was deadly whereof no remedie appeared from any place ¶ But this deadly wound was healed The third condition of the Beast coÌ„sisting in his dignity recovered by the healing of the head VVhich began at the yeere 555 when Iustinian being Emperour the Gothes were destroyed in Italy bâ— the valiantnesse of 〈◊〉 Nâ—râ—â—â—â—â— The Emperour played the Physitian maniâ—estly for first he tooke away the noxious humours by â—â—pressing yea rather utterly abolishing the Barbarians afterward he powred in wine oyle That Decree of Iustinians new constitution 131 wâ—s a most pleasant ointemeÌ„t Wee ordaine that according to the Decrees of the holy Counâ—â—lls the most holy Bâ—shop of auncient Rome shall be the chiefe of all Priests Hâ—â— much was the wound amended hereby But Phocas the Parricide afte◠〈◊〉 yeeres more or lesse that is in the yeere sixe hundreth and sixe finiâ—hâ—â— the cure bound up the wound healed it up into a skarre Hee did gâ—aunt unto Bonifâ—ce the third that the Romane Bishop should be counted Vniversâ—ll not onely that he should goe before the rest in order honour as Iustâ—nian decreed limitting the Primacy with the bounds of holy Concills bâ—t who should have the whole world for his Diocesse the Bishop of CoÌ„stantinople strove afterward in vaine from whom the Primacy was given by the sentence of the Emperour Now he perceived that the wound was healed and that therefore it was superfluous to pleade any more for this matter And certenly not very long after the Pope Leo second shewed that he had recovered health when about the yeere 680. by the warres of the Emperour he compelled Felix the Bishop of Ravenna to acknowledge the Bishop of Rome for his Lord and that the Bishop of Ravenna should not rise up any more it is ordained by the authority of the Pope That afterward the election of the Clergie of Raâ—enna should not be of force unlesse the consent of the Romane Pope were added to it Sabellic Ennead 8. book 7. Thus was the wounded head cured which being healed did more hurt the Christian world then before he received the wounde ¶ And all the world wondred followed the Beast Now he declareth how great the recovered dignity should be first by the honour which the worshippers of the Beast should give to him this honour is in admiring in this verse also in worshipping both the Dragon the Beast in the following And he speaketh significaÌ„tly after the Hebrewes manner to wonder after the Beast which is as much as in wondring to follow the Beast that is to give up theÌ„selves wholly to be ruled by his Empire as the Israelites going a whoring after their Idols forsooke the true God coÌ„secrated theÌ„selves to the worship of them They who so admired the Beast are the earth that is men savouring the earth altogither straÌ„gers froÌ„ the heaveÌ„ly city But how many is the nuÌ„ber of them All without exception For he saith the whole earth Therefore it should come to passe that the Beast after the head was healed should rule with farre larger boundes then before Prosper said that Rome was more ample at the first receiving of this dignity by the tower of religion then by the throne of power Which seemeth to be understood rather of the consent of the trueth then of the dominion of the Citie of Rome although then it was doubtlesse large The trueth was propagated further then the Romane Empire But Britanny had not yet acknowledged the authoritie of Rome in the matter of religion till under the Pontificate of Gregory the fift that is after some hope that the wound should be cured Augustine the Romish Munke forced our countriemen to take upon them the yoke neither did France Friseland Denmarke Germanie Sclavonia depend much of Rome before Bonifacius or Venefride an Inglishman about the yeere 720. brought these countries or the chiefe parts thereof unto the obedience of the Pope of Rome Now therefore was the time when the whole earth should admire the Beast when besides these and other Princes of Europe countries also most remote Ireland Scotland Norway Gothia Sueveland Luten and other nations of Sarmatia honoured the same as some God Let therefore the Pope glory in his universality by how much he hath the greater multitude by so much a surer argument is he that Beast But as touching the admiration it was indeede great some ages before and that of the most famous lights of the Church who carryed away with the too much honour of the Beast and not regarding sufficiently to what mischiefe at length the matter would growe did exalte too proudly the preheminence of the Apostolike Chaire Yet did they not wonder after the Beast so as they thought they must embrace all whatsoever he should ordaine but they had one rule of godlinesse and duty to it the sacred trueth Neither were the commendations of those times any thing to that admiration which followed the healing of the wounde Heare Bernard Thou saith he speaking to the Pope art the great Priest the chiefe Pope thou art the Prince of Bishops thou art the heire or the Apostles thou art in Primacy Abel in governing Noe in Patriarchat Abraham in order Melchisedec in dignity Aaron in authority Moses in iudgement Samuel Peter in power Christ in an-annointing c. in the 2. booke of Considerat Verily o Bernard thou hast played the foole through admiratioÌ„ Yet neverthelesse I dare not put thee among those who wonder after the Beast considering that I heare thee else where reprooving boldly and sharply the wickednesse of the Popes Cardinals Bishops and other Clergie men The times deceaved thee but there was in thee I thinke somewhat borne of God which at leÌ„gth did overcome the world But of what sorte was the wouÌ„dring of other men who were more blinded lesse fearing God Heare what the Ambass of the Emp. of Sicilia being prostrated on the grouÌ„d cry which takest away the sinnes of the world hav mercy on us which takest away the sinnes of the world give us peace P. Ae. b. 7. VVhat also Simo Begnius Bishop of Modrusium speaking to the Pope Leon in the Councill of Lateran sess 6. Beholde here cometh the Lion of the tribe of Iuda the roote of David thee o most blessed Leo wee have expected for Saviour Adde unto these Cornelius the Bishop of Biponte who shewed his astonishmeÌ„t in the CouÌ„cill of TreÌ„t in these words The Pope being the light is come into the world and men have loved darknes more then the light for every one that doth evill hateth the light and commeth not to the light O Blasphemous Fooles is it not enough for you to adorne the Man of Sinne with the praises of the Saincts
Hildebrand granteth otherwise who in his Epistle to the Germanes said that Henry the fourth being smitten with his excommunication was blasted with lightening And not at all adventures the Spirit doubtlesse ruling his tongue as before time of Caiphas wherby the world might understand how the Beast should make fire to descende from heaven But there is no neede that wee should seeke a metaphoricall sense when the History ministreth most plaine demonstrations Of which sort was that thing that Pope Zacharias in the moneth of Iune journeying twards Ravenna in the day time was covered with a cloude against the heate of the Sunne in the night time armies of fire went before him in cloudes Centur. 8. from Polych booke 5. 25. In the same place is rehearsed that a Songe of Felix Archbishop of Ravenna placed by the Pope Constantine in the most sacred confession of blessed Peter the Apostl after a fewe dayes was souÌ„d blacke and burnt with fire see it in the booke of Pontifical they would make men beleeve that it was blasted from heaven But that is more cleere that a certaine Biâ—hop shaking up with many taunts Hildebrand for his privie grudge against Henry was destroyed with lightening and dying cryed Alas I miserable wretch bâ—und with a chaine of fire am drawne to Hell goe yee shâ—we the Emperour that he may repent and make amendes by duties for his hâ—inous offense committed agâ—iâ—st â—od against S. Peter and against his Vicar unlesse he had leiffer follow after mee going before to everlasting punishments The same day also the Bishop of Spira bearing some evill will to Hildebrant gave up the Ghost CeÌ„t. 11. from Avent booke 5. of Chronicles Did not the Ambassadours of Armenia see upon the head of Pope Eugenius while he celebrated the Masse at Viterbium a beame of the Sunne shining with most cleare brightnes and in it two doves ascending and descending Centur. 12. In the City Barra when Innocentius was saying the Masse and Lotharius the Emperour being present there appeared a golden crowne wheron sate a white Dove under the crowne hanged a smoaking Câ—nsâ—r and beside it two burning firebrands In the same place from the Chron of Saxe What can be more cleare then these thinges Wherefore now I thinke that the Iesuites will not deny how that nothing doth here hinder but that the Pope of Rome may well be the Antichrist Concerning the third miracle wee shall see in his place in the 15. verse afterward 14 And he seduceth the inhabitans of the earth Therefore these wonders ar not true but false and lying such as are Antichrists according to that of Paul with all power and signes and lying wonders 2 Thess 2.9 Although they are not called lying therefore because they are meere delusions in which there is nothing beside a bare shewe onely but partly because they differ very much from true howsoever they shal be wonderfull as which exceede not the powers of Nature done by the power of the Devill by a way unknowne to us whereupon they affect the beholders with great admiration partly for that they pertaine to the establishing of errour and lying For whatsoever belongeth to the commendation of any thing what soever which is contrary to the sacred trueth of the Scriptures it is that lying signe howsoever it is permitted of God to be very marveilous both for to try the elect and also to delude the wicked whom God by his just judgement giveth over that they should beleeve lyes which would not receive the love of the trueth as in the second Epistle to the Thess secoÌ„d chap 10.11 To which rule that cannot deceave if wee examine those apparitioÌ„s which are said to have bene done at Spandavia Birthinum other places in Germany in the yeere 1549. those glorious Angels shal be Devils traÌ„sformed into Angels of light as 2 Cor. 11.14 Let it therefore be true which the Papists boast of their miracles and admit that it were done in very deede which is put in writing by their men Yet neverthelesse while all those things doe carry away men from the trueth to errours and superstitions they are wicked they are lying wholly of the same kinde of which is this fire that the Beast bringeth from heaven ¶ Saying to the inhâ—bitans of the earth that they should make the image of the Beast These wordes as they are in the Greeke may be referred to the Beast himselfe as thou he should say speaking to the inhabitants of the earth that he had made an image of the Beast c as though he would render a wonderfull reason of his workes declaring that he had done all thinges for this intent that the former image of the Beast might be revived Or they may be referred to the people as all Interpreters doe translate saying to the inhabitants of the earth that they should make c. as though it were written saying that they should make c. Which is the ende of all these miracles that the first Beast might be placed in honour with men and it is in the power of the people to make this Image For unlesse they give honour there should be no glory for this Beast But to make an Image to the Beast is with the Greekes spoken in the third case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is this difference that a man maketh an image of some body as a Painter or Carver of Images who fashioneth an Image for gaine or for his minde sake but he maketh an Image to some body who maketh it for the sake or honour of some body But this Image is not any coloured picture or image made of any matter For all must be slaine that will not worship this in the next verse but an Image made cannot come unto all men unlesse either it be carried through all countries or if it shall have a fixed place all leave their dwelling places for to goe thither into a straÌ„ge country Furthermore this Image shall effect by his owne strength that whosoever shall refuse this worship he may be killed as in the next verse But this power is greater then can agree either to a picture or Image howsoever wee have read that some have spoken at some time by the cunning of the Devill Neither are the Images of living men wonte to be thrust upon the people to be worshipped Images indeede may be set up for living men but onely for civill honour not religious worship Therefore this Image is not any picture of the body but a lively and expresse figure of honour Kingdome power which the second Beast should carry of the former For this is that which the second striveth for that in his person the first may be revived VVhich his wicked ambition is declared most significantly in this kind of speaking For first when he desireth earnestly an image to be put to the first Beast by the same he sheweth that he doth require no newe thing but onely
even from this part also for the Beast before time did pursue the GreciaÌ„s with so great hatred that although he sawe them miserably spoiled of all their neighbours would suffer no aide to be carried to them from the VVest untill Michaell Paleologus about the yeere 1273. at Lions in Fraunce agreed with Gregory the X. to make himselfe and all his people subiect to the number of the name of the Beast that is promised that all his people hereafter should give all soveraigntie to the Latine Pope Therefore of the three markes the Character pertaineth to great States and the Clergy as Sonnes The name to the people and common sort as boundmen But the number of his name to the Grecians being strangers 18 Here is wisedome he that hath understanding c. Now he exhorteth us to number this name From which exhortation if wee shall consider it diligently some things may be learned by which wee shall be lead into the true knowledge of the name For first why should he require diligence rather in the number of the name then eyther in the marke or in the name of the Beast It is manifest that this exhortation belongeth to the third member But the Character or name of the Beast had served for a more certaine knowledg and made more plaine VVherefore their affection was to be stirred up rather to the searching out of these things from which they might hav hope of a greater fruit The reason why these are omitted and that alone is set before us to be considered seemeth to be this because the number of the name might beginne at what time Iohn wrote The Character and the name had not yet taken beginning even as neither the Beast himselfe as wee have shewed from whence they came under no accounte or understanding The names indeede of Bishops were common even in those first ages but the state of them then was of an other sort then after that they were turned into a name proper to a certen man The exhortation hath respect to the same ende Here is wisdome let him that is endued with understanding count the number How great a torment had it ben to learned meÌ„ of that age to assay a thing altogither impossible VVould they not for just cause have abstained from the labour of seeking of that thing to finde out which they could have no hope The eÌ„devour of divers of them sheweth that this opinion prevailed not in time past as though this wisdome should belong to the time to come in no wise to their time Let this then be the first property That the number of the name might be knowne even to that age in which Iohn lived not onely to himselfe by revelation but also to another by searching out and study Secondly it is expressely delivered that it is the number of a man that is such a name of a man from whose letters of number ariseth this number VVhich yet is not the proper name of the Beast For it was the number of a man before the Beast was Neither could it remaine in one person of a maÌ„ flourishing at that time when Iohn was For then the counting had bene uncertaine doubtfull and impossible But it is the name of a nation passing from one man unto some whole people Thirdly the number shewed obscurely and darkely declareth that it was dangerous at that time to publish this name before all the world For to what purpose is this darke shewing of the matter but to avoide an unnecessary offense Whereunto Paul agreeth but now yee know what withholdeth 2 Thes 2.6 From which it appeareth that the Apostles taught secretly the Churches coÌ„cerning Antichrist the which was not expedient for to be carried foorth into the wicked world Not because through feare of danger they thought it were to be concealed cowardly but because before the Beast rose up when his name yet was not necessary they would have the Church to be without needlesse troubles A fourth common property ought to be added from the former verse to these three which are taken out of this verse to wit that this number doth loose them from the bond of prohibited entercourse of marchandise who doe suffer themselves to be marked with the same All which now being ioyned togither have this summe That the number of name is a numeral name of some mâ—n making the number of sixe hundred three score sixe that might be numbred at that time when this Prophecy was first set out in writing yet neverthelesse shewed but darkely for to avoide unnecessary perill by which at length they ar delivered from the prohibition of buying and selling who doe receive the marke therof Which description will not suffer any more this name to be wandering and uncertaine but shall distinguish some one certaine and true from all the rest For assoone as the names shal be examined by this rule of certaine trueth which are brought of Interpreters wee shall finde how all beside one are absurd Some by a certen property doe resemble this number of which sort I have knowne two The first which Franc. Iunius a most famous man and a great light of the Church bringeth who will have this number to be the Popish learning and the Canon lawe as he calleth it especially in the sixt booke of Decretales added to the five former by Boniface the eight For this number is perfect and divers times rebounding perfectly from his partes neither is there any part of the Popish lawe which is not referred to his head or contained therein The Beast teacheth this name also and maketh it as it were a marke of his people Yet notwithstanding seeing this name belongeth to the Beast farre spent and very olde and not that auncient one which was before his beginning neither the name of any man it seemeth lesse to agree especially seeing here is no danger why a covert speaking of it should be necessary neither lastly doth this name appertaine to theÌ„ who least doe cleave to the Beast of which sorte is the nuÌ„ber of the name above ver 17 but to the Beasts darlings the Canonists whoÌ„ the Pope setteth much by The other is of our most learned couÌ„trey man H. Broughton Adonikam God is riseÌ„ up the name of a maÌ„ in Ez. 2.13 whose posterity ar couÌ„ted there 666. as though Iohn did say there is the same name of the Beast which is of that maÌ„ whose posterity are read to be 666. that is Adonicam A name surely very fit seeing Antichrist vaunteth himselfe above every name on earth But seeing this name signifyeth no more then that which Paul had taught before evidently saying exalting himselfe above all that is called God 2 Thes 2.4 It is not likely that that now should be concealed by a darke speach which before was noised through all the Church VVhat troubles also were to be feared if this name had ben published that in the meane time I may say nothing of this that the posterity of
defiled with women VVell hath Aretas observed that these thinges are not spoken against marriage For what defiling can be there where the bed is undefiled Heb 13.14 VVas this company unmaried and onely of Priests Nay mariage in time past was not forbiÌ„dden even unto the Levites neither is this number made of the Tribe of Levi alone chap. 7.4 c. Certenly neither were the Christian Elders without wives untill Hildebrand who to the ende that his Clergie might not be defiled with chast mariages opened a way to Sodomitry But peradventure there was none in this multitude defiled either by the spottes of unlawfull company or by the infirmity of the flesh Shall wee thinke that repentance is waxen so fraile since Christ came which before he tooke upon him flesh had such power to cleanse Wherefore it cannot be that women should be taken properly in this place but to be defiled with women is as much as to worship Idols whereunto wee knowe that to commit fornication is referred every where in the scriptures as they goe a whoring after their Gods Exod. 34.14 And in Ezechiell thou hast played the whore with the SoÌ„nes of Aegypte that is thou hast worshipped the Gods of the Aegyptians and so in many other places According to which rule not to be defiled with women is the same as not to worship the Gods of women Who then are these women the Locusts the people of the Angell of the bottomelesse pit the army of the Româ—ne Pope which had haire as the haire of women chap 9.8 These bought from the earth consented not to the same Idolatry with the Locusts women neither worshipped their King adoring either the Beast or his Image or in receiving his marke in their forehead or hand or if peradventure for a time they were carryed away with the common errour yet at length they renounced the same by repentance which doth so wipe away all sinnes as if they had never ben defiled with them ¶ They followeth the Lambe whither soever he shall goe Obeying their Captaine Christ in all thinges and hearkening to his commandements onely Montanus inserteth for thus for whither soever he shall goe c. ¶ These are bought from men By the merit of Christs blood saved from the generall contagion and chosen out of the multitude of those that perished least any should attribute salvation to them from that integritie which was mentioned even now That purity was not sufficient to salvation so farre as it is inherent in themselves but the price payed by Christ ¶ The first fruites to God In respect of the exceeding great multitude which at length should embrace the trueth darkenesse being put away chap. 20.5.6 c. 5 For they are without blasme God seeth noe uncleannesse in them upon whom he putteth the most pure robe of his Sonne in him doth he behold the elect in the imputatioÌ„ of whose righteousnes consisteth this most pure integritie of theirs not in the perfection of their owne vertue Aretas omitted before the throne of God and putteth in the place of it that which is taken from the former wordes these are they that follow the lambe 6 Afterward I saw an other Angel Hitherto the generall constitution of the whole Church in as much as it pitched the tentes with the Lambe now followeth the battell begun by a few citizens and first by those who doe set upon the Beast by the word For about the ende of a thousande yeeres after the first flight of the woman into the wildernes as shal be clearly manifest from the twentieth chapter the Lambe sent foorth some light harnessed souldiers who riding about the campe of Antichtist should provoke him to battell and should endure his first assault These three ar Angels the first of which were those famous men who rose about the yeere 1300 Ockanus Marsilius Patavinus Iohannes de Ganduno Arnoldâ—s de Villa Nova Dante 's Petrarcha and especially Iohn Wicklefe an Englishman whose doctrine was more fruitfull then of the rest did sinke in more deeply and tooke such rootes that it could never be rooted out since that time one Angel onely is here rehearsed the type of whom I doe apply to many learned men because in such signes of future things the agreement rather of the thinges is regarded then the unity of the persons he flyeth through the middes of heaven because the trueth now at length after a long time being revived drew with it yet much filth of the earth by which burden being pressed downe it could not straightway fly up into heaven that is it could not attaine at the first to the celestiall purity but shaking the winges it abode in the middes betweene both see chap 8.13 Hence it was that that holy man although he knewe assuredly the trueth in many thinges by whose swift winges he flying up aloft left the common sort of men farre beneath on the earth yet he was blinde in some thinges and much deceived so as he sate in the lowest seates of the Saincts hitherto Therefore the first beginnings of the Church rising againe seteth this Angel in the same place where Gregory the Great was set about the time almost of her greatest ruine as wee have shewed at the 8. chap. ver 13. Having an everlasting Ghospell That is the doctrine of salvation by faith in Christ onely as God hath ordained by his eternall decree It is called eternall as though purposely the Spirit would meete with the offeÌ„se of those times that the trueth restored should in every place be condemned of novelty but he declareth that it is eternall whatsoever men prate which should now shine upon the world by their labour togither also he signifyeth by the same that the eternall trueth had ben banished froÌ„ the earth before thrust out by humane inventioÌ„s Let men therefore see how much they are deceived who doe traduce as newe sprunge up that which was before all ages but doe often vaunt that their owne dreames which the Kingdome of darkenes brought forth but yesterday are as it were of very great aÌ„tiquity This Angel hath the Ghospell to the ende that he should preach it to the inhabitans of the earth that is to the earthly citizens and before this light was brought of that whorish Church To whom now power should be given to open their eyes and to harken to the Heavenly trueth ¶ Saying with a loude voice Now he commeth unto the sermon of the Angel so much the more to be observed because it is the first of the voices which the seaven thunders uttered in chap. 10.4 for it belongeth to the same time Those Tunders followed the Turkish tyranny to which they are added in the tenth chapter or rather began with it and are contained within the compasse of the second woe as appeareth from the eleventh chap. ver 14. This combate of the Angels began at the same time as wee shall make more plaine at the 20. chap. ver 4.5 But in this very
it hath the relative in stead of the coniunction Aretas readeth as our copies but this diversity chaungeth not the meaning 9 And the third Angel and an other third Angel as some copies have it The third should be the strongest of all He should not onely nippe Antichrist with most grievous wordes but also most severely threaten destruction to all who will not depart from the humble service of him This Angel was Martin Luther that began openly to traduce Antichrist about the yeere 1517 who detested this infection more bitterly by how much through the revelation of the Spirit of God he had more sure knowledge of the filthinesse of the Romish Beast The Spirit here attributeth to him a troublous sermon and full of tumult And indeede there is no man who hath tasted the workes of that holy man to whom they seeme not to cast a savour of the heavenly trueth they are in every place so hot and earnest and doe flame with a certen fiery heate yea he came some time to that fervency that he could not stay himselfe from foule and unchast similitudes Many desired a greater moderation and modestie but from hence we may see with what inward motion he was carried The world was sicke of a great drowsie disease which could not be shaken of unlesse he had spoken vehemently dealt roughly and stung them Of which labour he received happie fruit Men were wakened out of sleepe by his warnings and seeing in what great daunger they were by worshipping the Beast they delivered themselves from his snares assoone as they could Therfore they forsooke the authour of their evill and fled unto the salutary trueth A matter of a great troble and sturre But a wheele is not turned about without noise the Spirit in some part doth manifest the trouble that followed by this very great earnestnes of the sermon ¶ Yf any shall worship the Beast He dealeth in earnest and cutteth to the quicke The summe of the sermon is contained in this conditionall proposition if any shall worship the Beast he procureth to himselfe eternall destruction The antecedent parte is found in this verse the consequent is declared by the two sequents As touching the worship it is set foorth first by a double subject the Beast his Image The Beast simple and unskilfull men doe worship who are carried with the present glory of thinges His Jmage the more learned and skilfull who see further and worship the present Beast for the reverend antiquity of succession and that auncient image renewed in this that is present Both are in the same state unlesse they repent Before the worshipping of the Image was common to all chap. 13.15 but where in some respect it is distinguished from the adoration of the Beast it seemeth to consist in this diffeâ—eÌ„ce of learned and unlearned Afterward the manner of worshipping is declared which is done two wayes by receiving the marke either in the forehead or in the hande In the forehead are marked the coÌ„mon sorte of men who by a naked profession doe acknowledge their humble service In the hande the Princes Peeres the whole route of Ecclesiasticall men and the rest of that sorte whose dutie is to maintaine the Beast to their power Why then is the order changed the first place given to the marke in the forehead to which the second was before as which place belongeth to men of lesse reckenning chap. 13.16 Surely that the greater condemnation of those defenders may be shewed as though he should say Every one shal be tormented with fire and brymstone who hath but received the marke in the forehead much more they which have received it in their hand But why is noe mention made of the number of his name Because this token is proper to the Grecians who should worship the Beast by their consenting with the Latine Church chap. 13.17 But this Angell was appointed for the people of the West part especially Greece also being destroyed by the desolation of the Turkes But thou must observe that this worshipping is performed not by falling downe on the ground but by acâ—nowledging a soveraigntie in which maÌ„ner they may worship who never sawe the Beast 10 He shall drinke also of the wine of the wrath of God The consequent part of the conditionall proposition describeth the destruction of them who worship both by the kinde of punishement in this verse and also by the eternity thereof in the verse following That first is set foorth allegorically in the beginning of the verse after it is declared by proper wordes in the other parte To drinke of the wine of the wrath seemeth to be a metaphore made by antanaclasis or reciprocation unto the wine of fornication wherby idolatry is signifyed wherewith men are delighted no lesse then with the pleasantnes of wine As therefore men reioyce in their sinnes so God shall reioice no lesse in punishing them for he shall mixe for them the wine of his wrath according to that in Deut. 28.63 Or the reason may be taken from them that doe kill wicked men by poisonned drinkes as once the Athenians other people and at this day the Turkes But what is this pure wine mixt These thinges seeme to be contrary a thing is said to be mixed which is powred in for him that shall drinke although it be not allayed with water but that exposition seemeth to mee to be more probable which will have divers pure wines to be mixed togither which mixture doth much sooner cause drunkenesse and maketh a greater disturbance of the body Water being mingled alayeth the strength of pure wine which tempering is not fit to signify the very great severity of punishement Let therfore the mixt pure wine be iudgement without mercy to the unrepentant ¶ He shal be tormented in fire and brymstone These thinges more properly doe note that the punishement shal be like that which of olde was of Sodome A sorrowfull spectacle whereof is yet at this day to be seen in the world in the ashy earth and in the stinking lake A visible marke doubtlesse of an eternall punishement This punishement shal be taken before the Angels and the Lambe that the torment may be the more grievous by how much it is more known to their enemâ—â—s ¶ And the smoke of their torment These thinges doe declare the eternity of the punishement for the smoke of the torment shal be eternall But the smoke is taken for fire of which it is a token Here it is used for to teach that the worshippers of the Beast shal not only be tormeÌ„ted for ever but also that their torment shall never be hidde from the Saincts who at least shall see alwayes the smoke thereof As touching that he saith they shall hav no rest day nor night by the same he sheweth that their torment shal be continuall also beside that it shal be eternall The repeating againe of the antecedent of the conditionall proposition belongeth to the earnestnesse
casting the clusters of grapes into the wine presse v. 19. after by treading the wine presse v. 20. The shredders are two Angels companions conversant in the same Temple that is both free citizens of the true Church yet lying hid For it was not yet freed from her narrow straights although the Gentiles in the meane time reigned in a great assembly in the court and holy city Which is diligently to be observed seeing the place of the Angels manifesteth also the time when the thinge was done and as it were beareth a candle before us to put away darkenesse Touching the first Angel mention is made particularly in this verse that he had a sharpe sickle that is power to cut off the clusters of grapes and to prune the vine in which thing he should carry himselfe couragiously as the sharpe sickle declareth But he neither sitteth on a cloude neither hath a crowne on his head as the Angel of the harvest ver 14. Whether are these thinges set downe once in common to be trāsferred hither Or whether rather this Angel doth not attaine that degree of dignity in which the former was but that it is of a somewhat lower classe and degree So it seemeth seeing it is not a safe thinge to adde any thing to the wordes inspired of God but upon most certain reason Therefore this Angel is Thomas Cromwell in the dayes of K. Henry the eight most mighty Prince a man with us most famous Earle of Essex keeper of the Great Seale who came out of the Temple which is in heaven a syncere favourer of pure religion He had a sickle being appointed the K. deputy in matters Ecclesiasticall did apply the same sharply and lustily to the worke yet not endued with any either crowne or diademe being rather a minister of anothers power then an authour of his owne 18 And an other Angel came out of the Altar The second Angel is described by a threefold property that he commeth out of the Altar that he hath power over fire and that he exhorteth his fellow Angel to cut the vine Touching the first it is said significantly to come out of the Altar For so the Greeke hath out of the Altar Theod. Beza translateth from the Altar which expresseth not the force of the speach sufficiently A man commeth from a thing nigh to which he was but out of a thinge within the compasse whereof he was contained But how can he come out of the Altar This may be understood from chap. 6.9 I saw saith he under the Altar the soules of them which had bin killed This kinde then of speaking declareth that this Angel is an holy Martyr such as they are who have a place under the Altar But they that lye under the Altar must needs come out of the same when they goe any whither But whereas there are many kindes of Martyrdome for some are consumed by sword some by an halter some by wilde beasts other some by fire that it may be understood of what sort this Martyr is it is added that he hath power over fire that is to say that he sufferring and overcoming the torment of fire for this is to have power over fire he gave testimony to the trueth But that in the third place he crieth to him that hath a sickle it is taught that this Martyr is described to be such an one rather because of the future combate then passed victory For a Martyr that is dead cannot exhorte to any excellent great act The example of his constancy may stirre up the minde to the like courage but it is not granted him to instruct by word unto any peculiar actions as this of pruning the vine is unlesse he were living togither with us This exhortation therefore puts us in minde that Martyrdome was at length to be endured of him not that he had sufferred it before whē he exhorted to these things All which circunstances ioyned togither lead us unto Thomas Cranmer Archbishop as they call him once of Canterbury This was a notable Martyr having power over fire to which he gave his body to be burned for the trueth Whose power over fire was so much the more famous because first having fallen by humane infirmity in subscribing to a wicked opinion repenting by and by and revoking his subscription when he was brought to the fire he would have his right hande first to endure the burning flame because it had ben so ready an instrument of wickednes which being consumed at length he gave his body to be devoured in the same flames He cryeth with a loude cry to him that had the sickle because in the time of King Henry the eight he stirred up Thomas Cromwell by his wordes to make this grapes gathering For being excellently learned and burning with an ardent zeale he could not but hasten forward the worke to his power inflame him whom he saw to be endued with the power to doe it 19 Then the Angel thrust in his sickle Thus farre the preparation now the execution is accomplished in cutting downe the grapes of the vineyard Which Vine is the shining and Princely glory of the Popish Church the felicity whereof was great among us in time past even as in every other it swelled with full and redde grapes it hung on railes aloft made fast togither overshadowing the whole earth on every side with large branches and thicke clusters of grapes For it is knowne the rubbish doe yet testify how all fruitfull hilles were planted with these wilde vines all our Iland through how deepe rootes they tooke with how farre spread branches they did so stoppe up the Sunne that it could no where shine on the corne But when it pleased God at length to punish this wicked people he raised up Henry the VIII who for iust causes being angry with the Pope both shooke of from himselfe the Antichristian yoke also tooke it from the neckes of his people Neither content with this ministery of the Angels partly of Cromwell with his sharpe sickle partly of Cranmer having power over fire In the yeere 1539. he laboured that this whole vine should be not so much cut as plucked up by the rootes and utterly destroyed For hence the Abbeys and Fryeries were pulled downe the Nunries layed evē with the ground and the landes and revenues of olde appointed to wicked superstitions were brought againe to the common treasure and at length being set forth to a publike sale they were solde to divers persons And this is the cutting of the clusters of grapes and the casting of them into the wine presse a thing indeede memorable if wee shall consider it diligently according to the noblenesse thereof 20 And the wine presse was troden without the city This city is the holy Church of God which the Scriptures doe note often times by the name of a city beyond the territories of which this presse was troden how wōderfully doth this agree For howsoever England spoyled
rivers but for to give them a kind of force and edge wherby they may prick the sharper and peirce the deeper How notable the goodnes of God is in this respect towards these last times ther is no man unlesse he be shamefully unthankfull and envious but doth acknowledge For by the paynes of some very excellent for why may I not so cal those learned men which have so greatly holpen Christian religion with their studies many things are made unto us most easy and playn in which the ages past have been much deceived Neither is this a vayn boasting of our times but a true preaching of the bounty of God Notwithstanding ther shal be a time at lēgth whē the light of the Moone shal be as the light of the Sun and the light of the Sun shal be seven fold like the light of seven dayes in the day that the Lord shall bind up the breach of their wound Isa 30.26 as partly by the things that folow wil appeare more manifest Many things ther are in the Scriptures not yet sufficiently explayned but the neerer we come unto that day the more copiously wil the light increase dayly by the neer beams of the rising Sun That I may tel the very thing Antichrist is in deed layd open now long agoe through the grace of God in marvelous manner but seing in these yeeres wherin now we live and wherunto the order of time hath brought us the wayting men of the seat of Rome have felt nothing heavier then that their Iesuits should be put to death which was the sentēce of the vial next before this burning heat of the Sun is to be expected ere long even some greater perspicuity of the Scriptures wherby the man of sin may be more vehemently scorched His filthines shal be discovered yet more wherupon men will the more hate him which wil drive him and his unto such intemperance that he wil gnash and rage against the Sun which hath manifested to the world his so horrible hiew that himselfe shal not indure to behold the same Wherfore I am to exhort you yee learned men whom God hath adorned above others with a singular facultie of perceiving and illustrating the truth that ye would diligently employ your selves in this noble work for the Church You hear what a garlond God hath reserved for these last times Great is the prayse of our Ancestors which first plucked off Antichrists vizar no lesse will theirs be which shal utterly hysse him and drive off the stage Yea they are wont in special to make the triumphe which doo make an end of the battel This onely conflict seemeth to be left for learned men the more are they to be styrred up to apply their studies That which further dooth remayn fyre and soword shal performe and shall not be accomplished by ynk and pen. ¶ And it was given unto him to torment men by fyre The first event it shall torment men with heat But what men why is nothing here added as the mark of the Beast or some such like wherby we may know unto what flock it perteyneth Shall others also be burned with this Sun besides the houshold of Antichrist verily so it seemeth Hypocrites and all others that ar not indued with true godlines whatsoever religion they professe cannot endure that their wickednes should be manifested and reproved by the light of the heavenly truth Wherupon it is no marvel if many other earthly men also which are not of the Popes profession be molested by this heat of the Sun But the words of the next verse which hath power over these plagues seem to be of those men as I sayd which have felt the former scourges also But to what ende is this added by fire seing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burn doth sufficiedtly expresse the burning of the Sun It is that wee may know that the heat wherwith they shall boyle shall not be heavenly but earthly such as is fire to weet envy contention strife and al bitternes of minde For fire is here metaphorical which playnly sheweth that this is not the proper Sun seing it worketh not by it own but by an others vertue Such then shal be the first event that men shall boyl in heat not onely by a secret exacerbation of their mindes but even by open brawles and reproches But shal the Angel of the Sun receave such a reward It had bin better for him to have stopt his vial that it might not distill such trouble unto him But let him not be discouraged God will prepare him a secret place with himselfe to keepe him from the virulence of tongues The same hath been the condition of al the Prophets alway so it is with the holy book that being tasted it is sweet in the mouth as honey but being eaten it maketh the belly bitter chap. 10.9 Wherfore let ungratious men reproch freely so as the manifestation of their wickednes doo move their choler 9 And men boyled with great heat The second effect shal be marvelous unusual vexations when ther shal be no shelter no not in the thickest forrest that men can use to alay their heat Therfore they blaspheme the name of God that hath power over these plagues like the men of Atlas which curse the Sun with al execrations because it parcheth them with too much heat as Herodotus relateth These last words seem to make this plague peculiar unto them that were vexed also with soates and whose fountains were turned into blood Notwithstanding we are not to think that it shal be open blasphemy against God so as his holy name shal be manifestly violated after the manner of the Hethens and them that know not God but that then men doo also commit this wickednes when they difame his truth and use cursed speaking against it such manner of indirect blasphemy it seemeth it shal be ¶ And they repēted not to give him glory A defective speech which is more full in chap. 9.20 as if he should say And they repented not of their workes to give him glory and so after in ver 11. Now therfore see what this greater light and heat shal effect it shal drive men to blasphemy but they shal persist in their wickednes no lesse then before Least perhaps thou shouldst look that they being convicted in conscience should submitt themselves to so manifest truth This therfore take thou knowledge of before that thou be not offended at the obstinacy of men 10 And the fift Angel powred out his vial upon the throne This vial upon the Beasts throne hath for the first event the darkning of his kingdome for the second rage blasphemy darkning of the Beasts brood ver 11. VVho this Angel is we shal see in the next chapter upon ver 17. wher the declaration of this thing is purposed What the Throne is the things that wee have heard before doo sufficiently teach us for it is the City which the Dragon gave to the Beast
that AlexaÌ„der himselfe never boasted of any such wonder in his Epistles Arianus writeth that usually ther is no way to passe through the sea neer Phaselis but when the North winds blow which blew vehemently when Alexander went that way that they seemed not without Gods power to have yeilded them an easy passage But Strabo book 14 writeth most playnly that the soldiers traveiled al the day even up to the navel in the waters So then Alexander passed through the waters that were shollow and not quite dryed up Neyther doo I think can it be found in any record that such a thing did ever happen to any other people then the Iewes The vanity of writers may feign many things but the Scriptures doo challenge this as peculiar to this nation onely I will say sayth God to the deep be dry and I wil dry up thy flouds Isa 44.27 And againe Art not thou the same which dryed up the sea even the waters of the great deep making the deeps of the Sea to be a way for the redeemed to passe over Isa 51.10 And least some should thinke this miracle was onely for the time passt and not such to be looked for ever after he addeth in the next verse So the redeemed of the Lord shal returne and come with joy into Sion c. And in Isa 63.11 where should he be that brought these up out of the sea with the shepheard of his flock which cleft the waters for thâ—se to make himselfe an everlasting name which led these through the deepe as an horse in the wildernes so that they stumbled not It is no marvel therfore if the peculiar note ensigne of this nation onely be putt for the men themselves But what need there a way to be prepared for them Shal they returne agayn to IerusaleÌ„ Ther is nothing more sure the Prophets playnly confirme it and beat often upon it Yet not to the end that the ceremonial worship should be restored but that the mercy of God may shine unto al the world in giving to a nation now scatered over al the face of the earth dwelling no where but by leave their fathers habitations wherin they shal serve Christ purely and sincerely according to his owne ordinance onely A thing of old commonly spoken of by the ancient Iewes which they understood by the Prophets although but narrowly and through the lattisse Wherupon it was berayed with old wives fables both in ages past and so is now at this day The feighned Esdras saw some sparkles of this truth which he overwhelmed with so many and great fictions that he had need be a wary and attentive reader and one of no mean judgement that would gather gold out of that confused heap They entred in saith he speaking of the ten tribes that were led captives at the narrow passages of the river Euphrates for the most high then shewed them signes and stayed the springs of the river til they were passed over 4. Esdras 13.43.44 A Iewish fable but neerer to the truth is that which there foloweth ver 47. The most high shal hold stil the springs of the river agayn that they may goe through c. which agreeth with this place may both of them be understood metaphorically though nothing letteth why it may not please God agayn to shew his ancient power of drying waters up extraordinarily Seing therfore it is certayn that this nation shal earnestly flock unto the Gospel and that in the last times as Paul teacheth Rom. 11.25 and the last period of things is of the vials it is not likely that such a wonderful matter should have no mention at al in this clear Prophesie unto which also here is added the proper ensigne of this nation for whose onely sake both sea river as we read were dried up I am not altogither unadvised in supposing that this is the onely matter here in hand which must eyther be fouÌ„d in this place or be wholly omitted in this book VVherfore after Rome is overthrown and cut off there shal be a common bruit of this new Christian people at the hearing wherof the Gentiles shal be astonished But what are the Iewes Kings why not seing al Christians are Kings Rev. 1.6 and the fowr and twenty Elders which represente the whole company of the faithful doe all wear crownes chap. 4.4 And this magnificent name doth the Spirit give them because it shal be very honourable after so many ages and so stiff stubbornes of that nation for them to come againe as it were by recovery of law unto the truth and religiously and holily with al observance to honour the same having their incredulous and obstinate harts subdued But besides this the whole East shal obey them that not without cause ar this people caled Kings in respect of their long and large dominion Empire But they seem to be called playnly Kings in Isay 24.21 if we diligently mark the words and meaning of the place And it shal be saith he in that day the Lord wil visit the host of the high in the high place and the Kings of the earth upon the earth And they shal be gathered with a gathering as a prisoner into a pit and shal be closed up in the close-place and after many dayes shal they be visited And the Moon shal be abashed and the Sun ashamed when the Lord of hosts shall reign in mount Sion and in Ierusalem and shal be glorious before his Ancients the Kings of the earth are al one who after are gathered into the pit after many dayes are visited and at whose deliverance the Moon is abashed c. VVhich last words are certenly meant of the ful restoring of the Iewes wherfore the first words intend also the same VVhom God in heavy indignation because they refused his Son did thrust into the pit or dungeon for many ages togither and kept them closed up in a very hard prison But at length after many dayes he will visit these prisoners and bring them out of the gayl for whose ferveÌ„t zele and singular study of true godlines the Churchches of the Gentiles as the Moon Sun shal be abashed at this greater brightnes They ar caled the host of the high in the high because the Iewes were the peculiar people of the high God and of his Church which is heavenly wherupon they ar often caled in Daniel qaddische hheljonin the Saincts of the high Dan. 7.22 c. But this is inough to find out the meaning of this place I may not now stand longer upon it I have handled it the more at large for to give occasion unto our men to mind these things more diligently These Kings come from the East because the greatest multitude of Iewes is in those countries and these first of all shal see the truth and embrace the study of it But thou wilt say The Temple is shut until the seven plagues be fufilled which we shewed to be
wealty in former times then at this day but to what ende should he cast in her teeth now her immoderate decking of which he spake nothing when it exceeded by many degrees but also to be tokens to whose riches shee should leane in these last times for wee shall see after in the eighteen chapter and two and twentith verse that this Purple Skarlet Gold Pretious stones Pearles consist in those wares wherby Spaine is signified Therefore let this braverie be to this end to shew that Rome shal most of all glory in the aide of the Spaniards at what time the vial shal be powred out on the Throne of the Beast Otherwise the Spirit would have mētionned the former ages when her cloathing was more sumptuous and exquisite And whither is not SPAINE at this day and hath not bene also since CHARLES the fift the cheife upholder of Rome leaning as readie to fall If any peradventure knoweth not these things let him know at length the things to be so by the testimony of the Pope Clement the eight governing at this day the Romish Church who of late in the yeere one thousand five hundred and nintie sixe being about the creating of some newe CARDINALS protested openly before that although he did this creation of his owne proper motion yet that he had not ben able to deny this duty to the King of Spaine but that he should create some Spanirads because he is the stay of Catholike religion to whom in this decrepite age that was not to be denyed but rather we ought to gratify and content him in this thing as Iansonius doth relate en his Italiques This therfore is the reason of the adorning proper to this time whereat Iohn wondreth as if it were new as after in ver 6. ¶ Shee had a golden cup in her hand Now the fowlenesse of her dishonesty is revealed which is twofold one which shee useth towards men known more famous whom shee speaketh to as it were by name and reacheth thē the cup of her fornication the other regardeth those that are unknowne whom shee allureth by the name written in her forehead in the verse following For shee desireth that no man should avoide her snares Shee commeth forth with a cup as a fit instrument of her lust as once at Rome everie one carryed a token of that trade which he practised For the Spirit hath made mention before of the wine of her fornication and drunkenesse gluttony are most apt stirrers up of lust From whence the whore in Salomon extolleth her prepared dainties Proverb 7.14 Shee hath therfore this cup in her hand reached out to most famous Kings and Princes to whom shee sendeth Ambassadours Cardinals Iesuits and other uncleane Spirits of that sorte who may draw them in and retaine them in the fellowship of the Romish Idolatry In which thing the most vehement desire of Rome is known which spareth no either labour or coast so that shee may by flattery allure them to this wicked society with her Which that shee may be able to doo the more easily the cup is golden very pretious without and in the estimation of men the Romish impietie being set forth with all pōpe of wordes by consent multitude antiquity perpetual succession the very Chaire of Peter and such faire painting wherby it may seeme more pretious then any gold to the unskilfull But within this cup is full of abominations and filthines of fornications that is if the doctrine be tryed and examined and cut to the quicke nothing is so filthy but the fowlenesse of this will surmount it For to expresse this horrible filthines the Spirit hath chosen that kinde of dishonesty which blushing suffereth not speake In one word this whore is of this kinde of Heretiques called Borboritae of whom see Epiphanius in Panario and Oecumenius on Inda 5 And in her forehead a name written An other kinde of filthines wherby shee carrieth written in her forehead most impudently that shee is a common harlot Shee would not have any man to passe by unknown and uncalled but from the inscription to know where he may turne into a whore It can scarce be spoken of how monstrous lust those little sacring belles and sance belles of the stewes were instruments which this same whore Rome used long since as Socrates declareth in book 5. chap. 18. But this name written passeth that impudency For they were silent some time and sufferred the sense to rest from the foule provoquer this inscription giveth no rest to the eyes alwayes running upon them and provoking unto dishonesty Therfore apparell is not inough for her to declare her profession ūlesse also this signe on the forehead be joyned with it which Ivie bush should make her wine vendible O impudency The whores before time were covered with a vaile thou in thy forehead discovereth a tittle written upon it manifesteth thy dishonesty But what is this name Not this word Mysterie as it seemeth which Aretas joyneth with the word written without any distinction of a comma in this manner And upon her forhead a name written a Mysterie great Babylon c. As if the word a Mysterie were the abstract instead of the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysticall as though he should say and upon her forehead a mysticall name written Babylō c. Surely this syntaxe requireth that a noune ioyned with a noune without an article should passe into the place of the predicate as they speake As and in the forehead a name written which is a mystery From which it is manifest that the word Mysterie is not to be written with a great letter in the beginning as if it were a part of the name and the marke of the forehead but to be read togither with those thinges which goe before But the meaning is all one teaching that a certaine mysterie lyeth hid in this name which is otherwise to be expounded then it sheweth outwardly Wherfore the name written on the forehead is the whole period of these words Babylon that great that mother of fornications and abominations of the earth But thou wilt say that no City doth vaunt so to be in expresse words Neither doth the Spirit say so but declareth that this is her true name which Iohn saw written on her forehead in so many letters and syllables howsoever the true Babylō should have a name writtē on it which should signify this same thing in other words by a mystery to wit the Empresse Rome the Pillar of trueth a looking glasse and paterne of all Churches from whose statutes whatsoever shee ordaineth wee must by no meanes departe Distinct 19. Enimvero This is that name painted with great letters on the whores forhead whose meaning if thou shalt search diligently thou shalt see that by a mystery it cometh to the same end to which that did which Iohn saw For whatsoever auncient corruption either hath ben long agoe or is yet left in these our Westerne and
the Inhabitans of the earth shall wonder In giving all honour and service to him being astonied with the renowne of his false dignity which before was sayd to wonder after the Beast chap. 13.3 Yet notwithstanding least wee should thinke that all men should be caryed away into this destruction he numbreth among this cōpany the inhabitans onely of the earth to weet the citizens of the false Church whose names are not written in the book of life O good God how much concerneth it you ô yee Papists to deliver your Pope from all likenesse to this Beast If he be found covered with his hide which this chapter will make more cleare then the light at noone tide you are utterly lost unlesse you shall flee very quickly all fellowshippe with him I pray you as you regarde your owne salvation that lying aside all hatred preiudice and bitternesse of mindes you weigh the matter with mee in equal ballances A great matter is in hande either the vantage or losse of eternall life See you not that the Pope and the Beast did tread in the same steppes alwayes even hitherto Attend to those things which follow wee finde both of them to walke in the same path which the Spirit hath marked out with equall pases and hand in hand But you will cry out that this is a new interpretation yet appointe not the Spirit at your pleasure he stistributeth most wisely according to his pleasure a measure of knowledge to every time Rather regard the consent of the whole Prophecy which will yeeld a most cleare proofe of the truth and esteeme that most auncient which you shall finde true VVhy doo yee suffer your selves to be deceived with the names of them whom the most certen event declareth to have bene verie greatly deceived in very many things of this Revelation This is the notable craft of the Iesuites to call foorth cheifly those witnesses and Interpreters by whose reverend ignorance they may cover and hid the impiety of the Pope there was not so much danger from him to those auncient Fathers living eyther before Antichrist or by and by after his beginning They understood sufficiently that which perteined unto them other things God would have to be wrapped in darkenesse while the fore appointed time should come that the reprobat seing might not see a way so be made opē for his decree awake yee therfor at lēgth opē your eyes to the shining truth which if yee shall behold glistering more clearly then that it can be obscured by false remote calumnies remember that those are not written in the booke of life which have the Beast in great admiration then take advise according to the greatnesse of the thing You also my brethrē for so I esteeme you as long as any hope remayneth I would admonish in a few wordes who through lightnesse of minde desire of novelty within two or three dayes space become Papists It seemeth a pastime to you casting away the truth to fall to the Pope but take heed that in your sport yee perish not in earnest And willingly wipe your names out of the book of life You pretēd that you will be Catholikes but cōsider that whom you hold for Catholiks are reprobates unlesse they shall escape at length frō these tents into which yee fly for salvation But these pretenses of salvation are toies I know what grieveth you eyther want or dishonour at home or a greater reputation of other men But what gaine shal be even the most ample stipend if yee shall loose your soules What dishonour can be greater then to be added in the company of cast awayes Or who hath not honour inough which is counted the childe of God Minde I pray you these things such like and think it not a light matter forsaking the true God to associate your selves with the Divill Behold also what mischievous persons yee doo nourish in your bosome who gladly doo intertaine the Iesuits He which ioyneth you to the friendship of the Pope procureth unto you certen and undoubted destruction How miserable a thing is it with the hazzard of this life to seeke an undoubted losse of eternall life Doo not iudge any longer a thing of so great moment rather by the painted lies of those men then by the very manifest truth Neither doo yee despise my admonition I am ad adversary onely to your errours I desire from my hart that your selves shoul be saved by Jesus Christ Try the things that I say I require not otherwise to be beleeved and when the things are throughly knowen by searching acknowledge the fraud of the Iesuits thrust them out of doores detest these pestiferous men perceive your owne danger and if you have any regard of salvation now at length be yee wise ¶ From the foundation of the world So before was shewed the eternall Decree touching the death of Christ and the force and efficacy thereof in chap. 13.8 Now the same kind of speaking noteth out the eternall election of them that shal be saved Which two things are most neerely coupled togither ¶ Beholding the Beast which was and which is not and yet is Those last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is seeme that they are thus to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is present The difference is that those signify that the Beast remaineth alive in the very destruction as though he should say although in mens opinion he is not yet he is and so both members are referred to the same time as before Iohn saw one of his heads as it were wounded to death which yet was not wholly killed in chap. 13. The other reading noteth out more plainely the third time in which after the hurt endured the Beast should recover which thing Aretas the Complutent edition and other copies distinguish plainely which reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall be present and as Primasius translated shall come Yet that former reading of Theod. Beza may cary the same sence albeit in mens opiniō the Beast of late was not yet now he is In which sense they are to be taken that they may have respect to the Beast comming forth from calamity not continuing in the same For they are answerable to the third distinct time in the beginning of the verse and shall ascend out of the bottomlesse pit as is cleare from the men admiring the Beast who admire not the same contemned and afflicted which should be necessary if the words respected the same time with the member going next before but recovering his dignity contrary to mens expectation and the same greater then he had before as it came to passe in his third change after he was recovered of his wound chap. 13.3 Wherfore the vulgar Latine reading corruptly passeth over this third member making men to wonder at the Beast when he is not which is contrary to the truth of the thing Furthermore it is certaine that it is not to be read in
they which of late triumphed as conquerers now the case being altered were overcome Mauritius put to flight the Emperour and at length compelled him to graunt liberty to true religion as we said in chapter 11 11.12 This free profession of the trueth is this victory which the Lambe wrong from the Emperour against his will And not from him alone but also from the rest which followed Ferdinandus Maximilianus Rodulphus who seeing that they kicked in vaine against the pricke caused noe trouble to the reformed religion I would to God at lēgth the Emperour would set forth the victory of the Lambe not onely by resisting but also by detesting the Romish impostures and by embracing the wholesome trueth it selfe Why mindeth he not that he now followeth unwares the Lambes charriot For it happeneth not by chance but belongeth to a mighty conquerer to make great states of a realme favourable to his Church But whether were it not better to accompany the triumphant charriot a fellow and partaker of the victory then a prisoner and miserable spectacle of the disconfiture received God open his eyes that in rewarding the whore from his vertues he first of the hornes may receive the price of that victory which if hee shall not regard neverthelesse some other shall have it shortly ¶ And they which are with him called and chosen faithfull The Christian sauldiers Mauritius and the armies of the Protestants by which the Lābe got the victory For it pleased him not by sending fire from heaven to overcome the enemies by his owne power alone but by the labour of his faithful servants So then we have these hornes declared by this warre no lesse notable marke toward their ende then the number of tenne was at their beginning so the beginning and ende being known here can be noe doubt of the other race that commeth betweene 15 And he sayd unto mee the waters which thou sawest Hitherto the exposition of the Beast that of the whore followeth and first in respect of the whole dominion the same flourishing in this verse Waters which he mentioneth in the first verse he expoundeth to be people multitudes nations and tongues that is nations of every tongue obeying Rome the Empresse So the Prophets are wonte to signify a great multitude of people as waters doo come up from the North and become a swelling flood Ier. chap. 47.2 And of right doo they attribute this name unto them because of the notable varietie inconstancy and often chāging of their opinions as of waves tossed with the wind whose troublous motions are greater then of any arme or straigth of the sea as saith the Oratour These therfore are the waters of the whore ruling farre and neere what kinde of dominion shee had once while her age favour was flourishing in the last times when olde age should disfigure her forehead with wrinkles they should become farre more shallow narrower as followeth in the next verse ¶ Where the whore sitteth That is upon which the whore sitteth as in the first verse But nations tongues are said two for one as though he should say nations of divers tongues 16 And the tenne hornes which thou sawest on the Beast Now he commeth to the afflicted condition of the whore declaring by whom it shal be brought upon her and how to which he addeth a common cause the will of God in the next verse As touching the words in stead of upon the Beast the Compl. edition which Montanus and Plantine followeth doth reade and the Beast as if the Beast himselfe at length should hate the whore contrary unto Aretas reading the vulgar Latine and Theod. Beza from the authority of very many copies and in very deed contrary to the manifest trueth for by the desolation of the whore which he foresheweth here the Spirit understandeth that calamity that shal be brought upon the Kingdome of the Beast by the vial poured out upon his Throne chap. 16.10.11 Therefore how can the Beast shew himselfe a helper for to abolish and roote out the whore as it followeth from the false reading whose fall he shall take so grievously and immoderately that he shall gnawe his tōgue for exceeding great griefe Furthermore Iohn saw the woman sitting upon the Beast at what time shee commeth forth to condemnation and punishment When then shal be this separating of company which they would have when so great a concorde remaineth even to the last destruction VVherfore it is a vaine thing which Bellarmine endevoureth to stablish from this place that Rome is not the seate of Antichrist because Antichrist shall hate the whore which he granteth to be Rome For he shall not hate saith he his owne seate But the whole assumption is manifestly false and leaneth upon no other thing then a corrupt reading But why dareth he now depart from the vulgar Latine which with so great praises hee extolleth elsewhere and the Councill hath decreed to be authenticall alone The force of the trueth hath compelled him to seeke all corners which if by any meanes he could avoide he knew pardon would easily be gotten of the Councill VVherefore they which shall hate the whore are the tenne hornes not the Beast together with them For the relative of the neuter antecedent is masculine because by these hornes men are to be understood But as in the warre against the Lambe that was attributed to the tenne Kings which was done onely by the labour of one ver 14. So all are said to hate the whore and at length to torment her with the last slaughter which neverthelesse is peradvēture the commendation of one of these For there are not wonte to be many Emperours togither of the same dominion And it may be that even at the rising of the Beast the tenne first Emperours were famous for good will toward the Pope so contrariwise nigh his ende the tenne last shal be for a certaine peculiar hatred to the whore the last whereof shall burne her with fire But I say the last not as though they should cease when the Pope ceaseth but because they shal be no longer his hornes whose nowe they are counted from which it is manifest that the Turke is not hee by whom Rome shall utterly perish but one of the Emperours to whō these hornes agree in beginning progresse and end Neither indeede would the Turke if he knew to provide for himselfe attempt any thing against Rome as long as shee shal cōtinue safe our armies shall doo him no harme Take yee an example o Christians from that victory at Karesta a few yeeres since to wit in the yeere 1596. What was the cause that overcomming ye ranne away headlong by a sudden terrour Why when the Turks sled and left their campe and tents three whole dayes in the fieldes without any keeper on the other side you should runne with violence into a most desperate flight Some men in time past knew not to use doubtfull victory but after the
cannot be purged with any other nitre which day commeth with speed as may be understood from the things before spoken but wee shal heare of a nigher term from the things following 17 For God hath put in their harts Now he sheweth the fountaine wherupon the Emperours should be for so long a time so obedient and why at length they should alter their mindes both commeth from him in whose hands are the hearts of Kings He in his iust iudgement blindeth whom he will and bestoweth the light of trueth on others whom he will embrace with his trueth But which thing is almost incredible that the elect might be more assured of this future iudgement he setteth before their eyes the remeÌ„berance of the time past saying God hath put into their hearts to give their Kingdome to the Beast until the words of God be fulfilled as though he should say as ye know for a surety that overpassed consent of the Emperours unto humble service so certen is this future alienation of their mindes and at length that final destroying which I spake of There is one and the same authour of both Neither let us take it grievously if the iudgement seeme to stay long the divine wisdome hath set a time which to accuse of too much slackenes would be a token of overhastie desire and importunate wish for until saith he the words of God be fulfilled that is until the decree shal be ended and accomplished which by his word he hath foreshewed to be hereafter VVherby is signifyed the time of the fift vial at the powring out wherof shal be fulfilled all those things touching the whore which wil be shortly seing our times have reached unto the fourth as wee have shewed in the former chapter 18 And the woman which thou sawest So was the interpretation of the Dominion now of the Palace which all circumstances omitted declareth most playnely that this woman is the great City which raigneth over the Kings of the earth Therfore this Citie is not the whole state of the wicked whose dominion is no more famous over the Kings then over the multitude of people but a City in deed wel knowen for her rule over the highest among mortal men and so much the more because these words are in stead of an interpretation neither is the Spirit wont to give an exposition darker theÌ„ the things that are to be expounded Therfore it is a city properly so called great indeede and the Lady of other Princes there can be no other such Head City in the Christian world then Rome an abridgement of the whole world the Queene of the nations Lady of Kings and once in warres now in superstition the chiefe to whom even in this decrepite age her former large possessions being greatly minished the Emperours Spanish FreÌ„ch and Polonian Kings yet submit themselves besides other Princes of inferiour degree Therfore this whore can no longer be hid shee is found out at length shee hath ben warned to come to her tryal shee hath appeared her cause is heard shee is found guilty shee is condemned to be burnt I have exhibited unto you the sealed writings of the publike actes neither doo any thing now remaine but the last punishement which is to be left to them for whom God hath reserved this glory So at length wee have now seen the true face of the whore and Antichrist it remaineth that wee examine in few words what the Papists teach concerning these things and especially because if this one cause be throughly knowe tryed the discerning of all other things shal be easie For if the Pope of Rome be Antichrist what need is there to contende about the Church of Rome about the seven Sacraments about free will about good workes or about any other point in controversie It is evident inough to all men that the doctrine of Antichrist is to be suspected avoided detested Therfore my brethreÌ„ strike at this roote throw your axes against it with al your might This one controversie is inough for us All the branches shal be cut down togither with the tree with much labour spared in which respect I will not be loth to digresse to this point a little while A refutation of the Antichrist which Bellarmine desscribeth and confirmeth by such arguments as he can in his 3. book of the Bp. of Rome Chap. 1. Of the common name of Antichrist ALTHOVGH I suppose it cannot be obscure unto any that dâ—sirous of the trueth hath diligently marked the things before written but that the Pope of Rome is the great Antichrist and how long he hath so been yet least the mist wherby the Papists endevour to hide the trueth should dazel the sight of any I have thought it expedient before I goe on with the rest of the interpretation to scatter it all into thinn aier that so the Sun may henceforward shine with clear beams on whomsoever Bellarmine deduceth this whole question into nine chiefe points of which the first is Of the nâ—me of Antichrist the second whither Antichrist be one man or a kind of men The third of the time of his comming and death The fourth of his proper name The fift of what stock he is to be born and by whoÌ„ he is cheifly to be received The sixt where he shall fixe his seate The seventh of his doctrine and manners The eight of his miracl s The ninth of his reign and warrs What is to be minded of these all and how the desperate Papists ar deceived in every of them may be manifest to any by the things which the Angel hath taught us in the former chapter touching the condemnation of the whore For if Antichrist be come and hath fixt his seate at Rome ever since the Empire was taken away from the hethen Emperours then can it not be doubted but Antichrist in a common name is a secret adversary an impious Kingdome and not one singular man that the time of his coming is past and not now to come that his proper name is Lateinos that he is not to be born of the Iewes stock nor to reign otherwhere then at Rome that his doctrine is in name Catholik and Christian that his mitacles reign and warrs ar no other then we have had experience of these many ages But Antichrist came at the sayd time for the Angel hath taugh us that Antichrist is the Beast which was and is not should ascend out of the bottomlesse pit and goe into destruction chap. 17.8 And wee have shewed that the Bp. of Rome from the time of the Hethen Emperours hath long since undergone the three first of these fowr notable chaÌ„ges giving most sure documents of the fourth also Secondly Antichrist is the seveÌ„th head of the Beast which next succeeded the hethen Emperours who made the sixt which then was when Ihon wrote Rev. 17.10.11 Therfore so soon as they ceased came forth he that had the dignity of the next head Thirdly the then hornes
2.18 Yee have heard that the Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal come and even now are there many Antichrists wher the article you say is set before Antichrist properly so caled but none before him as he is cōmonly taken and therfore that the first is one certayn person but this later in general is al heretiks I answer the greatest succour of this cause seemeth to consist in this new feigned force of the article and therfore have wee the coleworts twise sodden set againe before us But we have sufficiently refuted this your eyther ignorance or craftynes in the argument nex before with which this is altogither one and the same Yet least you should complayn that you have no answer Be it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist with an article is some diverse thing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists without an article must it therfor by and by be one certayn persō I deny such an ill coherent cōsequence It may note out a singular kind of Antichrists of whō the Apostles taught the Church so diligently even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked is often a kind of wicked mē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter and so in other In which the article respecteth not one singular but some thing common egregious in his kinde This might have bin manifest to you by Iohn himself whiles he warneth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist was in his time For manie deceivers are entred in the world saith he which confesse not that Iesus Christ is come in the flesh he that is such a one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deceiver the Antichrist 2 Iohn 7. where yet he speaks not of that chief Antichrist which was to come but of some such like sorte By which it sufficiently appeareth that Antichrist with an article is not a singular person The fourth place is Daniel 7. and 11. and 12. Out of the 7. chapter you take those things which are spoken of the little horn ver 8. c. which you say are to be expounded of Antichrist and that for two reasons First from the authoritie of certain Fathers then from the words of Daniel himselfe I answer as touching the authority of the Fathers I know many learned men doo interprete these words of Antichrist but this Apocalypse dispelleth the darknes which taking away the sight before suffred not to behold the thing it selfe For it teacheth that that little horne differeth much frō this Antichrist whom Iohn describeth For Antichrist is one of the heads of the Beast which is of many formes both in Daniel and in Iohn but a little horn is onely some addition ioyned to the head Moreover this ariseth after the ten hornes but Antichrist riseth togither and at one houre with al his That subdueth three horns under it the other unsubdued are eyther foes of the same or at least freinds of equal power but Antichrist is over al the 10. horns which willingly serv him until the appointed time Finally that is caled little Antichrist is not litle who hath power over every tribe tongue and nation Apoc. 13.7 who also beareth the whore to whom peoples and multitudes and nations and tongues doo obey and which reigneth over the Kings of the earth Apoc. 17.15.18 But you wil say it may be it is caled litle in the beginning not in the full age I answer the chiefest heighth of dignity when he shal most flourish shal lift it self no higher then over the 3. horns which he shal depresse Doubtles the Spirit would have made mention of moe if he had had power over moe That horn therfore is not this Antichrist but if we wil rightly consider the thing it is that Dragon of the sixt vial of this Apocalypse chap. 16.13 namely the Turk for of him and the other enemies that should oppress the Iewes doth Daniel onely speak without any mention of the Western Antichrist as it may be occasion wil be given elswhere to declare more fully This disparitie therfore wil by no means suffer these two to convene in one Wherupon you may now see that we ar not so much to look either who or how many they be that say a thing as with what reasons they so perswade themselves Secondly you say from the words of Daniel chap. 7.24 that this Antichrist whom ancient writers wil have to be meant by the little horn is a singular person for he is not caled one Kingdome but one King who of ten Kings that he should find in the world should take three quite away and subdue the other seven under him I answer first these last words and shal subdue the other seven under him is a very bold comment seing no footstep of them appeareth in Daniel For he onely sayth ver 8. so that three of those former horns were rooted out from before him and againe ver 24. and three Kings shal he depresse but of the subduing of the other 7. he no where maketh mention And how I pray you should he be a little horn if he should destroy three and have cōmand over al the rest These things are unadvisedly brought in by some old writers but worse reteyned by you for to darken the truth But this is little to the purpose for the force of the argument Therfore secondly I say that it is false to affirme because he is caled one King he is one person for the Angel before speaketh thus These great Beasts which are fowr are fowr Kings that shal rise out of the earth ver 17. which yet are not fowr singular persons but so many Kingdomes as your self can not deny The other place of Daniel is from chap. 11 ver 21. 36. where literally is treated of Antiochus Epiphanes but allegorically as Calvin and Ciprian and Jerom you say doo interpret it of Antichrist whose figure Antiochus did bear Therfore seing he was one certayn and singular person Antichrist also must be one certayn person I answer great in deede is the agreement of the wicked and needs must many things in them be found alike who are governed by one and the same Spirit for which cause those learned men avouched him to be the type of Antichrist after a common sort but that the Spirit intended him for the type properly as he is wont in the other scriptures I see not how it can be rightly said It hath not such agreement with that which they make the truth therof as is wont to be found in other types For example this Antiochus is the litle horn of the Goat of whom it is said ch 8.14 that he should rage two thousand and three hundred dayes Shal this be the type of Antichrist Then shal he not reign onely three yeres and a halfe but six yeres and more then an halfe and so an other Antichrist is to be looked for then yee yet feighn Or if you wil have it that al things are not so exactly answerable in the type and antitype
world for a testimonie to al nations from which an argument is thus framed which let me I pray you bring into form that we of the ruder sort may more easily observ the art of demonstration He that is to come after the preaching of the Gospel in al the world he is not yet come Antichrist is to come after the preaching of the Gospel in al the world therfore he is not yet come This is your demonstration wherin we find manie strange and new points never delivered by any Demonstrating Masters namely that principles are used for demōstration which be neither true nor first For as touching truth the proposition is eyther manifestly false or at least doubtful as after more plainly shal appear and therfore not meet for a demonstration Moreover if any would doubt of the minor what strēgth hath it from Mathew what one word is ther in him of Antichrist to come after a general preaching How is this an immediate principle which if it have any credit must borow it from elsewhere Pardon I pray you this my morositie I thought it necessary to make trial of some one of your demonstrations of al which seing we have now a pattern in this first wee shal not need to deal so exactly in the rest but may judge of what sorte al are by the nature of this But your selfe saw how trifling and unworthy a demonstration this was and therfore you flee unto a probable reason which as a propp you put under that readie to fall To cōfirme the Minor that Antichrist is to come after the general preaching leaving now Matthew whole name at first was vainly obtruded Jt may be proved you say by reason because in Antichrists time the cruelty of the last persecution wil hinder al publick exercises of true religion I answer how truly this is said of the publick ceasing of religion we shal see after in the chapter of Persecution In the mean while I avouch that you dispute not so much unskilfully as in deed falsly For time is threefold past present and to come neyther can anie thing be concluded that it is to come unlesse it be before proved that it is neither present nor past Wil you then infer that Antichrist shal come after the general preaching because he cannot be togither with the same But why I pray you may he not be before it Yea what if by this your demonstratiō he must needs be before it Surely neither can he be togither with the general preaching for the crueltie of persecution as you say neither can he come after because Christ saith when the Gospel is preached in the whole world then shal come the end You see nothing to come between the universal preaching the end Therfore by this your reason he must needs come before the universal preaching This is not the least vertue of this undoubted demonstration that it maketh more for your adversaries cause than for your own But say you the adversaries admitt not of this reasō Surely nor your freinds I beleev unlesse it be some foxes that prayse the crow for his sweet singing But I am glad for you that at last your selfe are weary of this demōstration Furthermore you say Neither is there time now to deduce it from the principles therof and therfore you wil prove the thing by testimonies of the Fathers What Have not you time which undertake the most copious handling of all controversies And which bring not forth one argument of anie weight in this cause I know your Iesuitical cunning what you can not doo for needynes that you may not doo for hast unto other matters But let us goe forward and see how you folow both parts of the former argument For the new as it seemeth affordeth nothing but the old nest was to be trimmed that some shew of building might appear First therfore you bring Hilarie Cyrill Theodoret Damascen affirming that Antichrist shal not come til after an universal preaching I answer ther is now no need curiously to inquire into their sayings seing in this thing they teach agreably to the scriptures For Antichrist was to come because the love of the truth was refused 2 Thes 2. And the punishment is not inflicted before the fault Neither could the fault be committed before there was the use of the truth Here therfore I contradict nothing Moreover in some sort I doo grant your proof from the text For the Gospel was to be preached before that great tribulation spoken of Mat. 24.21 But herein you err that you think this is both the last tribulation and the persecution of Antichrist For it is no other than the destruction of Ierusalem as Chrysostome also dooth acknowledge though typically he would hav it referred unto Antichrist Let Antichrist therfore come after the universal preaching of the Gospel But what Hath not the Gospel been noised as yet through al the world In deede so you say though the thing it self be otherweise Christ being to ascend into heaven bade the Apostles to goe into al the world Mark 16.25 And promised that they should be his witnesses unto the utmost end of the earth Act. 1.8 It can not be eyther that the Apostles should neglect that which was commanded or that our Lord should not performe that which he promised Neither wanted the thing an issue as the Apostle teacheth saying that the faith of the Romanes was published through the whole world Rom. 1.8 and that the Gospel was come unto the Colosseans even as unto al the world Col. 1.6.23 You answer that the whole world in these places is not properly and simply taken but figuratively but the Gospel should be preached in everie nation properly and simplie before Antichrist come Which you prove by testimony of Fathers and by three reasons The Fathers are Augustine Origen and Ierom besides those fore-alledged I answer Ther is no doubt but the Fathers doo accommodate their words unto the words of the Scriptures and therfore they often say that the Gospel should be preached in al the world through the whole earth in al lands c. but whither they speake more expressely or no doo signify by name that these kind of speeches are to be taken simply not figuratively may wel be doubted Ierom in his Epistle to Ageruchia saith He that held is taken out of the way and doo we not understand that Antichrist is neer By which it is playn that he understood no other preaching through the whole world than such as was in his time for otherweise how could Antichrist be neer So Gregorie as is before mentioned saith Al things that were fore-told are come to passe the King of pride is nigh Therfore this universal preaching was then doon but not properly as you would have it which as you say is not performed to this day Turn over the Fathers therfore and weigh their words more diligently perhaps though these things were very dark unto them you shal finde no such preaching
the East and unto al the countrie round about by whose wholsomnes a verie great multitude of fish shal be ingendred Ezech. 47. And then after the litle horn is taken away the Kingdom shal be given to one like the son of man that al peoples nations tongues may serv him Dan. 7.14 which Kingdome is not that which shal be in heaven where no distinction is of peoples nations and tongues but shal come in earth and be administred by the scepter of his word Wherupon after the cutting off of this Horn which men commōly doo interpret partly of Antiochus partly of Antichrist but is in verie deed the Turk who shal be rooted out within a while after the true Antichrist ther shal be a most ample promulgation of the Gospel with much larger limits than ever heretofore For then all the nations indeede shal serve him Psal 72.11 and Jehovah shal be King over all the earth and in that day shall Iehovah be one and his name one Zach. 14.19 These things and many such like doo make it playn that howsoever the doctrine of salvation surveyed many lands before Antichrist yet after he is extinguished the tents of the sacred truth shal be much more amply displayed so that into them shal assemble a very great congregation in respect wherof the assemblies of former times have been smal or rather none These things doo the scriptures teach of the universal preaching they are constant firm sure ful of maiesty power mercy if you look unto God and if you turn your eies unto our selves they are no lesse full of al joy and confort Wheras on the contrarie the things which you have brought are either uncertayn guesses or vaine fictions which wil both deceive at least your expectation and in the mean while lead into error and destruction Chapt. 5. Against the second Demonstration from the desolation of the Romane Empire The second Demonstration you say is taken from the other signe that goeth before the times of Antichrist which shal be the utter desolation of the Romane Empire which seing it yet endureth Antichrist is not yet come Hereupon you take in hand to prove two things first that Antichrist shal not come til after the utter desolation of the Romane Empire secondly that the Romane Empire dooth yet indure The first you confirm by fowr scriptures of which the three first namely Dan. 2. and 7. Apoc. 17. doo rely upon the interpretation of Irenaeus book 5. But let us leav I pray you mens names and let us weigh the thing it selfe in the ballance of truth If the matter should be discussed by the contrary opinions of men which might be found many in these dark places ther would be no end Let us deal rather from such principles as may lead and bring us to some certainty As touching therfore the 2. of Daniel and that succession of the chief Kingdomes until the worlds end which the Images sheweth nothing out by the golden head the sylver brest the brazen belly the leggs and the feet partly yron and partly clay the 4. cheif Kingdoms on earth of the Assyrians Persians Greeks Romanes the last wherof the Romane you say was a long time parted in two as the leggs are two and long Moreover that of the two leggs should spring ten toes and in them the whole Jmage have an end to weet because the Romane Empire should at last be divided into ten Kings of whom none should be King of the Romanes as no toe is a leg As touching these I say what one word is ther in al this vision which intimateth that Antichrist should come after the Romane Empire is utterly defaced I hear there are tow leggs and the feet divided into ten toes but not a whit concerning Antichrist whither he should come after this division or before it or in the time of the divisiō Doo you goe on thus to build your Demōstrations without any so much as shew of a foundation wheron they should rely Yea what if the contrary may from hence most firmly be concluded that Antichrist shal come before Christ cometh But the Romane Empire shal not altogither be destroyed until Christ be come For thē feet of iron and clay shal dure until the stone out of the mountayn cutt without hands shal smite them beat them to peeces as is plainly shewed ver 34. thou sawest until a stone was cut out which is not in any hands and smote the image on his feet of yron and clay and brake them to peeces and agayn in the 44. verse And in the dayes of these Kings shall the God of Heaven ryse up a Kingdome which shall never be destroyed c. But these feet are the Romane Empire weaker in deed than it was before of the leggs yet is it the Romane Empire notwithstanding For the Image deciphreth fowr Kingdomes onely but if the feet should have an other Kingdome than the leggs ther should be five Wherupon also that is false which you say that the Romane Empire shal at last be divided into ten Kings of which none shal be King of the Romanes as no toe is a leg For thus you bring in a fift Kingdome which the Spirit by the Image sayth not Neither is that of weight that a toe is not a leg seing no one member is an other though both be parts of one whole thing even as the toe and legg be of the fourth Kingdome Now therfore you may see how fayrly you have made demōstration of your nakednes which the more you seek to cover and hide the more conspicuous and filthy you doo make it The second place is out of Dan. 7.7 where you say the ten hornes which come out of the last Beast are the ten last Kings which shal arise out of the Romane Empire but shal not be Romane Emperours as the hornes arise out of the Beast but ar not the Beast it selfe I answer as even now I did to the former argument which was the selfe same that this If these ten hornes have a Kingdome divers from that of the Beast then ar ther not fowr Kings onely but five contrary to that the Angel affirmeth ver 17. these great Beasts which are fowr are fowr Kings which shal rise out of the earth Moreover doo you think that the 4. hornes of the Goat which rose up in place of that broken horn was another distinct Kingdome from the Kingdome of the Goat to weet an other than of the Greeks Dan. 8.8 If so you think the Prophet sheweth you are playnly deceived who teacheth that this Goat of the 8. chapter is the Leopard of the seventh and that the Leopard is one Kingdome onely and the third chap. 7.6.17 As therfore the Goats horns make not a different Kingdome from the Kingdome of the Goat so neither doe the ten horns of the fourth Beast make a different Kingdome of the 4 Beast Ther be also the ten horns of the Dragon in this Apocalypse which are not
the men of Iericho seeking their bodies upon the earth what say I your labour yea a greater losse hangeth over your head namely be not you found in the number of them that folowing the Beast have not their names written in the book of life Ap. 17.8 Chapt. 7. Against the fourth Demonstration from the publik persecution AN other conioint signe you make to be the publik persecution which you say shal be most grievous notorious so that al ceremonies sacrifices of publik religion shal cease none of which things we yet see According therfore to the threefold marke of this persecution you make a threefold proof first that it shal be most grievous 2. most notorious 3. that it shal cause a ceasing of religion And you prove it shal be most greevous frō Ma. 24.21 ther shal be thē great tribulatiō such as was not frō the beginning of the world neither shal be frō Ap. 20.3 wher we read that thē Satā shal be loosed who until that time had been bound And you cōfirm it by testimonies of Aug. in the 20. b. de civit Dei ch 8. 9. of Hippolitus martyr of Cyril unto which you add at last that the persecutiō by the Pope is not the most greevous therfore he is not Antichrist I answer to al first as touching the greevousnes of the persecutiō frō the words of Mat. I say that you care not what you bring for confirmation Those words perteyn to the calamity of the Iewes which they felt in the desolation of their city by Titus within a few yeres after Christ Luke expresseth this people by name saying for ther shal be great distresse in this land wrath on this people Luke 21.23 So Mat. then let them that ar in Judea flee to the moūtayns ch 24.16 And what ells meaneth that prayer against flight on the Sabath but properly to note out this nation So farr verily is it that Antichrists persecution is from these words proved to be most greevous as the contrary may plainly be concluded for they evidently doo confirm that no tribulation shal be to be compared wit that of the Jewes therefore not that which Antichrist shal procure I know that Chrysostome referrs it typically unto Antichrist but not truly nor advisedlie for when Christ opēly saith none shal be like it he cutteth off al typical interpretation not obscurely forbidding the words to be further drawn for to signify any thing to come For the type must needs be inferiour to the truth of it a greater distresse must folow afterwards contrary to that Christ saith if so be the words should be expounded by a type Mathew therfore makes nothing for the vehemency of this persecutiō the Apocalyps dooth even as much Satan in deed shal rage when he is loosed but the outragiousnes which is mentioned in that place is nothing to that which he shewed before he was bound For Satan is the same that the Dragon Apoc. 12 9. and before his imprisonment he lived in heaven drawing with his tayl the third part of the starrs of heaven which he cast unto the earth until by Michael he was overcome and thrown down from thence That is to say the Hethē Emperours not only lived but also ruled in the midds of the Church which they vexed in most cruel māner til Christ put them out of the Empire as upon that place I have shewed From that time the Divil that is the open enemie was bound for a thousand yeres which being fulfilled his bounds should be loosed he should be styrrd up agayn but not with that abilitie to hurt as before for here he should have no place in heavē that is in the Church but should abide only in the utmost borders territories therof compassing the tents of the Saincts the beloved city as Ap 20.9 wherupō he should not so much raise persecution as warr neither should the saincts dye lik sheep but resist lik soljers How much therfore an inward noisom enemie is mor greevous than an outward so much greater is the afflictiō of the former times thā that when Satā is loosed in the last age Morover Antich reigneth a 1000 yeres whiles Satā lyeth in prisō Ap. 20.9 Wherupō if whē he is loosed this felow doo trobel al ther should be great trāquility whē he is boūd so the greatest part at least of his reign should be void of those turbulēt storms neirher should Antich hav an helper of his persecutiō in the other part of his reign seing he should abid within the Church Satā without as is manifest by the things forespokē also that now he was appointed for the scourge of Antic himself not for their hāgmā torturer whom he should use for the tormenting of others For the Divil being now loosed the four Angels at Euphrates are loosed whō God sendeth to punish the Angel of the bottomlesse pit with his infernall crew which came out of the pit Apoc. 9.20.21 all which things we hav made playn in their places Therfore wher Augustine saith that Antichr shal most rage when the Divil is loosed as though he were now first loosed and should be his helper unto crueltie he iudgeth not rightly of this loosing for he was loosed before in heaven Apoc. 12.3 c. which could not be a prison and pit unto him seing he took it heavilie to be cast from thence unlesse perhaps he went out of prison against his wil Apoc. 12.10 Neither is Hippolitus to be hearkened unto concerning this persecution when he teacheth that Antichrist is no man but the verie Divil that should take false flesh of a false virgin And no better account is to be made of Cyrill if he though that the Divil should personally range abroad making Antichrist to be a true man but one that should be a Divil also because as he thinks he should be made man by incarnation What sincere thing could they utter about this matter whose minds were possessed by such manner errours Wherfore this grievousnes of persecution which you speak of hath no confirmation at al from the Scriptures A very greevous persecution in deed ther should be but of an other sort then you mētion even such as should consist not so much in killing of bodies as in murthering of soules For Antichrist is Balaam who though it better to put a stumbling block before the children of Israel that they migh eate of things sacrificed to Idols and committ fornication then to folow thē with the sword Apoc. 2.14 He is that Beast wheron Iezebel the whore sitteth with the wine of whose fornication the inhabitants of the earth are drunken Apoc. 2.20 17.2 He is the Angel of the bottomlesse pit who opening the pit the Sun and aier is darkned with the smoke Apoc. 9.2 Finally he is that man of syn whose coming is with the efficacie of Satā with al power and signes and lying wonders and with al deceit
of unrighteousnes in them that perish for that they received not the love of the truth that they might be saved Therfore God sendeth them the efficacie of deceit that they may beleev a lye that they al may be damned which have not beleeved the truth but taken pleasure in unrighteousnes 2 Thes 2.9.10 Behold the true persecution of Antichrist being rather pernicious to the soules than to the bodies although he should not refreyn frō this wickednes of shedding bloud for he should also cause that whosoever would not worship the Image of the Beast should be killed Apoc. 13.15 And he is that skarlet Beast of bloudy colour gottē by the bloud of the saincts springled on him But that spiritual persecution is the more outragious by so much as the sowl is better than the body and as the conioynt destruction of both is crueller than the perdition of one Wheras before you say that ther is no comparison of the Popes persecution of us whom you cal Heretiks with the persecution of Nero Domitian Decius Dioclesian and others as if from hence it were certayn that the Pope is not Antichrist now every mā may see that it is nothing to the purpose For Antichrists cruelty is not to be measured by the privation of mortal life but by the losse of life eternal And this is that which surpasseth al prisons swords wild beasts fyres burning yrons molten lead or any exquisite torment that either Nero or any other of the tyrants exercised This is that for the torment wherof men sought death but found it not and desired to dye but death fled from them namely because they felt payn sharper than death Apoc. 9.6 This is that for which straightway at the rising up of the Beast the woman fled into the wildernes which could not be put to flight by anie gibbets or flames wherwith the Emperours raged Apoc. 12.6 c. VVherfore though we should grant that a greater slaughter of bodies was made by Nero and such like tyrants yet nothing letteth but the cruelty of the Bishop of Rome may surpasse in an other respect and be such as wherby he may manifest himselfe to be the great Antichrist But say you many moe of the Catholiks have our Heretiks killed these 10 or 15-yeres in France and Flanders then the Inquisitours have burned of the Heretiks perhaps in one hundred yeres And if it may be caled persecution the Catholiks doo rather suffer it than the Lutherans or Calvinists For the Catholiks ar they which being driven out of manie countries have lost Churches patrimonies and countrie it selfe the new Ministers of the Gospel invading them I answer wheras now you ar resisted some of you whiles they oppugne the good estate of others have lost their own that nothing hindereth the spiritual persecution of your Pope He rageth yet with no lesse deadly feud against the truth than at anie time before yea with greater if greater may be But this slaughter of his men somewhat mitigateth the corporal persecution But the Spirit hath foretold that that shal be brought at last upō your own heads which you were wont to doo unto others For Christ threatned that he would slay Iezabels children with death Apoc. 2.23 and that they should goe into captivitie which doo lead into captivitie and be killed with the sowrd which doo kill with the sword Apoc. 13.10 Finally that the rivers and fountains of waters should be turned into bloud and that they should drink bloud which did shed the bloud of the Saincts and Prophets Apoc. 16.4.5.6 Neither is this divine recompense to be caled a persecution unlesse perhaps it be persecution to repell force by force or to take from theevs robbers the goods which they have stollen from the right owners or to drive out of the countrie them that betray the country or to drive away the wolves from the folds Your wickednes is now known unto al your treasons murders poisonnings cut-throat boldnes subtil plottings against Princes unto which you apply your selves with al diligence and often accomplish them with overmuch These things cause many of you to loose your heads these be the merits of your Martyrs these be the crowns these be trophees or signes of your victories It is to be wished of al which love the publik peace and safetie that by the faithful diligence and vigilancy of the Magistrates this persecution may more increase dayly And thus much of the greevousnes of the persecution which howsoever it be great in deed yet you see it is an other than you supposed Secondly you prove that Antichrists persecution shal be most notorious and manifest from those words Apoc. 20.8 and they compassed the tents of the Saincts and the beloved citie And that the Popes persecution is such as neither they which say they suffer it nor you which are said to inferr it can say when it begann I answer those words of the Apocalyps perteyn nothing unto anie vexation that shal be inferred by Antichrist but by Gog Magog Antichrist was slayn cast into the lake of fyre in the end of the former chapter wherupon he hath no part in this battel neither shal the last afflictiō be raysed by him as you falsly doo often avouch but by an other that shal for a while survive Antichrist And that you may understand how Antichrists persecution shal not be most notorious in the doing of it you must remember that Antichrists propertie is to invade with all guile and fraud not with open and displayed flaggs Therfore that he shal cary his matters with verie great silence and privily which be arts fittest for secret ambush not that he should be espied of al. Moreover when al the earth should worship the Beast needs must the affliction be of the lesser part and so not most notorious Apoc. 13.3 That which is doon by the most is cōmonly counted to be doon by right and to deserv no reprehension Besides his persecution is specially spiritual which easily deceiveth the bodilie sense and eyes wherupon though it should not be so readily discerned eyther when Antichrist shal come or unto whom he shal first appear or when his persecution shal begin yet this maketh the thing it selfe no more doubtful and ambiguous than it is uncertayn that the plague is the plague because it is not evident unto al from whence it first proceeded or that a fyre consumeth devoureth al things because it is not found out how first it began and grew But howsoever these things have heretofore perhaps been more obscure see now how much we have profited by this Apocalyps by help wherof we ar come neerer unto that beginning which you seek For from hence we learne that straightway after the Emperours were for doon the woman fled into the wildernes a burning mountayn was cast into the Sea chap. 8. For then the barrs being burst the Roman ambition could no longer be held in then began errour and superstition of everie
love of the truth that they might be saved therfore God wil send them the operation of errour that they may belpev lyes c. This place you say the ancient Interpreters doo expound of the Iewes I answer as touching the ancient Interpreters you know their mind being possessed with some preiudice inclined all their cogitations therunto Wherupon it came to passe that those holy men when once they had conceived in mind that Antichrist should be a Iew taking it so rather one from another than weighing the thing it self whatsoever anie where was delivered about this matter they applyed for the most part therunto But say you the thing it self without the Fathers commentaries proclaymeth that the Apostle speaketh of the Iewes This in deede is worthy to be considered for from hence we shal have wherby we may judge of those Fathers testimonie First therfore you say Antichrist should be sent unto them which would not receive Christ And who are they which more ought and would not receiv Christ than the Jewes I answer rhat which you first propound is not firm ynough For the Apostle saith not that Antichrist should be sent unto them which would not receive Christ but because they received not the love of the truth And ther is a great difference between these two as much surely as is between Iewes Gentiles For this manner of speaking which the Apostle useth properly belongeth to the Gentils who shal bring as he saith this evil upon themselves not for that they altogither refused the truth but because outwardly professing it they cary not that studie zele desire towards it that was meet Even as the Angel of Ephesus is blamed that in the name of the whole Church of the Gentiles as there we shewed for that he had left his first love Ap. 2 4. From these words therfore I conclude most firmly against you that the Apostle speaks of them which acknowledging professing the truth did not love the same as became them which agreeth certes to the Gentiles onely not to the Iewes who refusing the whole truth are not blamed for want of love seing the lesser crime is not wont to be obiected nothing said of the greater Secondly you say the Apostle speaketh not in the time to come they wil not receive but in the time past they have not received which agreeth to the Iewes that would not beleeve when Christ and his Apostles preached when in the mean while the Gentiles received the Gospel most desirously I answer the Apostle speaketh in respect of the time of Antichrist of whom he treateth God wil send Antichrist because before Antichrist came men studiously folowed not the truth as became them Neither could he speake otherweise unlesse he had set the punishment before the offense For if he had sayd because they wil not receive the truth it might seem that Antichrist should come upō thē for the obstinacie that should be after his coming These ar your reasons which you say doo proclaym that the Apostle speaketh of the Iewes but if you diligently mark you wil confesse that this is not so much as a soft whispering unto the lowd crie on the other part For hear what the Apostle saith in the beginning of the chapter ver 3. Vnlesse ther come a departure first and the man of sin be reveled c. Wherby he teacheth that the departure or Apostasie shal goe before Antichrist and the Revelation of Antichrist before the coming of the Lord. And whose departure shal this be not the Iewes for they received not the truth at all And defection is from a thing which one embraced before Moreover these mens defection could not be to come seing they from the first preaching of the faith did resist the truth Therfore it should be the defection of the Gentiles and not passed but to come For if it had been past the Thessalonians had seen Antichrist who had not yet shewed himselfe being restreyned by some impediment as the Apostle after teacheth But you wil say this departure was from the Roman Empire But let the Apostle I pray you interpret himselfe who afterwards expresseth that which here he caleth a departure by other words for that they received not the love of the truth ver 10. And what other departure could bring forth this mischeevous evil Was the Roman Empire which crucified the Son of God so regarded of God as for departure from it he would send Antichrist into the world These are the dreams of Romish men that abound with excess and surfetting not of such as with true desire doo folow the truth Therfore whatsoever hitherto you have said it is clear ynough that they be not Iewes which should receive this Antichrist but Gentiles and that for iust causes Calvin of blessed memorie and others whom yoy cal Heretiks did depart from the ancient Fathers interpretation also did expoūd these things of you and such like from whom certaynly so farr as it seemeth God hath taken away al iudgement of right and wrong in matters of salvation because you more esteme the honour and pleasures of this world than the simplicitie of the Gospel But by reason also you would persuade that the Jewes are they which shal receive Antichrist who should joyn himselfe first unto them For they be ready to receav him which expect the Messias to be a tēporal King I answer they are readie in deed to receive Antichrists and oft-times they have received them according to that which Christ foretold but what is this unto the Antichrist of whom we speak For inquisition is made of Antichrist properlie so caled who because he hath two horns like the Lamb Apoc. 13.11 they which hate the Lamb doo hate him also that is somewhat like him and therfore eschew him as much as they can Let the Iewes therfore cal the Pope of Rome Heghmon that is tail and give him what reprochful names so ever yet foloweth it not therupon that he is not the great Antichrist seing it is no where said that he should be honoured by this people in anie peculiar sort For wheras you say Antichrist shal in like manner come from the Iewes to the Gentiles as Christ came from the Iewes to the Gentiles surely you either ghesse or dream Yow prove nothing unlesse perhaps you would make Christ to be a tipe of Antichrist which impious divinitie of yours we heard once before in the ch of Antichrists durance That which you bring therfore of Antichrist properly so caled to be received of the Iewes is altogither vayn The second which you said was also most certayn is that Antichrist shal be a Jew and circumcised and this you say is deduced from the things forespoken I answer those things alreadie spoken from which this is deduced we have sufficiently shewed to be most absurd and therfore this which is builded upon them is of like strength and authoritie For that which you annex in sted of confirmation that the
but that the Preists as being proud prepared him an armie Vnto this I say that now the matter is past danger the Popish Preists cā not be proud I trow when Antichrist shal come the Preists then wil be either Popish or proud What Shal pride make a new order of Preists Or if this haughtines be required in Antichrists soldiers wil ther be anie natiō under the Sun prouder than Popish Preists Cardinals doo excel Kings Archbishops and Bishops are superiour to Barons and Earls al in their order doo goe before the civil honours neither is ther anie of the basest rowt of shavelings that wil be under the civil Magistrate Let Antichrist therfore seeke him soldjers otherwhere he shal finde none in this lowlie flock of Popish Preists Gregorie notwithstanding verie expressly biddeth that Antichrist be looked for as cheif Captain Emperour of the Preists And other Preists ther are none on earth by their own vaunting besides the Popish Preists By his iudgment therfore the Bishop of Rome should necessarilie be Antichrist and not farr from his time seing by his confession armies were then prepared for him Surely as Gaiphas prophesied that which himselfe knew not so Gregorie semeth unwares to have told the truth not by anie power of his seat but by the mercy of God so governing his tongue that men might take heed by this admonition the wicked world be made inexcusable as is observed Apoc. 8.13 Vayn therfore is that which is affirmed of Antichrist to sit in the temple of Ierusalem and so farr is it off that the Pope is not Antichrist because he continually tarieth at Rome as so much the more he may therupon be concluded to be Antichrist Chapt. 14. Of Antichrists doctrine THE doctrine of Antichrist we togither with the holy Ghost doe teach from the scriptures to be ful of hypocrisie fraud trecherie which may deceiv even the most prudent whom the Spirit inlightneth not with his truth For one had need of singular prudēcy to know this Beast which hath two horns like the Lamb and is a false Prophet seducing the earth Contrariweise the Papists wil have this same doctrine to be so openlie impious and blasphemous that none is so blockish but he may perceive it forthwith and detest it Which that you Bellarmine may make playn you reduce this all unto four heads First that he shal deny Jesus to be the Christ and therupon shal oppugn al our Saviours ordinances as Baptism Confirmation c. and shal teach that Circūcision the Sabbath and other ceremonies of the old law ar not yet ceased Secondly he shal affirme himselfe to be the true Christ promised in the Law and Prophets Thirdly he shal affirme himselfe to be God and wil be honoured as God Lastly he shal say that himselfe is the onely God and shal oppugn al other Gods that is both the true God and also false Gods and Idols And from hence you take four arguments that the Pope is not Antichrist because he denyeth not Iesus to be the Christ neither bringeth he in Circumcision or the Sabbath neither dooth he make himselfe Christ nor God and least of al the onely God but honoureth even Images and dead Saincts Which what force they have for this thing we shal afterwards see in the confirmation which you bring The first point therfor you confirm by this that Antichrist by nation and religion shal be a Jew be received of the Iewes for the Messias wherupon he shal openly oppugn our Christ I answer this foolish opinion of Antichrists stock we have sufficiently refuted before chap. 12. and 13. for he shal sit in the temple of God and not in Ierusalems Temple which Christ foretold should be demolished and never built again but in Christian assemblies as is declared at large and therfore that he shal not be by religion a Iew neither shal restore the ceremonies of the old Law which were tyed to the Temple and had no place out of it And how dooth it agree that Antichrist the general plague of the whole earth should be sent into the world for the syn of one natiō of the Iewes in not receiving the truth as ye would have it Surely it were meet that he which should come for the wickednes of one natiō should be restreyned within the limits of that one nation but ther is no need of new arguments for this matter Secondly you say it is proved from 1 John 2.22 Who is a lyar but he that denyeth Iesus to be the Christ From whence you gather that Antichrist shall surpasse al Heretiks and therfore he shal deny Christ al manner of wayes which is confirmed you say because by Heretiks the Divil is said to work the Mysterie of iniquitie because they privilie doo deny Christ But Antichrists coming is caled a Revelation because he shal openly deny Christ I answer as touching that of Iohn I have shewed before that this denyal which he speaketh of is not open but secret and trecherous to weet by men named Christians which had privily crept in and of whom the faithfull had need to be warned being otherweise in danger to be surprised by them unwares And though Antichrist surpasse al Heretiks yet is it not therfore necessarie that he should deal more openly than the rest seing the cheif reward of wickednes is not to be given to the outward work but to the power of doing hurt For otherweise men should surmount the Divil himselfe who are so foolish in respect of him as they doo that in the light which he dooth most covertly Moreover Antichrists coming is a Revelation but to the elect onely the others which beleev not the truth he shal beguile by his crafty shewes 2 Thes 2.11.12 The Angel requireth no common wisdome to know the Beast and the whores name is mystical as before wee have been taught Thirdly you prove it by the sentences of certain Fathers but no equal judge wil not confesse that they are rather to be heard anie where ells than in the matter of Antichrist Our Lord should consume him with the Spirit of his mouth and by his bright coming wherupon the neerer the Lord should approch the more was this man of syn to be discovered I proceed therfore ūto the ceasing of publik offices and divine sacrifices as you speak which you say shal be in Antichrists time for vehemencie of the persecution and that therfore he shal not deprave Christs doctrine under the name of Christianisme but openly shal oppugn Christs name and Sacraments and bring in Jewish ceremonies as you have shewed in chap. 7. I answer at the same chapter I have proved that all these are most false and that you hav not brought forth any thing which hath so much as any likelihood of truth And therfore that no other ceasing of publik religion is to be looked for thā such as hath been these manie ages to weet from Constantine the Great unto this day in al which time
despise hereby perhaps you might shew that the Pope is worse than Antichrist but it is also false that Antichrist shal despise Idols Whoredome in the Scriptures is Jdolatrie and the Citie of Rome the seat of Antichrist is that Queen Iezabel the chief whore the great Babylon the mother of al the whordoms and abominations of the earth Shal Idolatrie have dominion in his throne and yet himselfe not be an Idolater By whose authoritie dooth the whore worship Idols but by his on whose shoulders she sitteth and by the maiestie of whose name she is susteyned Shal not Achab folow the Gods of his Iezabel They which are killed by the four Angels loosed at Euphrates doo suffer those evils because of Idolatrie Apoc. 9.20.21 But the Angel of the bottomlesse pit King Abaddon with his subiects suffreth that slaughter by the Euphratean Angels whom he hath fast behind him Apoc 9.11.12 c. And therfore the Angel of the bottomlesse pit is an Idolater who is al one with this Beast as Apoc. 11.7 17.8 But most plainlie wher Antichrist biddeth an Jmage to be made and compelleth al the inhabitans of the earth to worship it Apoc. 13.14.15 Doo you think this mā wil be a breaker down of Images You are so farr from defending your Pope by this argument as this is one of the chiefest signes that he is the verie Antichrist These therfore be trifles and guegawes even as the other things which you have disputed of Antichrist If you would have more certainty of his doctrine remember the things which wee have often mentioned out of this Apocalypse Here first you shall see that Antichrist is Balaam and his seat Jezabel chap. 2.14.20 And he how crafty a knave was he She how Idolatrous a whore and Prophetesse not defacing al religious worship but onely promoting and stablishing false worship Then you may perceive that the Gentils occupying the utter court and holy city while the Saincts in the meane time lye hidd in the temple are Antichrist himselfe and his subiects chap. 11 1.2 And therfore that Antichrist is most neerly joynd in outward shew to Christ so as by his neernes he shal deceiv many Besides the great Antichrist hath two horns lik the Lambe chap. 13.11 Wherfore he shal not everie way be contrarie but shal put on his Image sit as his Vicar wheras he would reioice doubtlesse to be most unlike him if he should shew manifest hostilitie Finally seing he is also a false Prophet he wil not boast himself to be the onely God but shal doo more harm by lying than by force and not shew himself to be such as in deed he is These few things to keep me within the limits of the Apocalypse may teach you the true nature of Antichrist unlesse you have leifer willingly to be ignorant that you may the more confidentlie serve him Chapt. 15. Of Antichrists Miracles CONCERNING the Miracles of Antichrist three things you say are found in the Scriptures first that he shal doo many miracles secondly that they shal be lyes thirdly that ther are three examples set down al which I easilie grant unto you But why add you not somwhat to make it plain that the Pope is no kinn to Antichrist as that the Pope neither dooth many miracles nor lyes nor those three exemples which you mētion by name It seems you feared the triall but you must needs be brought unto it though against your will That he wel agrees with Antichrist in multitude of miracles neither can you neyther doubtlesse lyst you to deny seing this is one of the chief notes wherin your Church glorieth Of this first branch therfore ther is no controversie But whither those signes be lies which are doon by the Popes their Ministers since Antichrist first began to shew himselfe let us breifly consider that therby also may appear whither the crime be true or false which our men doo charge you with I wil not use that argument which the Spirit maketh to be a sure token of false miracles namely that whatsoever is doon for to confirm errour and superstition is to be counted for a fraudulent sign for you doo not acknowledge your errours although this should be a sufficient argumēt unto them that have learned the truth but I wil bring such as even your selves cannot deny Let us therfote examine a litle those famous miracles of Pope Sylvester to whom are attributed cheifly three One that by sacred Batpisme he cured Constantine the Great of a leprosie An other that he raised up agayn a bull that was killed by Zambri a Jewish sorcerer The third that he bound a Dragon after a marvelous manner As touching the Leprosie everie mā may easilie smel it to be but a stinking fiction by this that the ancient writers that lived eyther next after Constantine or togither with him speak not anie one word of the same Eusebius who so diligently wrote his life and heaped up solemly unto his prayse whatsoever could any where be gathered would not have conceled this singular benifit of God It must needs therfore bee that the later writers drew al this out of the third ditch namely from the Romish fables framed for this purpose onely to encrease the Popes authoritie Agayn seing the curing of this Leprosie depēdeth on Baptisme and it is certenly known that he was baptised not by Sylvester at Rome but by Eusebius at Nicomedia and that not in the beginning of his reign but in the latter end of his life who seeth not this cure to be altogither feighned and false Eusebius telleth that he was baptised at Nicomedia a litle before he departed this life Jn Vita Constant lib. 4. Wherto agree Socrates lib. 1. cap. 39. Theodoret lib. 1. cap. 32. Sozom lib. 2. cap. 34. Ambrose lib. De obitu Theodosij Hieron in Chronicis But you on the othet side obiect Isidorus Zonaras and Nicephorus who being but late writers in respect of those ancients what credit deserv they in this thing Could these later men know the truth more certaynly which were furder off from al means to find it out But let us see in a word what ground every of them doo rely upon Isidorus in his Chronicle because perhaps he knew that the Romans boasted of Constantines baptisme and knew withal what the ancient writers had said of this matter that both might be thought to be true he wil have him baptised at Rome but rebaptised by Eusebius of Nicomedia the Arrian But he marketh not wel the ancient Historie which with one consēt reporteth that he deferred his Baptisme unto that day because he desired to be baptised in Iordan How did he deferr it if he had received it before at Rome Moreover he rashly injuriously chargeth the godly Emperour with the greevous crime of violating his faith who neither Eusebius of Nicomedia nor any other Arrian could ever lead away from the truth seing while he lived he so restreyned them al by his authoritie
God to depart from the felowship both of her wickednes and punishments ver 20. and chap. 19.1 c. Moreover after the time is finished of giving their Kingdome to the Beast the ten hornes with a constant minde shal detest the whore so farr off is it that they shal be greeved for her miserable condition chap. 17.16.17 Therfore that device falleth down concerning the ten Kings in whose power shal be the dominion of the whole earth who if with ioyned forces as the Iesuite wil have it they shal bring the last destruction upon Rome they should leave no King to bewayle her great miserie VVe have shewed by truer arguments that those x hornes pertaine to the onely degree of Emperours some one of which at length shal execute this destruction who yet keepeth the name of the whole number as it is done for the most part when speach is had of the mēbers or parts of some whole thing VVhile he shal spoile Rome some other Kings of Spaine Polonia and the like confederate with the whore shal make this miserable wailing 10 Standing a farr off for feare But what need shal there be then of lamentings VVhy shal they not rather make hast to help her They shal not dare to doo it for feare they shal be greatly afraid of their own safetie Therfore they shal behold a farr off her miserie taking heed that they thē selves burne not with the same fire if they shal come neere You therfore holy Princes take the matter in hande it shal not be a thing of so great trouble as peradventure you thinke Doo you think that Spaine France or other I know not what huge armies wil come to aide her These are altogither Goblins and vaine Scarcrowes Her friends shal stand a farre off with waitings testifying their love but taking no paines to deliver her from peril And who would expect that fornicatours wil undergoe anie dāger for a stale VVhore Therfore it is onely needful that you take upon you the matters valiantly the other things shal have prosperous successe Euphrates shal open away into Babylon for Cyrus if he cannot break through the walles ¶ Alas alas that great city A lamentable song of the Kings the often defect of which doth verie fitly expresse the truth of the affection The sentence shal be perfit in this wise Woe woe to us because that great city Babylon that mighty citie is overthrown and because in one houre thy iudgement is come They bewaile the ruine and the sudden comming of it 11 And also the marchants of the earth The marchants doo accord in the lamentations of the Kings but of the earth of which sort are the Kings we have shewed at the 3. verse that they were marchants rather of spiritual things then of those which respect the body For which thing there is an argument from hence Because saith he no man buyeth their wares anie more Therfore gold or silver is not here spoken of or sylke or fine linnen or spices or any such thing in the proper signification the estimatiō wherof dependeth not on Rome onely Vnlesse peradventure then they shall be of farre lesse price whē so greedy a buyer is taken away But the words are expresse neither is any such thing spoken of Tyre from whence this whole allegorie is taken out of Ezech. 27. VVhere the place no lesse required an amplification of the matter VVherfore these wares are labour study industry to adorne and enrich the city of Rome which thinges shal be most cheape and of no price after shee is fallen For who then wil give a rotten nut for them 12 The warrs of Gold and silver Even now we said that this whole allegorie was taken out of Ezech. 27. where it is spoken of the destruction of Tyrus Neither without cause as we have shewed in ver 3. when as at Rome there is no lesse famous a sale of soules then was at Tyrus of things necessarie for our use Ezechiel dooth so recken every nation that togither also he rehearseth the proper cōmodities of everie countrey in which both they abounded and carried to Tyrus According to which manner sundry kindes of wares seeme here to be reckened up to note out sundry nations to which either they belong or at least by whose travell they are brought to Rome Therfore although the names of the countries ar not expressed in plain words as in Ezechiel yet notwithstanding they may easily be understood according to that rule from the wares themselves The wares therfore of Gold and silver and the other outlandish things which are rehearsed in this verse may signify Spayne which fetched those things from the furdest Indies by whose travel they are to be sold in this part of the world Cinnamon Odours Ointments Frankincense wine doo note out Italy not because all these things doo grow in the same place but because as Spaine by the Ocean Sea so this by the intern sea affoardeth aboundāce of those things to Europe from Greece Cilicia Aegypt Africk Her selfe also being the most fertill in all delicious dainties of all the countries of Europe Fine floure and Wheate may signify the Ilands of the interne sea Cicilia Sardinia the garners and storehouses of Italy The Beasts Germanie abounding with them even as the Sheepe our England being greatly frequented with this kinde of cattel Horses Charets the French men who have great store of horses and from whence the use of charets have bene conveyed to others Bodies the Swisers who follow an externe and mercenary warfare and in which men Rome chiefly delighteth to make them her guard The soules of men are the common wares of all countries which Rome dooth hunte after by her marchants everie where desiring the same to be instructed in her superstitions which that so she may gaine and purchasse for hir owne proper goods she spareth no cost The makers of portsale of these wares are they that by their paines have brought these nations to be obedient to Rome Even as we know special provinces to have bin cōmitted to some Cardinals Iesuits whose care though it be bestowed in common yet it lyeth upon every one severally to declare his diligence in some certain nation Which if he can either retaine in their dutie or recall forsaking her by knitting it againe in friendship with Rome he bringeth wares of that sort to be sold wherby that nation is signified upon which he hath bestowed his labour As touching everie of the several wares by name Gold Silver Pretious stones Pearles they wer before in the whores apparell chap. 17.4 And it seemeth to be for that cause that Spaine in these last times shal be a special ornamēt to the whore And of fine linnen and Purple two for one the Purple of fine linnen which is a cloath made among the Indians of that kinde of flaxe so and of silke and of skarlet are spoken asunder for of skarlet silke Of skarlet we have spoken elsewher Silke
which goeth before may be in the place of the concrete and the autumnal desire of thy soule as also in the 2 Thess 1.9 And from the glory of his strength for and from his glorious strength In which sense the autumnal desire noteth out that wanton greedines of rath-ripe fruits which the richer sorte and the dainty ones have getting the first fruits for them by a great price the more plentifull store of which afterward they loath as though he should say Once thou didst lash out huge costs upoÌ„ things of little value but now thou art not so wantonly ready to buye that thy former strange longing is gone those things now would be acceptable which of late thou despisedst according to that of the Poet the empty stomake doth seldome despise coÌ„mon things which of the two wayes we wil take them we see that these things doo very well hange togither with the former wherby the mourning of the merchanâ—s is greatly amplified that buyers shal be now wanting altogither whereas lately when Rome flourished they had so quick ready a market Wherof the Spirit tendreth a double reason by this mourning first that nowe ther was no lust to buy secondly that al ability was utterly lost ¶ And al things which were fatte excellent That is al plenty abounce is departed from thee which doo more confirme the former interpretation For seing these things doo signify a rich plenty it is like that that which went before is to be referred rather to lust that the same thing may not be spoken twice although so it is wont to be some time when the latter is added in stead of a more full exposition The Compl. the K. Bible read are perished from thee So Aretas and the common translation but the sense is nothing altered 15 The marchants of these things The cause being declared now he commeth to the manner of mourning with a breif repetitioÌ„ of the cause The marchants saith he of these things that is they who bestow al their labour about the associating and retaining of these countreys ioyning them to the service of Rome VVho were made rich of her getting ample rewards of this their labour VVe have seen before briefly with how great gaine they travelled about this marchaÌ„dise which openeth a way to Bishopriks Cardinalships yea eveÌ„ to the highest Prelateship And who seeth not men of every couÌ„try being either of great wit or learning of great force either by riches or favour or famous for noblenes of birth descent of blood whose industry may be profitable for the beautifying of Rome to be hyred by what meanes soever to bend al their cares thoughts to this point Wolseius Polus flourished in our countrey in our Fathers dayes The first descended of base parents but ambitious tumultuous notably framed for the profit of Rome and therfore promoted to so great honours that he was not afraid to vaunt himselfe somewhat above the King The other of a milder disposition but of great authority for noblenes of pareÌ„tage for which cause he waxed rich by the Romish aboundance until he gave suspition of a contrary mind bewrayed some desire to knowe the truth Then he perceived that Petoum a certain begging fryar to be set against him of the Pope whom he should have seen adorned with his spoiles booties if the thing had come to passe as the Pope wished This labour is in so great account as that he who onely begged a reward should be equal by by to the highest States of the earth But after that Rome shal be cast down no man wil hyre this labour eveÌ„ for one farthing This evil shal take these marchants when they have lost all hope of their gaine ¶ Shal stand a farre off To weet Cardinals Bishops others which at that time shaâ—be conversant in other places than at Rome They being set without danger with a lamentable voice shall bewaile her ruine a farr off but they shal hav neither ability nor courage of mind to repel the danger 16 And saying alas alas It is the same concealing which was in the mourning of the Kings in ver 10. wherby the truth and greatnesse of the sorow is expressed The argument is somwhat divers for they agreably to their persons did lament that so great a power was abolished These complain that so huge wealth was spoiled which marchaÌ„ts chiefly regard Notwithstanding seing this fine linnen purple skarlet the other decking signifyeth the pride of Rome upheld chieâ—ly by the riches of Spaine as at the 12 ver the marchants lament ar altogither dismayed that al these richesses have profited her nothing as thou they should say how is she come to naught that was fortifyed by so great aide of the Spaniards against which if the whole christian world had conspired worthily might any maÌ„ think that they should doo nothing worth the paines taking 17 And also every shipmaster The third mourning is of the mariners watermen that is of the inferiour ministers of the Romish court Deanes Abbots Priors General Iesuits such like These al live of the sea by promoting the ordinances decrees of the whore Of which sort were the Spips and Shipmasters in chap. 8.9 ¶ And al the company of them that dwel in shipps The Complut the Kings Bible and Aretas read thus and every one that sâ—ileth in shipps the common translation and al that sale in the lake this is further off but as it seemeth fetched from hence that ploion is a little shippe rowed with oares of which there is more often use in Rivers and flouds VVhich interpretation is not altogither to be refused in so great variety of copies and declareth more plainly a certain distribution of the general comprehension into certen classes And whosoever trafike on the Sea word for word in the Greek doo labour on the Sea as in the Gospel of Iohn labour the meate that is for the meate cha sixe verse twentie seventh In this last member are comprehended all which doo study to the Popish doctrine teaching learning and setting forth the same eyther by voice or writings defending the same to their power or by any other way or meanes whatsoever advauncing and promoting it Of which sorte are the Masse Priests Monkes Fryars above the rest at this day the Iesuits who doo leane upon their cares lustily and smite this sea with all their strength without which if the shippe of the fisher man had bin it had dashed long since on the rockes Although while they in rowing labour to avoide Scylla they rush upon Charybdis by disputing they sâ—â— more openly in the sight of men the whores and Popes filthinesse which they strive to cover 18 What city was like to this great city As the mariners speak of Tyrus Ezek 27.32 What city was like Tyrus destroyed in the middes of the sea And for iust cause did they astonished aske this when they considered with them selves the
former riches of the citie flourishing of late by the commerce of so many and so great nations which they thought could be vanquished by no strength of man How much trouble wrought it Nebuchadnezar Ezech. 29.18 How much Alexander afterward Who repented him of the siedge he so despaired of the winning thereof by force who yet at an other time thought nothing impossible for him But these watermen should be dismayed for iuster causes at Rome late the Queene of the whole world The most auncient city the chaire of Peter which alwâ—yes hath overcome all calamities and should be mighty and flourishing even to her very old age both by her owne riches and her friends These and many such things wil compel them to cry out what citie was like to this great city Who would not have thought that so eminent excellency in all things should have bin free from destruction How have we bin deceived dreaming of her everlastingnesse How have we deceived others vanting that this shippe shall never be drowned How unexpected are all these things contrary to our persuasion opinion and vaunting Such a force hath this wondering question 19 And shâ—l cast dust upon their heads After the manner of mourners Iob. 2.12 For these shall waile so much the more earnestly by how much they are lesse able to upholde themselves by their owne riches But this Angel speaketh in the time past they did cast dust on their heads and also in the former verse and they cryed seing the smoke Yet these things goe before the ruine which they have ioyned and knit unto them For which cause he seemeth to change the time and not onely for the most certen truth of the thing to come as the Prophets are wont elsewhere ¶ Wherin were made rich all Not onely those chiefe purpled Fathers but also they who were of the basest state and condition Behold the whole Hierarchy how doo all flowe in exceeding great riches In everie country very much and the best ground came to them Moreover it is a thing woÌ„derfull to be spoken they which fained to sustain their life by begging froÌ„ towne to towne lacked nothing which might serve even for ryot Miserable common people who were so deceived that they bestowed money on beggars farre richer then they themselves that did give But such is the cunning of Rome to enrich her friends In these daies how bountifully liberally are our traitours wanting their countrey goods friends entertained at Rome in Spaine and elswhere They get that reward of their treason abroad which by honest meanes they could not obtaine at home A reward is not wanting at home for well doing But they hate true vertue the fruite wherof they would receive Rome maketh these men rich counting it an unworthy thing for here the whore wil be godly that the maintainers of her honour should not become rich by her wealth alone howsoever they shal be destitute of all other aides These may therfore for iust cause bewaile the destruction of the whore with whom they found the wages of their naughtinesse which now they shal be compelled to practise for nothing For some are too fully minded never to be thrifty 20 O Heaven reioice of her Thus farre the mourning of the wicked now he sheweth what aboundant ioy shal come from thence to the godly Heaven is the whole multitude of the Saincts on earth as often hath bin observed Apostles and Prophets are not those famous preachers of the Divine truth which were in auncient times but all the godly executing the office of teaching in the Church For what doo our affaires on earth pertaine to the holy soules resting in heaven The dead saith the wise man know nothing at all to weet of our affaires who in the body are strangers from the Lord Eccle. 9. And therfore the Prophet saith that Abraham is ignorant of us and that Israel knoweth us not Esay 63.16 Therfore they ar living saincts on the earth whom the Spirit calleth Apostles Prophets for a comfort in those troubles which they finde in the world that although they be inferiour by manie degrees in gifts to the auncient Apostles yet they may know themselves to be in the same state and account with God He speaketh to them by name because the chiefe ioy shal be theirs as their sorow shal be greatest because of the more deadly hatred wherwith the whore was inflamed against them From which we perceive as hath bin said before seing the ioy is common to all the elect that those wayling marchaÌ„ts are not of this number and therfore that they are said to be such raâ—her for likenesse sake than for the truth of the thing ¶ For God hath punished her The Hebraisme is more significant For God hath iudged your iudgement on her This kind of speaking dooth shew a punishment but yet iudgment and lawful examination of things going before not inflicted rashly This is the matter of the ioy because God at length would avenge the Saincts on the whore which so many ages hath raged against them scotfree with all manner of iniuries 21 Then a certain Angel tooke up Hitherto hath bin declared the destruction by words onely now a signe likeweise is used wherby it may be declared that it shal be sudden and eternal And this is done by the ministery of a certain third Angel of whom there is no mention made from whence he came peradventure because he is that first whose place from whence he came is shewed in ver 1 who now is brought in againe to performe that very thing which thar preparation said would come by and by For unlesse this casting of a milstone into the sea be the very overthrowing of Rome it is not described by what way it shal be done In the beginning of the chapter following we shal understand that the thing is accomplished And the former Angels went but a litle before the destructioÌ„ Wherfore either now is handled the same overthrow or he wholly concealeth how it should be performed ¶ A milstone cast into the sea may be a fit signe of the ruine as the burning mountaine cast into the sea was of the beginning of Antichristian tyranny chap. 8.8 But yet the thing is darke to us The event wil manifest it at length This Angel is caled strong taking up a stone like a milstone casting it into the sea for by so many degrees is the type proposed Which things declare an admirable swiftnesse of this ruine and no more repairable A great stone by his waightinesse falleth down with a great violeÌ„ce yet with a greater if it be cast but with much more being thrown of some valiant and strong man Neither is ther hope that that shal flote againe in the toppe which both his owne weight and outward force have fastened in the lowest bottome So shal Babylon be cast with violence neither shall it be found any more Yet these things are not spoken so as if hee were
to be taken at the first assault which before we have shewed by a probable reason shal be besieged for some space even as also the old Babylon came not into Cyrus power but after some long delay but because after it hath bin taken and begun to be spoiled very quickly shall her destruction be finished It may be that this type may signify the manner of taking Rome which we know was used in Babylon Of right is the type one of them both whose impiety is alike and like also shal be the destruction Ier. 51.63.64 ¶ With such violence shal be cast The word is ioyned with the signe without which the signes are weake 22 And the voice of Harpers He declareth this destruction more at large after the manner of the Prophets who are wont to describe a final overthrow in such words as Ier. I wil cause to perish from them the voice of gladnes and the voiâ—e of mirth and the voice of the bridgrome the noise of the milstones and the light of the candle chap. 25.10 All things saith he shal be destroyed whiâ—h perâ—eine eyther to present delectation and necessity or to future increasing For hitherto belongeth this special rehearsing Harpers are they which play on the harpe Musicians are by a common name such as singe with lowd voice The pipe trumpet are windy instruments Those former are of a milder sounde and sweetnes these of a rougher and belonging to warre although there be some use of it in solemnities of peace But al belong to mirth as we learne from Ieremy from whom these things are fetched from whence it would be a thing unpleasant and absurd to deale with the Iesuite any further about mourning pipes ¶ Nor any crafts man After those things of delectation he rehearseth the things which appertaine neerer to the life of which there is a more necessary use as of craftsmen and milles Where there is any society of men it is needfull that artificers be in the same place but chiefly it behooveth that there be sufficient victuals which the milles doo note out without which no man can continue scarce for one day Behold whither at length our riot hath brought us procuring also destruction to those instruments which we have abused to vanity and naughtines not leaving any commoÌ„ food there where gluttony and bellycheere onely were regarded 23 And the light of a candle Candles are a confort in the night the use wherof no man will want although he be of a most poore condition But thou wilt say what great dammage can be in the losse of things of so smal price Such smal matters most fitly describe the greatnesse of the evill For if things most common and of most frequent use are lacking any store of things of some moment is not to be expected unlesse peradventure the candles are to be referred to the bridgroome and bride which follow They were wonte to be used solemly in marriages From whence is the parable of the tenne Virgins which came forth with their lampes to meet the bridgroome Mat. 25.1 Doubtlesse Christ borroweth the similitude from a thing in comm usage and custome Children in time past were called scotioi which were born ek ton adadouketon gamon from marriages in which no torches were caried before them as the Interpr of Homer hath observed Iliad E. It was also a custome amoÌ„g the Romanes for a boy that had Father and mother living to beare before the spouse a torch of a white thorne because they were married in the night as Plutarche saith in his Problemes But that is clear which is added concerning the bridgroome the bride to weet that this calamity shal not lie upon her onely for some time but that ther shal be no hope of anie better estate in time to come This is it which the voice of the bridegroome and bride meaneth as though he should say never shal any marriages be contracted here wherby should be made an increasing of posterity ¶ For thy marchants were the great men of the earth Here the sinnes of the city are rehearsed to be three Luxurie Idolatry and the murder of the saincts Her riot appeareth because they that serve her lust are made the great men of the earth It must needs be that her excesse in pleasures is very wicked whose servants are advanced unto so great dignity Wee have shewed before that this is a marchandise of soules and that these marchaÌ„ts are the Lords Cardinals Which who seeth and acknowledgeth not to be these great men manifest demonstrations of the Romish luxurie Thomas Wolsey our countreyman in often speach was not ashamed to say I and my King Such a Cardinalship is pride But why may they not vaunt themselves so proudly when they shal see great Princes to sue for this their dignity or at the least to glory no lesse in the same being given them then in the chiefe ornament of maiesty There have bin many of old eveÌ„ of the Kings stocke who judged this degree not unworthy the noblenesse of their race VVith us in Queene Maryes dayes was Cardinal Poole of a Princely linage Among the Franch of late Cardinal Borbon of the blood royall and of Lorrrain brother of the Duke of Guise Albert of Austriche yet flourisheth but yesterday a Cardinal and brother of Rodulphe the Emperour Is not this in very truth a great dignity which so great Princes doo not refuse May they not of right be called the great men of the earth which are placed in so high a top of honour But thou wilt say it yet more if thou shalt see the asseÌ„bly of the stately Lords sitting togither at Rome Let some Prince come whom the Pope for honours sake wil receive into the company of the Cardinals what place hath he assigned for him To weet before the last Cardinal Deacon so as if there shal be a great and ful senate the Prince himselfe after three score eight men cloathed in purple garments shal sit the last save one as of late in the yeere 1593. Maximilian the Prince of Bavarie This is that intolerable pride yet meet for the Romish court where even Emperours kisse the feete of the Pope why should not the Consellers of this Prelate excell other Princes in dignity But at length this pride shal cal forth that low estate wherby Rome shal be pressed downe even to Hell It is manifest ynough from the foresaid things how from this fountaine Idolatry hath flowen into all the VVest part Neither is ther any need of moe words concerning the murders of the Saincts which wee have touched before neither is ther any man to whom they are not most certainly known CHAP. 19. AND after these I heard a great voice of a great multitude in Heaven saying Halleluia salvation and honour and glory and strength to the Lord our God 2 For true and righteous are his iudgements and he hath condemned that great whore which hath corrupted the earth with her
the Iewes shal be converted And other places seeme to confirme that their first calling shal be about the fiftieth yeere above one thousand sixe hundreth But how much Rome preventeth that time it is uncertain it is like but a very litle considering that the choosing of a new people followeth it at the heeles We have seen how farr the vials have proceeded The next is now to be powred out on the Sunne which is shortly to be expected by the heate wherof after Rome hath bin very hot a short space shee shall approch the flamme of fyre by the fift vial which shal burn her altogither then the throne shal be destroyed and this gratulation prepared for the godly Doest thou then ô Rome keepe now a yeere of Iubilé when thy funerall rather were to be provided for In very deed within the space of one Iubilé that is about fifty yeres hence thou shalt keepe Iubilé in truth not so much thy selfe by reioycing as by giving occasiō of exceeding great ioy to al the saincts by thy destruction Doest thou then with Balthassar abandon thy selfe to eatings and drinkings Cyrus compassing abou thy walls and being already entred into the chanell of Euphrates which is turned aside I know that the admonition of an Heretique as thou will have mee to be with thee is of no force but consider diligently the man or the thing it self if hatred wil suffer thee least peradventure whom thou countest an Heretique thou finde him too late a true Prophet yet if thou despise my voyce let the holy remnant here if any lie hid in thee Awake yee elect come yee out make hast to flee away yee have lyen too long in the bedds of Sodome a showre of brimstone will fall by and by unlesse yee depart quickly you cannot be safe Obey the Spirit who would have you to be warned by this sacred Revelation Why doo yee hange upon this purpled company whose eyes God hath blinded by his iust iudgmēt If my admonition shal have place with you yee shal refresh greatly the mindes of the brethren but the fruit shal be your owne to weet the salvation both of soules and bodyes 5 Then a voice came out from the throne Hitherto the fift vial now the sixt is handled For this exhortation belongeth to new praises not to the destruction of Babylon For to what end should ther be a commaundemēt againe touching this thing and a new triumph Therfore now it is declared how the waters of Euphrates shal be dryed up This folowed next the overthrow of the throne chap. 16.12 Because the great river shal be turned into drie ground from hence we learne that nothing should be a let to the guests or rather to the new bride as is plainly confirmed in verse 7. ¶ Because the marriage of the Lambe is come Which surely was the reason why wee hav interpreted that sixt vial cōcerning the calling of the Iewes First therfore the efficient cause of this calling is set forth a voice coming forth from the throne Which yet is not of the Father himselfe but of the Sonne as it is cleare from that which followeth praise yee our God It came out of the throne because the Sonne shal effect this wonderfull thing rather by his own power than by any aide of man He shal take to himself alone the duties of this thing and shal performe all wholly by himselfe VVhich way also otherweise should the Easterne Iewes beyōd Euphrates first embrace the faith which are furthest off from hearing of the Gospel Yet no sound thundring from heaven is to be expected but this voice is the efficacy of the Spirit whom God now shall send into the harts of his people that being turned to him with all their harts they may acknowledge praise and celebrate the one onely true God his Sonne Iesus and the H. Ghost Now God powreth upon the house of David and upon the inhabitans of Ierusalem the Spirit of grace and of prayer Zach. 12.10 Now he wil build the Virgin of Israel and shal adorne her selfe with her timbrels and shal goe before in the dance of them that praise now he shal say reioyce with gladnesse for Iacob showt for ioy openly before the very Gentils publish prayse and say save o Lord thy peo-people the remnant of Israel Iere. 31.4.7 But it is to be observed how this calling is ioyned togither with the destruction of Rome It is severed frō it by no other transition but as rising from thence forthwith from her fall becometh cleare to the world The Temple was full of smoke that no man could enter in untill God had satisfyed his anger upon the whore but after he hath punished her according to her deserts then as it were with a quiet minde he shal cōvert himselfe wholly to accomplish the salvation of all his elect and to receiv againe his people sent away from him by so longue a banishment VVherfore if we have kept a true account of this calling we shall not wander much from the last destruction of Rome ¶ Praise yee our God No man cā praise God but he that knoweth him neither al generally but the whole multitude of the elect on earth endued with the knowledge of God may consent to praise him Therfore this provocation declareth that calling and the same general when as al are bidden to praise both universally and particularly as well the smal of the Iewes who because of their new comming to the faith might seeme at that time to have bin scarce borne as also the great of the Gentils who being more growen in Christ have obtained a ful maturity by a long profession who shal praise God for their brethrens conversion when they shal see that which hath not bin told them and shal understand that which they hav not heard Isay 52.14 But the Iewes themselves then with ioyful glad minds shal heare that favour at length is shewed them that their eyes are opened for to know the truth that they are reduced againe built multiplyed stablished more then before time so as they shal satisfy themselves with no praises Then faith Ieremy shal proceed out of them voice of thankes giving and the voice of them that laugh then shal the virgin reioice in the dance the yong men and old men togither chap. 30 19. and 31.13 and many the like things perteining to the ioyfulnes of that most pleasant time 6 And I heard as it were a sound The voice of a new people converted to Christ and praising God for this unexpected bounteousnes This is an exceeding great voice by reason of the multitude of the people then also making a noise in the beginning by obscure reports and more easy to be understood what it meaneth then the noise of waters roaring confusedly which yet notwithstanding a while after shal be terrible and apaling like thunder It may be doubtful whither this be the voice of the Gentiles as it were the friends of the
calling of the Iewes a certaine choise and separation of an elect people from others after the fulnesse of the Gentils shal come in presenteth Christ likeweise in an unknown name because no creature can by any reason conceive the exceeding greatnesse of this iudgement and mercy Let us therfore reverence this name which because of the highnesse thereof must needs be hidden from every creature Onely let us observe the congruency of things that the conversion of the Iewes doth likeweise come from the unsearcheable wisdome of God as once the reiection of them and receaving of the Genliles 13 And he was clothed with a garment dipt in blood Such hath bin the description of the Captaine gathering togither his people now followeth the shape of him making warre which therfore he taketh upon him that in fighting iustly he may make his no lesse secure from all outward feare of warre then he maketh them happy at home by iudging iustly and moderating al things most conveniently The figure of this is a bloody garment and a name that word of God For after this conversion begun and a happy increase of the name of Christians for some yeeres then a huge and cruell warr shal be raised up such as the like hath not bin in any time The Turk shal rage in the East The Beast and false Prophet in the West part both of them shal endevour to root out even every footstep of the truth as Daniel sheweth clearly chap. 11.44.45 and 12.1 and Ezechiel chap. 38. 39. as farre as belongeth to the Turk And as it is mentioned at the ende of this chapter concerning the Beast and his companion Then shall Christ shew himselfe to be seene in this forme clothed with a bloody cassocke and wholly swimming with blood of the enemies VVhich time Isaiah seemeth to have respect unto saying Who is he that commeth from Edō with read garments from Bozrah Wherfore is thy apparell red and thy garments like him that treadeth in the wine presse chap. 63.1.2 For very good reason now shal Christ be seen sprinkled with the blood of the enemies slaine And then shal the Iewes be such in deed through their tender minds melting into teares as the Prophet in the chapters following describeth that they ar to be hereafter The name is fit for this time that word of God which the world then shal finde to be most true al those things at length being performed which have bin delivered in the scriptures Before time it almost counted the word of God as a thing to be mocked at as it doth also in this time because it seeth both the promises and punishments to be differteth so long Ye the citizens began to doubt of the truth therof frō whence is that complaint in Isaiah the Lord hath forsaken mee and the Lord hath forgotten mee chap. 44.14 As though the promises were nothing else then great words onely or vayne lofty speeches which had come to nothing Therfore Christ shal declare now in truth that the least title of it hath not bin in vaine This description agreeth to the seventh vial under which shal be heard that saying it is done chap. 16.17 And the mystery of God is finished chap. 10.7 to which time is reserved the perfection of all things and the greatest authority of Gods word shal flourish the most constant truth therof being seen in every thing 14 And the hosts which are in heaven The last part of the description where the preparation consisteth partly in the souldiers in this verse partly in the weapons and instruments of warre ver 15. But the name is King of Kings and Lord of Lords ver 16. The army seemeth to be provided not so much for battel as for triumph For what are white horses to warre What fine white linnen and pure A helmet corselet were fitter And so the thing is in deed A triumph is set forth not a battel for the enemies in the West and East part being at length destroyed in that late foresaid warre a glorious peace shal be restored to the Church which no tumultuous noise of troubles shal ever after interrupt Then al the children of God shall keepe a perpetual triūph al things being remooved for ever which might procure any trouble as shal be made more cleare from the things folowing ¶ Which are in heaven The cityzens of the holy Church on earth all of them making one sheepfold shall folow one shepheard Christ they ar clothed with white and pure fine linnen for the same cause which we have spoken of at the 8. verse 15 And out of his mouth went The victory once gotten shal be preserved for ever neither shal ther be any feare of warre to beginne againe our Captaine being so furnished that as he can so he wil much more restraine the subdued enemies at his pleasure for the sword comming out of his mouth shal punish them forthwith as before he threatned to them of Pergamus that he would fight against them with the Spirit of his mouth chap. 2.16 Wherby is signifyed that either the enemies shal be destroyed according to the iudgemēt of the sacred word the punishmēts being taken of them which the word hath appointed against them or at the least shal be brought to that case that wil they nil they they shal obey those lawes which the word shal prescribe This latter seemeth to agree better to this place when al nations shal be obedient to the Church seeking and receiving from it lawes and ordinances wherby they may be governed These therfore shal be smitten after this manner But if any yet being stubburne shal refuse to obey he shal be subdued with a rod of iron and shal be bridled by a rigourous government but if he shal continue in his obstinacy neither wil suffer himselfs to be overcome and bowed by an ordinary way although many togither shal conspire to the same wickednesse of rebellion they shall be cast as clusters of grapes into the winepresse of the fiercenesse of God and shall he troden in the same Wherfore the enemies shal have no power ever to rise up againe now of necessity the yoke must be borne of them for ever The Cōpl the K B read a sharp two edged sword doth tread in the presēt because punishmēt shal be no mor differred as before but the wicked shal be punished presently to be trode under foote with great fury as grapes in the wine presse Isaiah 63. Lam. 1.15 ¶ The wine presse of the fiercenesse VVhich punishment of the wicked shal be no lesse pleasant to God then the drinking of wine to the thirstie That must need be done manfully in which one is occupied with delight Horrible therfore shal be the punishment of the wicked which by the greevousnes therof shal make amends aboundantly for the delights of al the former times See Deut. 28.63 16 And he hath upon his garment and upon his thigh This name is written on his garment because it
shal be manifest then to al men that Christ is the supreme King which was not so evident to the world in former ages The Christian name hath bin spread before now into al contries but how miserably did the Heathen Romane Emperours vexe that first when it began Since that time by how sundry entreprises hath the Pope of Rome endevoured to bring destruction unto it Neither yet at this time doth he surcease from his former practise having now the Turk also a partner in the same trafick although both follow a divers way of obtaining their desire Doubtlesse since that Christ hath bin made known to us Gentiles he hath not seemed so much to raigne a to serve a miserable service Yet neverthelesse he gave alwayes some proof of his Kingdome even in the middes of these miseries because he preserved his Church against al mēs willes howsoever he yeelded her to the lust of the enemies and to be over whelmed almost with all calamities and miseries But now at length the contrary shal be manifest to al men Christ himselfe wil take the governement into his hands wil give the soveraigntie over the things on earth to his Church then shal be the time when the stone being cut of the mountain without hands shal breake in peeces the yron the clay the silver and the gold and shal obtaine a Kingdome that shal never be destroyed neither shal be left to another people Dan. 2.44.45 VVhich thing is made more apparant from the name written on the thigh as it were in the lowest parts of the body and even as though it were in the foote For the scriptures are wonte to call all beneath the belly the feete Gen. 49.10 Isay 7.20 Therfore he hath this name written in this part not onely because that which is lowest in Christ scarce reaching to his feete is higher then the highest thing in mē Monarches bearing the titles of Empire on their head on their crownes and Diademes but Christ carying a loftier title on his thigh then any Monarch ever hath obtained not I say for this cause onely but chiefly because this shal be the time wherin his feete that is his Church shal beare rule Before time they were fine Brasse burning in a fornace yet free from any hurt chap. 1.15 But now after the fierie trial they shal enioy a most noble Kingdome Now Christ shal honour the place of his feet Isay 60.13 This is that Kingdome which al the Prophets doo praise with so great decking of words of which ther shal be no ende but after that it hath flourished a long time on earth it shal be translated from hence at length into heaven at the second comming of Christ So then these foure names cōtaine the whole state of the Church from the calling of the Iswes unto the last ende of al things Al which time may be distinguished into three parts the first of which goeth before the battel with the Beast and the Dragon wherunto the first two names with the whole preparation are applyed The second is bestowed in the battel it selfe signifyed by a third name The third is al the other space from the victory until Christ shal come to which the fourth most mighty name agreeth 17 Then I saw a certain Angel stand in the Sunne Thus farre the description of the Captaine now of certain soldiers who must fight with the Beast These ar mustered by the voice of an Herald of armes standing in the Sunne who differreth from him that powred out his vial upon the Sunne for this by interpreting the Scriptures shal bring a plague that other shal provoke the Saincts to warre by exhorting Neither perhaps doth he that powreth out the vial stande in the very Sunne but set in an other place shal sprinkle his liquour upon it This sitting as it were in the charet of the Sunne hath his standing in the very light But how wilt thou say can we conceave any such thing yea by meditating upon it I think light may be given to this Sunne from the 12. chap. 1. where we heard that the woman was clothed with the Sunne that is shining round about with a most cleare light of the Scriptures with the clearnesse wherof being adorned as it were with a garment shee came forth abroad among the people shewed her selfe in the sight of the world But one may be said to stand in his clothing as the wife standing at the right hand of the King in gold of Ophir Psal 45.10 Vherfore this Angel shal be some cityzē of that particular Church which shal shine most clearly by the approbatiō of the very sacred truth shal be a natural daughter of the woman clothed with the Sunne VVe know that there is not the same purity of al particular Churches which professe Christ but that one doth take out more dreggs than an other But this Angel shal be a member of a most pure and chast congregation which above others shal shine with this glorious apparell This is not one of the converted Iewes of whom he began to speake even now but an Angel of the VVest part calling the VVesterne men to warre against the Beast and the false Prophet the plagues of our world And indeed al the force of this last warre in the VVest seemeth to be converted against that holy cōgregation which even now I said did shine as the Sunne For which cause a cityzen of it before the rest shal sound the alarme and cal togither the rest not so much to the battel as to the spoile Frō which things in some sort may be understood what is that place Armagedon in the VVest part wherof we heard in chap. 16.16 To weet such a particular holy congregation or city which shal be the place of this warre For this is har gbei qodhesch the hill of precious fruits which God esteemeth deerer to him then al delights And it is like that after Rome is overthrown that the Pope will againe place his chaire at Avenion but I have no certenty concerning this thing I follow onely coniecture but if he shal sit there where shall he sooner and more gladly streine to doo his uttermost than against the Genevean people of Savoy hardby a heart sore thankes be to God now for some yeeres which shal then also be the totment of their eyes And verily farre be it that my words should grieve any man the Sunne of our world shineth there and from thence that alwayes it may shine more every godly man desireth earnestly of God neither let my repeated admonition be superfluous Hold that thou hast let no man take thy crowne In the meane time our prayers shal not be wanting for thee that the Sunne of righteousnesse may ever shine upon thee and drive farre away all darkenesse ¶ Saying to all the foules that did fly by the middes of heaven It hath bin observed in chap. 8.13 14.6 that mesouranema signifyeth between heaven and earth not
mesembrian midde day which the Astronomers call the mids of heaven and that therfore the word belongeth to them who have escaped from grosse superstition through the acknowledging of the truth and yet have not attained that purity meet for the inhabitants of heaven The Angel of the Sunne calleth all these to take part of the spoile as being nourissons of the same truth howsoever it flourisheth not among all with the like purity From which wee understand that although one or some few congregations shal practize sincere godlines when this warre shal be moved yet that very many and those even of the reformed religion shal be found which eyther never have attained a ful reformation or by negligence and carelesnesse have fallen backe to that state that they lack much of the holinesse of a pure and undefiled spouse And who seeth not that mutation to come to passe every day more and more Obstinate mē will not acknowledge this difference at this time but they to whom it is grāted to measure every thing by the onely rule of the truth doo both see bewaile both many shamefully falling from heaven and also others as meteores hanging yet in the clouds ¶ Come and gather your selves togither He calleth them to a banker to mirth The most worthy destruction of the wicked men is to God as a sumptuous feast 18 That ye may eate the flesh of things It is like that the ten hornes which have hated and burnt the whore Rome shal also hate the very Beast once the sweet heart of the whore Therfore these Kings who shal ioyne their armies with the Beast are not in the number of those tenne Neither shal ther be onely a denary number of Kings in the times of Antichrist when as beside them others shal be founde who doo lend him their helpe VVhich manner of dreames how vaine they are may be understood frō those things which wee have spoken before These things then being omitted now the Angel being sure of the victory calleth to the pray and biddeth them to flye togither that they may be filled with the spoiles of the enemies And because variety in feasts doth very much delight men he proposeth sundry kinds of dainty dishes the flesh of Kings of High Captaines c. This supper shal be variable and very costly Ezechiel furnisheth the like table but with the flesh onely of Easterne enemies chap. 39.17.18 19 Afterward I saw the Beast Such is the preparation of the Saincts there followeth of the wicked and first those in the VVest part with whom the first conflict shal be The chiefe Captaines of these are the Beast and the Kings For the Pope of Rome after Rome is destroyed shal have his seat in an other place for a few yeeres as at Avenion the Popes city or Bononie or elsewhere But he shal not remaine alive long time after not abov five and fourty yeeres at the most as may be gathered by a diligent comparing of other Scriptures Neither indeed being spoiled of his principal Chaire shal he be destitute of al aide of Kings but some to weet of the earth followers of wicked superstition shal yet take his part who al their hosts being gathered and ioyned togither against Christ and his Saincts shall beginne this battel to try their last chance They wil assemble to Armagedon that holy city a hill of pretious fruits whose Angel standeth in the Sunne as in ver 17. From which it is manifest that that preparation which the Spirit hath described togither in chap. 16. and 14 c. belōgeth to divers enemies whose warre is to be made asunder first of the Beast and false Prophet afterward of the Dragon 20 But the Beast was taken Hitherto the declaration of the sixt vial that of the last followeth which first teacheth the destruction of the enemies and in the first place of the Beast and his armies The Beast is taken intraped as it were with snares upon a sudden as wild Beasts which unawares fall into the netts For so the word epiaste seemeth to note And we know that the Lord doth raine downe upon the wicked snares as in Psal 11.6 by which their feet are taken there where least of al they feared The false Prophet is takē togither with him which two ioyned togither shew that the Pope of Rome for he shal retaine this name perhaps after the city is destroyed shal at length utterly perish both in respect of the civil powr wherby he is the Beast and also of the spiritual wherby he is the False Prophet The Spirit speaketh as of two distinct persons because of that twofold wickednes wherby that man of sinne is famous but when I say the Pope of Rome I doe not onely meane that particular man who then shal sit in the Chaire but also the very state and order of Popes which now wholly shal come to naught in such sort that no remainders therof shal be left Onely a certen hated memory shal continue that his impiety hath bin the cause of the ruine of so many ¶ Who wrought miracles Before there was mention of the false Prophet in chap. 16.13 But because a bare name was there onely that it might be unknown to no man whom he speaketh of by this name he describeth the same here by certain tokens that all doubt may be taken away Who saith he wrought miracles wherby he deceaved them which receive the Beasts marke and worshipped his Image By which things he sheweth most plainly that this False Prophet is that second Beast of which in chap. 13.13 c. Therfore let the Papists now see to it who wil have Antichrist to raigne three yeeres and an halfe before Christ shal come to the last iudgement and he to be a singular person whither or no they doo not proclaime open warre against the truth All grant that eyther this second Beast or that first is Antichrist Both which flourished long before that the dignity and maiesty of Rome the whore began to be diminished And also both shal remaine for some few yeeres after the overthrow therof as appeareth manifestly from this place Should we limit al this time eyther with the space of three yeeres or with the boundes of one mortal man But concerning the time of Antichrist the things that have bin spoken at chap. 17. are so certain and evident that no man can now be in doubt ¶ And they were both cast alive As Coral◠Dathan Abiran the earth opening it selfe were swallowed up alive into Hell The destruction of the Popedome shal be horrible The Spirit putteth a manifest difference between his punishment and the rest of the multitude which shal warre for him It were better for him to perish by fyre as the whore perished but a more greevous example shal be shewed in him ¶ Into a lake offyre Into the second death to weet everlasting in chap. 21.8 But how can the Papacy be cast into the fire That which is proper
death 15 And who soever was not sound written in the booke of life was cast into the lake of fire The Analysis VVEE have spoken of the destruction of the Beast the destructiō of the Dragon followeth whose history seing it is the conclusion of the whole warrfare of the Church under the crosse first he repeateth briefly the things before spoken secondly by a new Prophecy he declareth the last ruine of him The repetition is framed according to three times the first in which the Divell was taken in the first verse The secōd how long he was bound in the second verse the third when and how lōg he should be loosed in the end of the third verse And all these thinges briefly which after are repeated more largely by mentioning therewithall the state of the Church of what sorte it was in the meane time through every of those periods In the first wherin the Dragon was taken the saints were beheaded at the beginning of the fourth verse In the second wherin the Divill or Dragon was bound there was an unlike conditiō of men for the saincts raigned a thousand yeeres which was the time of the prisōment of the Divill both in respect of the soules slaine in the former period and also in respect of them that were on earth who strove with the Beast neither did submit under his yoke by any meanes in the same verse The other lived not againe all that time but being deceived by the frauds and impostures of the Beast lay as it were dead and buried in their errors in the fift verse The third period which is of the Divill being loosed relateth both the condition of the elect and also the furie of the Dragon raging againe Those thousande yeeres being expired the elect lived not a few as in the second period but they rose againe in a farre greater multitude the errours of the Beast being left and themselves converted unto true godlines Which resurrection is called the first and blessed because of the Priestly and Kingly dignity long continuing of the raigne with Christ in the sixt verse The furie of the Dragon after a thousand yeeres prisonment shal be revived in the seventh verse He shall muster souldiers known by name Gog and Magog infinite in multitude in the eight ver He shall spoile all farr and neare and shal besiege the tents of the saincts in the beginning of the ninth verse and so farr proceedeth the repetition of the former ages That which dooth follow from thence is to come his attempt against the beloved City and utter overthrow both of the army in the ende of the ninth verse and also of himselfe in the tenth verse And thus farre is the destruction of the enemies afterward the happines of the Saints is handled wherby the Church shall shine having escaped all these calamities Which felicity is declared two wayes both by the gathering togither of the saincts in the rest of this chapter and condition of them being gathered in those that followe The gathering hath a preparation and execution The preparation is of the Iudge fitting upō a great throne in the eleventh verse The execution is partly summarily toward them that are to be iudged where the forme of iudgement is out of certē bookes according to the workes verse twelve and the māner of standind before the iudgement seate the resurrection in the thirteenth verse partly by name upon death and hell and those that were not founde in the booke of life in the fourteenth and fifteenth verse Scholions 1 After J saw an Angel come down How great paines the interpreters have taken in this chapter we may see it by their commentaries Especially the Papists torment themselves very much to whom this is a labyrinth out of which they cannot rid themselves no more then of all the other things in this booke in which they wander hither and thither and erre neither can finde any comming out any where as it must needs be where the truth is not for a guide The former exposition the rehearsall of a great part of which is here made will make I hope all things easy ready to us First then in repeating things past to the end that the thinges spoken of before here and there touching the Dragon being now proposed to be seen all at once may the better be understood he speaketh of his apprehension which briefly sheweth by consequent that he was loosed before in that time made those sturres which he is wonte when he hath the raines loose From which it may be gathered easily what was the cōdition of the primitive Church as long as this disturber might confoūde all things at his pleasure But at length his furie was bridled his power weakened by the Angel a description of whom is here made Who this Angel is we have learned from the former things to weet that it is Constantine the Great who being borne the manchilde of the Church making warre for his mothers sake against the Tyrants the Heathen Emperours the Dragon it selfe He is said to come downe from heaven bringing unexpected aide in chap. 12.6.7 c. So the Angel being to fight against the whore and to assaile her unwares was said to come down frō heaven in the eighteenth chapter and first verse He hath the keye of the bottomlesse pit power to open the same and shut up the Dragon but not to cast forth the hellish smoke in which respect onely the key was givē to the Angel of the bottomlesse pit chap. 9.1 There is therfore a great difference between these two keyes The great chaine are the foundations of the Christian liberty layd by him by which he held the Dragon bound as with chaines by a long succession of time that he could not move himselfe to make any trouble For now the way was stopped up against those Heathen to the chiefe soveraignty or if they attained to it by fraud as Iulian yet they were so bound tyed with this chaine that they could not exercise their former cruelty 2 Who took the Dragon Overcame him by open warr chap. 6.15 12.7 For whē those tyrāts were overcome the strēgth of the Dragō was takē away neither could he entreprise any such thing as he exercised before The Heathen Emperours are noted by the names of the very Divell as also in chap. 12.9 the articles being also added for the preheminence of the wickednesse because they may by right be esteemed by his name of whose poyson malitiousnes and wickednes they have bin the ministers Worthily doth a man beare his name whose manners and disposition he taketh upon him This apprehension signifyeth that whole first period frō the time of Iohn and before even unto Constantine the last part of it being put for the whole For saying that now the Dragō was takē he would have it to be understood that before he ran to and fro devising as much evill as he could as we learned in the
For there is no Antichrist properly so called and for excellency whom the Spirit in this Revelation teacheth to us besides that Beast of the thirteenth chapter But the Papists Antichrist is not this Beast as not being to come before these thousand yeer◠of the binding of the Divill be finished So the Iesuite teacheth that these thousand yeeres are without doubt the whole time frō the death of Christ even to the time of Antichrist But this Beast ruleth through all the time in which the Devill lay bound Therfore the are meere toyes which the Iesuite obtrude to the world miserably deceaving as others so much more themseves who are altogither carelesse of a present destruction and quake at some vaine shadowes to come They rest I know in this matter upon the authority of some Holy Fathers to whom they doo no lesse iniury then procure danger to themselves These being farr from the event of things spake onely by coniecture which to preferre before most certain events is not onely foolish but also greatly contrary to the minds of them who every where confessing their ignorance provoked rather to search out the truth which the day should teach then to rest in their doubts which even they themselves condemned of ignorance Wherfore they who will yet holde fast their known errours are deprived by the iust iudgement of God of all even common sense that so in flattering handling themselves gently they may throw themselves headlong to eternal and unevitable destruction Furthermore observe from this place that the two and fourty moneths in chap. 11.2 and 13.5 are not to be nūbred after the common manner seeing the Beast to whom these moneths belong was in the view and eyes of men the space of a thousand yeeres as it is manifest from his adversaries who should be altogither none if he should not be at all ¶ And they lived and raigned Both the soules of the Martyrs and those which withstood the Beast enioyed a Kingdome with Christ this whole time in which the Dragon was bound Not that any one continued his life so long but because ther never wanted a succession of the godly who embraced the truth notwithstanding the rage of Antichrist To acknowledge the truth is in very deed to live and raign with Christ even as on the contrary eyther not to know or to despise the same is in living to be dead and in the highest top of raigne to be in a more vile estate then the most abiect slave But he maketh mention of the raigne of these yeeres not because when they were finished the Saints should cease to raign for wee see that the first resurrection doth follow by and by which should make the former glory more aboundant but because the Church in these yeers chiefly lying hid in the wildernes and in the secret of the temple should seeme to the world to have perished utterly chap. 11.1 and 12.14 he sheweth that the same raigned with Christ all this most sorowfull time Which doubt could not befall concerning the saints in heaven who wee know doo enioy a blessed time as soone as they are departed out of this valley of teares This raign of most couragious champions was shewed before by that holy army of an hundred fourty foure thousand who camped in Mount Sion and followed the Lambe whither soever he went ch 14.1.2 wherof this verse is a rehearsall 5 But the rest of the dead Such then was the state of the Saincts by the space of a thousand yeeres of the Dragons binding Now in a few words is signifyed the cōdition of the multitude in that space These refused the truth and snorted a long night not awaking those whole thousand yeers that the sunbeame of most wholesome doctrine might shine upon them And this is that Apostasie which Paul said should come before the Lord should appeare 2 Thess 2.3 and which Iohn expressed before by the whole earth wondring after the Beast chap. 13.3 and 17.8 ¶ This is the first resurrection The third period wherby is taught in what condition the Church should be by and by after those thousand yeeres were ended More cleare truth should now at lēgth returne to the world and the elect every where should assemble togither to the appearing light of it Which earnest desire of theirs is called the first resurrection to weet in respect of the second ver 12. as there we shal see A greater number now then before and with more vehement affections should make hast to the Ghospell as came to passe at the end of those thousand yeeres to weet at the yeere 130. when very many before dead in the Romish superstitions wherwith they were overwhelmed opened their eyes at the rising of the truth so did rise unto life from which of late they were strāgers Among these wer numbred Marsilius Patavinus Iohannes de Gauduno Iohn Wickliefe and many other excellent men of syncere godlines and great learning for that time By their labour others in great number wer recalled from their errours unto the truth as it were from death to life as we said before in chap. 14.16 This wonderful conversion is called the first resurrection under the name wherof Iohn repeateth and togither also declareth those former times This is not therfore the resurrection at the last iudgement as the Iesuite interpreteth who forgetting himselfe in this verse extendeth now evē unto the day of iudgement the thousand yeers whose ende lately he did set in the comming of Antichrist What time then shal be left for Antichrist not beginning his raigne before that the Dragon shal be let out of prison Shal the first entry into his Kingdome fall on the day of iudgement It were in deed to be wished for so neither should he accomplish that three yeeres and halfe space which the Papists tell shal be so miserable and bewaile so lamentably Furthermore they which were lost before doo become blessed in this resurrection which thing shall not come to passe in the last Moreover how is this the last which is called the first and a latter then which there is an other ver 12 How is the raigne of a thousand yeeres with Christ after the last resurrectiō mētioned for great which we know to be eternal nor to be limited with any revolution of yeeres ver 6 Shal also Satan be loosed and shall that warr of Gog and Magog be raised after the last resurrectiō For certain this resurrection shal be after those thousande yeeres be accomplished and this warre shal be moved after the same yeeres be complet ver 7. The Iesuite faineth a strange resurrectiō after which such sturres shal be on earth But it is worthy to be observed with how great unsensiblenes he is strikē Here where he hath Augustine going before him in a right opinion he reiecteth him But at other times often where by reason of obscurity of things he is manifestly deceived he runneth after him apace most swiftly For the Iesuits in
else where fully declared in this book wee hope that wee doo no violence to the truth if that we shal ioyne this place unto the meaning of other the like But some man wil say that wee have made mention of this calling in the former chapter it is true but that of the sixt viall was but begun not perfit and absolute as that of the last viall shall be wheÌ„ all the enemies shal be destroyed VVhich distinction of calling the former words doo manifest when in that first Iohn was commanded to write blessed are they which are called to the marriage supper of the Lambe chap. 19.9 VVherby it is taught that the first was not perfit where need was of such confirmation the office wherof is to seale up a thing not yet sufficiently known and to come which all being called had bin superfluous But Daniel writeth most plainly who hath distinguished both the callings by their times He setteth the first at the ende of a thousand two hundred ninetie daies The second at the ende of a thousand three hundred and five The distance between both is of fourty five dayes that is of so many yeeres as in an other place with Gods helpe wee will shew Dan. 12.11.12 VVee shall see likeweise in Ezechiel in the place before spoken off that the dry bones being covered with flesh and skinne did move themselves alike and approach one to an other Moreover after some time during which they were destitute of Spirit at length being quickened by the same doo live a true life and doo performe all those offices of life peculiar unto bodies endued with soules That approaching of the dry bones is that first calling of the former chapter The comming to of the Spirit giving to those bones perfit life is the latter calling this resurrection to which nothing shal be wanting unto perfit salvation Both which though Ezechiel comprehendeth in the same chapter yet he handleth the more distinctly afterward For first before that warre with Gog and Magog he mentioneth the resurrection as also Iohn that which was begun in the former chapter afterward when Gog was destroyed he describeth a most glorious building of the temple in the 40. chapter c. which is this secoÌ„d and full resurrection Therfore the first resurrection of the Iewes of the Iewes I say for the first resurrection of this chapter ver 5. is of the Gentiles into which notwithstanding shal fall at length this first of the Iewes that every way it may be the first shal be by and by after the destruction of Rome The second shal be straite after the Romish Pope and the Turke be destroyed This resurrection is a power to enter into the temple which the smooke did hinder to all untill all the seven last plagues were accomplished ch 15. the which is spent in destroing the Pope of Rome and the Turke as was spoken sufficiently before If I seeme to any to weaken the gâ—neral resurrection by taking so notable a foundation from it let him understand that it taketh no dammage from hence This place hath yet left a most strong ground to confirme the same For the Spirit doth not deceiv with a fained similitude but of which ought to be a most certen persuasion among Christians Otherweise certenly he had lost his labour if he had brought any thing lacking credit Moreover he should have driven to defperation in propounding that which must not be done for they would have thought that even so they had bin past hope but using a tipe of a thing that should most certeÌ„ly come to passe in his time he both maketh the calling undoubted and also declareth the manner wherby at length the resurrection shal be accomplished And thus much of the true sense of this argument now we wil prosecute the rest ¶ Then I saw a great white throne The preparation of God the iudge setting his people at liberty taken from a similitude of the general resurrection For the power and mercy of God shal be no lesse cleare in the molifying of men hardened by so long a revolting and in bestowing salvatioÌ„ upon them so past recovery then at length shal appeare in raising out rotâ—en bodies out of the graves The throne therfore is white most pure most gratious most comfortable in the very forme having a demonstration of mercy Great to declare the most imperial maiesty of God which now shal be made evident in this assembly of his people he sitteth also upon a throne ready to iudge because ther shal be no more any delay of rewarding the stay wherof before brought men into that opinion as if God regarded not the earth there fled from the face of him that sitteth on the throne both earth and heaven a great alteration of al things being made both the false Church plucked up by the rootes and also the true augmented with so great fruitfulnes that her former sorrowful face may seem to have fled away 12 And J saw the dead both smal and great Such then was the iudgment now at described those that shal be iudged These smal and great ar Iewes who before hated the faith and were spent with such calamities that they might seeme to differ nothing from the dead Now al of them shal appeare before God every one to undergo the iudgement either of life or death For now it shal be made manifest who ar elect and who reprobate They which yet shal resist the truth obstinatly shal be numbred amoÌ„g the last sheepe No remedy shal be used afterward wherby their stubburne minds may be subdued But why saith he small and great Whit her in the last resurrection according to the maner wherof al things are here applyed shal every one appeare in that stature in which they departed this life For this cause some have affirmed too rashly that every one shal rise againe in that talnesse in which Adam was created Which opinion both resisteth evidently this place and also taketh away the truth of the restored body if ther shal not be that iust stature in which they dyed ¶ And the books were opened The forme of iudging by books opened which are the consciences endued with the true light of Gods wil with a lively feeling of all their actions These shal now openly manifest to all men them in whom there is a syncere minde given of God and in whom lay hid hitherto the seed of election ¶ Then an other book Of Gods decree and election these things ar spoken after the manner of men considering that it is our manner for the helpe of our memory to recorde in books things done and in iudgmeÌ„ts to give sentence according to the truth of them Therfore election is no new thing neither dooth it depend on our pleasure but is founded on the eternal decree of God ¶ And the dead wer iudged c. After or according to those things which wer writteÌ„ in the books as once in the return froÌ„ BabyloÌ„s captivity
he borrowed out of Strabo in whoÌ„ are many things touching this stone in his 16. book Some from hence coniecture that it tooke the name from the Hebrew word Pazaz as though at the first it had bin to Paz or in greek to Pazion and at length by the ignorance of the printers to have grown togither and made one word topazion The Chrysoprâ—sus also as the name sheweth doth resemble a certaine kind of Gold but as it were be smeared with the iuice of leekes The eleventh twelfth foundation is the Iacynth Amethyst both of a purple colour but the first shining more brightly the second of a a more wanne and weake colour as Dionysius sheweth and the sweet Amethyst shining as asaied purple India and Aethiopia doo afford these two Therfore these last sixe belong to the East and South Our West part as it seemeth shal minister citizeÌ„s even as other countreys but shal give few or no Iewels for the building up of the wall It may be that God wil so set forth his power the more in raising up teachers from those places which are most repugnant to his truth The foure last gemmes are like gold and purple which colours are of a very great price and dignity which the Spirit seemeth to have put in the last places for a certain purpose and that by a course twice doubled as though he would teach by the same thing that those teachers shal never be loathed but shal alwayes flourish in very great authority At the first the truth is wont to be acceptable and the ministers of it are iudged worthy of al honour but in time the good wil of men waxeth cold theÌ„ the authority of the teachers decayeth after that men beginne to be full But here no such thing shal come to passe The end shal be answerable to the beginning The dispensers of the word shal be no lesse honourable after the truth through many ages hath waxed olde then when at the first it began And for this cause I thick was so great a plenty of golden and purple colour put to the last place I know that other doo seek out an agreement of other properties in these stones but seeing authours varie greatly about this what is the proper force of every one neither is the thing as yet sufficiently cleared I had rather follow things that are plain and of a known signification and also the congruency of the Prophecy then loose my labour in doubtful things So therfore that which Daniell hath comprehendeth briefly in one word they that instruct shall shine as the brightnesse of the firmament and they that iustify many shall be as the starres for ever and ever chap. 12.3 the same we have here declared peculiarly and more at large by sundry kindes of Iewels 21 And the twelve gates are Hitherto hath bin the matter of the walls The gates are made of pearles which signify Christ who is the way doore to life if any shall enter in by him he shall be saved and he shall goe in and out and finde pasture Iohn 10.9 But how notably doo the pearles represente the Sonne of God conceived in the wombe of the virgin which are not bred of any earthly copulation but ingeÌ„dred of a celestial dew as of a husbaÌ„d For they report that the shell fishes at a certain time of the yeere with a certain gaping after that they have drunke up a dewing from heaven doo conceive and become great with yong and the more that they have bin tossed with great tempests after the dew received the more noble fruit doo they bring forth so the Holy Ghost came upoÌ„ Mary and the power of the most high overshadowed her and Christ scarce brought forth into the light was sought for to be put to death and by an horrible storme was driven into Aegypt After the same manner the first entrance into this city shal be very laborious but of so much the more aboundant praise account after they have entred There are twelve gates but every one of one pearle because there is but one Christ and but one onely name given under heaven by which we must be saved Act. 4.12 ¶ And the street of the city was pure golde In the last place he addeth the matter of the city which before he said was golde but there he made meÌ„tion of the whole city in general here in special of the streets These are the publik wayes wherin the citizens doo meete if one have ought to doo with an other Even as therfore the wayes of man are the actions in which man is occupied so the streetes of the city are those publike offices of life and buyings and sellings in which the citizens doo take paines The Spirit saith that al these things shal be holy pure cleane pretious For the place of assembling where these businesses are handled is pure gold and shining through as before ver 18. How holy and unblameable shal this city be where the common life then which nothing is wont to be more foule and polluted shal be free from al filth of wickednes Righteousnes now as a river shall run through the streetes and godlinesse shal shine in all affaires 22 Neither saw I any Temple in her Hitherto we have seen the inward essential glory of the city as farre as is given us who doo not behold froÌ„ a hie mountaine but a farre off from a low and pressed down valley wher hilles and trees doo much hinder our eyes that we caÌ„not yet see the thing cleerly Yet it delighteth mee as once Daniell to opeÌ„ his window twards Hierusalem so to looke from farr off into this holy city whose cloudie and blackish toppes to behold a farr off it much recreateth my soule Now the Spirit teacheth how great dignity shall come from things outward First God the Father and the Lambe his Sonne in stead of a Temple that is then shal the worship be most simple and most pure darkened with no legal ceremonies which once God ordained until the time of reformation much lesse with any humane inventions but such as shal exhibit Gods presence most simply and familiarly How then doth this agree with Ezechiel who in eight whole chapters from the fourtieth to the end of the Prophecy speaking of this very time describeth so exactly the temple the city and whole legal worship Very wel for that whole description tendeth to that ende not to teach that the old ceremonies are to be restored but that at lenght they being wholly abolished Christ shal be worshipped most purely and exactly according to his owne ordinances alone For what other thing mean the new measurings of the walles gates porches and the whole building the new distribution of the holy land and the new portions given to the tribes Priests Levites Prince then an abrogation of Moses and al the legal ceremonies But that time was not otherweise capable of any spiritual worship then under those shadowes Iohn speaketh
alone but also it shal be writteÌ„ on the horses belles Holines to Jehova as are the pottes of the house of Iehovah as the bolles before the altar Zachar. 14.20 he wil undertake their patronage and defense of all their things even of the least 5 And ther shal be no night They shall not be afflicted as in the former ages neither shal they need light coÌ„forts of the light and the lik things which before they were wont to use but they shall receive of God himselfe exceeding joye neither shall they care for or seeke other meanes to ease their griefes Isay 60.19.20 But how saieth he they shall not neede the light when above he said the Lambe shal be their light chap. 21.2 here he denieth not altogither that they shall not neede the light but onely no other but the Lambe ¶ Because the Lord God giveth them light they shall reigne for ever ever Ther shall appeare greater kindnes of God than can be attributed to any meanes For so great shal be the increase of knowledge that men shall seeme to be made wise not so much by hearing of the word as by divine inspiration The like shal be of all other giftes whose excellency shal farre exceed all meanes which they might use in getting them In the ende of the verse there is set downe in plaine words what is the summe of these 3. verses to weet that this kingdome of Saints shal be eternal which shall be begunne in the earth neither shal it ever be interruptep but shall be finally translated into heaven 6 Then he said to mee Hitherto hath bin the propheticall narration now ther foloweth a conclusion of the Epistle the shutting up of the whole Revelation which in few wordes mentioneth certaine chiefe heades whereby every one maye confirme and strengthen himselfe of the credit and authority of this Prophecy It is a most profitable conclusion and full of heavenly maiesty The Spirit knew how this Revelation should not be regarded of men and certaine should call into question the credit thereof beyond his wonted manner he labourâ—th in a few more words to take away all this doubt But who is this Angel which now talkes with Iohn An other as it seemeth than he who in the beginning of the chapter shewed the river of the water of life or that manifested the city For thiâ— is the seaventh Angell that is of those to whom the busines was committed of administring the seven last plagues chap. 21.9 whose charge was certaine and conteined in the limites of a certaine parte not endued with power of the whole Revelation But this confirmation is common to the whole booke and therfore seemeth to be of that Angell which was sent in the beginning that manifested these things to Iohn Next also it is likely that here are not againe words uttered by the voice of the samâ— ngell but they are related of Iohn under the person of the Angel of whom first he had received them Certainly the coniunction of things without any copulatives or any necessary coherence between themselves seemeth to approve of such an account Which meaning if we follow the words ar not to be translated then he said to mee which declare the time of a new speach begunne after the sight of the city but and he said to mee as though he should say seeing that now I have fully delivered to you al things which are revealed to mee that shal be now ther remaineth nothing but that with sure faith ye embrace the same which that you may the more easilie doo bethinke ye how holily and religiouslly the Angel hath confirmed the same to mee those words are faithfull and true Wherfore this confirmation of the Angel apperteineth not onely to those things which went next before of the new Ierusalem although the demonstrative proouune be so used often but likewise to the whole booke as also that threatening which followeth ver 18.19 universally challengeth credit to the whole Prophecy and not for the authority of some certaine part of it These things are repeated out of the 19 chap. ver 9. by the words of Iohn speaking which the Angel had before spoken they are applyed to approve the whole Revelation ¶ And the Lord God of the holy Prophets sent his Angell Neither did the Angel of his owne accord utter these words are faithful true but by the coÌ„maundement and authority of God the sander The same God which inspired the auncient Prophets that they might most certenly forespeake of things to come he sent this Angell which might reveale those thinges to Iohn for the use of the Church These things are repeated out of the 1. chap. 1 ver which Revelation he signified when he sent by his Angell to his servant Iohn But thou maiest observe that this latter member of the verse is so inferred that it may clearly shew that these now are not the words of the Angell speaking but of Iohn repeating the arguments of this Prophecy delivered from heaven 7 Behold I come quickly The testimony of Iesus concerning the speedy execution of these things fetched out of the 11. chapter which must shortly be done and againe the time is neare ver 3. The event of things next past should give credit to things that follow and therfore he maketh mentioÌ„ of a speedy execution as if he should say take every one of you for every of your ages a pledge and as it were a fuerty of things to come by the present things which thou shalt see to come to passe These things assure you that the things to come are no lesse certain But we who now for a thousand and five hundred yeares to weet from Iohn have seen the consent of the event and Prophecy may not any more doubt of these few other things which as yet remaine See how these things are heaped up togither as but now we saied without any bandes of speach as for the most part it is done in numbring of things ¶ Blessed is he that keepeth A confirmatioÌ„ of the happines of them which keepe this Prophecy which nothing can bestow on man but the truth in spired from heaven as before in chap. 1.3 from whence these are fetched 8 And J Iohn A confirmation from the Ministers It is a most sure prophecy whose Minister the Angel was and of so great maiesty that Iohn the Apostle thought to worshippe him and of that holines that he forbad the worshippe offered Iohn telleth what first befell chap. 19.10 he falleth not downe againe into the worshippe forbidden him ¶ But he said to mee in the greek it is and he saieth to mee for he said to mee or hath saide as well the interpreters do translate it he relateth not a new but a thing past But we must marke that which he spake before and of thy brethren which have the testimony of Jesus chap. 19.10 here it is uttered in other words and of thy brethren the Prophets of them
the glory of Christ in destroying this Kingdome As touching the wordes And maketh all that he may give them a marke c. It is a short kinde of speaking but very significant all one as if he should say he bringeth all into that case that they willingly receive the marke from his hande Wherefore in the translation I thought that I was not to departe from the very wordes ¶ That he may give them a marke in their hande c. Montanus that they may give them markes so Aretas As though the Beast should compell men to imprint the markes in theÌ„selves but to make this sense good it should be written that they may give themselves Yet Aretas maketh no other sealer then the Beast But after he hath shewed who are to be marked now he declareth in what parte to wit either in the right hande or in the foreheads In the right hand to the ende that they should fight valiantly for the Beast to their power For the marke is not to be received in the left hande but in the right hande being the stronger and more ready member In which manner are marked Emperours Kings and all Magistrates furthermore the whole Clergie also the universall troupe of religious men Professours in Schooles Canonists Lawyers c. All these are souldiours set in the rereward of the bande garding the Captaine and the principall champions of the Beast The marke is set in the foreheads that all may see playnely to whom obedieÌ„ce is due In which part all the rest of the common sorte beareth the marke For although they be not of so great streÌ„gth as the former to defend the Beast yet it is needfull that they confesse him openly to whose tuition they belong VVherefore the marke in the right hande is a bond of nigher familiarity both because defence is some greater thing then a bare professioÌ„ and also because it goeth before it in order and honour Although the order is changed in the chapter following in the 9. verse but as it seemeth to aggravate the thing as wee shall see there 17 And that no man might buy c. The force of this marke is that it may be a passeport for entercourse of marchandise among meÌ„ How great losse then must they needs suffer who because they shall want this privie token may have to doe or make any bargaine with no maÌ„ VVhich thing is ratified expresly in the Decrees That no man ought even to speake to these meÌ„ to whom the Pope is an enemy Caus 11. q. 3. Yf an enemy And againe Distin q. 3. Gratian That obedience is due from all men to the chiefe Pope that none may have any fellowship with him to whom he shall be an enemy for his actes neither shall he be able to remaine in the Church who forsâ—keth his chaire To confirme which things a forged Epistle of Clemens is alleaged Neither must wee here tarry till one be excommunicated but if that Clemens be an enemy to any for his naughty acts doe not you expect that he should say unto you c. That is his beckes are to be observed that without warning wee turne away our selves froÌ„ them with whom wee are able to conjecture that the Holy Fathâ—r is angry VVhat more plaine prohibitioÌ„ can there be to bargaine with them which wante the marke The practise of this time confirmeth the same but more evidently the former times when the whole earth wondred at the Beast for then he that wanted the marke had no leave to exercise marchandise with any man ¶ Save he that had the marke or the name c A distribution of the marke into three kindes the marke being put for all as it commeth to passe in divisions the name of the Beast and the number of his name The marke is the first and principall token proper to his defenders and such as are familiar with him as it seemeth consisting partly in ordaining the Clergie men in whom is imprinted an indelebile marke of their perpetuall Romish bondage the divine providence so governing their tongues that they should note the strength of their forged sacrament in those wordes by which the marke of the Beast might be plainely seene of all meÌ„ Partly in the othe wherby the chiefe Emperours Kinges the other Magistrates and every condition of men of something a superiour degree is bound to the humble service of the Romish Pope So Otto the first in the yeere 942. sware to Pope Iohn the XII That he would exalte to his power the holy Church of Rome and Iohn the Râ—â—tour thereof Distinct 63. chap. To thee Lord. More fully in the booke of Pontificall wherein expresse words the Emperour promiseth freely undâ—rtâ—kâ—th and warranteth and sweareth before God and blessed Peter that he from henceforth would be the Protector Proctour and defendour of the chiefe Pope and the holy Church of Rome c. Clement booke 2. Title Of the Othe The Name is the proper naming of the Beast given to the rest of the people as a name derived from the Fathers or Ancestours to whom the othe and ceremonies of ordaining did lesse coÌ„pete For the marke eyther of the othe or ordination and such rites is not printed in all the people for these belonge to the Clergie Great States and others who execute a publike office but there is an other easier and readier way wherby the multitude may professe themselves to be among the proper goods of the same Lord to wit so taking upon them his name as in olde time servants did that even as the Prince himselfe is called Catholike Prelate Pope so they Catholikes Bishopists Papists Of olde some of these names were common but at length the Pope chalenged them to himselfe neither will he have any other to be Catholikes now save those that are of his heard And although these names doe flow to all his subiects withot difference yet the common sorte are knowne by this badge onely the other being marked with a peculiar marke beside But what need is there nowe of a third note The two former containe the whole company of vile persons of this Kingdome There is an other kinde of men somewhat further removed from the Empire of the Beast then that which even nowe I spake of VVhich unlesse it will be marked at least with the number of his name must knowe that they are restrained from the use of any kinde of marchandise with the subjects of this Beast But these seeme to be the Grecians who unlesse they would take upon them the number of this name should be esteemed banished men from this Empire and all the emoluments which might be gotten in the same The Number of his name is the very same that a name expressed by a number or that I may so say a name of number VVhich seeing it shal be made manifest to be Latinus from those thinges which shal be spoken on the next verse the trueth of this Prophecy is wonderfully well knowne