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
A REVELATION OF THE APOCALYPS that is THE APOCALYPS OF S. IOHN illustrated vvith an Analysis Scolions Where the sense is opened by the scripture the events of things foretold shewed by Histories Hereunto is prefixed a generall View and at the end of the 17. Chapter is inserted a Refutation of R. Bellarmine touching Antichrist in his 3. Book of the B. of Rome BY THOMAS BRIGHTMAN Blessed he that doeth reade and blessed are those which doe heare the wordes of this Prophecy and which keepe the things that are written therein Iren. 4. Book chap. 43. All Prophecy before it have his efficacy be reiddles and ambiguitye unto men But when the tyme is come that that which is prophecyed is come to passe then have the Prophecyes a cleare and certen exposition AMSTERDAM Printed by Iudocus Hondius Hendrick Laurenss Anno 1611. To the holy reformed Churches of Britanny Germany France grace peace from God our father from Iesus-Christ our Lord. Thincke it not strange o most holy spouse of Christ that a new interpretatiō of the Apocalyps is presented unto thee considering that among so many both of olde late writers it is the judgement of all that the Revelation needeth stil another Revelation and that these wordes be continually sounding in thyne eares The Lord hath spoken who shall not prophecy For the Lord hath not onely spoken of old by dreames visions but also he speaketh daily so often as he vouchsafeth to illuminate the mindes of his servaunts for to manifest the hiddē truth of his word to expose the same openly And with whōsoever God doeth thus communicate he thincketh that necessitie is laid upon him for to manifest unto others that which himself hath receaved And in deed should the candel be lightned for to be putt under a bushell should the comon danger of all be privily declared for the benefitt of one onely Is it not rather for this that being put in the watch tower he must give warning to the rest for to avoide with all speed the present danger The Lepers knew this well they could say that if they had kept the joyfull tydings untill the daye light evel should have come upō them But what and if any should conceale the eminent danger of what punishment should he be guilty Verely of so much the more greater as the difference is between one altogether lost and one that is deprived of joy but for a few houres And therefore having learned from this Apocalyps that shortly a great tentation shall invade all Christendome in so much as the sword of the Lord shall be made droncken in heaven all the host of them shall be overthrowne that you the Christian Churches of Germany France Britanny are by name favorably admonished of this tempest by written Epistles I finding by the will of God these Epistles which doe shew this thing understanding by the inscriptions to whom they were written I durst not otherwise doe but to render them to whom they belong least by the intercepting keeping of them secret by me I should both betraye your welfare and be condemned as guilty of treason against God There is no godly man but he seeth that the Divine worship despised the most holy word of God derided the great securitye pride of the Pastors the altogether corrupt and dissolute maners of all of whas order and condition soever they be doe foretell of some horrible calamitye shortly to come Now these Epistles doe not foretell the thing by ambiguous cōjecture but by most plaine wordes doe teach a goulf full of miseries to be at hand readye to invade us Thou spouse see I pray thee the seale knowe the hand the wordes the style of the writter thou knowest well the voice of the Bridgroome yf the letters be sent unto thee by him as they doe shewe it is more then tyme to cast off those defylements which thou hast drawen to thy self by a to much to long securitye least otherwise yf thou continue to be negligent unto this thing thou maiest at the last be suddenly purged with great sorowe by the fyre of the refyner Notwithstāding least thou shouldst thinck that I bring onely such great sorowe morning beholde also a great joye a great triomphe For after this tempest shall presently followe joyfull dayes greatly to be desired for what can be more pleasant unto the chaste spouse driven out by the Romish whore vvho vauntes her self to be the true vvyffe by the same vexed so manye aages by all maner of contumelies in juries then to see finally that impudent harlott her nose slit spoiled of her clothing ornaments defiled vvith dung adle egges finally butnt consumed by fyre Lift up thyne eares a little receave of this Prophecy not some obscure signes but most certen arguments of the Bridgroomes short coming to avenge thy greif deliver into thine hands the vvhore that thou maiest poure out upon her all the heat of jelousie And for the increase of thy joy receave vvithall the last destruction of the Turcks soone follovving the destruction of Rome for this must first be abolished the fevvell onely matter of the barbarous tiranny of them the sinevves of vvhich shall altogither be disolved cutt off after that Christendome shall be purged by an exceeding great destruction of her of her hainous vvickednesses as the Apocalyps plainely shevveth And that thy joy maie be full knovve also the uniting together of the Ievves vvith the Christian nations and so unto the end a most happy tranquillitie Thinges indeede very great greatly to be admyred parte vvherof hath already bin manifested in some sorte to the Christian Church in so much as vvas fitting those tymes yet far from the end of the Prophecy unto vvhich approching is reserved a more full knovvledge the other parte is so strange so unexpected as I could not ever finde in any not so much as a probable suspiciō of it out of this Apocalyps All vvhich effects notvvithstanding vvill yeilde unto us this nevv centurie of tymes vvhich novv vve enter into as our exposition yf I be not deceaved doth make plaine For novv is begun the last acte of a most long most dolfull Tragedie vvhich shall overflovv vvith scourges deaths ruines But this Scene being removed shall come in the place of it the pleasant prospect of a perpetuall peace accompanied vvith abondance of all good things Thus then thou hast most deare Spouse of Christ the residue of the course of thy vvarrfarre stand novv in the hatches after long tossing at lenght beholde the Iand hitherto the cloude seen a farre of hath deceaved thee but novv beholde the sea shore knovv the mouth of the haven it self Let thy eies judge vvhether I be vvorthie to vvhō the revvard of good nevves be givē For so farr of is it that I thinke that vve must stād
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
first particle is properly of one affirming shewing the certaintie of a thing in which yet maie be understoode the wishing verbe Let it be done or some such like worde For so it is in the end of the booke Yea come Lord Iesus as if he should saie I beseech thee come so as thou hast promised chap. 22.20 It is like that both the particles are used in the same sence otherwise the diversitie both of tongue and signification woulde not note out any coniunction of all people to which end this twofolde proper forme of spech seemes to be used Amen not onely apperteines to one assevering but also supplicating and earnestly striving that the thing maie come to passe as in Ieremy chap. 28.6 Amen so doe it the last expunding the former 9 J am Alpha and Omega Hitherto hath bene the Inscription of the Epistle now he entreth into the narration it selfe where first for the authoritie of the writing undertaken there is set downe a threefold propertie of the person calling the excelling power of creating truth in his promises and exceeding power of governing The power is first declared metaphorically and afterwards in proper wordes For the beginning ending doe expounde what Alpha Omega meane of which that is the first and this the last letter of the Greeke Alphabet by a metaphore they are applyed to any beginning and ending whatsoever The wordes are plainely of a certeine order and relation to the creature In which respect they can not properly note out eternitie which thing is absolute nor in any regard is to be measured according to the creature Therefore I am Alpha and Omega have this meaning to wit the maker of all things and againe the end whereunto all things are to be referred who in the beginning have made all things and that for my owne glory It is the abridgement of that which the wise man saieth the Lord hath wrought all things for himself yea the wicked for the daie of evill Prov. 16.4 The constant veritie of God in his promises is declared by a distribution of a threefolde time as we have shewed out of ver 4. His Allmightines in the end of the verse seemes to appertaine to that excellent power of governing all things according to his will in which there shines no lesse his incomprehensible maiestie then in the first creation of things For this teacheth that his strength was not spent in his first worke but for ever is of force without any lessening which is not tired with any wearines nether oppressed with the weight of busines but remaines infinitely beyond all power of any created spirit in doing all things Such a one is he from whome the commaundement of writing proceedeth a most mightye creatour a most faithfull promiser and the chiefe hovernour of all things 9 I John The person also called hath great weight for credit I John an Apostle a brother and companion in affliction banished into Patmos for the word of God ravished from heaven in the spirit on the Lords day Why should not this man speake most certaine truth ¶ And the patience of Jesus Christ The comon translation hath and the patience in Christ Iesus So also Montanus the interpretour of Aretas by Chr. Iesus Therehy the sence is nothing at all or but litle changed whether any reade it according to the construction as Th. Beza or as these with a preposition All tende hereunto that the communion of the faithfull be it either of affliction or of a Kingdome leane on Christ the alone head as upon the grounde and foundation We must take heede lest with the Iesuite we doe interprete in Christ Jesus for the end for Christ Jesus for so the communion of the Kingdome amongest the faithfull should be established without Christ as if all shoulde not together grow up in him but shoulde as it were be ioined together betwene themselves into some outward thing a part from him Patmos an Iland of the sea Icarium thirtie miles in compasse at this daie it is called Palmosa as the latter Geographers would have it But in Strabo it hath nothing memorable except the name He is wont to mention carefully even the very woodes of Palme trees if there be any much more woulde he have mētioned so great plentie wherby the Iland should be worthie to be renowmed whereupon this name maye iustly be suspected unlesse perhaps the succeeding age caused it to be more happie in fruitfulnes Munster supposeth that Patmos is that Possidium of which Ptolemaeus speakes in his tables of Geography booke 5. chap. 2. but Possidium in the same place is a Promontorie of the Isle Chios not farre of from the city Chios from thence they saile about the Yland and leave it on the right hand Str. book 14. But Patmos lies together with Corasius towards the west of Icaria but this towards the west of Samos Strab. book 10. But thou must observe that Ihon doth not plainely mention his banishement but onely that he was in the Isle soberly bearing his misery not proudely augmenting it by vaine boasting ¶ For the word of God That is for having preacht it not for to preach it For Iohn of his accord went not thither to preach but because he had preached at Ephesus and elswhere in Asia Domitian the tyrant as Ireneus and others record banished him thither The same Isle seemeth to have bin almost desolate and voide of inhabitants considering especially that the neighbour Iland Icaria much more renowmed because of the scarcity of inhabitans as Strabo reportes did bestowe the use and commoditie of their pastures on the soraine Samians 10 And I was ravished in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit that is I began to be moved in the spirit for to see and understand those things which doe farre surpasse mans capacity as of old the auncient Prophetes being led by the same spirit did pronunce of things to come with no lesse certainty then of things present or past After the same maner Marck speaketh of another kinde of spirit And there was in their Synagogue a man with an uncleane spirit chap. 1.23 And againe there met him a man out of the sepulchres in an uncleane spirit chap. 5.2 but altogether contrarie in the maner of operation not onely in respect of holines or unholines but also of the sweete and quiet motion seing that the agitations with which the most wicked spirits doe tormente men are violent and fearfull whence the Possessed are most comonly depryved either of all their senses or at the least of some of them but those who are filled with the holy Ghost they are more strenghtned in all the faculties of the soule Both have them obediēt to thē whō they doe possesse but the one by gracious inclining the other by cruell constraining as the exemples of the one and of the other doe make it plaine ¶ On a Lords day see of this Th. Bezam It is verie like that
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
purpose by very small thinges and having a faire colour He would abhorre Idols in words as much as any other and would cry out that the honour which he commaundeth to be given to Jmages is farre from this ungodlines by such wordes deceaving the unskilfull and bringing them into this offence of which the Spirith speaketh 15 So thou hast c. The reddition of the similitude whose proposition is not spoken a word of Thus it should be full As once the Israelites had those that held the doctrine of Balaam so thou hast them that holde the doctrine of the Nicolaitanes In stead of the proposition he attributeth the doctrine of Balaam to the Pergamen Church because it was proper to his Antitype but from whence may be gathered the first part of the similitude But this poison of the Nicolaitanes had infected doubtlesse Pergamus ¶ Which J hate as before the comon translation is repent likewise And so he beginneth the verse following in this sense as I have warned the Ephesine Church so doe I admonish thee But this is weaker then if he did commaund simply repent 16 I will come against thee quickly and fight against them He threatneth a double punishement one against the Church it selfe against which he saith that he wâ—ll come quickly The other against the corrupters against whom he saith he will fight with the sworde of his mouth For wee may not thinke that he will come against the Church onely to take away those plagues destructions of men for this could have no feare but would be a thing to be chiefly wished but shee also must suffer the punishment of her negligence as they of their wickednes Therfore this violent breaking into the Church was a certen chastisement by warre or some such calamity as is manifest in the Antitype whose times were very troublous partly by the overflowing of the Northerne Barbarians partly by the Saracens whom the Devill armed against the seed of the woman after shee fled into the wildernes as we shall shew at the chap. 12. to which times these things perteine but here generally and obscurely shewed because this place suffered not any ampler light The other punishment is against the Balaamites against whoÌ„ he will use the sworde of his mouth For we must observe how he distinguisheth these from the Church of her he sayd I will come against thee then turning his speach to the Balaamites and J will fight saith he against them But what is it to fight with the sworde of his mouth Whether to inflict the punishments which he hath threatned in his word Certenly Paul saith that he had in readines wherewith to punish all contumacy 2 Cor. 10.6 And Ieremy is set of God over the nations and Kingdomes to root out and destroy c. chap. 1.10 For there is no weapon in the whole armory of the world so effectuall on both partes Wherfore seeing by the iudgement hereof all fornications and Idolatries are appointed to a iust punishment worthily may he say that he will fight with that sworde according to the rule whereof the pronounced iudgement is exercised But nowe when in an other place it is sayd of Antichrist that Christ shall consume him with the spirit of his mouth 2 Thes 2.8 which maner of speaking what force it hath we have learned by experience to wit that his errours convinced his lyes detected then his fraude and deceits set in the open light he shal be brought to destruction these wordes seeme to have the same meaning And certenly after that the Church was for a while scourged by those Norther Souther barbariaÌ„s Christ begaÌ„ to vexe those PerganieÌ„ impostours with the light of the truth for about the yeare 1120 arose certeÌ„ godly men which preached openly that Antichrist was come that the holy dayes Ecclesiasticall broken songs prayers for the dead pilgrimages oyle extreem unction the rest of that sorte were superstitious things Worke Trip. Henric. Mon. Thol To these were added in a short time after the Waldenses the Albingenses Parisienses who published a booke of the perils of the Church many other private men FroÌ„ theÌ„ce began this fight which was soft in the beginning terrible rather in the shaking of the sword then in wonding but after coming to a iust full battaile as after we shall see which hath fallen out prosperously to the godly hitherto by the grace of God but most unhappily to them that dwell at Rome in the throne of Sathan 17 He that hath an eare Let every one drowned in the Romish superstitioÌ„s give eare let him attende hearken in what account with God is that unmaried Vicar of Christ of what price is that famous much spoken of Rome that Chaire of Peter the piller of truth mother of the faith of all Churches to wit that chief Prelate that wicked Balaam the very city which is renowmed with the vaine praising of men the gate of heaveÌ„ is the very palace throne of the Devill Neither let any thinke that hatred doth wring these words from a man that is an adversary but let him compare the prophecy the event which if he shall see to agree in all things let him know that he is warned of the daÌ„ger not so much by the words of maÌ„ as by the H. spirit ¶ To him that overcometh I will c. The reward is threefould hiddeÌ„ MaÌ„na a white stone an unknowne name written upon it Every one of which fit the times in a wonderfull manner As for Manna it is the meat of the wildernes ministred froÌ„ God when there was no meanes to have other bread And in this Pergamen state when the company of the Nicolaitanes Balaamiticall ofspring that is Romane Jdolaters possessed all places the Church was conversant in a waste unpleasant terrible wildernes whether wee shall see the woman betake herselfe flying from the Dragon ch 12. But Christ feedeth the same with the meat of the wildernes as once the Israelites For he will not be wanting to his in the most hard times but bestowe aboundaÌ„tly the ioy of the Spirit wherby not onely they may be preserved in life but also be very glad as for the greatest ioyes Therefore this Manna is the same meate with the fruite of the tree of life in Paradise as hath bin observed afore ver 7. but the manner of ministring of it is divers there in a most chast pure and flourishing Church it was the fruit of the tree in the middes of the paradise of God here the truth being despised contemned trode under foot utterly opressed with most thicke darknes it is MaÌ„na the foode of the wildernes this meate should be hiddeÌ„ froÌ„ the world they should suppose theÌ„ famished who had fled into this wildernes as the Egyptians did thinke the Israelites for this cause would perish suddeÌ„ly But God did sustaine his extra ordinarily with this bread of Angels Yet there is this
There was mention of the sonne of man ver 13. but the whole vision did declare sufficiently that he was the sonne of God It seemeth here to be used as though now he would returne out of Egypt He had bin exiled now a good while but in the renewing of the Church he returneth as it were home beginning more familiarly to be knowne to his froÌ„ whom he had seemed before time to be farr of The firie eyes are those spoken of in the first chapter fourteen and fifteen verses by whose clearenes he sheweth to the Thyatirens that now the time flourisheth wherein the light of the truth should dispell darknes of errours and falshood as it flyeth at the sight of the fyre as came to passe about the yeare 1300. when a new company of Teachers arose by the iudgement of all which the Pope was strangled and began to be spoiled of his estimation which he had kept nowe a good while by fraude For they did maintayne earnestly that the Imperiall Maiesty ought to be prefered above other and that the Pope had noe power over it Among these were Ockamus Marsilius Patavinus Dante 's Iohn de Ganduno and many other The feete like fine Brasse doe teach with what kinde of tormeÌ„t the Romane Balaam should rage against the faithfull feet of Christ he should deliver them to be burned in the flame endevouring to quench one burning by another Which cruelty he hath not exercised now the first time but hath brought it to noble infamy by more frequent burnings then ever before The fires shyned through all Europe many Martyrs burnt every day But notable before others were Iohn Hus and Hierome of Prage who a noble payre of feet like fine Brasse did shyne in the fornace of Constancie in the eyes of all our world But Antichrist was deceaved who thought to have consumed those feete by fire For now at length he hath had experience that these feete are not stubble but fine Brasse which shineth more in the fyre and is not consumed 19 I know thy workes The workes which are rehearsed Charitie Ministration Faith Patience perteine to private duty rather then publike office asthough this Church were hid in some secret members and was not famous in an excellent administration of thinges Such was doubtlesse the state of the Thyatirian City It is plaine touching the Antitype For although there were every where many excellent men who did defend the trueth by writings and lively voice yet no publike Churches companies were constituted or set in order Or if any were as about the end of this periode men began to meet together somewhat boldly they obteined not a lawfull reformation The chiefe prayse was of their Love one to another but not that feigned wherby men promise largely but performe nothing but wherby both by deed and worke they holpe where there was need whereupon unto charity he adioineth ministration Their mutuall Faith also was excellent free from all fayning and trechery For this Faith seemeth to be a fruit of that which is properly so called to wit Faithfulnes wherby they regarded from the hart one an others goods When it signifyeth a Trust in God for Christs sake it is wont to be set in the first place as the fountaine and welspring of other vertues which peradventure deceaved the olde Interpreter and caused him to set this word before the other contrary to the truth of the Greeke copies For so he readeth and Faith and Love Ministrâ—tion and Patience Patience was seene in suffering the calamityes wherwith they were troubled continually by the hatred and plotting of the Romane Prelat The last prayse is of their last Workes which are moe then the former For so doth reade the Comon translation the Complutent Edition and the Kings Edition who is also used by Robart Stevens in his Edition thus And thy last workes moe then the first to wit by putting out the second and. And so indeede the sentence runneth better especially seeing workes are rehearsed in the beginning of the verse which if they were set downe againe and not read togither peradventute the repetition should be superfluous As touching the matter it is an excellent prayse to growe in godlines and to exceed the former times in the fruitfulnes of good workes which thing indeede befalleth them that are planted in the house of the Lord which in old age are fatte and green Psal 92.15 Whose way shineth as the light it shaineth more and more to the perfect day Proverb 4.18 So this Church alway encreasing and proceeding further and further grew stronger every day froÌ„ small beginnings About the yeare 1300 many stronge couragious men sprung up faithfull deffendours of the truth but about seventy yeares after Iohn Wicklefe added much to their beginnings hee made cleare the doctrine in farre moe pointes and confirmed that more plentifully with arguments which they had barely searched out And fouty yeares after followed him Iohn Husse and Hierome of Prage by whose preaching and martyrdome there was made a farre greater encreasing The Bohemians followed these who openly did fall away from the Romane Antichrist and appointed a more reformed worship in their assemblyes And then the myndes of all the godly became stouter through all Europe who more bouldly professed the truth howsoever they knew that they did it with the danger of their life Neither did Thyatira stande still here but about the yeare one thousand five hundreth shee powred out largely a new plenty of most learned men who gave noe vaine hope of a fuller and clearer light to breake forth by by after And these are the last workes more then the first Worthily therfore she is Thugateira that is a daughter growing so notably even as the waters running from the Temple which at the first being small after full of shallow places could not at the last be passed over for the deepnes Ezech. 47. And so in this first bending from the North was made the first payre of contraries For this growing Thyatira is directly opposite to Languishing Ephesus which became omission leaving as we have shewed worser in the last times by the continuall omission of labour and watchfulnes then also heaping up superstitions till at length all care of true godlines awas abated and so in the two following Churches it became alway worser Now at last it began to returne and to oppose three other Churches to these three as we shall see in ech one of them 20 But I have a fewe things against thee The reprehension is that the womaÌ„ Iesabell was permitted to deceave the servants of God with her vaine shewes Therefore either their negligeÌ„ce or faint heart or both are blamed wherby it came to passe that shee dealt not with the wicked according to their deserts but they were suffered to sleepe securely in their sinnes Who this Iezabell was in the Thyatiren City the old Hystory sheweth not From this place we understand that in the same place
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
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
are not rehearsed expressely in the vision of the first Chapter They doe greatly helpe to declare the administration of this Church Touching the city Philadelphia it selfe we finde no other thing but that in the age following there abod in that place a famous congregation of the faithfull over which Demas had the charge as is gathered from the Epistles of Jgnatius In the Antitype a divine power specially shineth forth sanctifying the Church by kindling the desyre of godlines and in making it in Christ Iesus fit and cheerfull to every good worke Let my wordes be without envy the true doctrine soundeth no where purer the worship lesse corrupted more flourisheth the faithfull diligence of the Pastours is performed more willing obedience of the people nor greater reverence of all religion among all degrees But this holines seemeth chiefly to respect manners In which thing is not to be passed over that famous testimony of Iohn Bodin speking of them of Geneva Of whom that thing saith he is prayse worthy if any thing any where in the earth and which maketh a comon wealth to flourish if not in riches and greatnes of Empire yet certenly in vertues and godlines namely that censure of the Popes then which nothing greater and more divine could be devised to bridle mens lusts and to represse those vices which by no meanes could be amended by any humane lawes and iudgements How be it that this restraint is directed after the rules of Christ first privatly and friendly after some what more sharply then if thou obey not there followeth an heavie grave and effectuall prohibition from the holy things after the interdiction is the punishement of the Magistrate And so it cometh to passe that those things which are punished no where by the lawes are there restrained without any force and sturre or great adoe Therefore noe whoredomes no drunknesses noe daunâ—ings noe beggars noe idle persons are found in that city Those are his wordes in Meth. of History chap. 6. Worthyly is the sanctifyer of the Church to be praysed who hath wrought that they should will and effect these things according to his free good will There is the same care and fruit also of the rest according to the measure which Christ vouchsafeth to every congregatioÌ„ of them Neither is his trueth lesse excellent both in as much as he is a Propheâ— in teaching and also a Surety in promising Wee shall see this double trueth in the following Church to be distinguished by their proper wordes both which the Greeke worde true seemeth to containe when it is put absolutely and by it selfe And as touching trueth of doctrine wher is it more pure and more sincere in the whole earth The whole Papacy hath here his throate cut The Anabaptists Antitrinitaries Arians and such like monsters raysed up againe from hell partly in Germany partly in Transylvania have founde no where a fiercer enemy What also hath it not assayed that shee might pull away from the Germane Churches their errours Neither doth shee keepe onely the doctrine of salvation uncorrupt but also shee both delivereth and teacheth in writings and exerciseth in practise a syncere maÌ„ner of administring wherby salvation is bestowed Certenly the whole will of God is communicated with his saints so as Christ taketh to himselfe not undeservedly this prayse of true in governing this Church He doth also performe plenteously that which he promised that he would keepe safe and sound those that seeke him with an upright heart What have not endevoured the Franch man the Spuniard the SavoyaÌ„ the Pope to roote out them of Geneva a small people and environed on every side with enemyes and shut up from all ayde of friends Neverthelesse it flourisheth yet still thankes be to God and shall flourish hereafter while all her adversaryes burst with envy as long as shee shall continue in this holy order The French Church hath ben preserved hitherto no other wise then the three children in the fornace Who would have beleeved that the Lowe Countryes had ben able to resist and withstande the raging Philip the cruell Duke d'Alve and so many bloudy Tyrants But true is he who hath promised this honour to his saints that they should binde the Kings with chaines and their nobles with fetters of iron Psalme 149.8.9 And that I may not speake of every each one they can be safe onely by thy protection o most high God who art constant in all thy promises whom both enemyes almost infinite doe persecute with deadly hatred and also to whom many of their freindes through envy wish not very well ¶ Who hath the key of David The third property perteineth also to the same administration Christ openeth and shutteth to whom he hath thought it good the entrance into the kingdome of Heaven by his regall power Which faculty in deede he bestoweth upon all his which doe declare and preach the worde purely and syncerely but which is principally to be seen in that part of governement wherby obstinate sinners which will not yeilde to admonitions are delivered to Sathan by the Ecclesiasticall censure and are cast out of the Church which is the Kingdome of Heaven according to that Whatsoever yee shall binde on earth shal be bound in heauen and whatsoever yee shall loose in earth shal be loosed in heaven For where two or three are gathered togither in my name there am J in the middes of them Mat. 18.18.20 By these therefore is shewed that the power of opening and shutting of binding and loosing is very effectuall in these congregations and more over also the whole administration of the censures And what godly man doth not thanke God from his heart and extolleth not with worthy ptayses the holy paines of this Church which restored discipline fallen into decay and brought it backe to the rule of trueth and use of the primitive Church But it is to be observed that this key was sayd before to be the key of Death and Hell in the first Chapter and 18. verse by one part denoting the whole force of them Therefore that key is to be feared which locketh up the gate upon the wicked being thrust into Hell howsoever they despise the same with security And yet notwithstanding no lesse pleasant to them that feare God because it unlocketh to them the dores by which they may enter unto life But why is it called of David seeing it is of Aaron rather whose office was to keepe away the leprous and uncleane from the holy things and to shut up the Temple against them Certenly the Priest onely could pronounce men uncleane he was not wont by an ordinary proper power to use force to compell the disobedient Christ both King and Priest is very mighty in both facultyes and powers and ioineth togither both in this Church who not onely rayseth up Pastours that they should denounce men uncleane but also together adioyneth the civile Magistrate that he should give his ready and diligent labour
to the Pastors in this So before Bod. the punishmeÌ„t of the Magistrate foloweth the debarring froÌ„ holy things Therfore both swordes are drawn in this Ch but severally by those to whoÌ„ the one the other beloÌ„geth And indeede this society is most sweet seeing all the industry of civill Magist ought to have respect therto that we may live with all godlines honesty 1 Tim. 2.2 The wordes seeme to be taken out of Isaiah chap. 22 22. J will lay saith he the key of the house of David upon his shoulder when he openeth no man shall shute when he shutteth no man shall open But in this place the worde house seemeth to have ben omitted purposely for he sayth not which hath the key of the house of Dauid but that hath the key of David There is a difference because that seemeth to perteine to an inferiour minister and that onely in the family of David this to a supreme Governour and that of a whole kingdome So the omitting of one worde putteth a difference betweene the type the truth Eliakim Christ See also Isay 9.6.7 The Complutent Edition the Kings Bible read somewhat otherwise who openeth and no man shall shut the same who openeth not and no man shall open Arethas hath except him that openeth 8 J knowe thy workes beholde I have set before thee an open doore He entreth into the narration and first of a present good thing And it is an opeÌ„ dore Which sometime signifyeth the faculty of preaching the Gospell From whence Paul would have that it should be earnestly desyred of God in his behalfe that the dore of utterance may be opened to him Col. 4.3 And that speach may be given unto mee in opening my mouth Ephes 6.19 And worthily is it so called seeing by the word a dore is opened to us into heaven which being taken away and removed the dore is shut and loked so as noe man can enter in Luk. 13.25 And not onely the faculty of the Ministers is the doore but also the readines of the hearers as For a great dore and effectuall is opened unto mee and there be many adversaries as though he should say although there be many that doe resist and strive against the truth yet there are many whose desyre is prompt and ready 1 Cor. 16.9 And againe coming to Troas to preach the Gospell and a doore being opened to mee in the Lord. This dore is opened when the hearts are opened to receive the truth as Lyd a whose heart the Lord opened that shee might attende to those things which were spoken of Paul Act. 16.14 But although the name of dore be attributed to those a parte yet most of all the dore is then opened when all these things meet ioyntly togither the word discipline the care of the Magistrate and of the people Then is there free leave to pearce into the consciences of men unto which an entrance is shut up after a sorte where any of these shal be wanting This then is that open dore wherby this Church was famous Which in deede no strength of wit hath opened which consisteth either in the vertu of speaking or in the sharpenes of wit and prudence in understanding but onely that chiefe key-bearer who hath given freely that which no man could have obtayned by humane streÌ„gth How ungodly therfore doe they which doe checke by reprochefull words that which Christ hath conferred for an excellent benefite They whet their tongues against heaven yea against God himselfe But they shall not escape uâ—punished let them clatter as much as they will ¶ Neither can any shut it The endâ—vour of the adversaryes hath not ben wanting some have loboured to barre these dores by slandering reproching inveighing with all manner of contumelyes others by force and weapons as it were by a rushing downe violently to shute this gate but he hath perfoâ—med his promise who hath confirmed that none shall prevayle the enemyes have lost their labour and have got no other thing theÌ„ shame in the world for their cruell minde against the truth and puniâ—hement at Gods hande meet for their desertes Let the experience of the time past be a confirmation against future feare ¶ Because thou haâ—t a little strenth The comon translation hath because thou hast a little vertue the sensâ— if I be not deceaved being wâ—ll expressed which dependeth on that which followeth neither is it absolute of it selfe as though he should say because although thou hast but a little strength yet thou hast k pâ— my words And in deede the fortitude in the greater danger is more famous And this manner of speaking is frequent among the Hebrewes who use the copulâ—â—ive vâ—u for the discretive particule the custome and manner of whom iâ— frequent with Iohn as Neyther shall any straw be given you and yee shâ—ll deliver the whole tale of bricke for yet shall yee deliver c. Ex. 5.18 So And behold an escaping remayning in her for yet shall some remayne who shall escape Ezech. 14.22 Afterwardes also Iohn in the same manner And men raged in heart and blasphemed and repented not for and yet repented not chap. 16.9 If he had praysed a part their small strength how should there not be in the same thing much depravating For this is wont to abounde where that which is opposed is but little and small Sardis had a fewe names wherupon death had possessed the greater part Neyther would the Spirit have passed over in silence the corruption if he had found any worthy reprehension Therefore the comon translation ought here to holde in that seÌ„se which I have shewed This Church is of weake streÌ„gth which dwelleth here and there and the greater parte under a popular state one onely people enioyeth a Monarch for their patron But neither is this Church able to doe much either by her owne or by her friendes riches Therâ—fore the greater is the prayse of thy fortitudo o Philadelphia who hast not yeelded to the threats of the adversaryes neyther forsaken the truth by being dismayed with the vaine feare of men 1 Behold I give of the Synagogue of Sathan Here is a defâ—ct of the word some I will give some of the Synagogue of Sathan of those which say that they are Iewes This is the future good thinge as we have shewed in the Analysis and it may be manifest from the latter member of the verse Beholde I will make them come unlesse peradventure this verbe of the present tence didomi respecteth the present time wherein some of the Iewes submitted themselves to this Church for a token and pledge of a full subiection afterward which it may be the last words meane We shewed upon the ch 2.9 howe they which by nation are Iewes doe ly saying they are Iewes to wit in bragging that they are the onely people when in the meane time they refuse Christ in whom onely we are counted children and doe continue and rest in the abolished
ceremonies of the law By which thinges they have made themselves to be the Synagogue of Sathan and not a congregation of saints whatsoever they affirme to the contrary in wordes In the Antitype are Iewes as many as intangled in errours challenge to theÌ„selves alone the trueth faith salvation and promises of God speaking of nothing but the temple the temple of which sorte were the Arian Bishops under Constantine Constance and Valence and such as are at this day the Romanists glorying no lesse in the Chyre of Peter then of olde the Iewes in their temple These onely will be Catholikes their Church to be the onely spouse of Christ that noe salvation can be found out of their congregations But let them deceave themselves with as goodly wordes as they will by their true name they are false Iewes in shew onely Christians who gather congregaâ—ions in the honour of the Devill God acknowledgeth theÌ„ not which thrust upon him an other worship theÌ„ that which he hath appointed froÌ„ heaven Some of these therefore are giveÌ„ to this holy Philadelphia seeing there are many dayly whoÌ„ God of his singular mercy plucketh out of the iawes of Antichrist enlightneth their eyes that they may acknowledge embrace the truth AmoÌ„g which are Peter Vergerius Peter Martyr Hier. ZaÌ„chius MartineÌ„gê° many other both ItaliaÌ„s other natioÌ„s who first being papists were afterwards converted to the trueth ¶ Behold J say Excellent doubtlesse was once the victory of the PhlladelphiaÌ„s over the Iewes no lesse famous shal be at leÌ„gth the triuÌ„phe of this Church over the Papists Hitherto we have fought with theÌ„ by pen inke but the time shortly cometh wheÌ„ they shal be rooted out by weapoÌ„s chiefly by the labour of this Church as after shal be shewed more playnly Rome shal be destroyed of some other but being overthrowne holy Philadelphia shall pluck up by the rootes the remnaÌ„ts of the Popish kingdome so as no name of it shal be left as wee shall shew in chap. 19. For this worship of the false Iewes perteineth to that time wheÌ„ the Romish beast being cast into hell all his hostes shal be killed with the sword that cometh out of the mouth of him that sitteth upon the horse ¶ And they shall know that J have loved thee For hitherto thou art made a mocking stocke neither doe unthankefull men acknowledge any love of mine by the singular gift of godlines which I have bestowed on thee But then I will adorne thee with those things also which are in account with the world thou shalt set up a token of victory over thy enemyes shalt inrich thy selfe with their spoyles that every one may be compelled to coÌ„fesse that thou art dearly beloved whoÌ„ contrary to all hope they shall see increasâ—d so woÌ„derfully O holy Philadelphia cherish thy hope with these things neither be grieved in minde whatsoever the world saith otherwise 10 Because thou hast kept c. My worde doctrine which I have taught the world with great patience and which is also to be preached allwayes with the like patience which I see thee to have used to thy great perill yet thou hast abode constantly in thy duty ¶ J will keepe thee also c. But what is it to keepe froÌ„ the houre Would not God suffer the teÌ„tatioÌ„ to touch the PhiladelphiaÌ„s at all It could scarse be done that they should be free altogither in the comoÌ„ calamity of all the world To keepe therfore is to deliver as the Lord did keepe them out of the handes of their enemyes that is delivered Iud. 2.18 as though he should say I will not suffer thee to be overcome in that teÌ„tatioÌ„ but I will give thee strength by which thou mayest not onely beare conragiously the calamity but also overcome be victor But what is this houre of teÌ„tatioÌ„ In the type it selfe that persecutioÌ„ doubtles under Traian which Philadelphia togither with all the other Churches susteined Neither is it to be omitted why in the Epist to the Ang. of Smyrna he sayd that the same afflictioÌ„ was of x dayes which in this place he included in one houre in both places he respecteth the coÌ„curring of the type Antitype there because uÌ„der CoÌ„staÌ„tine CostaÌ„ce ValeÌ„ce within which times wee have shewed that the Antitype of the Smyr Church is to be limited there should be a loÌ„g calamity raging in the greatest part of that space he defyned that afflictioÌ„ by x. dayes in which he noted both the yeares so many as TraiaÌ„ should go on with rage also that loÌ„g delay in the Antitype under the ChristiaÌ„ Emperours But seeing in the Antit of the Philad Church there should be afflictioÌ„ farr greater then all yet short he hath ioyned the same trouble of times in one houre in the type This teÌ„tatioÌ„ therfore yet to come which shall come upon the whole world is the last fight of the Rom. Antichrist in the west of the MahumetaÌ„ Turke in the East very terrible in the whole preparatioÌ„ but on which the Church shall carry away the victory to be preferred farre before all the triumphes and the victoryes of all men Of which is here giveÌ„ a tast the full declaration is reserved to his owne place But seeing in this battell there shal be a comoÌ„ victory of the whole Church and here seemeth to be promised some thing proper to this alone peradventure this tentation shal be an other which shall goe before that warre And before wee have heard that in the Church of Germany some grievous thing doth hang over their head For he threatneth that he will come as a thiefe Then also in the Church following wee shall see that some storme is to be expected Wherefore it is to be feared that shortly this tentation wâ—ll come upon us and shake the Christian Churches with an horrible teÌ„pest Besides the coniâ—cture of this place the sinnes which reigne every where not without causâ— indeede may increase this feare It shal be profitable for every one to prepare himselfe that he may stand firme in that day And wee may gâ—ssâ— at the greatnes of this tempest in some sorte from the very words themselves For they promise that this alone shal be kept pure sound and undefiled whereto belongeth also the reward of Pillars ver 12. What then shal be done with the other Churches The future disturbance of all things seemeth so miserable that there shal be left noe face of any Church any where besides For it seemeth that those Churches at length shall by the iust iudgement of God come to nothing which have not regarded a full reformation 11 Beholde I come quickly Hitherto the good thing the way to preserve is by constancy unto which he exhorteth first by his quicke coming The Philadelphike Church felt the houre oftentation by and by after this writing For Traiane succeeded next after Domitian under whom Iohn receaved this Revelation Neither shall the newe
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
to reioyce of so rich thinges and of such prosperity No where in deede neither doe I envy or grudg at it onely our reioycing is not good And would God that our riches did serve to the promoting of Gods glory rather then to the hindring thereof but they have brought in this miserable lukewarmnes whyle that wee may retayne them wee make noe reckoning of true godlines The second boasting is of the long continuance For this plenty it not newe but which hath ben confirmed nowe by the space of two and fourty yeares With how great prosperity of all things Who may be so bolde as to reprove the condition of this Church as maymed and imperfect which the experience of longe time hath approved to be most happy Not I in deede unlesse prosperitie were an argument rather of Gods patience then of mans Iustice In the third place he vanteth that he wanteth nothing What telst thou mee saith he of other reformed Churches I see no cause why other reformed Churches should not imitate ours rather then wee them seeing wee are inferiour to them in nothing The answere to the admonitiō made to the Parliament pag. 226. Yea why doest thou call me backe unto the first Church As though wee were to be bounde with the first beginnings and principles as with fetters And it were not lawfull for us to alter those thinges which at their first originall were not so profitable as at this day they seeme hurtfull this is in a certen Apol. of the governement of the Church pag. 81 A bould that I may not say ungodly assertion to affirme that any thing ordained of the Apostles should be noe lesse noxious to our Churches then profitable to them for which they were appointed But I remitte this to the heat of contention In the meane time let such a man knowe that the Apostles Church was most perfit and was not to be made perfit by the inventions of them that came after but that all other are to be tryed and examined by the square thereof That saying of the first Councill of Nicen is to be celebrated which is Let the olde customes holde And that also of Tertullian against Praxeam Beholde whatsoever is first that is true and whatsoever s later that is false And it is not to be doubted but that Paul taught Tim. most fully how he hould behave himselfe in the house of God 1 Tim. 3.15 Is all that instruction abrogated for oldnesse Should the time teach better more certen things to which those Apostles should give place Surely the Church as Adam in the first beginning was purest the farther shee proceedeth the more filth shee gathereth unlesse God extraordinarily make the light to shine out of darknes as lately in this last age That first Church was the garden of Eden as wee have shewed in chap. 2.7 The Church of the following ages compared with that was a wide and barren wildernes Perfection is not to be measured by multitude of professors or by amplitude of riches but by the integrity and purenes of God his institution and aboundance of heavenly gifts Let it be then enough to prayse mens inventions let us tread under foote the sacred trueth in comparison of them ¶ And knowest not that thou art wretched The other cause of the evill is the ignorance of their misery For prosperity blindeth the minde of the world that it cannot see in deede in what state it is Therfore in many wordes he declareth this misery because in so deepe a drowsines a light upbraiding would not cause any feeling he maketh a fivefold degree of it Of which the two first are as certen comon accidents the three last doe shewe the very kinde of the disease For the remedy is threefold of golde of garments eye salve in the verse following and teacheth that the disease consisteth chiefly in these three thinges The accidents are referred either to his owne sense or to the compassion of others in respect of that the Angell is wretched in respect of this miserable A man is wretched who is consumed with some great sorrowe whether it aryseth from a publike calamity or from some private and domesticall griefe And there is none placed in any dignity whatsoever who can keepe himselfe from this anguish whereupon Kinges in the tragedies lament that they so often are wretched Such heavinesse of minde did lie once upon the Angell of Laodicea as is at this day in our England Howe wilt thou say where noe publike calamity presseth The Spirit speaketh of private sorrowe as is evident from the glorying of this Angell for which there can be noe place in a comon mourning and sorrow but this interior griefe doth torment miserably the English Ang. For how great griepes doth he feele who desyreth exceedingly riches honours and cannot get them Or at least who cannot enioy securely those things being gotten whom many godly and learned men doe inveigh against with most grievous wordes and not this onely but also doe prove manifestly from the trueth of God that such dignityes are unmeete for the ministers of Christ and that they cannot stande togither with the faithfulnes of Pastor Bishops Howe must it needes be that these disturbers should be very grievous especially seeing this opinion is now favoured of the multitude and the nobility hath perceived plainly long a goe the trueth of it Yf one could opē the brest of this Ādgell doubtlesse he might see his heart almost consumed with this griefe howsoever without all things are ioyfull the comō wealth flourisheth with happy tranquility And I doubt not but that the Angell will confesse that I have touched his most inward sense in this thing This Angell is miserable to others not to the wicked Papists to whom the former griefe is not sufficient but to the godly brethren both at home and in other nations who being free of all partiality doe acknowledge the condition of the Bishops other Clergie who doe give themselves wholy to ambition and labour for honours to be miserable unhappy howsoever it doth very greatly please our selves For what is worthy of more pitty then to see brethren snared with the vaine glory of the world altogither to desire and to enforce themselves to get earthly dignityes and to make shipwracke of the heavenly crowne Yf they had alwayes lyen in the snares of the Devill the thing were not so much to be lamented but after that they have escaped from his snares by the holsome knowledge of the gospell be entangled againe in the same by this way what godly man cannot both be grieved at their change and also bewayle the comon misery of us all which by a thousande meanes are drawen into the same destruction Such therefore are the accidents grievous indeede of themselves yet but as a flee biting in comparison of the disease it selfe which nowe let us touch as gently as wee can and with the minde onely to heale and not to
saith Paul to the faithfull in speach in coÌ„versation in love in spirit in faith in chastity let no man despise thy youth 1 Tim. 4.12 Behold the way to deliver from conteÌ„pt These garments are full of maiesty with which youth being covered is not despised And so once the Prophets wente adorned whose hairy garmeÌ„t had more estimation with all men then the silke vaine painting of others Those wicked men skornes of the Prophets who were togither with Iehu when the Prophet having entred in did lead him out from the coÌ„pany unwares did shew what good opinion of the Prophet they had fixed in their mindes What say they would that made man have with thee Yee rather why doe yee made men aske what that made man would have But their tongue spake according to their wicked custome their desyre to knowe did shewe aboundantly what authority credit they gave to him secretly whereupon when the message was knowne assuredly they created him King whom the made man had annointed for King The Baptist with his leather girdle garment of Camels haire was safe from the iniury of the Priests because of the honour wherewith the comon people honoured him The strenght of the divine institution is great in which God himselfe getteth authority eyther by the voluntary obedience of men or by some punishmeÌ„t inflicted froÌ„ God There is no neede of the shewe of earthly riches honours which at the first is wont to dazell the eyes of the unskilfull but at lenght when the vanity of it is perceived it is no lesse despised them frogges fallen from the ayre Therefore garments are to be bought of Chr. by which alone our nakednes is covered appearing otherwise very deformed whatsoever clothes thou puttest upon it Eye salve of old was all kinde of medicine made in that manner that is might be kept while neede should require At lenght the name remayned chiefly in those which are prepared for the diseases of the eyes because the PhysitiaÌ„s have used abondaÌ„ce of it Here it is applyed against the blindnes namely the wisdome of the flesh ignorance of spirituall things Wee reade that a certeÌ„ sensible thing was made of the spittle of Chr. of earth Io. 9.6 as it were by the knowledge of Christ by the word that proceedeth out of his mouth also the knowledge of our selves who made in the beginning of the earth savour nothing but the earth Both these are to be ioined togither to be kneaded into one lumpe they profit nothing asunder For our misery being knowne particularly bringeth forth desperation Christ being receaved without the feeling of our owne unworthynes is unprofitable and unfruictfull And yet wee are no table to mixe compouÌ„de togither these thinges but it must be obtained of him who came into the woâ—ld to iudgement that they which see not should see they that sce should be made blinde Ioh. 9.39 First therefore wee must remove our owne wisdome which as longe as it reigneth doth possesse us so wholy that it leaveth noe place for true and heavenly For o Angell wouldest thou have devised a reformation taken wholy our of thyne owne braine unlesse thou hadst swelled full of the opinion of thyne owne wisdome Overlooke thy decrees where is the Spirit called into counsell By what authority of Gods word is the amending of things confirmed After what exemple of the purer Church are our matters being fallen downe corrected and amended There is a deepe silence of all these things noe where is heard either Paul or any other witnesses of the holy trueth upon whose credit the things established might rest and stay themselves I beleeve thou shalt scarce finde a Synode even in the corruptest times in which the divine authority is more dumbe and speechlesse This opinion is to be layd away o Angell thou must acknowledge that thou art earth and that thou hast noe eye salve in thee tyll thou shalt be mollified with the heavenly spittell and subdued into a linamente Depende therefore on the mouth of Christ from whence floweth that which is profitable to doctrine to confutation to correction to instruction which is in righteousnes that the man of God may be perfite to every good worke 2 Tim. 3.16.17 From hence is conpounded that eye salve which will take away the skales of the eyes endue thee with that sharpnes of sight that thou mayest see playnly how thou oughtest to behave thy selfe in the house of God Neither must thou give eare to them who not onely unskilfully but also ungodly cry out that the rules of these things are not to be fetched from this shop Christ would not seth forth himselfe to be a seller of eye salve unlesse he had it both aboundantly wherby he might healpe our wante and also it were not lawfull to buy it from any other So then the medicine is threefould Golde against poverty which earthly riches ease not white raiment against nakednes which the honours of the world hide not Eye salve against blindnes which the wisdome of the flesh taketh not away From which nowe at length it may be understood that those riches where of in the former verse the Angell boasted is not the righteousnes of faith alone as the counterfait Ambrose prateth unwisely For those riches rested not on Christ alone Whereupon he warneth that he would buy gold of him which he should doe in vaine if before the Angell did abounde in the same But the righteousnes of faith hath all his treasures placed in Christ alone of which he is made partaker whosoever beleeveth truly and renounceth all other righteousnes Iohn 6.48 Rom. 3.7 Therefore o Ribera drawe rather water out of a pumeise stone then overthrowe the righteousnes of faith from this place But such trifles of thyne doe fall of themselves downe that I neede not spend time in confuting of them 19. As many as I love c. An exhortation to use the remedy and first froÌ„ the chastising of them whom he loveth A reason in deede of very great moment Whosoever is either among sonnes or amonge the reprobate Yf he receiveth noe sonne whom he rebuketh and chasteneth not what shall be done with the multitude of the rest An horrible destruction remaineth for them whom he will spare never so little who doe not suffer his owne children to escape uncorrected Therefore a chastisement is at hande unlesse thou repent betime and that very grievous and full of trouble as the very wordes themselves doe shew which are wont to be used for a confort in a bitter affliction wherewith the minde is so stricken as if it were forsaken of God Therefore he saith they are sonnes whom he beateth with so cruell punishements least through the grievousnes of the punishement they should despayre of his fatherly goodnes Therefore it is not time nowe to strive and to contend with mutuall hatred and reproches but the eares are to be lift up to the alarme of Christ
gathered togither to Mizpa drew water and powred it out before the Lord to wit rivers of teares with earnest repentance wrunge frō them 1 Sam. chap. 7. ver 5. And noe lesse is it a signe of thankesgiving as in the Revelation they that got the victory over the Beast stood at the glassy Sea having the Harpes of God wherewith they sunge his prayses chap. 15.2 Therefore this Sea sheweth by right the whole worship which in respect of the lāpes is like a Sea of oyle wherewith their heavēly fyre is nourrished cōtinually But what māner of one this Sea is wee must see frō the Epithets the first of which he sayth that to be glassy How is this Is it in respect of the colour There is a glassy colour agreable to the Sea Wherupon Virgille describing the Fairies attributeth the same to the Godesses of the Sea The Nymphes did spinne the fleeces of woll of Miletus dyed with a deepe colour of glasse Geor. 4 And againe a little after and all in their glassy seates were astonished glassy not in respect of the matter but of the colour clearnes So Ovid. There is a cleare river more bright then glasse a sacred fountaine Epist Sapph But glassy in this place is even as of glasse shewing rather a shining matter that one may see through then a colour without matter wherto serveth the other Epithet like unto Chrystall Glassy to wit for a difference from the legall Sea Which being made of brasse a thick darke matter could not be seen through of any sight 1 King 7 23. The face of God did shine upon his but under those rites ceremonyes somewhat darkly which thing also Moses declared putting a vayle over his face that the children of Jsraell should not looke into the ende of that which was to be abolished 2 Cor. 3.13 But contrarywise all wee beholde with uncovered face the glory of the Lord as in a glasse In the same place ver 18. Therefore their Sea is of Brasse and ours of Glasse and great is the dignity of the Christian Church in comparison of that under the Lawe considering that our worship doth shew us the most pleasant face of God as it were through a most cleare glasse how amiable are thy Tabernacles cryed the Psalmist in that darknes Psal 80.1 But how admirable ought the most sweete countenance of Christ to be unto us whom wee with Peter and those two disciples doe see shyning as the Sunne his garments made white as the light Mat. 17.1.2 O wee blessed men if wee could have allwayes our eyes fixed on this glasse There is a certen incomprehensible maiesty of God to be seen in that very creature but this knowledge is common to the reprobate there is noe where any meanes to enioy a saving sight unlesse by this glassy Sea God hath replenished it with most pure waters both of knowing and worshipping him truly of both which he hath layed up such aboundant plenty in this sea that there is no neede to fetch any thing from any other ditches And this ought to be the scope of all worship that it may shewe us GODS face By howe much the more eyther the doctrine or the ceremonyes doe hurt or stop up our eyes in this matter by so much the more doe both of them swerve from the right The other Epithete is Like unto Chrystall What neede is there of this seconde In deede that he may teach that that Glasse is not onely bright but even also most purely bright which noe other mixed colour doth in noe sorte darken For Chrystall is as it were voyde and free of any colour approaching the neerest to the purity of the ayre which the eyes doe pearse through almost as easily Therefore noe humane devise and invention is powred into this Sea but it is pure from all filth added to it and also perfite and absolute without any thing detracted from it As it is taught in Deut 4.2 Such is the worship of the Saints in Christ in whom God the Father beholding his elect faithfull findeth noe thing in them coloured nothing maymed and imperfect nothing filthy and defiled All worship ought to levell hereto and be framed after this patterne Others doe interprete these things otherwise some doe referre this Sea to the iudgements of God but enough was fore shewed touching them in the thunders and lightnings Others thinke that it signifyeth a multitude of men living on the earth But if this multitude be holy it was noted before in the foure and twenty Elders But if it be wicked what doth it before the throne or howe may the purity of Chrystall agree unto it There is noe need that I should confute other mens interpretations in many wordes The very order of the thinges doth shewe easily what cometh nighest to the trueth This onely I will say which is common to this whole booke in every allegoricall interpretation before all thinges the purpose of the allegory it selfe is to be regarded without which every interpretation shal be doubtfull and uncerten and of noe weight but if wee shall knowe that well and shall adde to it prudently the other circumstances wee may drawe noe lesse constant sense from an allegory then frō any other playne place ¶ And in the middest of the throne and which compassed the throne foure Beasts The second outward gift are Beasts whose qualityes come first to be considered which respect the preparation to their office if in a fewe wordes wee shall first see of what sortes the beasts are Which is heard to be knowē from the iudgement of the Interpreters they are in so manyfold difference wee will propounde in a word as wee have begun and intended that which seemeth to be most neerly ioyned with the trueth They are servāts and Ministers of God all whose labour is bestowed in preaching the word and in looking to the other things which belonge to the Ecclesiasticall policy For first it is manifest that they are men for so they sing together with the Elders thou hast redeemed us to God by thy blood chap. 5.9 Secondly seeing there is two sortes of Redeemed one of the people another of the Ministers the very place in which they serve sheweth that they belonge to this second degree For they are conversant betweene the hyghest Throne and the Elders set rounde aboute Therefore they approch neerer unto God and are as his messengers betweene both Hereunto is added that they are leaders of the publike action as is manifest after at the ninth ver Lastly they are represented so in winges eyes and their whole shape that they may be most furnished to performe this office Neither are they any of the excellent men of the age passed but Ministers to come to which sorte of thinges this whole Prophecy is applyed as that of the first verse hath taught I will shewe thee the things that must be done hereafter They are called Beasts because of that lively force of the Spirit
Antichrist with his Prelates hath ceased long agoe in many ages past to be in the number of these Beasts Howe farre also are our Bishops from them who have forsaken prayers the administration of the word not that they may looke to the poore but that they may handle civill affayres and enioy the honours of this world Whom thou mayest see oftener in the iudgement seat then in the Pulpite and to differre nothing from the Politike Magistrates but onely in name and apparrell Doe they day and night extolle our God with meet prayses of his holines God open their eyes that they may see howe excellent things they leave for thing of no value that at length acknowledging their errour they may returne to better things al trifling lets being cast away The Psalmist telleth openly that they are blessed which dwell in the house of the Lord and that in this respect because they prayse God continually Psal 84.5 What then shall wee chaunge with this office which so great King being destitute of envied that I may so say to others through a godly zeale But too much it may be is already spoken of this matter too much in deede to him that speaketh the trueth but to all that love their errours I doe feare that they will not be enough The office of these Beasts is declared not onely by this care but also by the forme it selfe of the thankesgiving for they cry Holy Holy Holy by which thrise repeated crying togither they prayse the one onely Iehovah seeing in repeating they say one certen thinge which one also they acknowledge to be three in repeating thrise that which they gave to one wherby likewise they esteeme every each one person of equall honour commending each with equall prayse For holines containeth within it all prayse which signifyeth such a purity which is sprinkled and mixed with noe spotte or blemish And this the Beasts doe give to God not onely setting forth the same soe in words but also in making the people holy or at least in using that labour wherby to their utmost power they may make them From whence of all the testimonialls of Gods prayse this chiefly doth sounde and ringe againe in the lyppes of them that serve God Some bookes doe repeate these wordes six times but Aretas agreeth with our copyes and these wordes are in other places of Scripture Isay 6.3 So is the title of holines this the Beasts doe set forth by a double kinde of Power and Trueth wherunto perteineth that distributive nowne which is and which was and which is to come as was declared before chap. 1.4.7 And they mention first of all the Power shewing the incōprehēsible glory of holines which is most hard where one hath liberty to doe what he will He that can doe all thinges and yet in the least thinge abuseth not his power and authority it must needes be that his glory exceedeth the comprehending of every minde Againe howe hard is it to keepe the promise which thou hast made when they to whom thou hast promised doe breake their promise almost every moment O therfore the unmeasurable holinesse of our God whose truth mens infidelity doth not hinder 9 And when those Beasts shall give Hitherto the giftes with which God doth notably adorne his Church nowe the worship is described to which the Beasts and Elders togither doe earnestly bende themselves The māner whereof is such that the Beasts have the chiefe doing in the action and goe before the Elders with their voice as the Ministers are wonte in the assembly of the people For these thinges are spoken according to that order which God hath appointed in his Church wherby all the people doe give worship to God the Minister being the leader But it is to be observed that this action of giving glory doth differ in a respect from that of the former verse For that perteined to private care which is continuall their whole office tending to this onely ende this is proper to their publike function and at certen time as is manifest from those thinges which followe in the next verse As touching the wordes Theod. Beza translateth when they did give and so the other wordes they did fall downe they did cast of by the imperfect tence but the property of the time is to be kept seeing a future thinge is here foreshewed and not a thing past reported 10 The foure and twenty Elders shall fall downe The action of the people governed by the conduct of the Ministers And it consisteth in two thinges in gesture in this verse and in words in the following The gesture is threefolde of casting downe themselves before him that sitteth on the throne of worshipping and casting of their crownes The first signifyeth their cheerfull hast that at the voyce of the Beasts they fall downe by and by The second the iust worshippe given to him to whome alone it is due The third the sincere trueth of their minde in performing this adoration in that putting off their owne dignity they acknowledge themselves his servaunts before whose throne they cast their crownes But how wilt thou say doe the Elders fall downe when the Beasts doe give glory seeing the Beasts are employed in this labour day and night without ceasing Doe the Elders never sit in their thrones but fall downe alwayes prostrate on the groūde Wee must remember that which I said even nowe that the private care of the Beasts is one thing their publike action an other That hath noe intermission this is performed with certen respites to this alone this throwing downe of themselves perteineth From whence there is a double argument that all these thinges belong typically to the Christian assemblyes on earth There are noe set times of worship in the heavens but all that eternity is bestowed about this thing Secondly neither shall there be any neede of leaders and rulers to performe the worshippe For Prophecy shall then cease 1 Cor. 13.8 much more the Ecclesiasticall Policy which is ordayned in respect of this but every one being a Priest thē not onely by right but also in practize shall prayse God the Father the Sonne and the holy Ghost without the mediation and helpe of any other then himselfe Seeing therfore this type is proper to the Church on earth let every one consider with himselfe earnestly howe greatly it belongeth to them to frequent the publike assemblyes with all diligence that as often as the Beasts give glory to him that sitteth on the throne he may fall downe before the throne and worshippe him that liveth for ever Certenly they that contemptuously sit at home and neglect the congregations of the faints or in the meane time make iourneyes and withdrawe themselves in any other unnecessary manner shewe openly tha they belonge not at all to that most honorable company of the Elders And let not any deceave himselfe by his honours dignityes and excellency as though the publike assemblyes were either of the
unskilfull multitude or of the base people and that he might either be present or absent at his pleasure but let him beholde here Kinges attending to the voice of the Beasts nor that once or twice and at certen tymes but whensoever the Beasts give glory that is as often as they doe execute their publike office The praysing of God of these and their adoration of God are ioyned allwayes togither so that neither may any thinke that he is free and discharged from his duty neither to have performed it enough at some fewe times 11 Thou art worthy o Lord The praysing which the Elders use in wordes is noe other thing then a subscribing to the crying out and shouting of the Beasts these celebrate the holines Dominion omnipotency and trueth of God The Elders nowe doe singe togither thou art worthy indeede o Lord to receave glory and honour which wee and all thy creatures worthily doe give to thee as though unto the sung of prayses of the Ministers the people should give their consent saying Amen But howe may God receive power They meane the prayse of all vertue and power Power can not be given to God otherwise but onely by acknowledging and praysing Which then shineth forth most cleerly when he sheweth his strength extraordinarily both in delivering his owne and also in destroying his enemyes ¶ For thou hast created all things The people ought not onely to consent to the thankes given by the Ministers in the meane time themselves being voyde of all knowledge of their owne as it commeth to passe in the Papacy where after the prayers not understood is sung Amen by the unskilfull common people or some as they will supplying their place but their consent ought to come from a true faith and that not confused and implicite but of which a true sense and feeling is setled in every on s harte peculiarly For the God of reason requireth a reasonable worshippe not unknowne rash and voyd of counsell Whereupon not without cause is added from what fountayne the declaration of the consent of the Elders to wit froÌ„ their owne acknowledging of the exceeding power of God both in creating all thinges and also in preserving the same and noe lesse from the sense of his most free good will by which alone being moved he made all thinges in the beginning and governeth and preserveth the same at this day according to that saying Who worketh all thinges after the counsell of his will Ephe. chap. 1. ver 11. For which cause there is repeated in the ende of the verse they have ben created that wee may understande that the will of God not onely hath rule in governing things at this time but also that it gave the first originall to the same And so is the patterne of the Christian Church so much the more famous then that of the Lawe by how much heaven in which Iohn sawe this figure is more excellent then the Mountaine where Moses sawe the Tabernacle There is the same ende and purpose of both of this that it might be a patterne of the worshippe to the Legall people which should holde even to the time of reformatioÌ„ of that that it might be a type unto Christians according to what square they should frame all their assemblyes both generally and specially Graunt O most high God that wee may be founde as faithfull in bringing backe all thinges unto the Heavenly patterne as Moses was unto that earthly Chap. 5. AFTER I sawe in the right hande of him that sate upon the Throne a booke written within and on the backe side sealed with seaven seales 2 And J saw a stronge Angell preaching with a lowde voice who is worthy to open the booke and loose the seales thereof 3 And noe man was able neither in heaven nor in earth nor under the earth to open the booke nor to looke theron 4 Therfore I wept much because none was founde worthy to open and reade the booke neither to looke thereon 5 Then one of the Elders sayd unto mee weepe not beholde that Lion of the tribe of Juda that roote of David hath obtained to open the booke and to loose the seaven seales thereof 6 Then J behelde and loe betweene the Throne and those Beasts and betweene those Elders a Lambe standing as though he had ben killed having seaven hornes seaven eyes which are those seaven spirits of God sent forth into all the world 7 He came and tooke the booke out of the right hande of him that sate upon the Throne 8 And when he had taken the booke those foure Beasts and those foure and twenty Elders fell downe before the Lambe having every one harpes and golden vials full of odours which are the prayers of the saints 9 And they sung a newe song saying thou art worthy to take the booke and to open the seales thereof because thou wast killed and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation 10 And hast made us to our God Kings and Priests and wee shall reigne on the earth 11 Then J behelde and I heard rounde about the Throne and of the Beasts and Elders the voice of many Angels and the number of them was a thousande hundred thousands and ten hundred thousandes 12 Saying with a lowde voice worthy is that Lambe that was killed to receive power and riches and wisdome and strength and honour and glory and blessing 13 And every creature which is in heaven and which is on the earth in the sea and all thinges that are in them I heard saying unto him that sitteth on the Throne and to the Lambe be prayse and honour and glory and power for ever more 14 And those foure beasts sayed Amen And those foure and twenty Elders fell downe on their faces and worshipped him that liveth for ever more The Analysis I have spoken summarily of the common type the speciall Prophecy coÌ„prehendeth both the excellent dignity of this Revelation in this chapter and also the evâ—nts themselves in the rest of the booke That thinge is declared first in respect of the Creature secondly of the Lambe In respect of the Creature it is altogither unsearcheable as appeareth partly from the signing of seaven seales ver 1 partly from the testimony of all creatures which after the inquiry proclamed and the thing was caused to be cryed by the voyce of the Angell as it were of a common cryer ver 2. then also after tryall made at last ver 3. all doe acknowledge their owne unablenes Of which lastly there is a sorowfull consequente the weeping of John which this imbecility and despaire to enioye so excellent a good thing did wring out from him ver 4. In respect of the Lambe onely it is able to be searched out as first an Elder sheweth who conforteth Iohn ver 5. Secondly the LaÌ„be comming at the same instant and taking the booke ver 6.7 from whence at length aryseth the
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
translation and some other Copies and so it seemeth that it should be read both that the greatnes of the evill may be the more perceived and also that those thinges which follow may be understood the more easily this first being set downe which is the chiefe He commeth nowe to the second effect which was hurtfull onely to the wicked the sealed being well defended from the evill of it For saith he they were cast into the Earth which wee have taught to signify Earthly men wholy addicted to the thinges of this life But this showre rained not upon the whole earth but onely upon the third part But he calleth it the third after the common manner the whole being distributed in to three parts Which third part was the East to wit Asia and the bordering places EVROPE and AFRIKE understood it rather by hearing then in very deeded VALENS and VRSATIVS Bishops the one of the city Mursia in the country of Pannonia the other of Singidon a city in the Superior Mysia did endevor and laboured much to fill those parts with this poison But God who is mercifull did in his kindnesse restrayne and represse this mischiefe within the boundes of the third part of the world least that in overwhelming the whole Church it would at length destroy and overthrowe the same utterly ¶ And the third part of the trees was burnt The trees are the foster children of that Earth of which I spake even nowe and those more stronge tall then any of the rest as after in the 7. chap. but the Greene grasse signifyeth the newe borne Infants of the Church and the common multitude But the tēpest seemeth to rage more grievously against the Grasse then against the trees for of these the third part onely is on fire but all the grasse is burnt up But this whole grasse belongeth to that third part onely even as that third part of the trees are all trees of the East from whence the condition of the trees is nothing better then of the grasse These things teach that all of the Christian name as well the highest as the lowest who lived in those countryes of the third part of the world and were not in trueth grounded and built upon Christ should be so miserably smitten with this storme that they should make shipwracke of their salvation But you will say that they were destroyed before that is true doubtlesse in Gods councill yet it often cometh to passe that reprobate men doe flatter themselves for a time with a certaine false hope and doe with very great care delight to followe some outward religion which afterward the time doth prove manifestly to have ben meere hypocrisy and a vaine appearance of holines so those burnt trees grasse should make shipwracke of their counterfait god lines dashing themselves against the rockes of so great ungodlines of the Bishops And howe could it be but all in whose hartes the trueth hath not taken deepe roote either should be carryed into errour or which is worse should contemne all religion should revolte from Christ himselfe should hate the worshippers of him whom they should see to be bent to this onely thing that they may rayse up strifes contentions and troubles Well wrote Constantine in an Epistle to the Councill gathered togither at Tyrus he upbraided the Bishops in that they did nothing else but sowe dissentions and hatreds and those things which did tende to the utter ruine of man kinde Socrat. booke 1. 34. But there needeth noe witnesses in a matter not doubtfull The exceeding great mercy of God is rather to be praysed which kept a fewe safe from this storme 8 Afterward the second Angell blewe the trumpet as it were a burning moūtaine The first effect of the sounding of the trumpet of the second Angel is a great mountaine burning with fire cast into the Sea The second effect is the death of the third part of the creatures that lived in the Sea As touching the first Mountaines in the scriptures are Princes States of a Realme Loftie minded all of that sorte as Isaiah saith that the day of the Lord shal be upon all the high mountaines and upon all the hilles that are lifted up and upon every high tower and upon every stronge wall chap. 2.14.15 From whence it seemeth here to note Kingdomes Principalities Honours Dignities the Pompe of the world and Traine folloing great men and the Ambition of such thinges This Mountaine burneth with fire as Vesuvius or Aetna because the desyre of honour and riches is fervent neither are men wont to be occupyed coldly in getting such thinges It is throwne into the Sea because the ambition of these things is cast into the doctrine a newe decree of the Councill being made touching order and honour of which their Ancesters never had a thought For wee have shewed before the Sea to be the most pure doctrine of the true and heavenly Church chap. 4.6 but of the earthly and false the foule and grosse chap. 7.1 Seeing then that this is the meaning of the words wee shall finde that the second Angell by and by after the first sounded the trumpet among the same Nicene Fathers For after that sentence was given touching the coessentiall nature of the Sonne of celebrating the Easter upon one and the same day of Miletium they turned themselves unto the making of Canons by which the Ecclesiasticall Discipline should be ruled Amonge other Canons they make a Decree touching the Primacy of the Metropolitanes that the Bishop of Alexandria should have authority over all the Churches in Egypt or Lybia and Pentapolis because the Bishop of Rome had the like custome Likewise as in Antioch and the other Provinces let the honour of every Church be reserved And that no man ordained without the will and knowledge of the Metropolitane should be counted a Bishop that honour also be given to the Bishop of Ierusalem and consequently that he may receive honour the dignity neverthelesse proper to the Metropolitane City remaining Surely this burning Mountaine was cast into the Sea when from this beginning there was strife among the Church men about dignity and honour as for the maintenance of religion and their private sustenance Indeede the obscurer Churches were wont in former times to goe to the learned and skilfull Bishops of more famous cityes and to aske their advise if any doubtfull thing had fallen out and to crave their aide to whom the excellency of the place procured more authority but that which they did before of their owne accord nowe must be done necessarily and those whom lately they saluted as their brethren and felowes in office they were now to be acknowledged by higher titles From hence came into the Church exercising of authority and having dominion by which in a short time after all thing were turned up sidowne Constantinople thought that shee was regarded nothing according to her worthines by this Nicene Decree wher fore a fewe yeeres
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
a conference with the Angell Gabriell Surely a mighty Key and fit to open the pit of Hell Therefore the respect to the time the greatnes of the matter theagreablenes of all things which shall more appeare in the explication finally the large boundes of this trumpet doe cause that as well Mahomet as the Romish Pope are to be contained under this starre Neither is it an unmeete thing that many persons should be noted by one type whom the likenes doth compose and make to be some one thing 2 Therefore he opened the bottomelesse pit and the smoke ascended Such was the first effect The second sorte of effects doe arise one from another in a certen order For first he openeth the pit from the pit opened smoke ascendeth out of the smoke beside the darkening of the Sunne come Locusts And the Smoke is Heresy in doctrine and superstition in worship For what other thing can breath out of the Hellish pit Before time indeede by many cranyes it sent forth a foule vapour but nowe through the doores opened by the helpe of these men it began to goe out hastily The Sunne and ayre are darkened after that errours growed in use and the light of the trueth was quite put out Neither is it a darkenes of one place onely such as the high rope of some mountaine doth cause but the whole ayre is filled with blacknes differring nothing from the darknes of the night And certenly after once the Primacy was obtained of Phocas Bonifacius the next both in name and order consecrated to all Saincts Pantheon a Temple of Heathenish Idolatry practizing the same ungodlines which the Ethniques did before but under an other something more glorious name Whose holy day also he appointed that the wickednes of worshipping an newe army of Gods might not be Romes alone Theodatus his next successour decreed that the parents who had received even through ignorance their owne children from baptisme should not live togither any more in the society of wedlocke but that there should be a separation made and the woman should receive her dowrie and be married to an other after a yeere A newe kinde of incest by spirituall kindred which God knewe not when he made his lawes of incest and unlawfull marriages Lev. 18. Bonifacius the fift added that wee by Christ are delivered from originall sinne onely that the lawe requireth noe more of us then that which wee are able to perfourme by our owne strength or at least by the helpe of the divine grace Vitalian that all things ought to be done in the Church in the Latine tonge Finally that I may not recken up an infinite thing the matter at length came to this point that all must necessarily submit their neckes to this yoke That every soule that wil be saved must confesse the forme of the Romane tradition and that all her decrees are to be received as if they were stablished by the divine voice of Peter himselfe as Agatho in his Epist among the Acts of the sixt Councill at Constantinople This smoke which at the first opening of the pit was but thinne became every day thicker almost by infinite degrees And the maner of Worshipping God began to be noe lesse corrupted which did consist wholy in Masses Altars Garments Images Chalices Crosses Candlesticks Censers Banners Holy Vessels Holy Water in a multitude of Prayers Pilgrimages Fastings and an exceeding great company of not onely idle but also ungodly ceremonies the most pure ordinance of God forsaken in the meane time and troade under foote Howe longe before and howe farre this smoke spread it selfe in the West one alone Boniface Venofride an Inglishman may be instead of many witnesses who being the Legate and Apostle of Gregorie the second brought into bondage under the Pope the Franckes the Noriques the Boies the Thy rigates The Cattes part of the Saxes the Daces the Sclavonians the Frises How great a multitude of slaves by one mans travell But this was nothing to the whole West covered in a shorte time after with the same smoke For the Princes being made to beleeve that that Church was founded of Peter and this Peter left the keyes and power given him of Christ to his successours at Rome and in no other place in the earth so as he that should cut of himselfe from the Church of Rome should become a banished man from the Christian religion as Adrian in his Epistle to the Spaniards it is noe mervayle if by this darkenes the Sunne was taken away from all Churches every where But this darke night became yet much more thicke when at length the holy Scriptures being wholly layd aside and all good learning being banished sophisticall Theologie was onely in account the unpure Decrees and Decretals held the governance Then the Aegyptian darkenes was not thicker thē that which came upon the whole West The Easterne smoke sent forth by Mahomet was grosser at the very first beginning so as it might be felt with the handes He unto three holy Scriptures as he speaketh that is the Lawe of Moses the Psalmes of David and the Gospell ioyneth his Alfurta an horrible Chaos of all blasphemyes And as if the Easterne people had not received hurt inough frō the dotages of Mahomet Heraclius the Emperour spread also amōg them the errour of the Monothelites So then about these times every man may see aboundance of smoke coming out of the opened pit As touching the wordes instead of a great fornace Aretas the Complutent edition and some others reade a burning fornace peradventure both are to be ioyned togither but the sense is cleare 3 And out of the smoke went Locusts An other effect of the second sorte the procreation of Locusts that is of men who resemble their dispositiō most fitly in their multitude and slouthfulnes The wordes may not be understood of some venimous creatures indeede whose ofspring doth not require à man falling from the trueth of which sorte wee have shewed the starre to be which fell from heaven neither are the true Locusts bred from the smoke of errours but the ofspring must be of the same kinde of which his cause is Wherfore frō this ignorance most grosse errours there came forth in the East the Mahometish Saracens a cōpany of vile persōs by troupes running violently to robberies living not so much of their owne as of others a natiō borne to eate up devoure the goods of other men which hath wasted the whole East in a fewe yeeres afterward spoyled miserably the west our Europe The Westerne Locusts are Monkes Nunnes the yong brethrē the innumerable route of religious the Cardinals with the whole Popish Hierarchy All these beetles sprūg out of the same smoke or dunge of ignorāce errour For after that men did attribute their salvatiō to their workes what measure could there be of newe religiōs newly devised superstitiō Al doe fervētly thirst after salvation which whē they understāde to be in
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
sinne they must needes finde more stubborne and spitefull The condition of that time could not be shewed more briefly and manifestly I therefore tooke the little booke Althoug Iohn heareth howe great trouble this meate will bring him yet obeyeth he willingly the Angell and eateth up the booke as he was commanded There was a better love in him to Gods word then any regard of lothsomnesse or wringing in the belly frō bitternesse Such excellent fortitude was in those learned men of that age before spoken of it could not be but that they knewe certenly howe great trouble they should procure to themselves by avouching the trueth yet neverthelesse they laboured valiantly setting more by the sweetnesse which they received from the ioy of the Spirit thē by all the bitternes of perill By whose example all Ministers of the word must goe on boldly neither is the office to be forsaken because of the troubles It is noe newe thing for that to be found bitter by experience which being tasted a little at the tongues ende seemeth sweete Therefore let every true Prophet have this lesson well meditated least peradventure lighting upon unexpected evils he be overcome at length through infirmity 11 Thou must Prophecy againe Nowe in fewe wordes he sheweth to what ende the former signe was used that it may be understood that Prophecie was to be restored againe to the Church in those times The preparation whereunto was the receaving and eating up of the booke to wit a burning desire of learning which gave hope of a more perfit light to appeare daylie But their opinion is foolish who will from these wordes have John to be expected about the ende of the world with Enoch Elias These things belōg not to the last time but to the sixt trumpet which wee will declare manifestly hereafter to be past And Iohn is set forth onely as a type not described by any office which in his owne person he should beare in the last times CHAP. 11. AND a reed was given mee like unto a rode and the Angell stood by saying rise and mete the Temple of God and the altar and them that worship therein 2 But the court which is without the Temple shut out mete it not for it is given to the Gentiles they shall treade under foote the holy city two and fourtie moneths 3 But I will give to those my two witnesses and they shall prophecy a thousande two hundreth and threescore dayes clothed in sackecloth 4 These are two olive trees and two candlestickes standing before the God of the earth 5 And if any man will hurt them fire proceedeth out of their mouthes which shall devoure their enemyes For if any man will doe them wronge so must they be killed 6 These have power to shut heaven that it raine not in the dayes of their prophecying and have power over waters to turne them into blood and to smite the earth with all maner plagues as often as they will 7 Moreover when they finished their testimony the Beast that commeth out of the bottomelesse pit shall make warre against them and shall overcome them and kill them 8 And their corpses shall lie in the streetes of the great citie which is called spiritually Sodom and Egypt where also our Lord was crucified 9 And men of Tribes of peoples and of tongues and nations shall see their corpses three daies and an halfe and shall not suffer their carkases to be put in graves 10 And the inhabitans of the earth shall reioice over them and be glad and shall send giftes one to an other because these two Prophets vexed the inhabitans of the earth 11 But after three dayes and an halfe the Spirit of life comming from God shall enter into them and they shall stande up upon their feete and great feare shall fall upon them that shall see them 12 After they shall heare a great voice from heaven saying unto them come up hither and they shall ascende up to heaven in a cloude and their enemies sawe them 13 And the same houre was made a great earth quake and the tenth parth of the city fell and in the earthquake were slaine seven thousande men the remnant were feared and gave glory to the God of heaven 14 The second woe is past and behold the third woe commeth quickly 15 And the seventh Angell blewe the trumpet and there were great voices in heaven saying the Kingdomes of this worlde are the Lords and his Christs and he shall reigne for evermore 16 Then those foure and twenty Elders which sate before God on their thrones fell upon their faces and worshipped God 17 Saying wee give thee thankes Lord God almighty which art and which wa st and which art to come for thou hast received thy great might and hast obtained thy Kingdome 18 And the Gentiles were angry and thy wrath is come and the time of the dead that they should be iudged and that thou shouldest give a reward unto thy servants the Prophets and to the Saincts and to them that feare thy name small and great shouldest destroy them that destroy the earth 19 Then the temple of God was opened in heaven and the Arke of his covenant was seene in his temple and there were lightnings and voices and thundrings and eaarthquake and much haile Analysis SVCH is the preparation unto the newe Prophecy as was observed in the eight verse of the former chapter the Prophecy it selfe followeth in the first fifteene verses of this chapter which belongeth either to the whole bodie of the Church or some chiefe mēbers of it As touching that The Church is either true or false the true should lie hid this whole periode of fourtie moneths small very secret narrowe which is shewed by the temple measured ver 1. the false in the meane time very ample and spatious ver 2. The chiefe members are two Prophets whose divers condition is shewed according to a threefold difference of time the first by a thousand two hundreth threescore dayes all which space being black they should goe in monrning apparell ver 3. Who yet in the meane while should be like Olive trees Candlestickes ver 4. neither should be hurt of any without punishement ver 5. and endued with great power ver 6. The second time is of three dayes and an halfe in which being slaine ver 7. they should lie unburied in the streetes of Sodome and Egypt ver 8.9 and should make their enemies merrie with their death ver 10. The third time is not determined after the three dayes and an halfe in which they should rise againe lifted up by the Spirit first upon their feete which should strike a feare into their enemies ver 11. Afterward into heaven at which the tenth part of the citie should fall many should be slaine the rest should be made afraid ver 13. Last of all a transition is used declaring the ende of the sixt trumpet and the beginning of the
seventh whose Analysis shal be after ver 14. Scholions 1 A reede was given mee After the preparation made as wee have heard in the first times of the trueth springing a fresh and many excellent men bending themselves diligently to the study of good letters whose fervency was such that for the space of two hundreth yeeres after one thousand three hundreth they might seeme to eate up bookes After I say this preparation at length about the ende of the sixt trumpet the matter came to this conclusion proposed in these wordes That is the Prophecy did shine more plainly and a more plentifull knowledge of the times both past and present the learned men sawe by the booke which they had received of the Angell that the Church nowe many yeeres had bin much afflicted so as it could not be seen of the world then also at that present to be wonderfully vexed of Antichrist For this Prophecy is a repeating of a long time past as Moses wrote Prophetically the first beginning of the world which name howe great estimatiō procureth it to the History But to com to the matter this Prophecy I say calling to minde the time past containeth all the space of the former trumpets as it appeareth from the specifying of the time which is added in the next third verse For if will coūt backe the two and fourty moneths in which the Church should be in the temple they conteine not onely that houre day moneth and yeere of the sixt trumpet of which wee have spoken in chap. 9.15 but also beside the five moneths of the fift Trumpet in the same place ver 5. those foure times repeated to all which neverthelesse there remaine yet nine moneths reckened over and besides which to what other thing cā they be referred then to those foure first trumpets of the eight chapter But peradventure thou wilt say these fourtie two moneths take their beginning at the end◠of that houre moneth and yeere of the foure Angels chap. 9.15 both thes◠spaces togither may perteine to the sixt Trumpet which thing cannot be by any meanes For the whole sixt trumpet is troubleous to the wicked in which respect it is called the second woe chap. 9.12 11.15 But if the times be disposed in this manner it hath little misery for them who by the space of two and fourty moneths triumphed in all mirth when in the meane while the Godly are afflicted What so great hurt should the sixt trumpet bring them if after that short trouble of one yeere moneth day and houre they should have a threefolde longer felicity and more It is most certen therefore that this Prophecy reacheth backe even to the first beginning of the trumpets but that it is set in this place because the whole race of this time could not be perceived before that it should be brought to an ende And nowe indeede God raised up learned men Philippus Bergomensis Franciscus Guicciardinus Martin Luther John Carion Philip Melancthō Gaspar Peucer Henry Bullinger Iohn Sleidan John Functius others who linking togither the histories of things that were done represented this face of the Church in their writings Which Prophecy doubtlesse was to be added at lēgth necessarily For not without cause some might aske what was done with the true Church when the Haile smoke the third part of the grasse the burning Mountaine turned the Sea into blood the Locusts and the other fiendes tyrannized In all these Trumpets hath ben a wonderfull silence concerning it Nowe therefore the Spirit sheweth by this Prophecy revived of what sorte the condition of that time was in the meane while least that alone should be passed over for whose sake this writing was undertaken Therfore this chapter is to be ioyned with the seaventh where the Prophecy touching the Saincts ceased To the same perteineth that sealing and this that I may so say Temple measuring and it is the same wholly and all one thinge except that that belongeth to every severall cityzen this to all iointly and to some chiefe members Nowe as touching the wordes the reede given is the power graunted of the trueth wherby the Saincts should measure the length and breadth of the true and lawfull worship least in a wonderfull confusion of things they should swerve from a due proportion In so much as it is like a rod it teacheth that the trueth shal be much holpen and borne up by the authority of head rulers For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very often taken for an ensigne of honour the Scepter which Kinges beare in their handes by which name also are called the roddes which are carried before the Magistrates likewise an instrument of exercising power as in the Poete Circe accomplished her charmes with a rod and Mercure with his white wande The Temple therefore was to be measured by the labour of some chiefe man as wee heard it came to passe in the seventh chapter where Constantine the Great was the Minister of scaling For while he provided for the peace of the Church and maintained the trueth carefully he procured a safe place of refuge for a fewe holy men from the contagion of the times ¶ And the Angell stood by which wordes are wanting in Aretas and by that meanes he maketh the reed it selfe the bidder arise and mete But the labour of Angels conioyned elsewhere where the like businesse is done seemeth also to require here that nothing should be done but in the presence of the Angell see Ezech. 40.3 and after Revel 21.16 Wherefore Theod. Beza hath well restored this place from the Complutent Edition ¶ Mete the Temple The true Christian Church is shadowed by the type of the olde temple every severall part of which was described once most exactly and measured by the commaundement of God himselfe to the ende that men should knowe that this house is framed of God that it is not of humane building and therefore they should not take ought upon them in changing things at their pleasure as though the celestiall wisedome had not sufficiently provided for the most convenient maner of every thing The things to be measured are the Temple the Altar and the Ministers of the worship The Temple was devided into the most holy and the holy place which had the altar of the burnt offring set at the doore He biddeth him to mete these onely of the whole building small partes of the whole and onely the more secret roomes For the tabernacle before time being thirtie cubits long and twelve broad was sixteen times and more lesser then the court Afterward the temple enlarged by Salomon and by the Angell in Ezechiell had farre more spatious courts The temple then alone being measured sheweth that the true Church shal be brought into very narrowe straights limited with small boundes and remooved wholly from the sight of men For the holy place was not opened to the people but the Priests alone ministred in that place of which sorte
travell Whither from the wildernes into the wildernes But all the errour is from hence because the wildernes is not defined by his proper markes For this wildernes is not the want of humane and extern comfort but of the gifts of the holie Ghost with which the first Church abounding most largely felt not any desert place although wholly destitute of all humane succour Shee was indeede very greatly afflicted by the cruelty of the Emperours but the Dragon casting the third part of the starres to the earth tooke not heavē from her neither spoiled her of the clothing of the Sunne although he deprived almost an infinite number of Saincts of their bodies For her dignity is not to be measured by an outward pompe and shewe but by true faith and purenesse of the whole worship of God in both which shee then flourished very greatly in comparison of all other ages It being now knowen for certaine to what both time and place these moneths belong to wit to flight wildernesse privie places to hide in neither to the first beginning but after a longe and most grievous battell with the Dragon in chap. 12.6 it must needes be that seeing these things are attributed to the Beast chap. 13.5 that it is also a living creature of some wildernesse and what other place is fit for wilde beasts dennes from whence shee is seen afterward more clearly in the wildernes chap 17.3 and that it is not the first that is the Romane Empire but the second enemy to wit Antichrist who in as much as he could would make this place of refuge to the woman dangerous From which thinges it is apparant howe absurde it is to ende these moneths in the death of Licinius to wit straightway after their beginning Which may yet more appeare if wee shall minde this terme of time being given them that the whole sixt trumpet also is concluded almost with the same boundes for when these are finished there remaineth a very little of this How then is not the mystery of God finished as is foretold in chap. 10.7 yf the seventh trumpet hath sounded nowe so many ages to wit these thousand three hundred yeeres more or lesse a very little Not but that wee knowe that a thousand yeeres are even as one day to God 2 Pet. 3.8 But because it seemeth strange that when the seven seales and sixe trumpets are finished in one three hundred yeeres that nowe one of the same trumpets should not finde an ende in foure times three hundred yeeres and more But there is noe such unequal difference of the sacred Prophecy This monstrous proportion whatsoever it seemeth to be is nothing else but humane folly not a right dividing of the times Neither is that firme that noe certaine time of domesticall calamityes is signifyed no where in the Scriptures for Numb 14.33.34 2 Sam. 24.13.14 2 King 8.1 and other the like which might be added wil prove the contrary Therefore that I may conclude the whole matter seeing the seales doe leade unto Constantine himselfe and these moneths are of a longer time then all the trumpets that are past of right doe wee iudge that they take their beginning in the sixt seale where heaven departed away chap. 6.14 Why should not the woman consider of newe places to abide in when the former were gone away come to nothing And when Diocletian and Maximianus gave over the Empire of their owne accord the Dragon was throwne downe from heaven to wit in the yeere of the Lord 304. when the desired peace began to be given to the Church and the Soveraignty to fall to Constantine and of an exceeding great company of Christians in name a fewe elect were sealed chap. 7. Which things being thus layd from necessary principles I hope that now a large entrance is made to the finding out of the trueth of those thinges which follow ¶ And I will give to my two witnesses Theod. Beza hath But I will give it to my two witnesses as if the holy city should he given to them which should appertaine to the Gentils not to the witnesses who should have place with the rest of the Saincts in the Temple Therefore wee must read as it is in the Greeke But I will give to my two witnesses c. In which wordes he turneth him selfe nowe to the chiefe members of the holy Church when hitherto he had declared summarily the things that belōg to the whole body both of the true false Church Nowe these wordes I will give and they shall prophecy are the same with these J will give power I will appoint or I will commaunde them to prophecy as Iosuah gave them that same day to be hewers of wood that is frō that day appointed them to hewe wood Ios 9.27 see the 1. chap. ver 1. But the meaning is not to be stayed in the office of prophecying as though they should prophecy in those dayes only which is their continual duty but that they should doe it all that time clothed in sackcloth The old Fathers being farther frō the evēt of these things thought that Enoch Eliah being these 2 witnesses should come to fight with Antichr in the last times But wee beholding the thing done now long agoe may surely iudge that the Spirit hath another meaning The Papists with great applause receive this opiniō make much of it obtruding it upon the world as an oracle to it because it carrieth men away frō the present cōsideratiō of the things a thing cōmon to them in all their expositiōs for the which they sweate much But the peculiar expositiō of the things will cōfute sufficiently their stiffenes in that opiniō Therefore that I may dispatch it in a word wee gather that these two Prophets are the holy scriptures the assemblies of the faithfull Wee will render a reason after in the descriptiō Although everie one may see at the first sight how fit both are for this office The Scriptures beare witnesse of the trueth Ioh. 5.39 And the saincts doe praise the power of God declare his goodnes as every where in the Psalmes A person is attributed to the Scriptures after that manner wherby the adioincts are signifyed from the subiects as Moses for the Lawe c. Then which kinde of speaking there is nothing more commonly used Before the type of them was the Sunne but seeing there was here mention made of warre of death of the resurrection a person necessary which should be capable of those things From whence there is this newe way of signifying an olde thinge The time how long they should prophcy is limited with a thousand two hundreth and three score dayes altogither the same time with the two and fourty moneths before To what ende then doth he nowe devide it by little parts into dayes not declare it briefly by moneths as before To wit because the office of prophecying is such that they must take paines in it continually
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
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
his scourges These seven thousande Papists are slaine their bodies being not killed but they deprived of their great revenues of Monasteries Collegies and such yeerly rents without any hope of recoverie Was it not as death to those idle bellies to be bereaved of their delights that men who lately gave their mindes to feede themselves onely should be constrained nowe to feede others by word life or some profitable labour or themselves to be an hungred But by the Angustane decree the right of such possessions was confirmed to the Princes of the Protestants and that afterward without danger the same might be bestowed upon the Ministres of the word Schooles the poore and other godly uses without any feare of extortion This doubtlesse was the thing that slewe them that nowe they should be brought to poverty in trueth who before abounding in all riot onely counterfaited the same But to what ende is the number of the slaine lesse then according to the certaine portion of the falling city For seven thousande onely were killed but the tenth parth of the city falleth surely because the calamity of the ruine should be greater then that of the death For that perteined to the whole multitude of the Popish name the killing was peculiar to the Ecclesiasticall men whom this alteration vexed most of all bringing with it the losse of their goods The common people who suffered the losse onely of their former opinion bare it more patiently Therefore whose griefe was small noe death of theirs is mentioned Howe doeth the Spirit declare unto us these events one after an other and conveniently He doth all things alone who before the things come to passe doth tell the condition of them so distinctly and exquisitely The rest of the Popish religion before acknowledging the iust vengeance of God in the destruction and calamity of those Church men gave glory to the God of Heaven that is were converted to the true creatour in whose stead they worshipped late Images made of some matter and Idols And who knoweth not that almost an infinite number of men stirred up by these scourges opening their eyes to the shining light did forsake their former superstitions Wee see thē from the beginning to the ende howe this whole Prophecy agreeth exactly with the event The seven last bookes of Sleidans Commentaries doe afforde a more full declaration both of the battell and death and resurrection of the Prophets The whole Prophecy is of about a thousand two hundred fifty Julian yeeres from Diocletian unto the yeere 1555. how farre also Sleidane proceeded both in writing and living Analysis And thus farre is the sixt trumpet second Periode the last followeth declared by the seventh trumpet which is declared summarily in the rest of this chapter afterward particularly through al the rest of the booke The summarie exposition commendeth the Kingdome of Christ partly by word partly by a signe that is both of the Rulers of the Christian assembly ver 15. and also of the foure and twenty Elders whose gesture is mentioned in ver 16. Secondly their speach ver 17. which setteth forth the glory of this Kingdome by the rage of the enemyes the manifest wrath of God in subduing them and finally by the rewarding of the good and evill ver 18. Last of all the signe is the temple open the Arke seene lightnings sent forth and voices ver 19. Scholions The second woe is past A transition from the second more grievous trumpet to the last But whereas he saith that the second woe is past it is not to be understood as though nothing of it at all should nowe remayne but onely that the strength of it was broken and much weakened which should decay more also every day while at length it should be utterly destroyed For those foure Angels of the ninth Chapter whom wee have shewed to be the Turkes are not altogither destroyed at the sounde of the seventh Trumpet but are onely hastening to destruction So they came after the LOCVSTS not expecting till not one Locust should remaine but when they waxed olde rushing in furiously as wee have shewed in the ninth chapter at the 12. verse And beholde the third woe willcome anon Why is the last Trumpet called a voice which shall give a full and right forme to the Church In regard of the wicked whose ende nowe appeareth and the rewarding of all their sinnes both by punishements begun on earth and also eternall in hell It is said to come anon because of that small delay which should come betweene that resurrection of the Prophets which even nowe he spake of and the last sound of the Trumpet and also because shortly the last calamity of the wicked is brought to passe which shal not stay so long a time as the former Trumpets but shall come quicly with swift winges 16 Therefore the seventh Angell blewe the Trumpet and there were great voices in heaven Blewe the Trumpet to wit in the yeere 1558. as the events doe make manifest for then were there great voices in heaven that is great ioy arose in the reformed Church for so the word heaven doth signify as often before neiter are these voices terrible such as are ioyned with the thunder and lightnings after and else where but of praise and thankesgiving as their argement is shewed in the next following wordes Whose voices they are is gathered from that which is said by and by that when they were heard the Elders fell downe upon their faces in the next verse which they are wont to doe at the voices of the foure beasts chap. 4.19.20 Therefore they are the Rulers of the Churches who for some notable benefit which the sound of the seven Trumpet brought doe provoke their flockes to the praysing of God They shewe what manner of benefit this is when they say the Kingdomes of the world are become our Lords and his Christ c. What meaneth this Doth Christ nowe first reigne Surely he shall reigne alwayes even in the middes of his enemies But nowe chiefly his Kingdome is to be praised when he maketh his maiestie visible after a sorte in the very Kinges in so fashioning and forming their harth that they cast downe their crownes and scepters at his feete and wholly doe give their minde to the promooting of his glory But neither is this any newe thing He raigned so in olde times by Constantine and other godly Emperours Also in these last ages those famous Princes of Germany had restored this Kingdome long since Tho whom may be ioyned Gustavus King of Suevia and Christian King of Dennemarke who in the yeere a thousande five hundred thirty eight changed away the Antichristian impiety for the Ghospell I answere that the Prophecy meaneth not that the Kingdomes nowe first became of the Christian name but onely that they should be greatly encreased at the sound of this Trumpet for then especially wee doe say that one doth raigne when wee see the boundes of his
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
Clergie neither of Kings nor of the people Againe God would have the causes of other men to be ended by men Likewise The whole Church through the world knoweth that the holy Romane Church hath right to iudge concerning all men neither may any iudge of her iudgement This is called a power of doing for excellency sake such as indeede belongeth to no Emperours who refuse not to he refrained with the boundes of lawes and all their actions to betried by the rule of equity and justice As touching the wordes Aretas readeth And power was given him to make warre moneths c. In like manner also Montanus and Plantines Edition The Common translation absolutely as also Theodorus Beza and the rest of the Greeke Copies The like use of this word in a like matter in Daniell favoureth this reading He shall cast downe saith he the trueth to the grounde and shall doe and he shall prosper in the eight Chapter the twelve foure and twentiest verse and he shall prosper wonderfully and shall doe So in the eleventh chapter verse twentie eight He shall doe and shall returne to his owne lande In which places is signifyed a certaine free and chiefe power of doing which should not feare the iudgement of any The time of doing are two and fourty monâ—ths the same space wherein the temple remaineth measured the two Prophets mourne and the woman lyeth hid in the wildernes as in the 11 chapter second verse and 12. chapter sixe verse from whence the beginning of all these is to be judged the same At one time the Church is banished the Prophets weare sackecloth and the Beast or Antichrist is borne to wit in that first refreshing after the publike persecutions about the yeer 300 as before hath ben said But shall there be also the same ending Shall the Beast be deprived of all power to doe and the womaÌ„ returne our of the wildernes togither This peradventure is against it that after the two and fourty moneths ended he maketh warre with the two Prophets and overcometh them which is a thing of no small power as wee have shewed in the 11. chapter verse 7. Furthermore there remaineth yet a warre farre a way the most grievous to come long after those moneths as wee shall see after in the 16. chapter Last of all if there be the same ende of the moneths in regard of the Beast which there is of the woman how shall he have power to doe two and fourty moneths seeing some great parte of them did lay sicke yea as it were dead by meanes of his wounded head This space then seemeth to containe the whole tyranny of Antichrist so as that time when the wound was greene be taken away from it But wee have already shewed that this sickly time was ended with the raigne of the Gothes in the 3. ver which continued an hundred and fourty yeeres Therefore if wee take away these yeeres from the moneths of the womaÌ„ lying hid wee shall finde that at the ende of this lurking to with at the yeere 1546. that 37. moneths ten dayes only of the flourishing Kingdome of Antichrist wer past There are wanting therefore to this 5. moneths 20. dayes which if wee shall count from the yeere 1546. the last ende of Antichrist shall come out at the yeere 1686. or there about For so wee shall learne from other scriptures that he shall utterly perish about that time It may be that his destruction shall prevent this terme for neither doe I now reckeÌ„ curiously neither peradventure doe the History-writers nuÌ„ber the yeeres so faithfully as is meete But it shall not be graunted him to proceed further the furthest space being set downe by mee But peradventure these moneths are not the space of time from the first beginning unto the last ende of the Beast but onely the former yeeres of his raigne as many as may suffice to manifest him aboundantly to all men In which respect as they begin togither with the moneths and dayes of the woman and Prophets so also they have an ende togither The mention of the warre with the Sancts beneath in the 17. verse confirmeth this sense which warre wee have declared to have befallen at the ende of these moneths in chap. 11.7 From which exposition the Beast is said to have power to doe two and fourty moneths of the most part of these moneths because that small distance of time in which he should hide himselfe by reason of his wounded head should have a very little reckening made of it in respect of the whole number neither is the power which shal be afterward like to that of former time as the experience of this time proveth sufficiently wherein wee see the Popes forces since that warre was made that is since the Councill of Trent are become a great deale feebler and weaker so that his power is almost nothing to that which it was in former ages This latter is more plaine wherfore it pleaseth mee the more Yet notwithstanding I would not hide any thing as much as in mee lay where I should see the least doubt that either my selfe might finde out the trueth or at least wise might stirre up others to search it out 6 Therefore he opened his mouth to blasphemy Hitherto hath ben the given power now the thing it selfe is performed these two are distinguished because the heigh of impiety should not be looked for the first day but he should come to it by certene degrees and in processe of time But first he prepareth himselfe to blaspheme God and his name afterward his Temple last of all those that dwell in Heaven He blasphemeth God by vaunting himselfe to be God not as other Princes but sacrilegiously beyond the condition of mortall men as to whom power is given in Heaven and in Earth who shall rule from Sea to Sea and from the River to the endes of the world as may be seen in the first booke and 7. chap. of the Ceremonial pontifical And as the Pope Sixtus confirmed openly in these wordes Whosoever accusâ—th the Pope shall never be forgiven because he that sinneth against the Holy Ghost shall never beforgiven neither in this nor in the life to come See the first Tome of Councills in Purgat of Sixtus Thence followeth that which Boniface the eight singeth so loude thus Wee declare define and pronounce to every creature that it is upon necessitie of salvation that they be subiect to the Pope of Rome Extrav of Maiorit obed one holy SecoÌ„dly he opened his mouth against the Tabernacle That is the true Church of God lying hid and being as a stranger on the earth For this Tabernacle is the same that the Temple was in chap. 11.1 the dwelling place of God conversing with his people in the desert which sheweth evidently at what time chiefly he should cast out these blasphemies to wit when the Church should dwell in the wildernesse and should be knowne onely to a fewe obscure
the rest of the world following their wicked and vaine studies The voice which was heard is set foorth by a triple similitude of waters thunders Harpers Which three fold similitude noteth the progresse of the Church The first voice belongeth to the Church declining being confused and not distinct such as is the noise of waters which signifyeth nothing teacheth nothing but beateth the eares with a certen unprofitable roaring For when the woman went first into the wildernes although farre most learned men flourished in the Church as Athanasius Basilius Nazianzene Chrysostome Ambrose Hieronymus Augustine and others whose very learned workes made a great noise through the whole world how notwithstanding was all this doctrine in every place not understood not perceived of many men every one neverthelesse earnestly inclining to their superstitions Yea the teachers themselves did not speake distinctly and plainely sometime preaching righteousnes by Christ onely sometime attributing the same to their own workes sometime taking away free will sometime leaving the same whole in word condemning Idolatry in very deede stablishing it by the invocation of Saincts worshipping of reliques and such wicked superstitions Certenly there was scarce any point of doctrine which they did maintaine constantly alwayes in the same manner Therefore that was a disordered noise which rather oppressed the sense then informed the minde with profitable knowledge For as the wordes of a man giving up the ghost die in his iawes and make no distinct sounde for the understanding of the hearers so the trueth being now readie to die sounded so confusedly in the conflict of contrary opinions that scarce any word of it could be understood Yâ—t notwithstanding in this disordered noise the Saincts learned some thing which avayled to the furthering of their salvation If wee follow this interpretation which the event maketh good you may observe what is the judgement of the Spirit concerning the writers of that age thâ—t pure doctrine can no more be drawen from their writings then any profitable knowledge be gathered from the noise of the dashing together of waves I would have nothing taken away from their prayses for that which they wanted was long of the time not of their learning wit wherein they excelled But I cannot but wonder at the daintinesse of our age that the good corne being found out it would feede againe with akers The second voice is of thunder roaring terrible making a cracking by certaine respites This voice is proper to the Church reviving uttered by the Waldenses the Albingenses VVickliefe and Husse These did thunder vehemently and the world was abashed with the great noise but all feare vanished away togither with the roaring while a newe violent souÌ„d came suddenly upon them as it is in thunder at which men quake no longer then their eares are filled with the noise The voice of Harpers belongeth evidently to the trueth restored immediately before the woman went out of the wildernesse Confessions being made of the Churches everie where the Augustane that of Strasburge of Basile of the Swisers of Saxonie most sweetly consenting all to one trueth Therefore this threefold voice generally setteth before our eyes the whole course of the doctrine from the first lurking of the Church through all that long raigne of Antichrist From which wee see how every latter Prophecy is more cleere theÌ„ the former First the assembly of the faithfull was shewed by the sealing ch 7. Afterward by the covering place in the Temple chap. 11. Thirdly by the flight into the wildernesse chap. 12. Now more fully in this manner that wee have heard and shal be more evident in the particular exposition 3 And which did singe as it were a new song and doe sing by the defect of the article and which did sing for and singing A new song is the praysing of God by Iesus Christ through whom the elect are made children It is called new not because men now first began to be and to be counted the sonnes of God but because in the true Christian Church this grace is communicated to farre moe then in any place else before the coÌ„municating of the Redeemer and confirmed by more plentifull arguments In which manner wee are said to have received the Spirit of adoption Rom. 8.14 not because wee first have received it but because more plentifully then before this time Or there is a double song ever since the first beginning of things an olde and an dewe The first praised God because wee were made sonnes by creation as Adam before his fall the second extolleth God with praises for that wee are made children by redemption This is a new song because it is latter although all the elect have used the same from the beginning It is sunge before the Throne the Beasts and the Elders because chiefly this praysing is done in the publike assembly of the faithfull although this assembly was in the wildernesse and not perceived of the world Or it is sunge before the Throne because whosoever professeth this faith in trueth he belongeth to the assembly of the elect although the difficultie of the times sufferred not publike congregations to be gathered in which they might acknowledge the same thing freely ¶ And no man could learne that Songe Through all the space that the Church lay hid chap. 12.6 For now the multitude of the faithfull was certen definite and that might easily be numbred they being picked out from every Tribe which should sing this new song above in chap. 7 For as once God separated the twelve tribes of Israelites to be his people froÌ„ the rest of the whole world neither could any stranger ioyne himselfe unto that company untill the partition wall was broken downe so nowe hath God disjoined the false worshippers from his by the strong walles of the courts of which these are thrust up into the inward temple as into a certen straight and narrow prison they in the meane time reioycing in their outward and larger court chap. 11.2 VVo could not or at least would not conceive what the Saincts did sing within but with a certaine bastard melodie made a great noise praising God for their adoption but made partly by Christ partly by their owne streÌ„gth shewing by this thicke Sibolâ—th of what kinde they are Iudges 12.6 There should be theÌ„ a very small nuÌ„ber in respect of the other multitude of them that did sing this song for a certaine time Yet after Antichrist should beginne to decrease by little and little the number of the faithfull should increase daylie in so much that at length it could not be numbred chap. 7.9 In this wise is the joy of the Spirit their holines is described in the other words and first that they are bought from the earth that is delivered of God from the false and counterfait Church as it were out of the middes of a burning fire to wit by the woonted signification of the word earth 4 These are they which are not
in this time for these are most sweet harps that of God whose strings he hath tuned and with whose melody he is much delited Whiles the Temple was shutt the voice of the Harpers sounded with sweet harmonie when the Churches testifyed their consent of doctrine by the writings published and offred to Cesar as we have shewed on chap. 14.2 But now after the yere 1558. a much sweeter symphonie is made by the accession of the French English later Helvetian Belgian Bohemian and Scottish Confessions Al these agreeably singing one tune togither doo make a most grateful song to godly ears but drive the enemies out of their witts 3 And they sung the song of Moses Such a triumphal song as Moses and the Israelites sung of old when they were delivered from the Aegiptians Exod. 15. For this deliverance out of the jawes of Antichrist is of no lesse power and good will of God towards his then was that from Pharaoh No marvel if the same benefit be celebrated with the same song It did not playnly appear before these times what yssue things should have the people was indeed gone out of Aegipt but camped as yet before the jawes of Chiroth and was perplexed in the country closed round about with the wildernes The Pope Emperour made ready their charrets and thought to bring them back agayn to their ancient bondage but after that the sea had given way to the Protestāts in Germany the Emperour being by death drowned with his charrets and that their strength was more confirmed by the coming of England Scotland Netherland unto them now was the time of singing to Iehovah that he hath excelled gloriously the harse and him that rode upō him he hath overthrown in the sea ¶ And the song of the Lamb The same as I think which was mentioned before chap. 4.3 wherin they celebrated God the Father for the grace of adoption in Christ This joy of hart which figuratively is called a song ariseth from the beleef of Christs justice imputed unto us and the feeling of that fatherly love wherewith God loveth us for this cause Which alwayes hath been the song of al the elect in every time place and namely of them that lay hidd for 1260. yeres chap. 14. but now at length is cōmunicated with many moe about the beginning of the last period shall no more be muttered in corners but be sung without fear in al streets opē places No song doth the Pope of Rome more hate he curseth it with al direful execrations but the wretch never tasted the sweetnes of it neither can any of his servants whiles so he persisteth learn the same ¶ Great marv c. In deed great beyōd al exspectatiō Luther whē he begā thought nothing lesse thē such an innovatiō not without cause For who durst ever hope that the least part of his dignity could be thrown down unto whose feet so many Emperours of old subiected their necks A wonderful work verily farr exceding the straigfhts of the mind of mā Lord God almighty God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God or by want of a word to be supplyed which art God which art almighty ¶ Iust and true c. Just they are for he hath done vengeance on the wicked True because that is now performed which was promised For in his holy word he hath taught that it shal be wel with the good evil with the wicked According to which general promises threats he governeth the world manifesting unto all his truth in performing the same 4 For al nations shal come By this deliverance ther should arise to the faithful a more ample hope of the universal caling of the whole world A thing not now first signifyed but wheras a more plentiful knowledge should increase dayly in the later times in the ages before because of the long delay great difficulty of the thing at the expectation therof lay quite dead But the thing is here but generally touched is after more largely to be handled in due place ¶ For thy judgments c. By these which thou hast begun it may be manifest ynough to every one what thou wilt doo at last O Rome why lookest thou not to thy selfe in time Wilt thou not yet be wise before thy last destruction come when it wil be too late Doe not these documents of the wrath of God make manifest unto thee what he iudgeth of thee Remēber Pharaoh to whō Gods iudgments were manifested but he would not be instructed Take heed least thou walking in the same stepps fal not at last into the same pit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that signification of ceremonies which the Greek Interpreters give unto it denoteth also an argumēt or example of iustice see Th. Beza on Luk 1.6 Which signification agreeth fitly to this place as if he should say Arguments of thy iustice are manifested thou hast opēly declared to al the world that thou art a most iust iudg 5 And after these c. He now beginneth in special a more large declaratiō of the Angels first of the place frō whēce they come namely the Tēple opened Which was opened ch 11.19 wherof mentiō is here made againe as oft times cometh to passe because of the lōg commemoration of things past which came between in 3 whole chapters The temple before was shutt as long as the woman was in the wildernes Sometimes ther came Angels out frō thence but but the veil being hāged at the dore suffred none to look in wherupō it remained stil hidd to them that were without But now being open they which are in the court may look in if they will ¶ The Temple of c Hereby is meant the most holy place The two tables of stone are caled the Testimony because of the law written in them which testifyed the wil of God Hereupon the Ark hath the same name because unto it these tables were put And then the name more largely was ascribed to the whole tabernacle in the inner place wherof the Ark did reside Num. 17.23 Moreover that which is here sayd the temple of the tabernacle of testimony was opened is the same in effect with this the Ark of his covenant was seen in his temple chap. 11.29 The Tabernacle seemeth to be ioyned with the Temple not because the law was alwayes kept in the Tabernacle which continued not to the ende in the Temple as neyther did the Ark after the overthrow of Ierusalem by Nabuchodonosor as the Iesuite supposeth for did not the Tabernacle also loose the law when it lost the Ark wherein the law was kept especially when the Ark was never after placed in that Tabernacle 1 Sam. 4.21 This therfore is no sufficient cause But there two seem to be ioyned togither for to shew that this Temple was yet a pilgrim and the Angels that came out frō thence were burgesses of the militant Church But some man
to swimm in this Sodomitish lake as many doo which make no conscience to asseÌ„t unto any religion This then is the estate of this filthy sea which wel becometh the ulcerous flock to be fed with the rotten bloud therof as it were with rivers 4 And the third Angel powred out his vial upon the rivers Th' effect of the third vial belongeth to the fountayns rivers The event turneth the same into bloud Fountayns and rivers are as the breasts wherewith the sea is nourrished and which borow their nourishment from it againe And the sea being the Doctrine the Fountayns are the Masters which have charge of the doctrine and these no mean fellowes and footstools so to speak but principal Doctours on whose mouth the rest of the troup doo depend These now by al mens iudgment are the Iesuites from whose distributioÌ„ the rest of the multitude gathereth like babes taking the meat into their mouthes which they chewed for them Dominicus of old appeared unto Pope Innocent in his sleep to hold up with his shoulders the Lateran Church that was in danger of ruine but at this day the Iesuites be the chiefest propps of the Popes throne which neverthelesse they shall not hold up long who long synce have begun to faulter and fayl as overcharged with the weight For under this third vial the rivers shal be turned into bloud that is those Masters of Popish doctrine the Iesuites shal be put to death that the Church of Rome which in time past was wont to kill with the sword may at length be killed her selfe as the Spirit hath foretold chap 13.10 Which power this vial began to exercise about the year 1581. when in our realm of England by the common decree of the States in Parliament it was enacted that whosoever should goe about any manner of way to draw the mindes of the subiects from obedience towards their lawful and natural Prince unto the Bishop of Rome or unto the Romish religion for the same end they should be put to death as guilty of high treason What is this may some say to the Iesuites Very much when they al mind nothing els indevour nothing els being traytors to their country killers of Princes seducers of subiects the plagues and bane of al Kingdomes and common weals Therfore the powred out vial wanted not effect but in the same yere Everard Ducket Edmund Campion Ralfe Sherwin Alexander Brian Iesuites and nourissons of the Seminaries being convincted of the breach of the law were worthily punished And after them folowed Iohn Paynes Thomas Ford Iohn Sherret Robert Iohnson many other of that leven Thus by Gods grace the wickednes of wretched men was somewhat restreyned that though it were not quite taken away for who can require of the Leopard to change his skin yet did it not so freely range abroad but was forced to lurk in darknes to disguise it selfe to counterfeit dissemble al things that so both the venim might be dispersed more secretly and the mischeevous heads therof be provided for 5 And I heard the Angel of the waters We have seen the first event the second is a twofold testimony wherby the fact is approved of which the first is by the Angel of the waters who is not one of these rivers fountayns as the Angel of the bottomlesse pit before chap. 9.11 but one that is over the rivers and fountayns to execute this iudgement of God In which respect the rest may be called the Angel of the earth the Angel of the sea the Angel of the sun c. to whom power is given over these things For in that he saith in the next verse thou hast given them blood to drink he playnely exeÌ„pteth him from the number of them This Angel therfore is some civil Magistrate which had power or rather which was author and Counsellor for turning these waters into bloud namely for killing and putting to death the Iesuites Whom if I should note by name to have been that noble maÌ„ of blessed memory S. William Cicil late high Tresurer of England the words folowing wil shew I doe it not without ground ¶ Iust art thou o Lord This testimony adorneth God with the prayses of his Iustice Truth and annexeth a reason from the present thing in putting the murtherers to a deserved death And a like celebration of Gods iustice was verily made by him whom even now I named S. William Cicil For he in the yere 1584. to stop the mouth of gaynsaying raylers rendred a reason in a book set forth of putting the Iesuites to death among us VVhich book is intituled the Iustice of Britany wherby is clearly manifested that some lewd fellowes in England were for shamefull treasoÌ„s put to death He published the book almost in all languages that all might hear the Angel celebrating Gods iustice and others that would procure the safety of their realmes and peoples might be stirred up by this most worthy president to doo the like The book hath the very same argument that these two verses have neither can the summ of it be comprised in any words more fitt ¶ Which art aâ—d which wast and which shalt be Thus dooth Theod. Beza set it down out of an ancient hand-written copie Aretas the vulgar Latine and Montanus in sted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt be doo read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy The former celebrated God for coÌ„stancie in his promises that he is alwayes like himselfe avenging wicked deeds in like sort now as he punished theÌ„ in ages past This latter togither with coÌ„staÌ„cie ioyneth holines as if he should say which for thy constancy and holines canst let this wickednes goe no longer unpunished but where a title is used from the distribution of time the two first articles are not wont to be put without the third therefore the first reading seemeth to be the more true ¶ Because thou hast judged thâ—se things That thou hast shewed such a iudgment that is hast inflicted such a punishment on the rivers fountayns According to the Hebrew metonymie for with them to iudge signifieth to punish and avenge as the nation whom they shal serve I iudge that is I will punish Gen. 15.14 So Deut. 32.36 1 Sam. 25.39 6 For they shed the bloud of the Saincts These words shew reason of the former celebration But where have the Iesuites shed bloud As though this were hard to know Are not these the spyals for the holy fathers of the Inquisition as they that for the most part cary Christians to their boucherie from whence no not the guiltlesse as they say is let goe but eyther it costeth him his life or at least al his goods But besides this al the world now knoweth that these men are the plotters of al treasons against Princes and the troublers of publike tranquilitie which absteyn not their hands no not from sacred Princes for whom they devise death sundry wayes as we with great
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
Mat. 26.40 after the same manner in Marcke 14.37 And so the best Greeke writers every where thou art in busines watch â—g the whole night Xenoph. Paediae 2. Sometime they are takeÌ„ for the terme of time when as in the 70. Iterpreters behold to morrow this very houre I will ruine a haile Exod. 9.18 So to morow about this very houre J will deliver them all wounded Iosh 11.6 In the New Testament yesterdâ—y the seventh houre the fever left him Iohn 4.52 The ninth houre of the day Act. 10.3.30 What houre I will come Revel 3.3 It is doubtfull therfore whether the words note the continuing of the power or the terme of beginning it The former signification containeth the second For if unto one houre they shall receive power with the Beast it must needs be that they receive it both togither at the same houre also and not the contrary seing the power of one may be continued longer then of the other of which both there was altogither the same beginning The Historie also accordeth with the former wonderfully clearer by a double and more general marke and giving a greater knowledge of the Beast whom seeing the Spirit without doubt would have to be most surely known let us iudge of right that there is this onely meaning of the words The vulgar Latine traÌ„slateth the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Beast against the authority of all copies and contrary to the trueth it selfe For in the rising of the Beast the hornes are reckened in the first place yea also before the heads or any other shape of the body which thing had not bene done at all if they should grow up after ward chapter 13.1 Ribera will have the sense to be all one whether wee read with the Beast or after the Beast as though to beginne their reigne togither and after were the same time But he referreth neither of these to the time but unto service But this also is unlike and absurd seing to receave power either with or after the Beast caÌ„not be one with to deliver power to the Beast Beda deceived with the vulgar Latine seemeth to expound it so But I require a fit exemple of reason To commit fornication after Idols is to serve the same but if to receive power after one hath the same consideration doubtlesse the Pope of Rome serveth the Divill after whom he received power Seing therfore the words are so from hence let us observe a double marke of these Kings one that together with the Beast they rule the other that they shall enioy this power for a short time onely For that a short space in ver 10. the Angel expoundeth to be one houre And that which there was spoken of the seventh King onely here is attributed in likewise to all the ten Kings Not because having reigned this one houre they should exercise no powr ever after for how shall the Beast of whom together this is spoken enioy onely one houre of authority which hath two fourty moneths to tyrannise chap. 13.5 But because the first power after a few yeeres should be interrupted with some notable hurt for a time the ten Kings in their beginning should have tryal of the same adversity with the Beast to the ende that he might be more cleare and manifest to all men by this token Therfore that now we may see the very thing we have sayd in chap. 13.5 that thâ—se Kings are the first Christian Emperours which now shal be made plaine by the applying of every thing First the hornes are Kings neither of the common and inferiour sorte but Monarches and of very great authority who have crownes wherin they differ from the hornes of the Dragon as hath bin observed in chap. 13.1 He also hath tenne hornes proper to the heads to wit the City Rome where abode the Maiesty of the Highest Empire the other Provinces being subiect to this Queene But now the case being altered in the first rising up of Antichrist the chiefe Empire should be in an other place then at Rome as we know it came to passe when the Christian Emperours lived at Byzantium or Millane or Ravenna who retained in their owne power the chiefe soveraignty over the whole Christian world For hetherto they spake as Lords We because thou art a Christian have iudged thee worthy of the Bishoprick of our City as Constantius sayd to Liberius the Bishop of Rome Theod. book 2. chap. 16. Yea some ages after In the sixt Generall Council at Constance Act. 1. Constantine himselfe gave for a gift his Holy as they spake in these words I give to the Arshbishop of our auncient Rome Which thing also the Popes gladly acknowledged Boniface to the Emperour Honorius in Distinct 97. of the Church Rome is the City of your gentlenesse Gergorie unto Mauritius signifyeth his obedience in proclaming his law though he approoved not the sentence of the law As for mee being subiect to your cammaundement J have caused your law to be sent through many parts of the world book 2. Epist 61. at the ende And Agatho speaking of Rome This is the servile citie of your Maiesty in the Council of Const 6. Act. 4. Where then al this time was the Donation of Constantine Although even the very donation if a good and lawfull should be granted would bewray sufficiently in what place then the Empire was Secondly these Kings are the hornes of the Beast by whose means the dignity of the Pope of Rome increased while they drove farre away al the violence of the enemy which might seeme to be able to detract anie thing from it Neither onely gave they it leave to grow by their warres but also inriched it with exceeding wealth For although the Papists bragge impudently of Constantines donation as wee touched even now neverthelesse it is certen that they adorned both the citie and Pope with many privileges and that they which followed tooke away nothing but rather to have added to the heape Thirdly they are sayd tenne because so many of the first Emperours should be notable for their care and diligence in subduing the enemies of the Romanes Through which oportunity the Beast lately bread might get strength and might grow up to his perfect stature And these were 1. Constantine the Great 2. Constantinus ConstaÌ„s and Constantius his sonnes 3. Iulianus 4. Iovinianus 5. Valentinianus and Valens 6. Gratianus Valentianus secundus Theodosius the Great 7. Theodosius with Arcadius and Honorius 8. Arcadius and Honorius alone 9. Honorius and Theodosius Iunior 10. Theodosius Valentinius third For so Hierome Prosper Victor the Bishop of Tunise Marcellinus Comes and al other writers both Greek Latine whom I hav read doe recken for one the Emperours that reigned togither for the Romane Empire was but one though devided in states Governours as also the Image in Daniel ch 2.40 shadowed out one Kingdome by the leggs
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
yeres before the first resurrection then they that first rise doo reign 1000 yeres as is expressely said ver 6. Therfore these seats and this iudgement which you suppose to be of the last end doo goe before it 2000 yeres at least such a stranger are you in these mysteries Then to that which is alleged out of Dan. 12. Blessed is he that wayteth and cometh unto the 1335 dayes that is say you unto 45 dayes after Antichrists death for then the Lord shal com to iudgment and wil give the crowns of righteousnes to them that overcome I answer as touching this place we are to explain it after chap. 20.11 and it may be one day we wil take in hand the ful handling of it In the meane while let us know that the destruction of Antichrist properly so caled is not here handled nor our Lords coming to the last judgmēt which shall not make al blessed upon whom it cometh whē manie shal desire that they may be covered by the mountains from his sight but the ful caling of the Iewes where Daniel stayeth his Prophesie neither doo anie Prophesies go further Fourthly you come unto Mat. 24. this Gospel of the Kingdome shal be preached in the whole world for a testimonie to al nations and then shal the end be I answer here is no mention of your Antichrist and again the end in this place is the end of the Iewish politie not of the world as I have shewed ch 4. against your first Demonstratiō But you add the words folowing Straightway after the tribulation of those dayes the Sun shal be darkned and the Moon shal not give her light and then shal appeare the sign of the Son of man I answer neyther dooth these make anie thing for Antichrists destruction to be ioyned with the end of al things seing they speak not of him at al. Yet that wee may see the interpretation of the words let us discusse them a litle VVith one consent as I suppose it is applyed unto our Lords last judgment But this Apocalypss teacheth both to think and to speak more distinctly of this thing For from hence we doo understand that the Lords coming which is yet to be hereafter is twofold the one spiritual so named for excellencie in the caling of the Iewes the other corporal at the general iudgment And that coming in Mathew seemeth to be spiritual which is in deed described to be most glorious and powrful by the corporal furniture as that which shal be both a clear resemblance and as it were a certayn pawn therof also no change shal afterward come between which may make the corporal to appear as new And that thus the thing is may easily be perceived if we mind how the Disciples in the beginning of the chapter inquired of the end of the Temple of the Lords coming and the end of the world VVithout doubt under Christs coming they comprehēded the restoring of their nation and therfore after the Lords resurrectiō supposing that this was the coming which he had givē them hope of they aske him agayn Lord wilt thou at this time restore the Kingdome to Israel Act. 1.6 But Christ answering and by a continued order prosecuting the things to come teacheth first the destruction of Ierusalem and dissipatiō of the Iewes then he annexeth the rest of the course of things neither anie where mentioneth he anie restoring before this his glorious coming Therfore it must eyther be conteyned in this his appearing or ther wil be none which opinion if the Disciples had in mind conceived by this answer surely they would not have nourished any exspectation of a Kingdome afterwards Besides a tribulation next goeth before this coming for so he saith immediatly after the tribulation of those dayes the Sun shal be darkned and then shal appeare the sign of the Sun of man c. But before his corporal coming no such tributation shal goe immediatly before For after the caling of the Iewes and the new constituted Church God wil wipe awaie everie tear from their eies and death shal be no more neither shal mourning nor crying nor sorow be anie more for the former things are passed away Apoc. 21.4 VVherfore that coming is not corporal It may be also that hath some force which he saith that the signe of the Son of man shall appear as if purposely he would distinguish between this spiritual coming and the corporal folowing Hereunto perteyneth that those words All the Tribes shal wail c. Apoc. 1 7. we have there shewed to belong unto the Iewes and that this wailing is of repentance which wil be too late at the corporal coming Thus much breifly touching the meaning of these words which though they help your cause nothing how ever they be taken yet was it not impertinent by the way to seek out the truth that is hidd in them Therfore I answer unto that Thess 2.8 Then shal the wicked man be reveled whom the Lord shal slay with the Spirit of his mouth destroy with the brightnes of his coming ther is the same meaning of this coming that is of that in Mathew At the caling of the Iewes when he shal give a most bright resēblāce of himselfe present in the Church shal Antichrist utterly be destroyed as we made playn in the former chapter For after the throne of the Beast is darkned the way shal be prepared for the Kings of the East that is the Iewes shal be caled straight after Rome is destroyed For shee onely hindreth this ioy Then after the Beast and False Prophet and Dragō are cut off that is after the Bishop of Rome and the Turk be extinct as after shal be shewed more at large the mysterie shal be finished and the ful caling performed Your Pope whom you Bellarmine boast to be the head of the Church shal neither be head nor foot in the holy congregation of the children of God And now see how farr these mountayns are under heaven whose tops you standing a farr off did think were hidden among the starrs The last place is 1 Iohn 2.18 Children it is the last hour and as you have heard that Antichrist cometh even now ther are manie Antichrists wherby wee know that it is the last hour I answer what Iohn here concludeth we easily see and acknowledge he proveth that it is the last hour because then manie Antichrists were come For Antichrist should come in the last hour VVhere is to be observed that Iohn alluding to the parable of the labourers Mat. 20.6 of whom some were hyred about the eleventh hour cōpareth al this age from Christ until his last coming unto this last elevēth hour Then that he saith this noysome age shal be of Antichrist whom he putteth not off unto the last minute of this howr but deferrs him to some indefinite space therof These things dooth Iohn truly holily agreably to his other writings But what must you needs conclude from hence who wil not
would have them exercised by her onelie authoritie For when she had bereft Leo Isaurus of the Empire of the VVest for being against her Idolatrie she made manifest unto all both what her marke was for which she so egerly contended and with how great perill men did refuse to receive the same Of these signes therfor some indeede are before the second Beast in the beginning of their superstition but in force of binding to Rome they be eyther al equal or in age a litle after But because to the former marks we have adioyned the numeral name Latinos least perhaps you should here object the same thing which you doo in the other I wil speak of it a few words This name is most ancient who knowes it not which notwithstanding lay dead for many ages til the Emperours translated their seat to Constantinople Then it somwhat revived and began to be famous as appeareth by Epiphanius in his book De mensur pond speaking of the Romans which are not stil caled Romās saith he but Latines But this name was not yet so commonly used or so obtruded on the Churches as to have the dignitie of a mark VVherupō Socrates Theodoret Sozomen Evagtius doo use the same very sparingly or no where rather to my remembrance but so often as they speak of Rome they cal it Old Rome the Provinces they distinguish by the names of the East and West onely But after when at length the second Beast turmoiled al things and a partition of the Empire was made limits were appointed by Nicephorus of Constantinople Charles the Great then did the name of the Roman Provinces remayn in the Eastern countries the VVestern were by a common name caled Latin as appeareth by Zonaras Nicetas Gregoras and Chalchocondilas Neither was it ynough thenceforward for the Greeks to submitt themselves unto the Roman Patriarch for they chalenged this name of Romans to themselves but now the chieftie was to be yeelded unto the Latin Bishop or Bishop of Old Rome or otherweise no reconciliation could be made as appeareth by the Council of Lions under Gregorie 10. However therfore these and many other superstitions were in use many yeres before Antichrist was known to the world yet after they were made bonds to tye men for to defend the errours of the Church of Rome then put they on the nature of Brands Marks These things doo you dispute against the true Mark stablishing rather our opinion by your empty oppugnation than doing it the least hurt But what Mark doo your selfe now feign unto us forsooth some positiv Mark which Antichrist should devise but what it is shal not be known until he come I answer if it be a positive mark and al must receive it as the Spirit evidently saith then Antichrist must eyther goe to all or at least must cōpell al to come to him VVhither of the two we make it here wil come againe that admirable journey into al lands in his three yeres space a litle more of which we spake in the 6. chapter of this Refutation against the publik persecution Or though the performance hereof be committed to his Legats ther wil I beleev be more travel and busynes than can be dispatched in so litle a space Chapt. 12. Of Antichrists generation TOVCHING the generation and stock of Antichrist you rehearse the opinions of certain Fathers some of which you say are erroneous some probable othersome sure and certayn Erroneous are the opinions of the Author of the treatise of Antichrist among the works of Augustine of Hippolitus Martyr of Origen and Sulpitius Probable are those of Damascen Irenaeus Hippolitus Ambrose Augustine Prosper Theodoret Gregore Bede Rupertus Aretas Richard and Anselmus The catalogue of whom I now therfore repeat to put you in mind upon what authors you rely in this matter For when you see these whom you esteem for chief witnesses in al questions partly to be in manifest error partly to confirm their opinion with no sure arguments why doo you wholly depend I pray you upon their words as it wree upon some divine oracle that could not be deceived It is no wise mans part willingly to folow blind guides especially such as himselfe ackowledgeth to be blind Awake then at last and learn to know Antichrst rather from the truth it selfe than from them which have scarcely seen anie shadowing pourtraiture of him But to let these passe let us come to those things which you count most certayn of which the one is that Antichrist shal chiefly come for the Jewes and be received of them as the Messias The other that he shal be borne of the Jewes stock and be circumcised and observe the Sabbath at least for a time Both which the time of Antichrists coming teacheth to be most false For seing he hath reigned now manie ages at Rome to weet since the hethen Emperours were expelled and yet the Iwes submitt not-unto him it necessarilie foloweth that he neither is to be received of thē as the Messias neither shal he come chiefly for them Yea neither was he to be as appeareth by the testimonie of al memorie past which never relateth any Iew to have sitten in the chaire of the Pope of Rome and it is in some sort certayn that ther never shal For he shal not invade by open force and bring in a new regiment For so he should not be the seventh head or the eight which is the same but the ninth wheras so manie heads the Beast hath not And it is not likely considering the sagenes of the Cardinals especially being holpen by the Porphyrie seat that ever they willingly wil choose such a one whiles things remayn as they are Al these your trifles fal to the ground by those engins which the Spirit ministreth and we applyed in the beginning of this treatise But let us examine what you bring to the contrarie First you confirm that Antichrist shal come ciefly for the Iewes and shal be received of them as the Messias from the place often cited J am come in my Fathers name and ye receive me not if an other come in his owne name him ye wil receive Iohn 5.43 I answer it is true that an Antichrist should be received of the Iewes but the question is of the Antichrist properly so caled not taken commonly The proper Antichrist they would never acknowledge as is most sure by manie arguments which may be gathered from the things fore spoken the other they would readily and studiously folow as came to passe as we read in Seder Olam Zuta of one Cuziba and a certayn Syrian mentioned by Paulus Diaconus lib. 21. rerum Rom. and elswhere of other such like deceivers which vaunted themselves to be the Messias That therfore which is spoken of the Antichrists of the Iewes is wrongly wrested to the great Antichrist whom the Apocalypse and Apostles doo describe Secondly you bring that in 2 Thess 2.10 Because they received not the
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
which so solemne commandement he teacheth that there is in it a great and strange matter We commit to writing things the credit wher of we will have to be confirmed unto all posterity for which cause lawes were graven once in Brasse and set up in a publike place Also God speaking to Ieremy concerning this same thing Write saith he for thy selfe all the words which I speake unto thee in a book chap. 30.2 As if God providing for our infirmity should give us sealed writings from which wee might cal upon him for helpe more freely and boldly if peradventure he should seem to forget his promise But not onely Iohn is confirmed hereby but also the event is respected as we have seen from the like places before as if it should come to passe that by the authority of some holy man some publike writing should be set forth which most plainly should cōfirme this thing not to be new but foreshewed of God from the furthest times and that therfore the goodnesse and truth of God is to be acknowledged and praised in the same But the time wil manifest what at length is to be thought concerning this matter But what is it which he is commanded to write That they are blessed which ar called to the marriage supper of the Lābe a thing indeed wonderful never heard off before that al should be blessed which are called Before time this rule was in force many are called few chosen which thing example also hath prooved true when the calling fell not out prosperously to the auncient ghests who being called refused to come But now it shal be otherweise Al the called shal come gladly neither shal alledge for their excuse things of smal importance as did those former Mat. 22. So great now shal be the efficacy and grace of the Spirit that they shal obey at the first hearing Before saith Isaiah shee travailed she brought forth and before her paine came shee was delivered of a man childe Who hath heard such a thing Who hath seen such things Shal the earth be brought forth in one day Or shall a nation be borne at once For assoone as Zion travailed shee brought forth her children c. So Psal 110.3 Thy people most voluntary of all men in the time of thine armies in the beautiful places of thy holinesse frō the wombe of the mourning shal be to thee dewe of thy youth Many such things might be brought and peradventure it would be profitable at least weise that occasion might be given to our men to consider diligently of those places from the true meaning wherof I feare that wee erre by interpreting the things that are to come as if they were past This sentence therfore which is commaunded to be written taketh away al scruple frō Iohn He might have minded the former obstinacy of the nation and for that cause have doubted of their conversion But the Angel commandeth this care to depart There shal be so great diligence of the people that it shal be sufficient for them to be called away It is to be observed that the Iewes both here and elsewhere in many places are called keclemenous in the preterperfect tence by a certain prerogative of calling as it seemeth as who were called ever since the first times of the world Mat. 22.3.4.8 But the Gētiles kletous Mat. 22.14 because they were first called at Christ coming or rather after his death Which difference seemeth to be observed in this revelation from whence chap. 17.14 they who the Lambe being their Captaine doo subdue the tenn Kings are named called and chosen whom it is manifest to be the faithfull among the Gentiles ¶ These words are true The second confirmation taken from the principal authour as though he should say respect not mee as reporting any thing of mine owne but be so perswaded that this is the decree of the most High God as thou thy selfe heardest even now with thyne own ears ver 5. but the natural placing of the words hath an emphasis as it is in the Greek which by the displacing is lost these are the true words of God himselfe that is of most divine most excellent and most certen truth True are also some words of men but there is some infirmity in our most true things Wee alwayes speake from the earth Iohn 3.31 Therfore some preferment is attributed to this truth which appeareth not if we change the order of the words It is no strange thing that the words of God should be true 10 And I fell down before his feet VVhy now more then before VVas he abashed with the maiesty of the Angel But he had bin accustomed now a long time to wonderful sights Or was it for ioy of the conversion of his nation so in deed it seemeth For Iohn being ravished as it is clear frō the answer of the Angel with the sweetnesse of this Prophecy for sudden ioy wherwith he was carried away would give more worship then was meet to so welcome a messenger ¶ See that not to weet that thou worship mee not a defective speach noting out the grievousnesse of the naughty act for he maketh speed and finisheth not the sentence for hast Even as wee are wont to prohibit a thing eyther by sudden crying out or by the hand when the thing permitteth not any time for words He confirmeth the prohibition by two reasons first from the equal dignity of the Ministers of Christ J am saith he thy felow servant and not onely of the Apostles but also of thy brethrē which have the testimony of Iesu Al our office is equal they who preach Christ salvation by him are in equal dignity with them which reveale things to come The office of preaching is equal to the office of revealing this is the meaning of that which is said in the ende of the verse For the testimony of Iesu is the Spirit of Prophecy The second reason is because adoration belongeth to God onely Worship him saith he to whom alone such worship is due Doo not ye ô Popish Idolaters tremble at these words Ye take great paines about devising reasons why the Angel prohibited adoration as though he himselfe hath not rendred most cleare ones in his own words But what reasons bring yee To weet that after our flesh taken of Christ the Angels are greatly afraid to see the same prostrate before them as Gregory the Great wil have it Moreover because beside this dignity men are also Ministers of Christ Prophets and messengers of the Evangelical doctrine and Martyrs for the same Be it so doo ye not perceive that you are killed with your owne swords If they feare much to see our nature prostrate to them after the same taken of Christ why do ye cast down your nature to stones and painted Images and put the holy Angels in feare If they wil not be worshipped of the Ministers of Christ either at length cease to doo wickedly or at least confesse
your selves not to be Ministers of Christ And in this weise is the first calling of the Iewes that shal be now shortly which Daniel describeth by a certen pointing out of the time chap. 12.12 c Ezechiel saw it shadowed out by the dry bones moving themselves with an exceeding great noise shaking and by and after covered with sinewes flesh chap. 37.78 as wee shal heare afterward God willing more fully 11 Then J saw heaven open It being declared how Euphrates must be dried up or rather to what ende that is to say that nothing may be an impediment to the Iewes returning into their owne countrey now he proceedeth to the other part of the sixt vial the preparation for warre the Captaine wherof is first described And such a forme of him is exhibited not onely as is needful for this warre but also which declareth the whole state of things from that instant moment even to the end of al things It is no new thing that under the person of Christ a short and brief Prophecy of the whole state of his spouse should be delivered He is not chāged unlesse in so much as it is convenient for his Church Therfore in this new shape as in a glasse we ought to behold the face of the spouse by how much it is to be considered the more diligently This wonderfull sight is seen in heavē open that is in the holy Church whose most bright glory now most of all shal be made manifest to al men as before by a dore open in heaven the notable dignity and excellency of the first Church as it was in the Apostles daies and by and by after chap. 4.1 But this is more ample glory that heaven is opened not by some little dore but by a whole gate ye whole walles that I may so say nothing letting but that her full maiesty now may be seen of men as farre as is granted on earth ¶ And behold a white horse We may not suppose that Christ shal come forth in any visible shape these things are farre from his last comming as those things which follow wil manifest but he wil shew forth openly and evidently such a force in the administration of things as this figure representeth The whole description consisteth of foure parts In every one of which is to be considered the preparation and name In this first part the furnishing is a white horse the name faithful and true The similitude of which things with that in chap. 6.2 hath caused that some did thinke this to be the same vision by which errour they confound all things They differ much in times and in argument That white horse belonge to the first lists But this to the last goale That former went forth by and by after Iohn when Traiane flourished and his next successours This last is not seen but after the destruction of Rome There the confused multitude of all the beleevers was respected Here the conversion of the nation of the Iewes onely is intreated off Yet herin they agree that the white horse in both places signifyeth Christ triumphing by his truth but thē the Gentiles being subdued now at length a stubburne people being reconciled unto him To which thing he carried a name fitted wherby he sheweth that he wil now at last manifest to the whole world how faithfull true he is in performing his promises and that not any thing even the least shal be frustrate which once he foreshewed by the Prophets concerning the restoring of this nation in the last times Such a one therfore shal Christ be notable by these marks when he shal beginne the conversion of this people His promise shal seeme to have bin forgotten through long delay which at length he shal performe with most plentiful increase of new joy ¶ And who jugeth and fightest iustly So Theod. Beza translateth a relative being put between as though these things togither with the former should constitute the name it selfe which in the rest is wonte to be shorter but the sense is al one seing it is in likeweise whither a man be counted such by his name or found to be of this sort in very deed The worde have this force properly and he iudgeth and fighteth in righteousnesse where the coniunctiō copulative may be a causal as though these words should render a reason both of the white horse and also of the name should be added to the same in stead of an interpretation He sitteth upon a white horse because he fighteth righteously His name is faithful and true because he iudgeth righteously Which words are spoken in respect of his own people taken as they seem out of Psal 96.10.13 where to iudge in truth and righteousnes signifyeth to rule and moderate his people in framing and ordering their life according to truth and righteousnes that not onely as touching their outward actions but also in respect of inward newnesse of the heart which dependeth upon the regeneration of the Spirit wherby we are reformed after the Image of God as Calvin hath written very wel These words therfore declare the effectual power of calling which Christ shal now bestow aboundātly upō his and moreover safety from their enemies with whom he wil make warre and render them a reward meet for their deserts 12 And his eyes The second part of the description where his eyes are as it were a flame of fyre and on his head are many crownes but a name unknowne to all men but to himselfe alone As touching his eyes they are most sharpe pearsing al things which as flames of fyre consume whatsoever letteth the sight make lightsome the darkenesse it selfe and set most hidden things in the light What cā hide it selfe from such eyes Such an one shal Christ shew himselfe in drawing out his people into the light of truth from the hidden dennes and darkenesse whersoever they lurked so as this sharpnes of sight shal be very admirable to the world I wil say to the North saith the Lord give and to the South keepe not backe bring my sonnes from farre and my daughters from the endes of the earth Isay 43.6 The crownes are many because of the many singular victories which the Iewes shal get when first they shal give their name to Christ from those sundry nations among which they live dispersed striving as much as they can against their conversion But why is his name unknown that here we may know that great mystery to be wherat Paul cryed out O the deepnesse of the richesse both of the wisdome and knowledge of God! how unsearcheable are his iudgements and his waies past finding out Rom. 11.33 c. There he speaketh of this same thing of the hardening of the Iewes for a time calling at length in their time which whole matter he concludeth with an admiratiō of Gods wisdome affirming that no wit of any creature can comprehende the infinitnesse of the mystery So this vision foreshewing in 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
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
to men is translated unto the state and condition of men shewing as before was said that not onely men shal be punished with some greevous punishment but also that the thing it selfe shal be utterly taken away never for to raise againe even as they who are cast to hell must not expect any returning or setting free Certenly we may gather and that not rashly from this strange and unacustomed taking of vengeance that God will shew by some visible signe how damnable and detestable he hath alwayes esteemed the Papacy And this last is that destruction of which in chap. 17.18 shal goe into destruction a iust reward of the Antichristian tyranny 21 And the rest were slaine with the sword Such then is the destructiō of the Prince of wickednesse now of his armies and souldiers Of whō ther is a differing punishment not so horrible at least in shew they shal be slaine with the sword of him that siteth on the horse that is by the word comming out of his mouth as though he should say they shal undergoe the punishments threatned in the word against the disobedient and such as resist the truth as in Ieremy Behold I wil make my words as fire in thy mouth and this people as wood and it shal devoure them chap. 5.14 What singular thing thē shal the destructiō of the Pope have For he also hath bin slaine with this sword That is true indeed but the word threatneth divers punishments according to the manner of the wickednesses the most greevous to the greatest the lighter to the lesse Peradventure because the ruine of the Papacy shal be more horrible than wee think it is exempted from the common order not because it is not denounced in the word but perhaps because it is lesse regarded of us and that we suspect it to be lighter then the event will shew Or as we have declared in ver 15. it may be that these souldiers after the overthrow received shall yeeld their vanquished forces to the truth and subiect their neckes to her yoke ¶ And all the foules were filled with their flesh The Victory being obtained the foules gather to the pray doo fill themselves with the spoiles That whole late Popish natiō shal be subiect afterward to the reformed Churh Every country being a nourrisson of the purer truth shal have some part of the regions before time given up to superstition made subiect to them Which thing seemeth to be signifyed by the foules satiated with the flesh of the slaine army Such then is the end of the Romish Pope and Papacy that remained a few yeeres after the city yet at length so much the more miserable because shee had such as did adorne her funerall with their teares and performed the last duties by weeping But ther shal be none left for the Pope to bewaile his misery but he shal die infamous without mourners or other funeral pompe Wherby at last is accomplished that prophetical parable of the ghests called to the marriage Mat. 22. Doubtlesse those good and evill sent for out of the high wayes are the Gentiles that embraced the calling after that the Iewes had refused it Among them the man that had not a wedding garment is the Church of Rome which despiseth the righteousnesse of faith neither regardeth to be clothed with the merit of Christ by imputation The King comming in and beholding her clothed with her ragges but not with that garment which onely he approoveth now at length biddeth his servants to bind her hād and foote and to cast her into utter darkenesse where is weeping gnashing of teeth For Christ speaketh not there of any one man but collectively of a very great multitude as the sentence added in the end declareth that many are called but few are chosen ver 14. From which at length we understand that the bright comming of the Lord with which Paul foreshewed that the man of sinne should be abolished 2 Thes 2.8 is not his last coming to iudgement but that wherby Christ shal take the Iewes into the fellowship of his holy Church at which time his Kingdome shal flourish most gloriously and shal exceed by infinite degrees all the brightnesse of the ages past as shal be made more evident from the things following After the Pope is destroyed the Dragon shal be abolished many other things accomplished on earth CHAP. 20. AFTER I saw an Angel comming down from heaven having the keye of the bottomlesse pit and a great chaine in his hande 2 And he tooke the Dragon that old serpent which is the Divill and Satan he bound him a thousand yeeres 3 And cast him into the bottomlesse pit which he shut up and sealed upon him that he should deceive the nations no more til the thousand yeeres were fulfilled for after that he must be loosed for a little season 4 And J saw seats and they sate upon them and iudgement was given them I saw the soules of them which were beheaded for the witnes of Iesus and for the word of God and which did not worship the Beast neither his Image neither had taken his marke upon their foreheads or on their hands and they lived and raigned with Christ a thousand yeeres 5 But the rest of the dead men lived not againe until the thousand yeeres wereful filled this is the first resurrection 6 Blessed and holy is he that hath part in the first resurrection for on such the second death hath no power but they shal be the Priests of God and of Christ and shall raigne with him a thousand yeeres 7 And when the thousande yeeres are expired Satan shal be loosed out of his prison 8 And shall goe out to deceive the nations which are in the foure quarters of the earth Gog and Magog to gather them togither to battell whose number is as the sande of the sea 9 And they went up into the plaine of the earth and they compassed the tentes of the Saints about and the beloved city but fire came down from God out of heaven and devoured them 10 And the Divill that deceived them was cast into a lake of fire and brimston where was both that Beast and also that False Prophet and they shal be tormented day and night for ever more 11 Then I saw a great white throne and one that sate on it from whose face fled away both the earth and heaven and their place was no more founde 12 And I saw the dead both great and smal stand before God and the bookes were opened and another book was opened which is the book of life and the dead were iudged of those things which were written in the books according to their workes 13 And the sea gave up the dead which were in her and death and hell delivered up the dead which were in them and they were iudged every man according to their workes 14 And hell and death were cast into the lake of fire this is the second
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
for so great mirth ¶ And the beloved City The third endevour so farre as which hath proceeded the repetition of the former Prophecy This third is altogither to come For howsoever the holy city was above granted to the Gentiles to be troden under foote a thousand two hundred three score dayes chap. 11.2 and the same againe was renewed after that time was past in the CHVRCHES which in these last times are reformed according to the rule of the divine truth yet it is not to be doubted off but that the beloved city is for excellency sake that multitude of the beleeving Iewes who now at length shal shortly be ioyned to the company of the true beleevers in Christ The iudgment that followeth doth require it should be so wherby the Turk endevouring to conquere this city shal upon a sudden be overwhelmed But where and when this siege shall happen may be gathered from those things which have bin spoken before The place shal be Hartsebhi the mountaine of beauty the Oriental armagedon the very land of Iudea So Daniel chap. 11.45 and elegantly Ezechiell chap. 38.8 After many dayes thou shalt be visited For in the latter yeeres thou shalt come into the land that is come home safe from the sword and is gathered out of many peoples thou shalt invade the mountaines of Israel which have long bin wast with it being brought out of the peoples all shal dwel safe The time shal be at the end of a thousand three hundred thirty five yeeres of which Daniel speaketh in chap. 12.12 when the houre day moneth and yeere of the Turks tyranny shal come out to weet at the yeere a thousand sixe hundred ninetith more or lesse But of these things now briefly perhaps occasion shal be given at an other time to declare them more at large ¶ But fire came down from God The last destruction followeth and first of the army in this verse which God by some extraordinary way shal destroy utterly For from heaven he shal powre out his wrath upon the armyes of the Turkes as before chap. 16.21 and more largely in Ezechiel chap. 38.18.19 c. 10 And the Divill that deceived them The Emperour himselfe the Turk not onely in respect of his owne person but also of the whole state succession of his Empire For ther shal not be any more either Emperour or name of Turke But the word Divil is used by a figurat if kind of speach of the principal cause for the instrumental which is very significant in this place shewing that not onely this one enemy the Turk shal be destroied but that no opē enemy shall arise ever after For the Divell by whose labour they are raysed up shal not be thrust into prison againe for some time but for ever he shal be cast into the lake of fire never to goe out for to raise up any such new troubles ¶ Where was also that Beast and that false Prophet Therfore all ar in a like condition which are punished with the like punishment The name of Christian maketh no difference between the Turke and the Roman Antichrist unlesse perhaps for to encrease his punishment for asmuch as he had a greater meanes of truth and grace But observe that the Beast the False Prophet were already destroied as also their destruction hath bin declared before to whom at length that Divell is added a partaker of the same punishment ¶ And they shal be tormented The vulgarlatine translation omitteth the copulative coniunction and ioyneth the verbe shal be tormented next with Beast and False Prophet but amisse considering tha it is no lesse necessary to understand that the common punishment of them all shal be eternall then that the punishment shal be one and the same 11 Then I saw a great white throne Thus farre concerning the destruction of the enemies the happines followeth which the Church shall enioy after all these stormes are driven away The first part of it is the gathering togither of the Saints in the rest of this chapter Which gathering is represented by the resurrection of the dead and the iudgement given touching them For by the most learned mens leave I doo think that this resurrection commonly beleeved so farre as I see of all men to be that last resurrection of the bodies of all men who since the death of the first Adam doo sleepe in the graves perteineth to no other thing then to the full restoring of the Iewish nation Not that I desire to set a broach new opinions profer them to the world or because it delighteth mee to goe against the consent of al men I hope that such proud impudent rashnes is farr from mee and God is my witnes how I detest that itching desire of searching out forging new errours through a loathing of auncient truth but onely because the whole order of things the merveilous consent of the rest of the scriptures doo compell mee to follow this interpretatiō Which thing I have thought good to relate in a few words that it may appeare to all men by what meanes I am brought into this opinion that if they shall have any weight for the truth wee may gaine the knowledge of a thing not sufficiētly known before but if they shal not be firme and sound they may be thrust through by the censures of the godly and I my self at lēgth may be freed from this errour of what sorte soever it be First therfore when I diligently weighed those things which in the next chapter following are rehearsed to be after this resurrection I saw that they agreed by no meanes to the heavēs properly so called but to have place onely on earth Of which sorte are that this holy city commeth down from God out of heaven that shee is a spouse prepared onely and adorned for her husband not yet givē that the hope of reward is put off unto the time to come ver 7. that one of the seven Angels sheweth her to John ver 10. of which sorte of ministery ther shall be none in heaven The very name also of which Angel being but heard seeing that he is one of those seven which ar appointed chiefe actours in the last plagues ch 15. may declare within what bounds we ar conversant VVhither also shal the Apostles make the foundation of the wall of the holy city in heaven when Christ delivereth up the Kingdome to his Father Or whither shall the Kings of the earth bring their glory to the Church in heaven Or shal any thing redound from hence to the health of the nations These things therefore and many other of the like sorte considering that they shal be after this resurrection drove mee to another interpretation and chiefly to that which the natural force of the words manifested For I remembred that the calling of the Iewes openly and often in the scriptures is called the resurrection of the dead as in Paul for if the casting away be the
they wer removed froÌ„ their place office whose genealogie was not found Nehem. 7 61.64.65 The Gospel is in truth savoury to no man neither doth any man give his name to it from his heart but he who is written in the book of life and in the booke of his heart hath a writing answering the same word for word 13 And the Sea gave up her dead The way wherby they that are to be iudged are presented before the iudgement seate to weet the Iewes wer gathered from all the corners of the earth as in the generall resurrection nothing shal hinder by what kinde of death soever any hath perished but that a body shal be restored to him Yet notwithstanding when as the Sea signifyeth corrupt and false doctrine by this also is noted that those Iewes which live in Christian countreyes of which sort are very many in Spaine France Germany Italy as it were in the bosome and compasse of the Popish sea of which we have spoken so many things before shal open their eyes to acknowledg the truth and shal fly togither at the light thereof ¶ Death ulso and hell gave up A Synecdoche of the general as though he should say and al that have dyed of any other death It must needs be that the karkeise be drowned in the sea or be covered with earth or rot in the aire or be consumed of the fire or devoured of beasts or some like thing As touching the drowning he said before the sea as touching the grave now he saith hell Death conteineth all the rest But seeing death restoreth those Iewes which live in the Christian landes and are infected with the Romish superstition death and hell shal restore them that shall live among Turkes and Heathen who are banished further off from salvation and are conversant in the inner parts of hell it selfe For so are al those nations of whom the name of Christ is either hated or not heard Neverthelesse it maketh no matter whither a man perish by sea or land either among Christians or among the enemies of this name 14 But hell and death A special execution on death Therfore as after the general resurrection no death shal raigne any more in the world besides that eternal which shal alwayes feed up and not consume the wicked so after the Church shal be restored by that full calling of the Iewes death and the grave shal raigne no more in her as of old while as scourges they alwayes lay upon the shoulders of the offenders but onely they shal serve to translate the elect into the Kingdome of heaven whereupoÌ„ they shall loose their former name They are cast into a lake of fâ—re not because either death or hell susteyne any person but because that which is proper to men is attributed to them as though he should say there shal be no torment any more eyther of death or hel but in the lake of fire where the reprobate dye for ever But from hence observe that seing hel is cast into the lake of fyre that is into hell properly so caled that it obtaineth an other proper signification then that which commonly is given to it in our mothers tongue It is takeÌ„ of many for the place of the damned but commonly it noteth not any thing but the grave and the common state of the dead as may be learned from this and other places of this booke 15 And whosoever was not found None shal be gathered into this Church but he that shal be of the elect How excellent is this preheminence of the Church which shal not be defiled with any hypocrites and counterfait Christians as before time How faire is this field which shall abounde with most fruitful corne without any tares and darnel Whatsoever is found in this nette may be laied up in a safe vessel Therfore it cannot be declared in words how amiable this most glorious spouse shal be It may come to passe that some may fall some time through humane infirmitie but holy admonitions and wholsome correction shal bring them againe to good thrift and repentance But shal every one of the Iewes be such Some shal not embrace the truth as is manifest from Daniel many arising to shame and perpetual contempt chap. 12.2 And we shal learne from the chapter folowing that some doggs shal be excluded without this city But they which now shal refuse the truth shal shew forth a manifest token of their reprobatioÌ„ that the Church shal not be subiect to be deceived any more Wherfore in this renewing the goodnesse and power of God shal be most famous through the whole world VVhich shal restore wretched men so wonderfully and make so singular choise of them whom he wil redeem But see how the godly shal receive comfort from hence For wheras every most holy man might iustly tremble through conscience of their sinns against this feare we have here a notable confirmation that election by Christ setteth us free from guilt CHAP. 21. AFTER I saw a new heaven and a new earth for the first heaven and the first earth were passed away and the sea was no more extant 2 And J Iohn saw the holy city the new Ierusalem come down from God out of heaven prepared as a bride trimmed for her husband 3 And I heard a great voice out of heaven saying behold the tabernacle of God is among men and he wil dwel with them and they shall be his people and God himselfe shal be with them their God 4 And God shal wipe all teares from their eyes and death shal be no more neither neither sorow neither crying neither shal ther be any more paine because the former things are past 5 And he that sate upon the throne said behold J make all things new And he said unto me write for these words are true and faithfull 6 And he said unto mee it is done J am Alpha and Omega the beginning the ende I wil give to him that is a thirst of the well of the waters of life freely 7 He that overcometh shall inherite all things and I will be his God and he shal be my sonne 8 But the fearfull and unbeleeving and abominable and murtherers whore mongers and sorcerers and Idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death 9 And ther came to mee one of the seven Angels which had the seven vials ful of the seven last plagues and he spake unto mee saying come I will shewe thee the Lambes wife 10 And he caried mee away in the Spirit in a great and high mountaine and shewed mee that great city that holy Hierusalem descending out of heaven froÌ„ God having the glory of God 11 And her brightnes was like unto a stone most pretious as a Iasper stone shining as Crystal 12 It had beside a great wall and hie having twelve gates at the gates twelve Angels and names written which
of the Gentils was neither the first people of God neither were the rites observed by them the first ordinances delivered froÌ„ heaven As though the words should give this sense at last albeit this people of the Iewes al the time of their reiection thirsted after their old ceremonies and worship and boasted openly that they should have at length free leave to use their auncient custome which we know they vaunt of even in these dayes yet in this restoring they shall conforme themselves wholly to the will of God in such sorte that willingly renouncing their old ordinances which then they shall acknowledge to have received an ende in Christ they shal make manifest to all men that the first heaven and earth which they looked for in vaine were passed away for ever This last seemeth to be of no small force to shewe that the reason of the order of the first heaven and earth should not be between the GeÌ„tils and Iewes but onely among the Legal and Christian Iewes The care that I have hath made mee to search out all corners to my power now let the iudgement be in the power of the Christian reader which of these is the beast ¶ And there shal be no more sea The sea is degenerat and corrupt doctrine which shall have no place among this new people whose glassie sea shal be like Chrystal most pure most cleare void of al saltnesse and muddy grossenesse as is that in chapter 4.6 Which also is said in respect of the Iewes themselves and those errours which in these daies they deffend so obstinately there is not a comparison of the Gentils with the Iewes handled in this place The Gentile sea that I may so say and thath grosser was consumed already when the Popish nation was destroyed the purer sea of the reformed Church is of glasse chap. 15.2 and shall not be abolished The Iewes even hitherto have their own sea most grosse most foul with many forged tales touching the Messias the legal worship the righteousnes of the law and many other points of salvatioÌ„ al which shal now be so dryed up that not a drop of the former sea shal remaine 2 And I John sawe the holy City In such weise then was seen the new heaven and earth now the holy city is exhibited which is so called for excelleÌ„cy sake The Church also of the Gentils is that new and heavenly Hierusalem as in the Apostle but ye are come to mount Sion and to the City of the living God the heavenly Hierusalem and to the company of innumerable Angels Heb. 12. and Gal. 4 But our Hierusalem being deformed with many errours and contentions shal cause that this most pure shal appeare altogither new Aretas the Compl. the Kings Bible doo omitt the name Iohn reed thus and I saw the holy City the new Hierusalem ¶ Coming down from God Theâ—fore this Hierusalem shall have her seate on earth the heavenly shal never come down but shal remaine fixed in heaven where Christ sitteth in glory at the right hand of the Father I goe saith he to prepare a place for you and when J shall have gone and prepared a place for you I will come againe and take you unto my selfe that where I shal be there you may be also Iohn 14.3 And againe Father J will that those which thou hast given mee be with mee where I am Iohn 17.24 Wee shal be caught up in the cloudes to meete the Lord in the atre and so shal be with the Lord 1 Thess 4.17 And to what ende should HierusaleÌ„ come downe from heaven which by and by after the general resurrection al the elect shal be in the heavens Peradventure wilt thou say it might come down that Iohn might see it If it had come downe for this cause Iohn should rather have been caught up into heaven to behold it then that shee should be let downe to the earth He was commanded before to come up into heaveÌ„ where through the dore opened he saw the forme of the militant Church chap. 4. how much more now should he have gone up that he might behold the same triumphing Therfore these words doe manifestly distinguish the new Hierusalem pilgrim from the inlandish Albeit that be called also heavenly because in very truth it is such both by birth and also by the right of the inheritance as Paul saith For that Hierusalem which is from above Gal. 4.26 It cometh downe therfore from God because his singular power and mercy shall appear in building up this new city The increase of the whole building shal be so swift and the glory and dignity so great that all with one consent shall acknowledge the hand of God and shall declare him to be the onely artificer ¶ Trimmed as a bride To be presented to her husband not yet hitherto given by a marriage accomplished After the last resurrection the marriage shal be accomplished it shal not be a preparing for time to come This bride was adorned with pure fine linnen and the Iustifications of the Saincts chap. 19.7.8 But observe that the city seen ere while is now called the bride and more plainly after ver 9. Come saith the Angel I will shew thee the bride the Lambes wife Therfore this city is the whole multitude of the faithfull the most sweet and straight communion of all which among themselves the Spirit declareth very well by such a forme of city The members of the body are used sometime to the same end but the similitude of a city setreth before our eyes a certaine more lively image There is a greater variety of things in a city and a further difference of duties which yet are ioyned togither and conteined with the same law and respect one chiefe good of all This therfore notably representeth how the faithfull most differing in function office and course of life doo grow unto one Holy body 3 And I heard a great voice from heaven saying c. He commeth to that part of the glory which is declared by the things heard The Tabernacle properly belonged to the Iewes and old worship from whence here it signifyeth the whole divine worship of that people to which before the tabernacle was peculiar Togither also it sheweth that the manifestatioÌ„ of Gods glory shal not yet be perfit such as the Saincts shal enioy after the last iudgment But howsoever it shal be farre more aboundant then never before yet men shall see God as through a glasse and riddle not face to face they shall know in part onely not as they are known 1 Cor. 13.12 A tabernacle is fit for the Church being in pilgrimage not for that which hath gotten a firme seate in her owne countrey ¶ And he shall dwell with them and they shal be his people Then God himselfe shal take upon him the protection of the Saincts according to the forme of the covenant Gen. 17.1 then the Saincts shall submit themselves willingly to be governed of
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
playnly to Christians al coverings being removed as on whom the noone Sunne of truth shineth and all things are naked and open And indeed he openeth most significantly in one word that long obscure description in Ezechiel saying that that temple so magnifically gloriously prepared is in truth none at all not as though the Prophet had uttered so many words vainly but to shewe that we must not stick in the bark of the lettre but that the kernell of the Spirit is to be found out Let the Iewes heare neither let them expect a renewed temple as hitherto they doo amisse and obstinately but let them with minds and harts aspire in that right way which shal need no temple Let them look for the omnipotent God and the Lamb to dwel among them in comparison of which glory whatsoever can be built of men shal be vile 23 Neither hath this city any need of the Sunne or Moone For in very deed the Moone shall be ashamed and the very Sunne shall blush when the Lord of hosts shall reigne in mount Sion and Hierusalem and shall be glorious before his auncients Isaiah 24.23 And why may it not be ashamed of her former darkenesse when the light of the Moone shal be as the light of the Sunne and the light of the Sunne seven folde as the light of seven daies Isay 30.23 Which thinges are not spoken to that ende as though there should be no use then of the Scriptures but because all shall so understand Gods will as if they had no need to learne wisdome from books Full saith the Prophet shall this land be of the knowledge of the Lord as the waters covering the chanell of the Sea Isay 11.9 Neither shall they anie more teach everie man his friend and everie man his brother saying know yee the Lord for they shall all know mee from the least of them even to the greatest of them saith the Lord that J doo forgive their inquity and remember their sinne no more Ier. 31.34 From hence let us observ that that Church is most glorious in which the sunne of righteousnesse shineth with most open face covered with no cloudes of ceremonies therfore let them see in how great errour they are whom bring in a pompous shew of ceremonies to procure authority to religion with the people Furthermore let us note to what times Iohn applyeth the sentences of the Prophets that we may know the things are yet to come which we interpret commonly to be past and not onely in the heavenly countrey whose happinesse needeth the words of no man but here in earth in that restoring wherof we have spoken ¶ And the Lambe is the light therof Therfore this light the most bright of all godly times shal not yet be perfit as it shal be after this life but a candle onely in respect of that least peradventure wee should rest in our iourney as if we had come to the last ende 24 And the Gentiles that shal be saved The second outward argument is glory from the Gentils Before time the Iewes have alwayes found the GeÌ„tiles most hatefull who left no meanes unattempted to doo them hurt now contrariweise ther shal be no cause to feare that they will doo them any harme yea rather why should they not expect all good at their hands who shal apply al their forces to the advancing of them But these Gentiles are not al generally but are limited with a certain kinde which saith he shal be saved which word is inserted for an exposition The place is taken out of Isaiah 60.3 where it is thus and the Gentiles shall walke to thy light which Iohn draweth to the elect by putting in of one word least any should think it was spoken of every one generally And see how Iohn traÌ„slate that seÌ„teÌ„ce they shal walke to thy light thus they shal walke in the light of it the senteÌ„ce being well expressed For to walke at the light is not to come only to the light which one may doe depart again by by being at once both seen despised but to walke after or according to the light as to walke at the feete is alone with to follow serve one 1 Sam. 25.42 Neither-hath this place in the heavens that the people should walke at the light of the Church when Prophecyings shal be abolished and tongues shall cease and God shal be all in all 1 Cor. 13.8 and 15.28 But it may be doubtful how it can have place on earth For shal this difference remaine of some people which are saved and of other that are lost in this most happy government of the Church It seemeth indeed that there shal be many which yet still shal contemne the truth obstinately for the day of the Lord shall come cas a share upon all that dwell on the face of the earth Luke 21 35. But the children of the Church are not in darkenesse that that day should take them as a thief in the night 1 Thess 5.4 Moreover it was said before that the haile of a taleâ—t weight of the last vial shall drive men to blasphemy chap. 16.21 Neverthelesse those despisers shal be of so feeble strength that wil they nil the they shal be compelled to yeeld their necks The Complut edition and the Kings bible doo omit these words which are saved and so doth Aretas and the vulgar Latine neither doo they reade in the light of it but by the light ¶ And the Kings of the earth shal bring their glory unto it Then the Kings borderers on the Ocean and of the Yles shall bring a present the Kings of Sheba and Seba shall bring a gift finally all Kings shall worship him and all nations shall serve him Psal 72.10.11 And Isay The labour of Aegypt and marchandize of Aethiopia and of the Sabean Princes shall come unto thee and they shall be thine and shall follow thee they shall come in chaines and shall fall down before thee and shall make supplications unto thee saying onely the strong God is in thee there is none besides no where else is God chap. 45.14 Againe Kings shal be thy nurcing fathers and their Queenes shal be thy nurces they shall worship thee with their faces toward the earth and shall lick the dust of thy feet chap. 49.23 For then shal be given unto Christ a dominion and glory and Kingdome that all people nations and tongues should serve him whose dominion is an everlasting dominion which passeth not away his KingdoÌ„ a KingdoÌ„ which shall not be destroyed Dan. 7.14 It shal not also be from the purpose to add here in what words the Sybille hath described this same thing that at least wee may help tthe Iesuite if he will who in expounding the same is cleane out of the way thus therfore shee Prophecyed in the 3. book of the oracles of Sibyll And then the world by womans hands shall rul'd be and obey But when the widow over all the world