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
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
not plainely delivered but lustes were restreyned by the instruction of the ceremonies rites But now the bride having obteined more plentifull grace should remove the girdle froÌ„ the loines to the pappes straitly tying and binding to her those garments by a true faith of the heart lest being loosed and ungirded they slide downe and spread abroade 14 And his head and haires c. The garment and girdle are comon to all memhers in the head the haires there is a certeine distribution wherof the former concerneth those which rule in the Christian assemblies and are to them as heades the haires do signifie the comon Christian people which dependeth on the holie teachers drawing nourishement and ornament from them and they bestowing againe on them decking and defeÌ„ce Both of them is white flourishing in the seaven Churches or rather in the first of the seaven Churches by a singular puritie For we shall see that this order of the meÌ„bers hath refereÌ„ce after a sorte to the order of the Churchches Although those thinges which are related here in the last place in the Epistles are attributed to the first which reversing of order doe teach that those properties are in such sorte agreeing to some as that also according to the occasioÌ„ they are proper to others But the whitenes is of wooâ—l snow of the former for the simplicity of maners wherewith the saintes are endued which every where are called sheepe and not without cause seing our head is a lambe of the latter because this puritie and whitnes is not naturall but borowed For wooll by nature is filthie in greasines full of dust many other defylings but being thoroughly washed in the most cleare fountaine of Christs righteousnes it exceedeth snow it selfe or whatsoever excelleth in the glory of whitnes So great a thing is it to seeke righteousnes not in our selves but in another that the Spirit contentes not himselfe with one similitude of the garment but also adioineth the similitude of snow and many other reasons in other places shewing howe greatly he would have us to minde this doctrine that on every side it should souÌ„de in our eares ¶ And his eies as a flame of fire Overcoming darkenes from which eies no darkenes takes awaie the sight Which kind of eyes did especially shine in the first of the seaven Churches in which we shall see that the truth shined so clearely that no craft of heretikes coulde darken the same All their vaine shewes were consumed as stubble with these fierie eise or as coverings of waxe they do melt forthwith and do openly bewraie their hidden deceit 15 And his feete were as fine shining Brasse Wherefore passeth he so quickly from the heade eies to the feete especially seing there follow the voice handes mouth and face It is not rashly done but in that order the members are described which doeth most fitly agree to the Churches Now therefore he teacheth after that first what is the estate of the next Churchches where the faithfull are feete like to Brasse of Lebanon for they were the head haires eies in an other respect and maner One member could not declare the whole estate of the Bride for which cause there are more used and so much the more because he whom Ihon saw was like to the sonne of man As touching Lebanons Brasse Th. Beza doeth well reteine the greke worde in his translation Copper is manifest to the Latines neyther do I beleeve that it sufficiently expresseth the singular elegaÌ„cy of this Brasse digged out of Lebanon For Aretas yeildeth the same reasoÌ„ of this word And we know that a possession which engendred metalles befell to the tribe of Asher who had his seate at the foote of this mountaine For so Moses speaketh Iron and Brasse shall be thy shoe speaking of that coast where this tribe was seated Deut. 33.25 Some had rather that here it should have the signification of Frankincense the authour also of which iudgement is Aretas as it were doubtfull betweene both all be it he plainly relateth not that this signification is as it were drawne from use or taken out of any approved authour but as though the composition of the word should signify some such thing But Anthoine Nebrissensis bringes somewhat of weight for this point writing as it is recorded of Frauncis de Ribera that this title is frequent in Orpheus amongest his hymnes Chalcolibanus for Apollo for Latona and other Gods that is as he interpreteth the male Frankincense or the sacrifice of the male Frankincense as in Virgile in his Bucolickes and offer for sacrifice the fate vervin and male Frankincense But I thinke that the wordes which follow contradict it burning as in a fornace Similitudes are wont to be fetcht from usuall accoustumed things but we reade no where of such a prodigall wast of Frankincense noe not when Alexander himselfe sacrificed that it should be burned in an oven or fornace which onely was to be burnt on an altare Therefore that first significatioÌ„ of metall seemeth to be better chiefly seing the visioÌ„s alreadie before made are according to this maner recorded In Ezechiel his feete are like to shining brasse ch 1.17 of shining brasse in Dan. ch 10.6 As touching Orpheus let the learned coÌ„sider whether Chalcolibanus for Apollo may not be an image of brasse of Lebanons for Apollo as if he should saie that he by his verse did as it were erect an image of most pretious brasse for Apollo They wer wont in ancient time to coÌ„secrate to their Gods other things besides fraÌ„kincense according to which custome Synesius a ChristiaÌ„ Poet nameth his Hymnes crownes garlandes J make for thee this garland from the holy meadowes Hym. 3. Such a thing therefore is this Lebanons brasse whose feete burning in a fornace being like shew the afflicted spouse in the Churches of Smyrna Pergamum which yet receaved no damage by affliction but through the strength of brasse should continue invincible should shine much more cleare than fire The comoÌ„ latine translation for Lebanons brasse readeth copper The Iesuite according to his wont that he might by some probable reason hide the errour thinketh that the olde Interpretour first translated it Lebanons brasse as it is in the greeke that afterwards this word was corrupted by printers or unlearned But what needs this defeÌ„ce Wherefore hath not the translatour here as alwaies followed the best corrected copies if the greeke bookes are corrupted It is foolishnes to bring a thing to the rule which is righter thaÌ„ the rule it selfe But the power of the truth carrieth the maÌ„ that gainesaies it froÌ„ his iudgement drives him into coÌ„trarie opinioÌ„s ¶ And his voice as the voice of many c. This similitude is often for the most parte noteth an huge tumult in this booke as it seemeth it is of a large signification declaring besides the greatnes of the noise a certaine unconceavable as I may so
quite away before his times speaking of the Elders at length inferreth most clearly Whereupon saith he both the Synagogue and also afterward the Church had Elders without whose counsell nothing was done in the Church Which by what negligence it is growen out of use I know not unlesse peradventure by the slouthfulnes or rather pride of the teachers while they alone will be thought to be somwhat upon the 1. at Tim. chap. 5. He was not long after that time which we call the Primitive Church Yet he so speaketh as though some ages before his time this wholesome custome had bin abolished Which thinges doe clearly shew how in the later times the first love waxed cold altogether and at length went to nothing 5 Remember from whence thou art fallen Such was their sinne the remedie coÌ„sisteth of three members a iust consideration of their fall repentance and redressing of the discipline Which all together are required unto amendement and in the same order in which they are rehearsed Because we fall by little little we perceave not almost into how deep a pit we are fallen but let us looke back to the high toppe from whence we are fallen and we shall mervayle at the low gulfe in which we ly Wherupon he warneth that he minde from whence he was fallen Neither is it enough to perceive that we are fallen but very quickly we must get out of the gulfe by repentance He adioineth therfore repent But many doe deceave themselves and thinke that they have repented well when in very deed they have done nothing lesse Therefore last of all he requireth that the first workes be done For then thou shalt prove thy repentance iust if it shall bring forth true holines of workes and either shall returne to the first love if it were sincere or shal increase the same by adding a greater vnto it But why doth he require instantly the first workes especially in the Antitype which conteineth the space of about three hundred yeares Would he that the Church that was spred farre abroad and encreased with an innumerable multitude of citizens should returne againe to their cradell Or whether will he that there should be the same reason and respect of the whole eâ—rth which is of one city Now also it was nigh when the Church should have a Christian Magistrate Constantine being about to come straite way to the Empire and governement of the world What need should they then have of that former ancient discipline It was meet peradventure that Christ had waited for a little time and had not urged so earnestly the first beginnings of which there should be no use in shart time But these are the dreames of such as are sicke of a fever He that knoweth what is most fit for his Spouse requireth earnestly the first workes after so many yeares after the dispersing of his Church in so many places he willeth that shee labour againe in the word and that shee punish wicked men with the Ecclesiasticall Discipline He knew that the order appointed by him should fit aswell Provinces as Cities neither should hinder any whit the civill administration but further and adorne the same above all From hence then let us learne that that first governemeÌ„t is coÌ„mon to all times and places Neither to be permitted to mens pleasure to folow the way that they will but that alway in reforming the Church we must have recourse to the first beginnings unto which rule must be recalled whatsoever erres from the right way and not to frame it according to the corruption of the following Churches ¶ Or else I will come against thee quickly The threatning putteth to spurres and stirreth up the feeble strength of the remedy Often times the feare of perill prevaileth more with men then the hatred of wickednes He threatneth that he will come quickly and remove the candlesticke out of his place But what need is there that he should come who walketh in the middes of the candlestickes He dwelleth not among his as a revenger but as a brother defender from whence as often as he must take punishement he putteth on a new person and forme in which he appeared not before and is said to come from another place and to seeme now another from him whom before time they did know In the Greeke it is J will come to thee for against thee Now to remove the candlesticke out of his place is to take away the truth and dignity of the Church Which though it be not noted expressely by the Historiographers yet we may not doubt but that according to this coÌ„minatioÌ„ Ephesê° lost a while after the forme honour of a Church I coÌ„teÌ„d not about the name of a Church which I know shee have retained for many ages but for the first puritie by which alone God measureth a holy Church and not by coloured and naked names Much lesse is the candlestick to be understood of the Episcopall dignitie as the Iesuite would have it which wee reade to have continued from those times eight hundred yeares at least Therefore this candlestick was not quickly removed Did the Angel peradventure repent It is not likely seeing in the Antitype it is certen that that folowed in a shorte time which is threatned here to come to passe For the Angels proceeding in negligence as we have learned from those thinges which have bin before spoken Christ tooke out of mens sight the first golden candlestick by taking away his most holy ordinances of which the world was most unworthy on which the primitive Church was founded by himselfe and by his Apostles For there was a new face of things when Constantine came there remained yet the desire of preaching in the Bishops but the doctrine was fowlly contaminated in many points Reliques begaÌ„ to be in reckoning Temples to be adorned more magnificently all kinde of superstition to increase besides the pride of the teachers as a little before Ambrose have taught spoiled the Church of a necessarie helpe to rule their maÌ„ners In stead whereof Ecclesiasticall dignities were encreased all things being curiously sought out more for pompe then for truth And while men gave themselves to thinges of this nature the golden Candlestick which among the candlesticks did obteine worthyly the chiefe praise was removed out of his place This shall be more cleare then the light at noone day in the rest of the booke In the meane time let men see how evill they provide for themselves and the truth which thinke every thing right which they reade to have bin used in those times Rather let them goe to the entire age in which the candlesticke stoode in his place which after it was set in an other place the same was overwhelmed with darkenes neither could he give light to others 6 But this thou hast c This also availeth to quicken their carefulnes they might have bin proude of their present happines as though their owne godlines had procured it
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
which time this reward perteineth frō whence it is cleare that these 7 Epistles respected not onely the present condition of the 7 cityes but by the way of types to contayne a lōge following age evē as we have interpreted But so farre as pertineth to newe Ierusalem wee will shew in this place that it is not that city which the saints shall enioy in heaven after this life but a Church to be expected on earth the most pure and most noble of all that ever have bin hitherto The rewards in a peculiar manner doe serve the times and if this felicity shal be after the resurrection it shal be comon to all the saints not proper to this Philadelphia This therefore signifyeth both that the Philadelphians shall cōtinue untill that restauratiō in which new Ierusalem shall come downe from heaven shal be conversant among men also shal be ioyned with the same in a league fellowship shal be indued with that heavenly city enioy the same Law privilege happines At which time all shall acknowledge thy reformation not to be a thing devised of man as contentious men affirme when they shall see the same ordinances to flourish in newe Ierusalem The third name is the newe name of sonne What can be new unto him namely that which is not yet acknowledged of the world Hitherto he hath suffered the tyrants to beare rule to treade under foote the name of Christ as though he were a King onely in title who should have right to reigne but should want pover But at length he shall rise up shall take a clubbe into his hande he shall destroy all his enemyes he shall give the triumphe to his spouse shal be celebrated King of Kings by all men through the whole cōpasse of the earth Vnto the society of which glory he shall take his servants he shall deliver them from the calamityes wherewith they are now oppressed he shall give them power over their enemyes shall bestow on them the whole glory of his Kingdome as much as mortall mē cā receive And there is some difference betweene a newe name put absolutely as in chap. 2.17 a newe name of sonne For that perteineth unto the certenty of adoption by Christ which faith was very weake in the Pergamen state this belongeth to the society of the Kingdome which shal be communicated with his in the last times 13 Let him that hath an eare heare Hear therefore Philadelphia and reioyce thou art lowe and nothing esteemed but God will exalte thee Onely goe foreward constantly augment your care diligence slake and asswage it nothing Neither regarde the skoffes of the wicked who shall bring upō thēselves sorow to thee a crowne Shortly there shal be an end of thy warfare In the meane time wee will pray for thy peace Doe thou againe ioyne thy prayers with ours that Christ would bestow the same things upon the rest of thy brethren which he hath so greatly approved in thee Fare well The grace of our Lord Iesus Chist be with thee Amen Analysis SO is the Epistle to the Philadelphians the last remayneth to the Laodiceans whose inscription is to the Angell like to the former The description of him by whom it is sent is fetched from a double property first of Trueth partly in the promises in that he is Amen partly in the Doctrine in that he is the falthfull true Witnesse secondly of power wherby he is the beginning of the creature of God ver 14. The Narration first reproveth sheweth the greatnes of the sinne both secretly omitting the making mention of any good thing as in the former Churches and as also openly both by comparison of coldnes as a lesser evill ver 15. and also by the punishement to be inflicted the vomitting out of his mouth ver 16. After he teacheth the way to heale them both by opening the cause of the disease which is a false perswasion of their owne worthynes and ignorance of their misery ver 17. and also in prescribing a remedy to be sought from Christ alone ver 18. And not this alone but also by persuading the use of it as well by the chastising of sonnes if they shall neglect it ver 19. as also by his readinesse to apply ver 20. and by the reward ver 21. The last ende is the Epilogue to heare what the Spirit saith tu tho Churches ver 22. Scholions 14 And to the Angell of the Laodiceans Laodicea situated at the river Lycum was once a great city and famous abounding both in cityzens riches and also in all other things as we shewed in the first chap. ver 11. It was built by Antiochus the sonne of Stratonice and for his wife Laodice her sake called this city Laodicea as it were the Princesse and ruler of the people to whom shee should administer iustice and make lawes From whence wee call her Glorious great both by name and also in their owe opinion which boasteth that shee is riche and wanteth nothing ver 17. It is from Philadelphia more toward the East then the South being distant from it according to Ptolomy not above tenth scruples Shee is the third city since there was mention made of Jezabell the reproche of whom Sardis tooke away from the Churches Shee hath this proper to her that shee hath none to whom shee can be opposed as in the former Churches Vnto Ephesus was opposed Thyatira to Smyrna Sardis to Pergamus Philadelphia Laodicea the seaven hath noe fellow The Antitype is the third reformed Church which before I note or shew the uniust suspicion and offence of some men is to be put away by intreaty No disease or corruption of minde hath moved me to seeke out an odious application No mans either riches or honours God is witnesse grieveth mee I am content with my little Neither have I counted any thing to be more foolish then to please on s selfe by displeasing others But howe dishonest and filthy a thing is it to sit as doth the fly upon the soares of the brethren My soule hath allwayes abhorred such dealings But when I considered that these seaven cityes were set forth for a type of all Churches among the Gentiles and then also perceived the course it selfe of the time and the mervaylous concurring of all things I durst not unfaithfully hide the truth with silenee least I should make my selfe guilty of others blood Farre be it that I should distaine willfuly that Church which through the mercy of God hath brought mee forth nourished and susteined mee which I desire in my daylie prayers and labour to be most blessed But seeing the soare cannot be cured unlesse it be touched neither truly touched without griefe I thought I must not refuse to cast my selfe against what troubles soever rather then to betray the salvation of her of which every one of us ought to have greater regard and care then of his owne Verily he that
that the Pastorall faithfulnes began then to shake and leane which afterwardes fell most shamefully when the Spirit sent these Epistles to the Angels In our England the matter is more cleare where there is such a forme of Church established as is neither colde nor hotte but set in the middes and made of both It is not colde in as much as shee professeth the helthfull pure and entire doctrine of salvation wherby wee have bidde fare well and forsaken the Romish Antichrist and have rysen from that cold death wherein wee lay before time Hotte in deede shee is not whose outward government for the most parte is yet still Romish In the degrees of their Clergie in Elections and Ordinations and whole administration of the Censures Which mixing of the pure doctrine and Romish regiment togither maketh this lukewarmnes wherby wee stande in the middes betweene cold hotte betweene the Romish Reformed Churches of both which wee are compact as Martin Bucer of godly memory complayneth in a certen Epistle sent to a most beloved friend of his at Cambridge written in Ianuary 12. in the yeare 1553. He in the tymes of King Edward the VI. was used amonge other who should determine the reforming of our Church But in what thinges both his owne and Peter Martyr his authority prevayled he himselfe manifesteth in that Epistle even nowe spoken of for so he writeth Whereas thou puttest mee in minde of the purity of the rites and ceremonies know thou that there noe stranger is asked concerning those things yet of our selves when wee may wee fayle not to doe our duty by writtings and in presence and chiefly that the people may be provided of true Pastors after also of the most purity both of doctrine and ceremonies And in an other place There be some who by most humane wisdome and vanishing cogitations would ioyne togither God and Beliall by the leaven of Antichrist These things he did write which wee at this day finde by experience too true ¶ J would thou wert colde or hotte I would to God that thou wert either wholy Romish or at lenght admitte a full reformation He sheweth the horrible greatnes of the evill by comparison wherein he preferreth a wicked and noe religion before this mingled lukewarmnes But doth not lukewarmnes come nearer too good From whence then hath it more fautie Certenly sinne is more sinfull where grace is more plentifull The fall of the Angels in heaven left to themselves noe way to obtayne pardon The sinne of our first parents was more wicked being committed in paradise most foule was the Idolatry of the five twenty men committed be tween the gallery and the Altar it selfe Ezech. 8.18 God wil be sanctifxed in them that approch unto him and suffereth more easily his grace not to be knowne then to be despised The servant that knoweth his maisters will doeth it not shal be beaten with many stripes Wherefore if Baal be God follow him why halt ye betweene both As though it were hard to iudge whether were better God abhorreth to come into this tryall There is more sound iudgement in him who not knowing the trueth continueth in his superstition then in him who being somewhat inlightned is tossed this way that way uncerten still what to follow Therefore a meane here is worst of all which under a shew of prudent moderation and tranquility is honoured of the world which God esteemeth lesse then his next extreemes on both sides It is then better to fall away to Rome Be it farre from us For in this place Christ preferreth the blinde Papists before those Angels who bewitched with ambition and covetousnes doe refuse holy reformation He saith not that the condition of the whole Church is worser to which the true foode of salvation is ministred whereof noe power is granted in the Romish Church 16 Therefore because thou art lukewarmne c. The aygernesse also of the punishement discovereth the horriblenes of the sinne which seemeth to be confirmed with an othe For the greeke worde which Theod. Beza translateth therefore the comon Interpreter hath but and it is of one swearing and confirming by othe in this place as though he should say So or thus let this or that be done to mee as it is certen that I will vomite thee out of my mouth After which manner the word So is used by the Latynes as in that Ode of Horace So the mighty Godesse of Cyprus c. as it hath ben observed by Henry Steven And with the Heb. Aeen is the same with sic as in Isa So he bare our sorowes that is certenly cha 53.4 Eccl. ch 8.10 and in so J saw the wicked buried that is truly certenly as some would And such silence is often used in execrations Therefore I sware in my wrath if they shall enter into my rest Heb. 3.11 ¶ It shall come to passe that J will vomit thee As it cometh to passe in meates which either hotte or cold are reteined of the stomache because of the exceeding quality which causeth feeling and exciteth the stomacke to embrace it but that which is lukewarme because of his nigh and familiar heate neither in entring is felt neither being entred is it for that cause digested but remaining idle and bringing at length trouble by his tarying there is thrust out of dores with vomiting as an unprofitable guest But we must beware that similitudes be not wrested beyond that which they doe intende as though naughty and wicked men should remayne constantly in Christ as cold meates in the stomacke For such were never in Christ neither doth he tell what he doth approve simply but what he preferreth Furthermore the thinges are referred to his externe administration wherby he beareth longer with the notably negligent or rather all togither strangers then lukewarme as the experience of all times proveth at this day wee see in the Romish Church which although shee hath forsaken utterly the trueth hath flourished a longe time when in the meane time God rebuketh forthwith the true neither differreth chastisment unto any long time if he shall see them slacking a little their earnest affection and to leane more to lukewarmnes But what is it to be vomited out of his mouth Will Christ in whose mouth and lippes the very trueth resteth and abideth take away his trueth from this Angell delivering him up into absurde opinions and that he should beleeve lyes againe The itching desyre of many men at this day to give againe to the people monstrous reiected opinions maketh this interpretation probable Wee knowe what is taught within these fewe yeares in the Schooles is preached usually in the assemblyes is disputed at the publike Comices and was published in print the last sommer But this should be the punishement as well of the people as of the Angels to whom it seemeth to be proper Therfore I have noe certenty touching this matter Surely the event will declare shortly In the
singular ioy and thankesgiving of the whole Creature but apart first of the Church ver 8.9.10 and of the Angels ver 11.12 After of the rest of the Creature ver 13. Last of all the Church togither subscribing to the common ioy reioycing of all thinges ver 14. Scholions Afterward I saw at the right hand the cōmon translation hath In the right hande as also the Interpreter of Aretas but all the Greeke copies with one consent have at the right hande They peradventure have put it in the ablative case because it followeth after in the seavēth verse that the Lambe tooke the booke from the right hand But this is noe sufficient cause to departe from the naturall property of the wordes when it may be that the weaknes of the creatures might be made to appeare the more the booke at the first was not in the right hande but at the right hande from whence if there were noe power to open it being offered and layd before without asking much lesse would there have ben any if he had held it in his handes Afterward when the debility of the Creatures was found out the booke was taken into his handes that the dignity of the Lambe might be the better knowne not taking it up hastily lying at his side but receaving it from hande to hande As touching the intent of this vision it seemeth good to the Spirit after the lively representation of the true Church in the former chapter which was to be layd as the fundamēt of all the building following before that he should come to the particular Prophesyes to put men in minde of the incomprehensible excellency of this Prophecy For wee are wont such is our slouthfulnes to passe by very greate and excellent thinges carelesly and sleepingly unlesse peradventure some body pull us by the eare and require instantly diligence mentioning the greatnes of the thing Least perchance the same thing should fall out in this place he setteth before our eyes that this is a Prophecy of that kinde which conteineth in it all the dāgers that at to be undergone of the Church through her whole race on earth yet wrapped in so great obscurity that no created minde can beholde it a farre off much lesse unfolde the same to others An argument in deede most worthy to be knowen and farre most pleasant of all thinges opening to us the hidden Mysteries with exceeding great desyre whereof men are inflamed or otherwise in searching out of them they torment themselves rashly and in vayne And yet neverthelesse it is not to be desyred onely for this cause to knowe it but because also it conteyneth events of that moment that it would be very hurtfull and for rowfull to the Church if they should wholy be concealed Therefore Iohn wept being privy to the dangers and togither therewith also minding the lacke of a guide And in deede the Church hardly holdeth on her course though this lampe be given her Howe miserable had shee ben left utterly in darknes and not perceiving sufficiently eyther which waye shee should goe forward or where to set her foote safely Iohn therefore had had iust cause to weepe if there had ben hope noe where of opening the sealed booke But the sudden assault of griefe bereft the holy man of understanding and suffered him not to thinke in whom there was ability while at length he knewe by the putting in minde of an other Therefore this Prophecy is famous for the worthynes of the argument excellency of the Mystery plēty of fruict but farre way most excellent because he alone was founde worthy to open the same who by his death founde out a redemption for the elect This is that thing for which the Church on earth the Angels in Heaven lastly the universall Creature reioyceth greatly and that not for a glorious shewe without the trueth of the thinge as the manner is in humane writinges in which the thinges are amplifyed for to adorne and set them forth but from a true feeling and iust cause of reioycing as hereafter wee shall see through Gods his helpe In the meane time shall not this exceeding great ioye of Heaven and Earth kindle in men a diligence to reade a desyre to understand and an endevoure to observe It is in deede a thing worthy of our serious meditation into which I have digressed and discoursed in many wordes because I see that the Interpreters eyther not to have marked the intendement of this chapter or at the least otherwise then was meete to have spoken nothing at all of a matter very needfull and necessary ¶ A Booke written within and on the backeside The first commendation of the Prophecy is from a Booke a copious writting and Seaven Seales in this verse That which is recorded in a Booke must without all controversy be certē being a faithfull helper of the memory whereas that which is noe otherwise grounded then onely upon the memory may easily in continuance of time eyther be utterly extinguished or at the least wise corrupted Whereupon GOD biddeth Ieremy for the greater credit of that Prophecy to write all the wordes that he spake unto him in a Booke in the thirty chapter of Ieremy and in the 2. verse So carefull is he to provide against our doubting that wee should not thinke otherwise of the things then of such as are written in publike bookes graven as it were in brasse so as they can neyther be altered nor forgotten The plenteous writing is shewed in that the booke was written within and on the backe side on both sides of the leafe And he speaketh after the olde māner of writing in somewhat lōge parchments which afterward were wounde about some rounde smooth peece of wood frō whence they were called volumes Christ is sayd to have unrolled the booke and rolled it up againe as in Luke chapter 4 verse 17. And the outside that I may use the wordes of the most learned Theod. Beza alway remayned cleane unlesse the inside was not able to containe the whole writing for then they wrote on the outward part which sorte of writinges were called exteriour writings as being written on the backe side This so great prolixitie therefore did containe not onely the chiefe points which peradventure might be included in some narrow place but also every most small thinges so that neither is there any neede to seeke and fetch ought from any other place which perteineth to the knowledge of future thinges and that wee knowe also that nothing can be done without the will of God The Complutent edition and some others read without but on the backe side is more often used from whence is written on the backe side as wee have shewed a little before Finally howe pretious are these Mysteryes which God hath with himselfe sealed up with so many seales The creatures could not so much as to looke on the BOOKE as is in the fourth verse much lesse was there neede of seales for to hidde
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
is purer theÌ„ the greennesse waxing to an hearbe For they that are first converted doe heare onely of faith and the way of salvation by Christ but waxing more growen they are wont to be corrupted and marred by the superstitions of their teachers Last of all the end nowe of those that were to be sealed approaching true citizens were chosen out from the middle regions as it were out of the Tribes of Beniamin and Ioseph For about the yeere a thousand two hundreth arose the Waldenses at Lion in Fraunce who making separation froÌ„ the Church of Rome professed a more pure doctrine with the losse of their riches and lives FroÌ„ hence did spring the Albingenses about the city of Toulouse who afterward were spread through all Germany and Bohemia whose lot did not fâ—ll neither about the furthest South nor to the utmost North part of the world but a middle place of dwelling was given them among their brethren I runne over these thinges briefly rather disâ—losing then throughly handling the matter but they that plainely perceive the History from these fewe thinges I knowe will admire and reverence the mervailous wisdome of God togither with mee 9 Afterward I behelde and loe a great multitude which noe man could number Wee have spoken of the sealed and comprehended them in a certen number the indefinite multitude can neither be declared by the number neither is sayd to be sealed not that any of the elect perteining to the king dome of God is in the meane while without the seale for this is necessary to every one of the faithfull as though there were a way opened for any man to goe to heaven without faith as a certaine great man of blessed memory seemeth to interprete mooved of a good affection but not very warily nor truly but because by reason of the huge multitude which should professe Christ openly and syncerely there should be noe neede of a privie marke of distinction wherby they might be discerned from other men For sealing belongeth to the Church lying hidde when a disordered multitude of superstitious and wicked men beareth sway in which there ar a fewe good men known to God regarded of him as in Ezech. 9.2.3 but where the godly worshippers are sufficiently manifest in their number multitude there is no use of this sealing These thinges therefore teach that after that darkenes wherewith for a time the Church should be oppressed it should rise up againe at length into the light furnished with very great multitude of true Christians which out of all nations should embrace the trueth and professe the same openly and without feare And this plentifull harvest began about the yeere 1300. at which time the sealing ceased Not that this huge multitude was apparent so suddenly at once but because the first fruites were brought forth with which continuall increase aâ— length should yeelde this great company not to be numbred as wee have shewâ—d in his place ¶ Of all nations not by every Tribe as before out of certen separated couÌ„tryes but from all in common Germanie Fraunce Britannie Italie c. For he alludeth to to the auncient manner of the Church As long as the time of sealing remained the elect were fewe as in time past the Israelites while they alone were the chiefe treasure of God above all nations of the world but after that time was ended then true Christians were in greater number as also the former people of God was encreased very greatly when the Gentils were taken into the Church Surely this repairing should be like to the first calling of the Gentiles even as wee knowe it came to passe after the Waldenses and Albingenses when many learned and faithfull men rose up who defending the trueth boldly gathered togither many lovers of true godlines ¶ And they stoode before the Throne gathered into the Church and acknowledging Christ truly as chap. 4.3.4 c. ¶ Clothed with white robes see chap. 3.4 and 6.11 ¶ And Palmes in their handes which cannot yeelde under any burden A fit marke of them who at length doe lift up their heades against the wills of all their enemies They should get the victory of Antichrist which afterward is sayd to get the victory of the Beast and of his image and of his marke chap. 15.2 By this one word he noteth their fight and triumphe 10 And they cryed with a lowde voice word for word and crying and so the verbe were must be understoode Also the participle is put collectively with the nowne multitude as before the participle standing The great admiratioÌ„ of Gods bounteousnes in restoring his Church should drawe from the Saints crying and showting for ioy who should not hold it sufficient to acknowledg the exceeding mercy of God with their accustomed voice Al though that crying may signify also a bolde professioÌ„ of the truth which durst scarse mutter in former ages but at leÌ„gth should despise the enemyes obtaine perfit boldnesse Wee our Fathers have seene with our eyes this thing brought to passe There is no maÌ„ which hath tasted of true godlines but he giveth God thaÌ„kes froÌ„ his heart for the light of his truth restored in these last times And although the Romish Antich doth gnashe his teeth togither for aÌ„ger yet we cesse not to praise boldly the great name of G. so as the world ringeth with the saints voices And why should not wee as ioyfull victours cry a loude who have palmes in our haÌ„des by the grace of God the neckes of our enemyes put under our feete God graunt that wee may extoll him alwayes with meet prayses for his infinite goodnesse least making small account of so unmeasurable grace wee bring upon our selves some lamentable trouble wherby the ioy of our triumphe may be distained 11 And all the Angels stoode see chap. 5.11 The auncient mirth of the Church shall returne at which the Angels shal be glad both themselves consenting to the ioyfull showting of the Saincts and also lauding God apart in their behalfe 12 And power and might that is let the prayse of power and might be given un to him For God sheweth a mervaylous power in delivering his Church The Saincts indeede doe beare Palmes but the victory is gotteÌ„ by the streÌ„gth of God alone Howe mercifull is our God who will have the paines to be his in consuming the enemyes and the triumphe to be ours 13 They which are arayed in longe robes Hitherto this multitude was described by those thinges which may be perceaved by the sense now he cometh to the more perfit instruction by communing with an Elder And first he convinced Iohn of ignorance wherby the knowledge received might be the more acceptable togither also teaching that the faithfull people whose person Iohn nowe representeth shal be as ignorant of the trueth of this type when the time of fulfilling it shall come as Iohn in this place untill they be taught of the learned Ministers after which
of the cruell enemyes wherewith the sixt chapter was concluded For the common type of which sorte was the whole seaventh chapter doth not interrupt the order of things And indeede such quiet dayes followed by and by after those trumpets For Maxentius being overcome at Rome by Constantine and Maxentius in the East by Licinius howe glad a day appeared to the Church through the whole world Howe great delectation howe great ioy howe great triumphe was ther of all degrees How pleasant was it that the prisons were opened that men were called backe from the mines that their feete were loosed from boundes that their neckes were delivered from the axe Neither onely to have these thinges but also an Emperour of which never any man before did so much as dreame who endevoured exceedingly to adorne by all meanes that he could every one of the meanest that was named a Christian Eusebius triumphed not without cause singing with the wordes of the Psalmist Goe to see yee the workes of Iehova how he maketh desolatioÌ„s in the earth causing warres to cease unto the ende of the earth howe he breaketh the bow and cutteth in peeces the speare he burneth the chariots with fire booke 10. 1. Nowe both the Augustes as well Licinius as Constantinus with one minde did procure diligently not onely the peace of the Church but also the ornaments of peace as it is apparaÌ„t from the Decrees published in the name of them both Euseb booke 10. chap. 5. c. But this was a short peace and in very deede but of halfe an houre continuance For first the Augustes themselves were at concorde scarse one three yeeres space afterward when they were reconciled Licinius assaileth openly the Christians and attempteth a generall slaughter There came more over civill warre which waxed fierce among the rulers of the Church the Bishops themselves who being voide of all feare of the coÌ„mon enemy did fall one upon an other with the weapons of wordes as if they had ben weary of peace even assoone as they had tasted the sweetnes of it with the top of their lippes See Aurelius Victor of Cesar part 2. Euseb booke 10. 8. 9. and upon the life of Constantine booke 1. to the ende beginning of the second Furthermore those thinges which wee have noted before at the first verse of the seaventh chapter 2 And I saw those seaven Angels Such hath ben the Silence from which at length proceedeth the second periode distinguished from the former because the entrance into this began not but at the ende of the seales For shall the TruÌ„pets be aunswerable to the Seales which are brought to their last ende before the Trumpets be prepared to sound More over take away the TRVMPETS from this seaven Seale that which wee leave unto it beside and above the Silence of halfe an houre is a certen small thing and more slender and baren then beseemeth the dignity of it I see that such an opinion hath pleased some learned and Godly men but he that shall marke and observe the thing diligently shall perceave that the same is quite coÌ„trary to the methode of the REVELATION The Heralds of this Periode are the seaven Angels Trumpeters The words themselves doe not shewe playnely whether these Angels were good or noe They are sayd to stande before GOD but this is a doubtfull kinde of speaking in so much as it may be attributed as to the evill so to the good Angels and therefore it is sayd that SATAN presented himselfe togither with the Sonnes of GOD before the Lord as wee reade in the Booke of Iob first chap. ver 6. But the proportion of the BEASTS in the Seales and of the seaven ANGELS Ministers of the Viols every one of which was clothed with Pure Linnen as wee shall see in the fifteenth chapter of this booke and at the sixt verse may cause us to esteeme and iudge these Trumpeters in the same number of Holy ones especially seeing that the article those seaven ANGELS hath also the force of nothing some that were knowne of which wee had none before unlesse the finger be pointed unto those seaven SPIRITS of God sent forth into all the world of which wee have seen in the fift Chapter and at the sixt verse Wee sayd that the foure ANGELS of the seaventh Chapter are the foure first Trmmpets but wee meane not the TRVMPETERS themselves but the events which followed when they blew those their Trumpets But the parts of this Periode are distinguished by Trumpets because these events should be more notable more famous and manifest to all men and as it were sung with the publike and lowde voice of a Trumpet In receaving of which there is a certen preparation before they beginne the worke it selfe because by and by after the silence made there should be given some token of the troubles to come before the rage should waxe hotte and be kindled To which is to be referred that Schime betweene Cecilianus and Donatus of Afrike of which wee made mention before the Apostasy of Licinius and his wicked entreprise against the Church The Contention in the East touching the Lords Supper or Passeover But especially the infection of the Arian Heresy the which assoone as it sprung up began to spred quickly farre and neare and to kindle so great close and secrete hatreds that neither the scorning of the enemyes on the theatres nor the most earnest desire of the EMPEROVR himselfe testifyed both by his letters and teares and also by the Embassage of Holsius Cordubensis a most famous old man could not avayle any thing at all to quench the flame for this see the second book of Eusebius upon the lyfe of Constantine in his letters to ALEXANDER and Arius All these thinges as Trumpets were given in the sight of all men as bâ—ing indeede sorrowfull presagies of the future blowing of the Trumpets 3 Then an other Angell came Hitherto the preparation of the seaven ANGELS Nowe followeth what manner of entrance was made to the events following in one ANGEL Whom wee may not suppose to be any Spirituall substance such as are the ANGELS properly so called that is to say GABRIEL or any of that sorte as the Iesuite would have it but a Man according as this Booke of the Revelation is wont to speak in the which there is nothing more common and ordinary then to give attribute the name of an Angel unto Men. Furthermore this heaven is the Holy Church on earth the Altar the more inward holy place of the same the Ministery of the High Priest which the Angels properly so called doe never execute but the trueth of which belongeth onely to Christ the type unto men onely who have a nature fit for sacrifice about which thing the office of the Priest is chiefly occupied of which nature seeing the Angels are voide neither can they represente the Priest Neither any where in the scriptures are these dutyes attributed to them Furthermore the ministery
as they neither could nor durst move anie thing against the faith established Socrates lib. 2. cap. 2. But the Ariminine synod abundantly testifieth in an Epistle to ConstaÌ„tine his son that he persisted constant in the true Nicene faith even to his last end We have judged it absurd say they even then so soon as he being baptised is departed from men and gone unto his due rest after him to mind for to goe about a new thing and to contemn such holy Confessours and Martyrs These things agree not to a man fallen from the truth And after that agayn And this moreover we intreat you that nothing be eyther taken away from the things which were before ordeyned nor anie thing added but that al things may remayn intyre unviolated which through the pietie of your Father are kept unto this very day Theod. lib. 2. 19. Sozom lib. 4. 18. Farre be it therfore that we should think he made shipwrack of faith and desired a second baptisme of an Arrian Zonaras mentioneth but one Baptisme and that by Sylvester but his tale agrees not with the truth For he wil have it that Constantine theÌ„ first forsook the worshiping of Idols and was clensed from his leprosie by the Baptisme of Sylvester after that Licinius being slayn he alone had the soveraignty But Eusebius a witnesse then living telleth how straight after that miraculous sight in heaven he caled the Christians to him and by them was taught the whole way of salvation that he gave himselfe to the reading of holy Scriptures had the Preists in great estimation promised that he would worship no other God thenceforward Euseb in vita Constant lib. 1. and his promise he indeed performed as appeareth by those Edicts in the behalfe of Christians which he togither with Licinius that reigned with him caused to be promulgated Euseb lib. 10. ca. 5. And was not he made a Christian until Sylvester entred him into that profession when he made warr with Licinius because he uncourteously and yll intreated the Christians And wheras he relateth that Peter Paul by night appeared in his sleep and bade him send for Sylvester and that he asked of him whither Christians worshipped the Gods caled Peter and Paul it is very ridiculous Who are witnesses I pray you that Peter and Paul appeared unto him by night To whom did Constantine report this Was it to Sylvester and not to Eusebius Or how could he be ignorant of the Christians God who had before now so exactly learned of Christians and himself read the holy Scriptures and also vowed that he would have no other God beside Christ as we shewed even now from Eusebius And strange it is that he should not send for Sylvester but when he was bidden by revelation who from his first conversion so familiarly used the holy Ministers as he had them for companions even making the Preists of God assistants to him Euseb in the same place Rashly therfore did Zonaras preferr the Romish Legends before the more ancient faithful Historie Nicephorus was moved by the authority of the Church of Rome the Font which Constantine is sayd to have made at Rome as also for that the Emperour was admitted into the Nicen Synod which the Fathers he thinketh would not have doon unlesse he had been before baptized But as coÌ„cerning the authoritie of the Church of Rome and the Font they shall be of some moment and have their weight when the Church of Rome shal have proved that she feighneth not in verie many other things And that third thing of place in the Synod it is too leight for to discredit so sufficient witnesses For why should they not admitt him into the Synod whoÌ„ they ought to admitt unto publik prayers and the preaching of the word A synod is as it were an assemblie of Prophesiers from which by the Apostles rule even infidels ar not to be excluded But if all saith he prophesie and ther come in one that is an unbeleever or an unlearned one he is rebuked of al he is iudged of al and so the secrets of his hart are made manifest and so he wil fal down on his face and worship God saying plainly that God is in you in deed 1. Cor. 14.24.25 But Constantine had obteyned like precious faith with the other Saincts therfore also might be partaker of the Spirit as they on whom it fell before Baptism Act. 10.44 c. And wheras he delayed his Baptisme the Fathers knew he did that not of coÌ„tempt but of a kind of religion of what manner I dispute not They might also think that neither Moses counted his children aliants from the covenant though they were not circumcised at the apointed day neither were the Israelites forbidden to offer sacrifices and doo other service of the Tabernacle although they were not circumcised in the wildernes Wherfore ther was no cause why entrance should be denied him into the Synod seing al deferring of the outward sign taketh not away from the faithful the right of children either with God or with men in the common duties of godlines Forasmuch then as it is certayn that Constantine was not baptised til the last part of his life it is a lying fable that Sylvester should clense him of his Leprosie by fotce of baptisme administred 20. yeres before at the least And in deed so Iacobus de Voragine freely acknowledgeth in the Legend of the finding of the holy Cross speaking of Constantines baptism It is doubtful saith he whither he deferred his baptism or no wherupon ther is likeweise more doubt of the Legend of Sainct Sylvester And a litle after It is evident that ther are manie things in the Historie which are recited in the Churches which are not consonant to the truth He speaketh of the invention of the Cross but ther is the same respect of al Legends This therfore is a lying miracle which is not confirmed by anie sufficient witnesse and is contrary to the true Historie The second miracle is of a Bull raysed up againe by Sylvester which ZaÌ„bres a Iew the last of the twelv which disputed against the truth of Christ by mumbling some words in his ear made fall down dead suddenly This fable is like the former None of the ancient writers that either lived in those times or succeded next doo speak any one word of this thing Surâ—ly he was not yet born that should forge this tale from Iustin Martyrs disputation with Trypho Moreover Zonaras telleth the thing as if Helena the mother of Constantine were togither with her son at Rome The Legend wil have her to be absent at the conversion of her son in Iudea stomaking that he was made a Christian she hastened thence to Rome with 149. learned Iewes to make trial of the truth by disputing Agayn the Legend is not onely contrarie to Zonaras but even to it selfe For in the life of Sylvester it saith that Helena went into Judea before her
seeing see not being by the iust iudgemēt of God altogither blinded 6 O Blessed and holy is he They are blessed who doo embrace from their heart the truth restored againe to the world For this is to have part in the first resurrection As Christ saith to Peter thou shalt have no part with mee Iohn 13.8 as though he should say unlesse thou suffers these things to be done which I will have thou art not indeed partaker of mee Therfore no man hath part in this resurrection which either embraceth the truth with a dissembling hart or hath obtained some certain knowledge therof but onely he in whose hart it taketh roote bringing forth fruit unto eternal life For al that is borne of God overcometh the world 1 Iohn 5.4 and Christ loveth his even to the end Iohn 13.1 suffering none of them to be lost Iohn 17.12 For who shall ravish them out of his hands Iohn 10.28 Which most certen salvation of the faithful sealed up to them in their harts by the Spirit being unknowen to the Iesuit he findeth this blessednes which the Spirit speaketh off no where but in heaven But he erreth as his manner is This blessednesse is of the life present necessarily to be published chiefly at the new appearing againe of the light of the Ghospel seing it should come to passe that they who should ioine themselves to the truth should both be striken with the lightning of excommunication of the Beast and also should be cōdemned of the world as most wicked men Who would not tremble to be banished from the onely holy Catholike Church as the Romish vaunteth her selfe to be unlesse the Spirit had confirmed those to be blessed and holy who should receive with a syncere affection the truth raising again◠and therewithall had taught that that Romish Church calling her selfe Catholique by a true name is a most impudent horlot This resurrection is onely of those who forsaking the Romish Synagogues doo become the true citizens of the reformed Churches they which still abide in the Popish corruptions have no part in the first resurrection neither shal have any in the second unlesse they repent ¶ He that hath part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melaq A metaphore taken from portions distributed once by lot to this ende that we might acknowledge Gods mercy and providence in every one converted without attributing any thing to chaunce and fortune ¶ On such the second death hath no power The second death is destruction in the lake of fire burning with brimstone before in chap. 19.20 But why doth he onely exempt them frō the second death because the partakers of this resurrection have not yet finished the first to weet the death of the body which being inflicted upon them by the Beast yet shal they be altogither free from the second which ought to be a comfort to them in their sufferings Surely ther is no need of this consolation in the last resurrection wher we shall no longer live by faith but shall behold the very inheritance hoped for Therfore this is the comfort of men warring on earth which are sure of the victory but have not yet got the crowne ¶ But they shal be the Preists of God and Christ chap. 1.6 and 5.10 It is said in the dative case Preists to God but this explaneth the other All the faithfull are Priests Kings in Christ that is partakers of these dignities and in some sorte also endued of the faculty and power of them but here some greater thing seemeth to be spoken after the manner of the Hebrewes who attribute the name of God to those things which are most excellent in their kinde as a Prince of God c. as was noted before After which sort they seem to be called Priests Kings of God for that which is most excellent Priests ¶ And they shal raigne with him a thousand yeeres These thousand yeeres doo beginne where the former ended to weet in the yeere 130. In which is promised a cōtinuing of the truth by the space of a thousand yeres frō that restoring of it wherof wee have spoken in these our nations of Europe to which also this first resurrection belongeth But whither then againe it shal cease security possessing men until Christ shal come as a thiefe in the night as it is foreshewed in the Ghospel he to whom all things are known knoweth We find nothing wherby to determine any certēty touching this matter Onely wee have seen three hundred yeeres now to have passed since this first resurrection and that every day thankes be to God the truth groweth mor in use We must also yet tary som short space before that our brethren the Iewes shal come to the faith But after that they are come and Christ shal have raigned some ages most gloriously on earth by his servants in advancing his Church to most high honour abov all Empire then also the Nations shal embrace true godlinesse according to that saying And the Gentils shal walke in the light therof and the Kings of the earth shal bring their glory and honour unto it the glory and the honour of the Gentils shal be brought unto it see chap. 21.24.26 For which cause it was promised to the Church of Philadelphia that shee should be a pillar in the temple of God and that shee should goe out no more chap. 3.12 that is that it should have a firme stable abiding in the new glorious Church VVhich Church of Philadelphia we have shewed in the same place to be of the Gentils From which it is proved that the truth shal remaine for a long time yet among the Gentiles For this is the Kingdome of Christ when by the Scepter of his word he ruleth among any people And this is the most true raign of any people when it is subiect to the government of Christ alone and is ruled by his onely disposition Now at length we perceive of what sort that millenarie raigne is of which we are a part thākes be to God concerning which almost al the Fathers Papias Irenaeus Iustin Tertullian Lactantius and Augustine also in some part spake so many things and so highly VVithout doubt they would have this Kingdom to be spiritual whose unmeasurable pleasantnes they expressed by corporall things after the manner of the Prophets Yet neverthelesse I wil not deny that perhaps some leaned too much in their opiniōs to the delights of the body but was it to this end to overfill themselves with them as men altogither lost in riots and given over to all dishonest pleasures It cannot be that any such thing should ever come into the minde of learned and holy men but because they knew that under this raign of Christ his Church should enioy very great felicity also of this life they made mētion of the abondance of such pleasures VVhich we shortly expect when the Romish Antichrist and the Turke shal be utterly abolished Vntill this victory be gotten the
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
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
the mysterie shall be finished the Turkes the Popes names being rased out then also the Church shall be settled in exceeding great felicitie as in the earth maie be expected The viales from 1558 even to the end Chap. 17. The execution of the fift viale on the throne of the beast by vvhich it shall be manifested by some one of no great name by most undenyable argumeÌ„ts that Rome is the seat of Antichrist that she hath bin made his seate from the time that the Heathenish Emperours vvere driven from thence Chap. 18. The second execution of the fift viale is the last overthrow of the citie of Rome by three Angels 1 descending from heaven 4 the second exhorting the Romanes to flight describing both the mourning of the ungodly also the joy of the godly 21 The thirde confirming her eternall destruction by casting a great milstone into the sea Chap. 19.1 There is dâ—scribed the joy of the saints for the perdition of Rome 5 The sixt viale is opened the calling of the Iewes is taught 12 Likewise a warlicke preparation partly in respect of Christ the câ—ptaine souldiers partly in respect of the enemies 20 The seaventh viale is declared by the destruction of the false Prophete of the Roman Pope of the Westerne enemie his baÌ„des Chap. 20.1 The vvhole history of the DragoÌ„ is repeated as it was in the GeÌ„tile Emperours before the imprisonemeÌ„t 2 Hovv it was in prison into which he was cast by Constantine bound for a thousaÌ„d yeares An interpretation of the three last viales in al which space the elect had a battel with the Romish Pope which being ended there is made at last the first resurrection many every where in the west aspiring unto the more syncere truth 7 Together with this resurrection the Devill is loosed theÌ„ ariseth the Turke vvith the Scithians Gog with Magog which now destroying the greatest part of the earth at length they turne their weapons against the holy citie that is the beleeving Iewes in which warfare the name of the Turke shall utterly be abolished 11 There is made the second resurrection by the second full calling of the Iewes Chap. 21.1 The last part of the seaventh viale describeth the felicity of the Church after the vanquishing of all enemies by the new Hierusalem descending from heaven of a most glorious building Chap. 22.1 It is shewed how this felicitie both by meat and drinke shall redounde to others and shall continue for ever 6 The conclusion confirmeth the whole Prophecy by manie most strong arguments CHAP. 1. A REVELATION OF THE APOCALYPSE THE Revelation of Jesus Christ which God gave unto him to shewe unto his servaÌ„ts things which must shortly be done which he sent shewed by his Angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw 3 Blessed is he that readeth they that heare the wordes of this Prophesie keep those things which are written therein for the time is at hand 4 Iohn to the seaven Churches which are in Asia Grace be with you and peace from him which is and which was and which is to come and from the seaven Spirits which are before his throne 5 And from Iesus Christ which is that faithfull witnesse and the first begotten of the dead and Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his blood 6 And made us Kings and Priests unto God even his Father to him be glory and dominion for evermore Amen 7 Behold he cometh with clouds and every eye shall see him yea even they which perced him through and all kinreds of the earth shall waile before him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come even the Almightie 9 I John even your brother and companion in tribulation and in the Kingdome and patience of Jesus Christ was in the Yle called Patmos for the word of God and for the witnessing of Jesus Christ 10 And I was ravished in spirit on the Lords day and heard behind me a great voice as it had bene of a trumpet 11 Saying I am Alpha and Omega the first and the last and that which thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamus and unto Thyatira and unto Sardi and unto Philadelphia and unto Laodicea 12 Then I turned backe to see the voyce that spake with me and when I was turned I saw seven golden Candlesticks 13 And in the mids of the seven Candlesticks one like unto the Sonne of man clothed with a garment downe to the feet and girded about the paps with a goldeÌ„ girdle 14 His head and haires were white as whitewooll as snow and his eyes wer as a flame of fire 15 And his feete like unto fine Brasse burning as in a fornace and his voice as the sound of many waters 16 And he had in his right hand seven starres and out of his mouth went a sharpe two edged sword and his face shone as the Sunne shineth in his strength 17 And when I saw him I fell at his feete as dead then he laid his right haÌ„d upon me saying unto me feare not I am the first and the last 18 And am alive but I was dead and behold I am alive for evermore AmeÌ„ and I have the keyes of hell and of death 19 Write the things which thou hast seene and the things which are and the things which shall come hereafter 20 The mysterie of the seven starres which thou sawest in my right hand and the seven golden candlesticks is this The seven starres are the Angels of the seven Churches and the seven candlesticks which thou sawest are the seven Churches The prayer I entring into a matter beyond the strength of man pray thee O Father of lights together with thy Sonne the Chiefe Prophete and the Holy Spirit the leader into truth make plaine to mortall men the way not as yet sufficiently knowen Our minde seeth not the thinges thar are before our feete How little or nothing perceiveth it high and hidden things And how great danger is there from hence eyther of preasing rashly into thy secrets or of passing by true things and faining things absurd contrary Neverthelesse thou who hast made thy word a light to our feet who callest the most simple to the searching out of thy hidden mysteries and who dost chuse for the most parte fisher men before the wise of the world Be thou I say present and helpe this my slendernes graunt me a prosperous voyage between these dangerous Ylands Cause that I no where runne upon the high rockes of pride nor sticke in the shalowe of blind ignorance but the next way by thy
nothing concerned thē Hereunto is added that the nomber of seaven is an universall nomber by whose revolution all times are made all times being winded upon this Pole even as the whole heavenlie frame is turned upon the seaven starres Wherefore as being full of mysterie it is used afterward the whole booke through in describing of all things Yet all Churches are not so to be considered as yf nothing indeede had bene sent to them which by name are afterward noted but togither with the signification of the misterie the truth of the historie is to be reteined Seing therefore these seaven Churches stretch further than their names declare whether in them the estate of all times even to Christes comming is to be considered No verily but onely of that time wherein the Church shal be among the Gentiles Which thing shal be manifest by those things that follow and also so plaine a desciphering of the Churches of Asia seemes to grant that the Synagogue of the Iewes is not to be mixt with them Which thing hath caused that in the resolution we have distinguished the whole Propheticall narration into that which is proper to particular Churches and into that which is common to all Churches ¶ Grace be to you and peace from which is He commeth to the praier wherby the third person of the Inscription is declared And he setteth downe the fountaine of grace and peace to be one true God three in person whos 's first person these words declare Arethas thinkes that these three times doe specially bolong to the three persons Because the Father saith he is otherwhere called which is Exod. 3.14 the Sonne which was Iohn 1.1 the Holy Ghost which cometh Iohn 16.8.13 Act. 2. But the distinction so cleare which forthwith followeth gainsaies it which challengeth this description of that J will be Exod. 3.14 common to the whole Deitie here to the alone person of the Father Wherby also we are given to understand that this threefolde difference of time belonges to the unchangeable and stedfast truth of God concerning his promises For there is the same force of this circumlocution as of that abreviation Exod. 3.4 which we know was used that he might teach Moses that the time was come that he woulde perfourme the promise once made to Abrahā of delivering his seed out of Egipt From whence is also that name of Iehova wherby God was not knowne to the Fathers Exod. 6.2 because they had not yet obteined that promise Certaine minde that this is a name of being no portion of which a created spirit can understand as yf God should take to himselfe such names onely for his owne sake and not for ours Wherefore these things are as yf he should say From God the Father most true and constant in all his things which presently giueth most plentifull experiments of his truth by sending at length his Sonne into the world who in former times never failed in any one of those things which he had promised who lastly so hath caused hope of things as yet to come that daily he endevoureth the performance of them and hasteneth the acomplishment of his whole truth For which cometh hath this force as a present future that I may so say For that which cometh is not yet present nor yet altogether absent Therefore it is much more significant then if he had said which will come or which is about to come as commonly it is turned For this which cometh declareth that he will no further deferre his promises but that now forthwith he is imploied in fulfilling of them an excellent confort for them which through wearines of delay doe fainte But thou wilt say is truth attributed to the Father onely Verilie it is common alike to all of them but seeing the partes of the Sonne and Spirit are chiefly imploied in executing the decrees it is mentioned as proper to him alone whome order of doing maketh to be the Authour of promising and the fountaine of goodnes Gentile impietie hath imitated this division with their tripos which they report that Apollo used for three commodities of things which he had very much tried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saw things to come to be before they were as in the Scholiaste of Aristophanes on Plut. ¶ And from the seauen spirites The second welspring of peace is the Holy Ghost most plentifully enriching replenishing his Church with every kinde of giftes for which cause such a circumlocution is used For he which togither with the Father the Sonne is the giver and causer of peace and grace cannot be counted amongst the creatures Of which matter see that most learned man Francis Iunius Neither proves it that this is a creature as the Iesuite will have it because he is saide to stand in the sight of the throne after the maner of those that rather serve God himselfe than that he is God himselfe Wheras by this reason neither the Sonne should be God which being a lambe came and tooke the booke out of the right hand of him that sate on the throne hereafter chap. 5.7 And more plainely in Daniell 7.13 and before him that is setting in his throne they presented him to wit the Sonne of man What then is the Sonne to be beteft of his Godhead Wherfore we must know that the words mentioned thorough this booke both here and else where both universally of God as the chiefe and highest Governour in which regard a throne is attributed to him and also of the Sonne Holy Ghost as ministers By whose more neare working all things are done Wherfore they are sayd to stand as in a readines before the throne and as it were expecting the commaundement and becke of the Chiefe Governour So was the Revelation given to the Sonne ver 1. and therefore the Spirit seemeth in this place to be noted more by his giftes by which he workes in his saints then by his proper name But the things onely of order are not to be drawne to destroy the natures 5 And from Jesus Christ which is that faithfull witnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from Jesus Christ that faithfull witnes that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that faithfull witnes the want of the relative being supplied very often used in this booke after the manner of the Hebrewes These things apperteine to the thirde fountaine Christ which we call the thirde in regard of the place which here he susteines not in order of person Hitherto hath bin differred the describing of him because it was more at large to be insisted upon and frō him to be derived the thankesgiving by whose alone merite we are made partakers of all good things And first he mentioneth his Propheticall Office calling him the faithfull witnes that is which hath faithfully truly and fully taught the whole will of God as farre as appetaines to mans salvation For the whole doctrine of the Gospell is wont to be called a testimony as Iohn 3.11
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
being conversaÌ„t on earth did seeme the basest among men Asthough he should say feare not at the sight of my glory which is augmented above that you caÌ„ think yet not for your destruction but salvation And as once yee have known me the most humble of all men so in this unmeasurable glory I reteine my former minde doe not despise or neglect you dust and earth Words full of confort but in this sense they were to be changed I am the last and first because the humility did goe before glory neyther now should that be placed in the latter place which hah bin swallowed up of the maiestie coming upon it unlesse peradveÌ„ture they have this sense I am now the first who of late was the last or the order of the wordes being kept I which was the first in the beginning being with God equall to the father at length taking upoÌ„ me the forme of a servant became in the account of the world the last Both which sentences make for the secoÌ„d interpretation make it more probable ¶ And who am alive Specially he maketh mention of his victory over death that he might erect his minde against the greatest feare in life These thinges confirmed that he was Christ that appeared to Iohn Never of any creature is any thing uttered in the person of God without all signification of ministery least peradveÌ„ture men should thinke him to be God and should give that to the creature which is proper to God ¶ Amen This is most certain which I say that I live for ever for confirmation whereof take not onely a naked affirmation but also a solemne word of sealing up Amen The comon translation readeth not Amen which neverthelesse is found in all the Greeke bookes and is found beneath chap. 3.14 To which wee must hearken rather then the Tridentine fathers establishing onely this edition authenticall and of authority ¶ And I have the keyes of hell and of death There is a transposition of the words in Aretas the Complutense and the vulgar and I have the keyes of death and hell And in the conioining of these words hell is wont to be put after death as death and hell did follow him chap. 6. ver 8. so death and hell were cast into the lake chap. 20.14 And so the order of things requireth seing that hell is the last stinge of death But seeing those keyes are as well to open as to shut for because he liveth that was dead he hath power to make others alive from the dead here hell is not of the damned which is wont never to be opened that any should be fetched from thence as neither in ch 20.13 For how can the hell of the damned be cast into a lake of fyre Therefore these two doe seeme thus to be distinguished that death be the very separating and sundring of the soule and body Hell the state and condition in which the body is after the sundring 19 Write those things that thou hast seen and which are c. The commandement of writing is repeated but explaned more at large In the eleventh verse it was commaunded onely write that which thou seest in a booke Now he teacheth wherto that perteined which he saw to wit to things both present and to come For these both ioined together doe expound that what thou hast seene And in every of the Epistles unto which the partes of this visioÌ„ are fitted according to the diverse condition of every one wee shall finde predictions of future things so as those words which thou hast seen can not be restrained to thinges onely present Seeing therfore the seaven Churchches conteine as well future things as things present the whole Prophecy is not rightly distributed into things present and future For these two meÌ„bers come together as after wee shall see in the singular explication and unfolding of the things Let us holde therefore that which the wordes plainly teach that this vision proper to the seaven Churches is touching things both present and future The observation of which small thing hath opened a way to me to understand as I thinke the particular Epistles which I will that the godly iudge 20 The Mystery of the seaven starres In the last place is the interpretation which onely teacheth of two things of the starres and candlestickes Why doth he give no expositioÌ„ of other pointes Because these few were ynough to open his counsell of the whole For after the same maner the rest are to be applyed to the condition of the Church And so will the Spirit helpe our weaknes that he may leave some parts of diligence to us Although the things that remaine of the vision shall easily be made manifest froÌ„ the Epistles which teach by the condition of every one whâ—t meaning the rest have which now are kept in silence as shall be shewed in their places As touching the words Mystery is of the fourth case folowing the verbe Write which is to be repeated asthough he should say write the mystery of the seaven starres And likewise in the member following and write the mystery of the seaven candlestickes For he interpreteth the starres to be the Angels The seaven starres saith he are the seaven Angels of the Churches that is signify the seaven Angels Which let them observe who hold fast as it were with the teeth the letter of the worde in other places Neither are these Angels spirituall substances but men Pastours and Bishops to whoÌ„ the scripture attribute this name as although the Angell of the Lord had come up from Gilgal to Bochim Iudg. 2.1 So in the Prophet Hagg. Then spake Haggai the Lords messenger ch 1.13 And Malachy speaking of the Priests For he is the Angel of the Lord of hostes chap. 2.7 How great therefore is the dignity of true Pastours who both are starres fixed in no other firmament then in the right hand of Christ and also Angels What skilleth it though the wicked skoffe at them with reprochfull names seeing they be in this reckoning and estimation with God ¶ And the seaven candlestickes are seaven Churches Very well compared to a candlestick wherein the everlasting light of trueth shineth kindled of Christ the Priest morning and evening continually This similitude is fetched from the candlestick of the Tabernacle which was made of pure golde of worke beaten with hammar of one shaft and seaven branches The multitude of branches signifieth the multitude of particular Churches as well of Iewes as of Gentiles The comon originall from one shaft the most strait coniunction of particular Churches all which come forth from that one of the Jewes as from the shaft Which shaft was more adorned then the other branches in one bolle knop and floure because as it seemeth the Iewes Church at leÌ„gth shall become more aboundant in the gifts of the spirit then this ours of the Gentiles Exod. 25.31 They are then the candlestickes of the Church but which by their most pretious matter doe
even as the use of the Church doth require partly because the safety of the whole congregation resteth chiefly upon the integrity of the Pastours Neither are they sent to any one Angell but to the whole that I may so say College of Pastours who all are comprehended in this comon word For there was not one Angell of Ephesus but many neither any Prince among them as is manifest from Paul who to Myletum sent for the Elders or Bishops of Ephesus Act. 20.17.28 He would have spared the multitude if any one had bin over the rest in authority or at least wise among the rest of his admonitions he would had spoken one word of obedience to the chiefe Bishop But this preheminence and principalitie was not yet bred It began then first after the Apostles were taken from humane affaires except that Diotrephes gave some shew thereof Therefore under the name of one Angell he writeth to the whole order of Pastours for whose praise or dispraise the chiefe force of every Epistle is intended For such is for the most parte the condition of particular congregations as their faithfulnes and diligence shall be FroÌ„ wheÌ„ce it is that at the end the admonition is given to the whole congregation fitted to the administration of the teachers Neither is it to be thought that these Epistles were sent severally and asunder one from an other but that all were written togither in a comon Epistle such as we have said this whole Prophecy is that every Church fetched from thence that which belongeth to them severally And these things are comon to all the seaven Angels to be applied to every one apart ¶ To the Church of Ephesus Of the city Ephesus we have spoken briefly at the eleventh verse of the first chapter to which are to be added the reason of the order the force of the name and the Antitype of it that the counsell of the spirit may the better be understood There may be a double reason of the order one that this city setteâ—h before our eyes most of all the Church of the GeÌ„tiles like to the Pâ—â—â—â—gall sâ—ne whoring speÌ„ding his patrimony in a farre country Luke 15 1◠◠〈◊〉 home we know Christ to have set forth as an image of the conveâ—â—iâ—◠〈◊〉 â—alling of the Gentiles For this city besides the horrible Idolatry wheâ—â—â— she was a leader of other cityes it was also given to most wrâ—tched riot casting out of the city a certen maÌ„ called Hermodorus not for aâ—y other crime then that he was a thrifty maÌ„ this more over being added Let noe one of us excell but if there be any such let him be in an other place â—nd among other men Tusc quest book 5. leafe 125. a voyce in deede of beasts even ni the senteÌ„ce of Ethnikes worthy of a halter For thus saith Strabo All the Ephesians are to be punished by death Beholde therfore that prodigall sonne coming againe to his father and running to meete him and falling on his necke and kissing him How is the grace of God to be praised who hath converted us Gentiles being a gulfe of wickednes the disposition of all which we see in this city into a most glorious palace of salvatioÌ„ We were once the Princes of naughtines now we are become the head of holines as this among the seaven Churches noe lesse excelling in godlines then of late we did excell in all wickednes For the Father hath commaÌ„ded the best robe to be brought forth and hath killed the fatted calfe for our sakes An other reason of the order is that this city was the formost in embracing the faith among all of that country from whence it spread to the other neighbour places For Paul coming to Ephesus dayly disputed in the schole of one Tyrannus and that by the space of two yeares so that all that dwelt in Asia as well Jewes as Gentiles heard the word of the Lord Jesus Act. 19.9.10 Werefore it is made worthily in the same place the beginning of Cityes from whence was the beginning of faith Now the force of the name is to be declared For it shal be cleare in every one that the Holy Ghost hath chosen purposely those Churches which even by the very names as it were by certen markes written on the forehead should manifest their whole condition We let passe that Amazon from whom they report that it tooke the name that which followeth beneath ver 4. that thou hast left thy first love teacheth sufficiently what the Spirit regarded in this city namely that Ephesus was as it were omission whereupon we call her languishing whose godlines waxeth colde in such sorte as that at length it is utterly extinguished How is it to be feared that in this thing also it carieth a type of the Gentilâ—s As touching the Antitype seeing these seaven cityes containe the universall condition of the Churches of the Gentiles as it is manifest enough from those things which have bin said at the first chapter in every of them not onely that one city is to be regarded but also some felow Church is to be ioined togither with it which may directly answere unto it But of what sorte shall we say that these antitypes are For were these seaveÌ„ Churchches mad patternes of all Churches of that same time or of a diverse time Yf we shall say the first so as in all ages the Church spred through the whole world did agree to those seaven to wit that one should be an Ephesine one a Smyrnen one a Pergamen and so of the rest it should alwayes be of one forme and such as it was in the first times so it shoul be at this day against which the use of all times teacheth Therefore it is needfull to make every one of them severally types and in that order in which they are numbred but the antitypes are those Churches which being divided either by the distance of tymes or the space of places doe agree to every one in their order The conveniency of the thinges will shew sufficiently within what boundes they may be concluded According to this rule we doe make the first Christian Church the Antitype of the city of Ephesus which fetching the originall from the preaching of the Apostles continued even untill Constantine the Great as those thinges shall make manifest which shall be taught here after This is the chiefe of all the following Churchches even as Ephesus is the first of the seaven cities ¶ These things saith he that holdeth the seaven starres A description of him that sent the Epistles which is divers in every one yet fetched from the former vision divers members of it being applied according to the divers condition of things Which teacheth aboÌ„ndantly both the whole former figure to have shadowed out onely the administration of things and also to be proper in a manner and peculiar to the seaven Churches The seaven starres in his right hand declare that the power of
counselled them well And touching Ephesus it can not be uncerten but that this holy rule did holde there seeing Paul taught theire the space of three yeares who gave commaundement to Timotheus touching this matter so diligently and exactly The observation therof was famous in the primitive Church as even Pline testifyeth in an Epistle unto Traian The Christians are wont saith he to ryse betimes in the morning to praise Christ as God for the preserving of their religion to prohibite murthers adulteries avarice cousenage and the like unto those Euseb kook 3. chap. 33. of the Eccles Hist from Tertullian Out of all doubt they did not onely prohibit in word by teaching but also did restraine them by holy discipline And they did determine rightly that Religion could not be preserved otherwise unlesse vices be cut of by this spirituall sworde Iustin testifyeth that no man was admitted to the Sacrament of the supper but he whose life should answer and accord with his profession Apol. 2. But more plainly Tertullian writing thus There are also exhortations corrections and divine censure for it is shewed with great gravitie if anie have offended that he maie be sent awaie from communicating in praier both of the assembly and all holy soâ—iety where all most approved Elders have authoritie having obtained that honour not by money but by good report Apologet. ch 39. Origenes in his 35. treatise on Mat. In the Churches of Christ saith he such a custom hath held that they which are manifest in great sinnes thereof convicted should be cast out froÌ„ comon prayer least a little leaven of such as pray not from their heart should corrupt the whole sprinkling and consent of truth So in Hom. 7. upon Ioshua Him that the third time being admonished refuseth to repent he commandeth to be cut of from the body of the Church by the rulers of the Church where also he sheweth that the Priests sparing one and neglecting their Priestlie severitie doe worke the ruine of the whole Church The Epistles of Cyprian are most cleare witnesses how holilie and regiously he kept it in his Church yea they do prove how purely the discipline abod hitherto at Rome as is cleare by the Epistles of Cyprian to the clergie of Rome and to Cornelius and againe of them to Cyprian It is therefore an excellent praise of that time that conioined togither with the puritie of doctrine sanctity of manners by most holsome discipline ¶ And hast tried them which say thy are Apostles The other part of discipline is toward Ecclesiasticall men who were reproved not onelie for sinne in life but also they did undergoe punishmeÌ„ts meet for their ungodlines if they brought anie new thing and divers from the truth which after lawfull examinatioÌ„ was founde not to agree to the rule of the sanctuarie And great was the courage of the Angell in this matter who was not skared froÌ„ his duty by great names but did bring them backe to a wholy examining who did vaunt that they were Apostles Of which sorte that there were meÌ„ at Ephesus it is cleare from that instruction given unto Timotheus That thou wouldest abyde at Ephesus saith he that thou mayest give warning to some that they teach none other doctrine neither give eare to fables and genealogies being endlesse which doe breed questioÌ„s rather then godly edifying which is by faith 1 Tim. 1.3 And the same Paul warneth the Bishops of Ephesus to take heed to themselves and the whole flocke For I know this that after my departure grievous wolves not sparing the flocke will enter in among you and of your selves shall aryse some which shall speake perverse thinges that they may draw disciples after them Act 20.29.30 But the diligence of the Pastours did plucke the vizzards from the hypocrites and did not suffer their craftes to spread to the destruction of the flock so the Church continued uncorrupted even to the coÌ„ming of Iohn who ruled the same many yeares who at length for a time being removed it staked somewhat of that former care as we shall shew by by Likewise in the fâ—rst church ther was such a troupe of heretiques as scarce hath bin in all other times There arose Simonians Menandrians Ebionites Cerinthians Pseudoapostolins Gnostickes Sabellians Samosatenians Manichees c. Some of which the Apostles themselves did perce through with the dart of trueth Paul delivered Hymeneus and Alexander to Sathan So Phygellus and Hermogenes and as it seemeth Philetus And he taught Titus that he should shunne an hereticall man after once or twice admonition Tit. 3.10 But after they were gone to Christ many other excellent lightes rose up which did dispell diligently all hereticall darknes Among which Agrippa Castor as Eusebius reporteth Iustin Martyr Ireneus Tertulianus Cyprianus c. Who all fought egerly for the truth against couÌ„terfait Apostles Wherfore as both the city that former age were perillous because of the impudency of those who with false titles made a shew that they were Apostles so were they no lesse happy by the faithfulnes and industrie of such defenders who would not be deceaved with a vaine shew but bringing the matter to the touchstone manifested to the whole Church that they were most filâ—hy fellowes who would be counted the principall maisters ¶ And thou wast burdened Hitherto his faithfulnes in executing his office now he rehearseth his vertue against externe evils which were many and great both of that city and of all the Christian world The battailes of Paul against beasts at Ephesus are famous 1 Cor. 15.32 But what tranquillity could be to the Angels following who should have to doe with grievous wolves not sparing the flocke Act. 20.29.30 It was therefore the coÌ„mendation of this Angell that he did susteine and endure calamity stoutly which is declared in a triple degree that he bare the burden that he laboured under the burden and yet was not tyred as though he should say a great weight in deede of trouble did ly upon thee under the burden whereof thou gronedst yet thou wast not discouraged that thou shouldest pluck thy neck from the yoke and betray the trueth It is a manlie fortitude to beare out manfully troubles and torment Many beare the yoke cheerfully as long as they feele but a little griefe But to goe on constantly among the stinges of grief and sorowe is a point of great courage and of heavenly fortitude Such was this Angell such also was the whole Primitive Church Nero and Domitian had greatly persecuted the Church before Iohn wrote these thinges And besides Nero and Domitian it abode patiently under TraiaÌ„ Adrian Antonin Severus Diocletian The times were never more miserable when the EMPEROVRS did let their labour to hire to the Devill for to shed the Christian blood which he doeth alwaies thirst after Yet the faithfull revolted not but coÌ„tinued coÌ„staÌ„tly unto the end becoming at leÌ„gth coÌ„querers setting up the signe of victory against the Devill al foes
to them It is not so saith the Spirit but in that the punishmeÌ„t is yet witholden it cometh not of thy approved faithfulnes and diligence but of the onely mercy of God wherby he spareth that little good which thou hast yet left For as he would not have destroyed Sodome if ten good men had bin found in it so his wrath waxeth not hotte against his as long as any hope of good is remaining in them It was but a small thing therefore that letted that he should not by and by translate the candlesticke neither shoul suffer it to abide any longer among them But what was this small thing To wit that he hated the workes of the Nicolaitanes that is of them whose chiefe author was Nicolas of Antioche once one of the seaven Deacons Act. 6. Who taught that wiv s ought to be comon and that it was an indifferent thing to commit adultery as Ireneus Theodoret and others doe declare For as touching that Clemens Alexandrinus Strom. book 3. doth attribute this heresy rather to the wickednes of his folowers who drew to this foule licentiousnes the fact and saying of Nicolâ—s which had respect onely to the removing of iealousie it seemeth scarce credible For Iohn would have spared the credâ—t of the man and would have tolde the ringleader of so great filthines neither would have suffered his name to have bin borne falsly of wicked men The Ephesine Angell therefore was pure from the contagion of this sinne What were the Angels of the Primitive Church They were no lesse free from this blemish This heresie was soone reiected for his owne foulenes But after we shall see that the doctrine of the Nicolaitanes did extende not onely to the filthines of the body but also was transferred unto spirituall fornication ver 15. Were they also without fault in this parte In the first hundred yeares the Church remayned a chaste virgin in the next ages it began to waxe wanton defyling somewhat the mariage bed partly with unprofitable opinions partly with foolish ceremonies but somewhat fearfully privily at the first nothing according to that impudency which came together with Constantine and afterward In this respect therefore Christ suffered it a loÌ„g time although he saw that their first love had waxed cold 7 He that hath an eare c. An Epiphonematicall conclusion comon to all the Epistles Wherein he sheweth that all whatsoever thy be ought to hearken to these admonitions of the Spirit Properly in deede they beloÌ„g to the Angels but it concerneth us all greatly of what sorte their coÌ„dition shall be They eyther offende or doe their duty not for themselves alone but their coÌ„dition is ioined eyther with the great good or evill of the whole flocke But what doe these things so long agoe past pertaine to us There is the same disposition of all Churches and of every one severally wherupon it is very profitable for us of what age soever to beware by their eville Although all will not obey these admonitions but they onely whose eares the Spirit openeth For they are bidden to heare that have eares And therefore we ought not to mervayl if we shall see many to contemne securely these threatnings and to thinke that these prayses and reprehensions belonge not to them at all But what is that which he willeth to be heard That which foloweth by and by saith the Iesuite To him that overcometh J will give to eate c. Forsooth the Spirit would have the last clause to be heard of all Churches and of all the members of any Church but all that which was before the Bishop shall have privatly for himselfe A witty indeede and trusty exposition Are not the Epistles pronounced universally and inscribed to the Churches Chap. 1.11 Would it not profit them very much to be instructed touching the state of their Angels and to understaÌ„d what they might require of them by right They are sent indeede by name to the Angels not that they should keepe them close to themselves as mysteryes but that by their meanes they might be communicated to the Churches whom the Lord useth as his Ambassadours to speake to his spouse Which doth yet more appeare from those that folow For it doth not fit a Bishop onely which after is written to them of Smyrna Beholde it shall come to passe that Sathan shall cast some of you into prison c. ver 10. or that to them of Thyatira and to you J say and the rest of Thyatira ver 24. That I say nothing that in some of the Epistles the exhortation to heare shutteth up the whole matter as to the Church at Thyatira ver 29. To the Church at Sardi chap. 3.6 at Philadelphia ver 13. at Laodicea ver 22. Whereupon if the Church be reserved to the Epiphonema she ought to open and shut the eares all at one time For there foloweth nothing to be heard ¶ To him that overcometh I will give to eat of the tree of life The reward in everie one is fitted to the times and is one and the same everie where Iesus Christ alone For what greater thing can he give to his elect Or what thing shall we need if we doe enioy him But according to the divers conditioÌ„ of times he is set before us in a divers manner In this Primitive Church he is the tree of life in the middes of the Paradise of God Why Because the first state of the Spouse was wholy like to the first happines of Adam in Paradise of which that was a certen visible image and figure restored in the last times on earth after our so long banishment from thence For there was a tree of life in the middes of the garden like a shadow here Iesus Christ borne of a Virgin was conversant with us in the middes of mortall men there all kinde of beautyfull plantes most profitable both for sight and for meate here a copious abondance of of all giftes which belong either to salvatioÌ„ or to ornament there one river but dividing it selfe from the garden into fower heads here one voice of veritie among all the Apostles but which beginning at Ierusalem was spred abroad into the foure quarters of the world watering all landes whersoever it floweth with peace and salvatioÌ„ What pleasantnes was wanting there that the minde of man can thinke of What is not here sufficiently furnished by him at whose administratioÌ„ the Angels themselves are amazed To wit that terrible Angell with a shining sword keeping the way to the tree of life it is now removed out of his place and an entraÌ„ce againe is opened into the gardeÌ„ most full of true pleasure Christ therefore promised that they which shall keepe themselves pure froÌ„ the corruptions of these times neither shall forsake their first love shall continue those true citizens of this holy Church and that they shall have free leave to eate of Christ that true tree of life in the middes of this new Eden
Manie wicked men and heretiques at that time were thrust headlong as once Adam out of the Celestiall garden yet with unlike issue and condition For Adam falling away from the shadowlike Paradise by faith in Christ he foūd an entrance into the true but these heretikes being driven from the heavenly and true what returne can ever be hoped for Seeing therefore that this is the naturall sense of the wordes how foully doe they erre who do count the Primitive Church an infant rude and imperfect and doe attribute ripenesse of age and perfection to the latter corrupt times For they doe preferre Tophet before Paradise neither doe minde that all pleasantnes did belong to the first beginning but thornes and thisles and all noisome herbes to the curse following Farre be it that we should thinke the water flowing by durty channels either purer or sweeter or fitter for our use the further it shall be distant from the fountaine Further let the reprobate know that they doe never eate of this tree For there is the same meate both for way and for country There is onely a difference of a more full fruition wherin we shall reioice after the battaile finished Neither is the reward of them that overcome given to the slougthfull cowards The Angell will keepe them farre from it with his glistering sword that they may not plucke any thing at any time from this tree The Analysis SO is the first Epistle the second is sent to the Church of Smyrna but inscribed according to the manner to the Angell afterward he describeth him that sendeth That he is the first and last then that he was lately dead but now alive ver 8. The Narration partly commendeth for their suffering of affliction which the blasphemous Ieuwes brought upon them ver 9. partly instructeth against a newe calamity both shewing the Authour kinde end continuance and also promising a crowne ver 10. The Conclusion hath both the wonted Epiphoneme and also immunity from the second death verse eleventh Scholions Sweete smelling Smyrna AND to the Angell of the Church of Smyrna Smyrna was a Colonie of the Ephesians as we have said So also named of Smyrna the Amazone but of which the Spirit respecteth an other notation For from whence it is a sweete smelling Smyrna that is Myrrhe farre more pleasant then any spices as is evident from this that he reproveth no faulte of this Church but sheweth that it is most deare to him howsoever nothing was more contēned and despised of the world Neither must we thinke that it doth hold the second place after Ephesus For the Spirit doth not recite the cities by iumpes next putting a sunder either Sardis or Philadelphia or any one of the rest but in the right order in which they were situated And first he goeth forward to the North in which parte about the three hundreth twētieth furlongs Smyrna is placed on the shore From whence againe he declineth to Pergamus further into the North From Pergamus the rest in their order doe bende to the south And without doubt this order demōstrateth the like progresse of the Church In our parte of the world the further we goe to the North so much the further wee goe from the sunne the fountaine of light Therfore Smyrna after Ephesus doe teach that after the first purity the Church will proceed every day to greater darkenes while at length it shall come to Pergamus the last bound from whence againe it shall goe toward the South every day to be more and more lightned with a greater brightnes Wee shall see in the thinges following that the event doth so agree that no equall iudg will condemne these thinges for vaine subtilityes but rather with mee will admire the greatnes of the mystery And if we shall hold backe our opinions while the whole matter shal be thoroughly perceived of us we shall iudge farre more uprightly which shal be best both for our selves and for the truth Which onely I doe respect God is witnes and not any desire of parts taking or of novelty But thou wilt say how is Smyrna so delectable Myrrhe to God whose condition is worse then of Ephesus In outward shew indeede it is more deformed shining with no ornament of lawfull politie in which respect the North corner doth agree unto it yet the fervent desire of the godly who did fight most valiantly for the truth in this miserable deformity did raise up to God a most sweete savour Furthermore by how much the greater tentation doth lie upon them by so much God is wont to deale more favourably with his He sheweth not then rigour in threatnings but conforteth as much as he can that he may confirme the languishing and not adde affliction to affliction The Primitive Church suffered most grievous calamities but at the handes of Heathen men which was some asswaging of their sorowe But Smyrna must suffer all extremityes at the handes of their owne In which griefes that it should not faint or be overcome he heareth nothing but that which may adde courage Hereupon reprehensions are passed over although it had more of the basest sort then the former Ephesus The Antitype is the next Church after the first His Colonie as of Ephesus Smyrna sometime also inioying one comon name even as those two cities by reason of their great coniunction at the first as Strabo sheweth This Antitype taketh his beginning togither with Constantine untill which time the Primitive Church the Ephesine Antitype continued and proceedeth even unto Gratian about the yeare of the Lord three hundreth foure score and second according to Euseb ¶ These thinges saith he that is the first and last The description of the sender of the Epistle is fetched from ver 17. of the former chapter In which wordes we have shewed that Christ is praysed as the maker and ruler of all thinges by whose authority and commādemēt alone all things are done and that to his glory or rather that in this elogie is praised the mervaylous ioining together as well of his great maiesty as of his humility Which interpretation receaveth confirmation from hence that the condition of the Smyrneans was like Thou art afflicted saith he and poore but in very deede thou art riche What other thing is this then although with the world thou art counted the last thou art notwithstanding in truth the first And together also it sheweth that alteration wherby the truth first flourished amōg the Smyrneans in very great estimation afterward despised trampled under foote of hypocrits even as Christ in the beginning was in incomprehensible glory God with God but in the last times taking upon him the forme of a servaunt made himselfe of no reputation being made like unto men He taketh to him selfe titles that may fit the present condition of thinges Whereupon he spreadeth a divers beame of his glory in the severall Epistles according to the diverse condition wherein the Churches are Wherby he teacheth
unto Gregorie the seaven noe Pope reigned but grealy famous in this impiety Can any doubt where the Devill hath his Throne placed when he shall see so many Necromancers clothed in purple sit at Rome Rome therefore is Pergamus and not onely the city of Rome but the whole Romane dition as farre as the Dominion of the Romane Bishop did extende As long as this tyranny flourished in all those places subiect unto it there was the Seate of the Pergamen Church And they that keepe the name of Christ are the faithfull dispersed at that time in every place who not discouraged with the Romane tyranny reteyned firmly in the meane tyme the fouÌ„de doctrine of which sorte were many in the East in Africa in our Britanny and in other places yet rather apparent or manifest man by man then notable in any whole assemblyes For now was the time of the Church lying hidde as after shal be shewed more fully chap. 7. and 11. and 12. Antipas was slaine when about the yeare eight hundreth it began to be a matter worthy death to resist the Romane Bishop For beholde what a most fit name the Spirit giveth to the Pergamen Martyr He is called Antipas not with a feigned but true name which yet by almost so many letters syllables should declare that the Martyrs of this time should be Antipapes not that twoheaded or threeheaded Hydra whose heads should contend one with another for the Papacy but who should oppose themselves against these sacrilegious Popes desyring that that wicked power should be brought into order Of which sorte were Leo Isaurus killed after a sorte by Gregory the 2. when he was by him spoiled of the Empyre of the East Frederick Barbarossa was vexed with all maÌ„ner of iniuries The Bishop Florentine of lesse fame was condemned for teaching that Antichrist was come A certen man called Arnulphus or as others write Arnoldus was hanged at Rome because he had spoken boldly against the Pope Cardinals and Priests Gerardus Dulcimus Navarenses burnt alive with thirty others because they preached that the Pope was Antichrist and many others of which it were to long to make a catalogue neither is it my purpose The godly reader may coniecture from the Decrees which are found in the Right of Bishops how many Antipes or rather Antipopes were killed in this PergameÌ„ state The first of which is He that goeth about to take away the privilege of the Church of Rome given of the very higest head of all Churches he doubtlesse falleth into heresy and is to be called an Heretique Dist 22. All or the Patriarches againe Let him become Anathema with God which violateth the censure of the Romane Bishops Caus 25. q. 1. generall decree To which adde They are not homicides who through zeale of the mother Church are armed against excommunicats Caus 23. q. 5. Of the killers of excommunicats From which consider with thy selfe seeing the good will of the Romane whore hath bin alway the same even also before that these lawes were made how many Antipes have bin killed of the same after shee had gotten some power Yet many even in those times kept the truth faithfully so farre as it was revealed unto them for which cause a more glorious crowne is layed up for them 14 But I have a few things against thee The other part of the narration wherein the Angell is reproved for his too much gentlenes toward the wicked From whence it came to passe that this Church was infected with the doctrine of Balaam in this verse and the Nicolaitanes in the next There was but one plague of the Nicolaitanes in the Church o Ephesus unto this is added also Balaam Whose fornication which he taught had not respect so much to the defiling of the body as to the violating of godlines by Idolatry Which double corruption is so distinguished that the doctrine of Balaam is proper to the Antitype although it be rehearsed in the former place the doctrine of the Nicolaitanes to the type to wit of the very city Pergamus As towching that most fitly is the Pope of Rome in those first times compared to Balaam a secret hypocrite of great authority with Kings ready to any thing for lucre sake uttering some true oracles but as a diviner and man of the Ethnike superstition perswading the worship of Images to ConstaÌ„tine and Jrene Augustes as it may be seen in the Synodicall Epistle sent unto them as Balaam to the King Balaac that he would entise the Israelites beautifull women being â—et before them to offer sacrifices to Baal Pehor Num. 31.16 Nowe therefore wee see why BalaaÌ„ was reserved to this place to wit that he might signify his true afspring the Pope of Rome as like his father as one egge an other He in these times which we have spoken of should treade the Church under feete But this was the sinne of the Pergamen Angell that he suffered too favourably men to draw of the dregges of this false Prophet It was his duty to have bin instant in teaching admonishing reprooving correcting if peradventure the contagioÌ„ might had bin stayed that it should not spread further abroad Of which when the godly were some thing to negligent handling to geÌ„tly this man of sinne and halting or somewhat fayling as cometh to passe in a comon corruption gave occasion to the overseer of Churches both to contende with them and also at length to punish that estate And who knoweth not how tenderly and mildly they which embraced the trueth in those times touched in speaking or writing the Romane Tyranny They should had thundred against it most vehemently and spared noe sharpnesse of wordes but we shall finde that the Angell in this point performed not his duty But how then had he but a few thinges against the Angell seeing the whole state of the Church was so greatly corrupt Wonderfull is the gentle entreating of our God He requireth but a few thinges of theÌ„ to whom he giveth fewe The greater their corruption was so much the lesse he exacteth He requireth not so great ability of him that liveth in darknes as of them round about whom the cleare light shineth ¶ That they should eate of those thinges which were sacrificed to Idols that is being present at the worship of Idols should give honour to them Otherwise if any thing offerred to Jdols were solde in the shambels and the offence of some weake brother hindred not any man might well eate of it 1 Cor. 8. c. But the Spirit seemeth with good advisement to have spoken rather of eating that which is offered to Idols then of worshipping the Idoll that he might shewe the crafty and subtill way of this Balaam in provoking and alluring men to Idolatry It seemeth not so ungodly a thing to men to eate flesh sacrificed to Idols as to fall downe at the feete and give adoration to the Image Therefore this Balaam would endevour to winne men to his
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
difference betweene the Manna of the Pergamen people and that of the Israelites For this every way was spred rond about the tentes that was dispersed peculiarly to every one of the saints who did not dwell so thicke togither in so great number as the Jsraelites in their tentes but in certen rare dennes farre removed froÌ„ the eyes of the world From wheÌ„ce the Manna of these is hidden their 's manifest like to that which was gathered from the comon allowance of the people and by the commandement of God layd up in a golden pot which the people had no power to see afterward Exod. 16.33.34 Heb. 9.4 Which in a more excellent figure did shadow out the heavenly food For the other Manna being kept above one day was full of wormes this abode pure and incorrupt through all ages a lively and expresse image of the immortall foode Therefore this Manna doeth not ly openly about the tents in the waye of every one that will gather it up but is given from the golden pot as much as may be sufficient to maintaine life And certenly unlesse Christ by hidden meanes in those most corrupt times had provided for his they had bin utterly undone as touching their salvation ¶ And J will give him a white stone The second reward Aretas reporteth that such a stone was wont to be given to maister wrastlers striving on the theater But it is not likely that that custome is here regarded For that was onely to the entring of the fight and not to the rewarding of the overcomer In the playes called Olympiques that the champions should not run togither rashly they pulled stones out of a sylver pot and those on which they did fall being marked with the same letter for they wer two by two marked with the same characters were committed in the fight by the iudges neither doe I thinke that there was any other use of stones in playes In iudgements they were used to an other ende to wit to give voices In which thing they were divers according to the sundry lawes of the peoples sometime hollow and bored through by which they did condemne sometime full and solid by which they did absolve Some time also they were distinguished onely by the colour the black condamning the white contrariwise absolving So Vlpian on Demosthenes against Timocrate The stones sometime bored and not bored some time black and white To the same purpose the Scholiâ—ste of Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that of Alcibiades is famous who in the iudgement of life and death would not beleeve his mother least peradventure shee unwares should put a black stone for a white Plutarche in Apotheg of the King He doeth allude therefore to that manner of absolving in iudgements But wherfore now is there a second yea a third reward which in the former Churches was but one The use of the godly did so require For because those few and rare faithfull in so great a multitude of the ungodly were hated of all condemned of schisme errour heresy and I know not what wickednes an absolving stone is promised them That although they should be guilty by all mens suffragies on the earth yet they might knowe most surely that they are iudged guiltles before the heavenly tribunall How great a solace is this against the reproches of the world Be of good courage if God iustify who shall condemne Rom. 8.33 ¶ And in the stone a new name written A third reward He persisteth in the same custome of iudgements in some of which their names were written in the stones who came to be iudged Aristides being desired of an unlearned and one that knewe not who he was that he would write to him the name of Aristides in his shell he wrote his name into his owne banishement Plutarch in Apotheg of Aristides Here the like custome is shewed But the new name to be written in the white stone is the childe of God such as the faithfull perceive and acknowledg themselves to be by the testimony of the Spirit Rom. 8.16 Which also avayleth against the railings of the world to whoÌ„ they should be as the filth and ofskowring of all But why dost thou vexe thy selfe with thought of so great contempt seeing thou art with God in the honour of a sonne This name also is unknowne to all except to him that receaveth it For the world knoweth us not 1 Ioh. 3.2 Therfore their testimony is of noe account on what side soever But besides beholde the solitarines of those times wherein the elect were no lesse unknowne to the world then the way of salvation signifyed now by the hidden Manna Analysis Such is the Epistle to the Church of Pergamus Thyatira growing This to the Thyatirens is intituled also to the Angell then he declareth that he that sendeth is the sonne of God with fiery eyes and feete like fine brasse ver 18. The Narration prayseth the increase of Godlines ver 19. but reprehendeth for suffering of Jesabell whose naughtines he describeth first by the kinde of sinne ver 20. secondly by the hardning ver 21. and punishment which is notable both for the nature of the punishment it selfe which is divers according to the maÌ„ner of the delinquents For Iezabell her selfe is punished by the Bed They that committe fornication with her by great affliction ver 22. and her sonnes with death as also by an excellent testimony of all Churches of the iust and severe iudgement of God ver 23. To whom finally he annexed a counsell against this wickednes the way wherto he sheweth by gentle entreatie laying noe other burden upon them ver 24. requyring constancy ver 25. perswading therto by the reward of power over the nations vers 26.27 the morning starre ver 28. The conclusion ver 29. Scholions 18 And to the Angell of the Church of Thyatira Thyatira is so called as it were Thugatera as we have shewed at the first chapter A name well concurring with the thing For the godlines of this Church is growing as a daughter new borne which alway groweth up till shee hath attained to a full maturity In which respect it is opposed to Ephesus which being of full age the very first day or shortly after the further shee proceedeth as hasting to old age became weaker every day while at leÌ„gth the naturall heat being extinguished shee fell into the coldnes of death And here is the first bending from the North to wit Pergamus toward the south but further to the East being distant according to Ptolemy about foure score English miles The Antitype is the time from the yeare 1300. unto 1520. ¶ These things saith the sonne of God Now Christ maketh himselfe knowne by his name eyes feete every one of which doe appeare more clearly froÌ„ the Antitype of what sorte they are As touching the name now first of all it offereth it selfe not expressed before eyther in the things seen or heard in the first chapter
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
grievous calamityes of this life and also those that shall be endlesse 23 And J will kill her children with death The third punishement is of her children These are the Popes Cardinals Archbishops Bishops Priests Iesuites and the rest of the whole troupe of this Hierarchie Christ will destroy by death all those not onely by this first but also unlesse they repent by the second This is yet to come begun after a sorte but nowe shortly to be accomplished as after shal be declared ¶ And all the Churches shall know The Churches testimony of the iust and severe iudgement of God For at length the other multitude of Christians shall have experience that Christ is such a one as he hath declared himselfe alwayes in his word His long patience hath almost taken away credit from his holy threatnings but in very deede he shall shewe at length that they were not vaine terrours of wordes but which shall bring most certen vengeance in their time and this partly begun partly is yet to come What reformed Church doth not see the long coÌ„tinued languishing of Rome and prayse the iust God and celebrate him crying out O the deepnes of his iudgements But there shall be a more plentifull argument of his prayse in her last and full destruction And wheras he saith that he searcheth the reynes hartes in the same he sheweth to what end his eyes were like a flame of fyre ver 18. to wit because not onely his servants should approve themselves to be sharpe sighted in searching out the deceits of this whore but also Christ should shewe him selfe such in administring of things laying open the impiety of Rome howsoever coloured with many coverings 24 And to you J say the rest Now he commeth to the Consell as we have noted in the Analysis teaching how they should defende themselves against this wickednes of Iezabell And it is given to you and the rest of Thyatira that is to thee the Angell with the company of thy colleges and the rest of the Church which have abode in sounde doctrine as Theod. Beza hath expounded very well The comon translation the Complutent Edition and others doe put out the particle and but to you I say the rest of Thyatira But Aretas doth reade the same whith whom other written copies doe agree From which particle it is evident that not onely the last clause doth perteine to the Church but also the whole narration although it respecteth chiefly the Angell and speaketh to him by name The same iudgement is to be holden of the rest for there is the like reason of each one ¶ And who have not known the deepnesses of Sathan as they say But who are they which say As farre as seemeth to me the teachers of this heinous wickednes asthough they should bragge that they alone did knowe the deepnesses of Sathan to perceive all his cunning and subtilityes and togither also to knowe the way wherby they may resist his mischievous devises and therfore that they permitted confused lust and buggery or at least whoredome for to avoid a greater evill that the other teachers which the comon sort holde true Ministers are simple men and unskâ—lfull altogither ignorant of Sathans entreprises The name of Sathan seemeth not to be cast in their teeth of Iohn in reproch but to have bin used of theÌ„selves willingly in that sence which I have said So ungodlines is wont to vaunt it selfe challenging to her selfe alone the power to loose and deliver others when her selfe is on every side bound with the snares of the Devill Wherefore the greeke worde is more fitly translated by the olde Interpreter who have not knowne For the Spirit doth rather checke the boasting of the wicked then praise the integrity of the faithfull ¶ J will lay no other burden upon you That is I will denounce no more grievous thinge against you as well expounde it Theod Beza A burdeÌ„some Prophecy was wont to be called Massa that is a Burden These words then shew that noe notable calamity should invade this Church Which ought to be beleeved so to have fallen out in the city of Thyatira Wee know that it hath come to passe in our parte of the world there having happened no other notable mutation besides that which was spoken from the yeare 1300. by the space of 200. yeares after and somewhat more For froÌ„ that time the Turke waxed strong but this perteined to the affliction of Kings that committed adultery with the whore as wee have shewed at ver 22. The true Church getteth no great losse therby but that it is a griefe to hear that men of Christian name should be trode under foote so cruelly of a most wicked enemy Otherwise while the Turk vexed the Romane whore and her adulterers the trueth springing up againe got leave to grow 25 Yet that which yee have hold till I come He exhorteth to constancy that they keepe faithfully the things gotten Neither is this exhortation onely a precept what they ought to doe but a Prophesy what should be done as often else where Therefore they should goe forward in the light of the trueth neither should suffer themselves to be driven from the right way And the comming of which he speaketh is a fuller reformation wherby Christ being banished from us as long as superstitions and errours doe reigne when they are taken away doth come to us and giveth the confort of his presence Therefore this sparkle of truth should continue alive while at length it should breake out into a flame to wit even to the times of Luther as by and by wee shall see 26 For if any shall overcome c. And he that overcometh and keepeth to the ende my workâ—s I will give to him c. in steade of and to him that overcomeâ—h and keepeth J will give c. an Hebraisme such as is also in the chap. following ver 12.21 where the nominative case is put absolutely by defect of the preposition lamech as in Psal 11.4 Iehova in the heaven is his seate that is of Iehova or as touching Iehova his seate is in heaven So Psal 18.31 God himselfâ— his way is upright for Leel Deo that is for God or as touching God that of Paul is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rom. 8.3 which doth so trouble the Interpreters not marking this Hebraisme whether to adunaton be the nominative absolute the sense whereof is for as touching the impossibility c. But the end which he here mentioneth is not of this life but of this period which should then cease when a perfiter reformation should come ¶ I will give him power over the nations The reward is double of power over the nations and of the morning starre We have said that the rewards are applyed to the times and doe signify those good things which the saints enioy in this life howsoever they be also pledges of future things Power then over the nations is power over the
enemies of the Church This name once lighted upon all as many as were not the people of Jsraell but strangers froÌ„ their lawes and covenant now of the Gentiles themselves all that professe Christ syncerely are counted among the Israelites The other multitude that openly despiseth the trueth or embrace it onely in name doe stick still in their former myre and are called by the old name of Gâ—ntiles There were therefore Gentiles amonge the Thyatirens namely Iezabell with hers AmoÌ„g us Rome with her Adulterers and children Neither must wee doubt but that the Thyatirens obtayned victory against Iezabell as ours against Rome and her followers For when Luther arose some Princes of Germany departed from the service of the Romane whore WhoÌ„ at length after some strugling they cast to the ground and trode her under foote The same came to passe by the grace of God in many other places Therfore this promised power is the society of the victory against Papists which at this day all reformed Churches enioy whereof in short time there shal be a full triumphe as after in his place by God his helpe wee shall shewe 27 And he shall rule them c. These are the attributes of the former power To rule with a rode of iron is mightily to subdue and to compell to obedience will they nill they Which was done of the Protestants Prince in Germany and elswhere Who turned the Papists out of their Monasteries Collegies Temples Groundes and other goods and bestowed them on former uses to wit to the maintaining of godly teachers widowes orphanes schooles or finally on whatsoever could make to the promoting of Christianity But the Papist cryeth out that this is sacrilegious and tyrannicall Let him cry out as much as he will the more he mourneth the more we doe acknowledge the hard iron rode to be upon his backe Therefore as many of the Thyatirens as should preserve even to the end the trueth kindled among them they should see this ioyfull day with their eyes should be partakers of the victory Not that it should be neefull for them to be living at that time which arose about the yeare 1300 but because that is wont to be attributed to all which are of the same condition that happeneth to any of them to wit to them which should be alive at the end of this period For so the coÌ„munioÌ„ of saints require that that which is a few should be all 's ¶ And as the potter c. It is without any hope of restauration even as the fragments of earthen pottes which are for no use Let then the RomaÌ„ Pope sweate move every stone that he may recover his former authority he striveth in vaine his fall is unrecoverable he shall finde no glew whereby his earthen vessels may againe be ioyned together That in the end As I have received of my father signifyeth that this power shall not be obtayned without blood For Châ—ist first suffered and so entred into glory So Christians after some dangers and battels yea overthrowne in warre as wee knowe to have fallen out in Fredericke Saxon Philipe the Lantgrave their armies shall obtayne this dominion over the Papists as wee shall shew more fully in his place 28 And I will give him the morning starre An other reward noe lesse agreeing to the times This starre is Christ as wee shall see after in the 22. ch where he hath thus I am the roote and gâ—neration of David that bright morning stâ—rre so called partly because in this life he imperteth to the saincts himselfe a pledge and first fruites of the true glory least through a long desyre they be discouraged in their mindes partly he taketh to himsâ—lf this name in respect of the divers administration of things When he shineth fully he is both the morning starre the Day and the Sune but when he giveth a lesse light but so yet that he giveth hope of the perfit day following by and by he is the morning starre the Precursor of the Sonne And we must knowe that which shabe clearer in the expositioÌ„ following that a most bright light of trueth of all godlines and religion shall shine upon the earth when our brethren the Iewes shall be converted to Christ Seeing therefore that then shal be the full day that renewed Church which goeth nex before is the day starre which in the morning being seen nigh the Horizon sheweth that the fountaine spring of light will straightway appeare And this Church is that reformed which succeedeth the Thyatiren taking his beginning after the yeare 1520. Which the full restauration of the Iewes followeth at the heeles as the Sunne the morning starre That which is here but barely avouched as much as may be sâ—fficient to illustrate this place the sequent treatise shall adde proofes Wherfore in this place the promised morning starre is that sweet communicating of Christ which one shall enioy in the reformed Churches whereof he shall be enrolled a citizen which communication shal be followed of the full happines of the saints as great as can be on earth shortly after 29 Let him that hath an eare The usuall Epilogue but to be observed by reason of his divers placing For to what end in the 3 first Epistles is the reward set after the coÌ„clusioÌ„ In the 4 last this Epiphoneme holdeth alwayes the last place First the Spirit teacheth this that there is a certen difference betweene the three first and foure last which wee have observed distinguishing all the seaven into the three fâ—rst Churches growing worser and the foure last waxing stronger after sicknes feeling themselves somewhat better Secondly there may be an other reason which I gather from the event that the rewards in the three first as to eate of the fruit of the tree of life in Paradise not to be hurt of the second death to eate of the hidden Manna c. were not payed on the sudden and in one moment but perteyned to a time farre of and delayed Whence doe follow the Epiphonemes as though after the admonition they should give time to deliberate but in the foure last they goe before the Epiphoneme as if the admonition once given there should be no place left for to take counsell but the thing forthwith should obtaine an issue beyond all expectation togither the deedes and sayings And so wee know it came to passe in the reformation begun by Luther which we have shewed to be a reward in respect of the Antitype of the Thyatiren state Who would have beleeved that from so small beginnings that thing could have gone so farre at length Luther indeede thought nothing lesse then any alteration or defection from Rome or who could have expected in so small a space so great a change of things But now was the time when there should be power over the nations and therefore the matter once begun proceeded of it owne accord an alteration of those things being made in a moment
in Christ What should I speake of Melanthon Peter Martyr John Calvin and the rest of the valiant Herolts Bucer being buried a fewe yeares before at leÌ„gth turned to dust was digged out of his grave or rather an other buried there latelyer that they might shew their cruelty even in the burning of his ashes whom they could not nor durst not hurt while he lived Who then hath not seene the starres in the right hand of Christ so wonderfully defending his servants against all force of adversaries And ought not the fresh memory of these things to give constaÌ„cy and courage unto all that reposing themselves in the same protection they may goe boldly to the deffense of the truth every one according to his calling There is not indeed the same expresse promise of other times yet there is alwayes the same crowne for them that fight lawfully ¶ J know thy workes that thou art sayd to live but art dead A reprehension for their counterfit lyfe of which the Angell beareth a shewe being voide of trueth from wheÌ„ce Sardis may be called Hypocriticall The force of which notation is manifest from the name it selfe For Sardis as Sardian laughter such rather in shew then in very truth so called of the city Sardis even as the Sardonian laughter of the Iland Sardonia as Erasmus noteth from Plutarch For that kind of herbe ranunculus in English trowfoot by which the mind is taken away may grow as well in Lydia as in the Ilâ—nd This Church was counted alive but was dead like unto this laughing which feigneth ioyfulnesse in the meane tyme full of deadly sorowe And from hence it is evident howe Sardis is opposed to Smyrna This found all outward things most troublous so as shee was almost held of all for dead yet in the mean time live a true life and was most acceptable to God That abroad in the iudgement of men livâ—th and flourisheth excellently yet within death reigneth true godlines being banished From whence is made the second payre of contraryes as was observed in the comon analysis of the seaven Epistles But in what thing consisted this fayning as farre as concerneth the city Sardis it is not cleare to us from the history there flourished in the same place not very long after the famous Melito celebrated by Euseb in his 4. booke chap. 26. But hence it appeareth that the matter was brought to that case when Ihon wrote that although the Angell seemed to himselfe and peradveÌ„ture to some others excellently well furnished with all things unto salvation yet that he wanted many things necessary and abounded in the contrary Wee knowe that they which are alive outwardly may be dead either in ignorance of doctrine and corruption or through carelesnes of Godly dutyes as Christ calleth them dead which were voide of faith and knowledg of salvation Iohn 5.25 And the Apostle calleth the wanton widow dead when shee is alive howsoever shee had given her name to Christ 1 Tim. 5.6 In which respect also workes are called dead Heb. 6.2 as declaring that they ar in deede dead that give themselves up to the study love of them It may be that partly through neglect of godlines partly by corruption of doctrine the Angell of Sardis fell into this dead life If the doctrine had bin quite extinguished which in deede is the soule of the Church shee could not have obtained even the name of any life We have sayd that the Antitype because of the following order of things was the first reformed Church springing up in Saxâ— when Luther began to teach For the ThyatireÌ„ Church have some blaâ—me for suffering the Romane Iezabell This first as Iehu laboured that the painted shameles whore should be cast out of the window so as shee did sprinke the earth with her braine From whence it cometh to passe that shee is not rebuked so much as in one worde in respect of this This Church then hath the name that shee is alive for the truth restored which in wonderfull manner shee hath manifested and also for the excellent courage wherby shee weakened and trode under foote the Romish tyranny shaking of the same not onely from her owne necke but also giving the same to be derided of the whole world yet shee is dead having some errours and corruptions of no small importance chiefly that consubstantiation of the body of Christ in the sacrement of the supper which many other absurdities followed which doe spred like lepâ—osy and take away the life of the members living by themselves Notwithstanding these thinges are not to be understood of every man but of the whole police and forme of the Church which is apparent to the world the image and proportion wherof the Spirit purtrayeth to us Which also is to be observed in the rest 2 Awayke and strenhthen the things that remaine ready to dy The first remeâ—y is of diligence in confirming the rest who if it were not with all speed lookt unto should rush into the destruction of death By the which it is taught that if the Teachers would bestowe faithfull and diligent paines in cleansing the whole doctrine and godlines they should take away from many the occasion of falling but if they shall carry themselves over negligently in this matter there would be a lamentable ruine of many In the Antitype the thing is so cleare that any man may bewayle it with teares rather then to prosecute it in wordes For how many excellent men hath that monster of Vbiquity cast headlong into death The seedes whereof Luther sowed in the yeare 1526. and 1528. in a disputation against Zuinglius OecolaÌ„padius But they ought to had bin pulled out againe of his bookes at least after the controversy was brought a sleepe least lurking as it were in the furrowes they should breake forth at length into deadly hemlocke But Luther himselfe was carelesse thereof providing after the manner of men rather for his owne estimation then as was meet for the safety of the brethren Moreover I doe finde lacke of thy faithfulnesse and diligence o holy Philip because thou hast not thrust through so foule an errour according to his desert Peradventure thou thoughtest that it was to be haÌ„dled more gently of thee partly in favour of thy friend partly because thou supposedst that it might be abolished by silence more easily then by sharpe inveiging of wordes But the errours which are not refuted seeme to be allowed and their estimation groweth so much the more as they are dealt with more gently for they are gangrenes which gentle remedies doe not heale but make worse While therefore neither of you watcheth nor doth his duty many dy how many I pray and how great men An huge number in deede of all degrees of which the principall as standerd-bearers wer Iohannes Brentius Iacobus Andreas Selnecerus Kirchnerus Chemnitius and others of that sorte who have encreased this monster of Vbiquity of it selfe horrible with so many and
notable errours that there hath bin scarce at my time any other more foule and deadly Lamentable in deede is the fall of the famous men whose labour was once courageous and no lesse profitable against the comon enemyes And what a crowne had they received if they had continued in the same warrefarre and had not as cruell Elephants turned back of the enemyes wasted their owne friendes But my office is of an Interpreter and not of a quereller and therefore I leave of these things This death invaded not onely some perticalar men but also many whole cityes and provinces as may appeare by the booke of Concorde published in the yeare 1580. which is not of so great force to stablish the errour with the consent of so many as to testify this miserable calamity of the brethren And to this errour touching the Supper of the Lord and person of Christ were many other also added to wit of Originall sinne of Free will of Iustification of Good workes of the Lawe and Gospell of Indifferent things and of Predestination Therefore death assaileth with a manifoulde dart how great must the slaughter be seing shee casteth to ground even with one great troupes of men ¶ For J have not founde thy workes perfit The reason why so many fell into death The Church of Sardis as farr as it seemeth admitted not the syncere truth of God but reteined some Ethnike superstition The Church of Germany did indeede cast away many Popish errours yet in the Sacrament of the supper shee sticke still as it were in the clay of bodily presence not as Rome dreaming of a changed substance of bread and wine into a true and reall flesh and blood but no lesse contrary to and disagreeing from the trueth conioining the true flesh and blood togither with the outward signes affirming that he is present here on earth This leaven Luther never cast out but contended fiercely with Zuinglius Oecolampadius for to defend retaine the same Neither would God which afflicted so grievously the Corinthians for the prophanation of this sacred mystery so as many were weake and sicke and many slept 1 Cor. 11.30 have goe away unpunished the neglect of amending in this point Of which punishement to come some proofe was made whâ—n Luther was constrained for the defense of an uniust cause to fly for succour to Vbiquity and to confirme many other things touching the manhood of Christ which are contrary to the truth But for the heat of contention he could not so well consider and minde that froÌ„ those beginnings and flourishes he should understand God to be angry How did he not beware of that errour which did draw with it so great a multitude of wicked opinions Why feared he not what might have happened to others having tryed in himselfe into what case he himselfe was brought in disputing But his eyes were holden that he could not forsee for the time to come and turne away this so grievous punishment froÌ„ his people Wherfore their workes were not perfit because a full reformatioÌ„ was not used but onely one errour chaunged into an other noe lesse grievous And God is wont often times to punish sinne with sinne 3 Remember therefore c. The second remedy is to remember and repent Theod. Beza translated thus remember what thou hast received And so indeede some time the worde pos seemeth to be taken For that of Mark take heed what thou heare chap. 4.24 Luke hath it thus take heed how you heare chap. 8.18 But when he saied even now that theire workes were not full before God he seemeth not so much to exhorte that they would reteine those thinges which they had received for so they should have continued in their former errours as that they should remember the manner of receaving So as pos in this place ought to remaine in his owne proper signification denoting rather the quality then the substance of the thing He warneth therfore the Sardenses that they goe backe to the first institution and amende things fallen into decay after the rule of that alone Even as also the Germane Church that they minde what Luther propounded to himself at the beginning and make their reformation according to that rule But he regarded noe other thing at the first then that all humane inventions driveÌ„ away onely the divine truth revealed in the scriptures inspired of God might prevayle For so in the preface of his assertion of the artickles coÌ„demned by the Bulle of the Pope Leon x. First saith he J will that they beare mee witnesse that I will not be compelled with the authority of any at all how holy a father soever unlesse as farre as he shal be approved by the iudgement of divine scripture Againe Let the first principles then of Christians be none other but the word of God but all men conclusions be fetched from hence and againe to be reduced thither and tryed therby Those first of all ought to be knowen of every one not sought out by men but men to be iudged by them Whereupon also he rehearseth that of Augustine in his 3. booke of the Trin. be not bound unto my Epistles as unto the Canonicall Scriptures c. Therefore wee may not cleave in the bookes of Luther as the Vbiquitaries doe and they which corrupt the Sacrament by the late devised consubstantiation but as he thought he must be wise onely out of the scriptures so all his writings are to be brought backe to these holy balances Why doe wee give greter authority to his bookes then either he to the bookes of others or himselfe would have to be given to his owne A matter indeede of great moment and in which alone consisteth the turning away of the eminent evill Vnlesse men turne their eyes to these things and have their eares bent to heare their voice and also those things performed which they shall commande an other scourge remayneth for Germany more bitter then that which even hitherto hath afflicted her not lightly What godly man taketh not great griefe minding the destructioÌ„ of so many brethren by a pernitions errour so long conteÌ„tions of minds so sharpe battels both of wordes and weapons But he must needes be more vexed when he considereth with himselfe that there is not yet an end of these evills but some greater thing to hang over their heads unlese they repent betimes I could not but warne the brethren of the danger least I should heare with my great griefe them to be afflicted and full of calamity whoÌ„ I desire in Christ Iesus to flourish And I hope that howsoever my iudgment shal be troublesome yet my good will shall not be ungrate ¶ Yf thou shalt not watch I will come c. The perill that he threatneth is his coming as a thiefe and that in an unexpected time He doth not expressely mention what kinde of evill shall come although in some parte it may be gathered from the similitude which often times is
togither to breake opeÌ„ violeÌ„tly the houses of the Calvinists Or the savage cruelty of the Dressenses against the dead body of Jac. Lassius to which they denyed a grave among the wicked because being alive he was a lover of the purer truth I recite these few against my wil I would be ashamed to meÌ„tioÌ„ them but that the brethreÌ„ were not ashamed to coÌ„mitte them But how much better is it for you to heare these things of your friends theÌ„ of your enemyes These as much as they caÌ„ doe exaggerate with words your evill acts unto your perpetuall shame of all religioÌ„ I doe onely shew the congruency of the Prophecy that seing in what account you are with God yee may thinke earnestly of reforming the errours making peace with the brethreÌ„ God give you to see that way wherby consenting to one truth you may turne away the iudgemeÌ„t froÌ„ your heads which otherwise will overtake you In the meane time yf I shall prevaile nothing with you which estimation I pray may be farre from you yet I shall be glad to admonish the brethren that they be of good courage who doe endure troubles and calamieyes among you Christ will not be ashamed of them before his Father if they shall abide coÌ„stantly in their profession Feare not therefore the stately looke and countenance of men but being grounded upon this hope that which ye have worshipped in darkenes professe now openly in the eyes of all 6 Let him that hath an eare heare Yee therfore brethren of Saxony for Jesus Christ sake give eare and hearken what action the Spirit chargeth you with Your prayse is great in respect of your first combate and breaking off the yoke of the Romish tyranny yea of you that in this were the first of all But the Cananites left in your lande are come to be thornes in your sides and eyes Those fewe errours neglected at first by the iust iugement of God have brought forth newe errours by the contagion whereof true godlines being driven away and togither with it true life lost there is left unto you a Church defyled with horrible death Neither is this the end of evills but some new great suddeÌ„ calamity shall come upoÌ„ you uÌ„lesse you shall obey forthwith the Spirit giving you warning Therefore let that unhappy obstinacy depart and be packing and take those counsells which may promote the truth recall againe the banished life and may procure the salvation and safety of every one of you And doe not onely give eare but let all hearkeÌ„ learne by your evill how great danger it is to cherish the least errour in the matter of religion Analysis SO is the Epistle to the Sardi this to the Philadelphians is inscribed like wise to the Angell He that seÌ„deth is notable for Holines Trueth and the key of David which he carrieth not idle but with the same openeth shutteth the supreme power being in himselfe ver 7. The Narration reciteth first the good things both present of an open doore which is illustrated by his cause a little strength and the constant observing of his worde ver 8. and also to come both of subduing their enemies ver 9. and also of ministring help in the comon tâ—ntation of which also a reason is rendred from their patieÌ„ce in the profession of the Gospell ver 10. After he provoketh them unto a care of conserving that which is good because his coming is at hand and there may be danger of their crowne to be taken away ver 11. Then is there a greate reward when he shal be made a pillar and shall have written upon it the name both of God and of the newe Ierusalem and the newe name of a sonne ver 12. To all which is added in the end the comon conclusion Scholions 7 And to the Angell of the Church of Philadelphia We have shewed at the first chapter ver 11. that Philadelphia is situate in a dangerous place and therefore not so frequent of cityzens who did dwell scatteringly in the fieldes fearing the often quaking of the city But shee carrieth a sweet name and which alone conteineth within it all vertues Neither found out the Apostle Peter any thing when he would exhort to all godlines which might commend more fitly the same unto us then brotherly unfained love 1 Pet. 1.22 How well this name doe fit this Church which is reproved of no sinne openly But as it was truly godly because of brotherly love so is shee lowly and not famous both through a continuall feare of danger and also solitarines of the cityzens who dwelt here and there and in waste places where they could get safe dwelling Wherein shee is altogither contrary to Pergamus a towred and proude city as before Sardis to Smyrna and Thyatira to Ephesus And so there is made 3. payre of contraries It lyeth from Sardis toward the South having an increase of greater light as becometh a reformed Church Shee is set in the second place after Sardis for this is the first after Iesabell overcome wher by is shewed that her Antitype is the second reformed Church which should arise after the Germane and this is the Church of the Helvetians Suevia Geneva France Holland Scotland I ioyne all these into one because they live almost after one and the same kind of lawes and ordinaÌ„ces as touching the things that are of any moment Neither doth the distaÌ„ce of place breake of that society which the coniunction of mindes and will doth couple Yea this dispersioÌ„ doth agree chiefly to the Philadelphians whom we have shewed to dwell thicker and more frequent in the fieldes then in the city Wherby it commeth to passe that this thinnes of â—he citizens taketh up much place though the citizens are not so many Wee shall finde that this Church which I speake of arose a little while after the Germane when Vlricus Zvinglius began to teach at Tigur in Helvetia in the yeare 1519 and the reformation was begun the fourth yeare after to wit in the yeare 1523 at which time no Papist durst enter into combate against Zuinglius who did deferre the iudgement of all controversyes to the arbitrement of the sacred scriptures They of Constance Basill Strasbourg Geneva and others followed their steppes Where it is to be observed that the former Antitypes were distinguished by longer intervalles these three last as they have types lesse distant one from another by space of place so they are ioyned one with an other with a nearer coniunction of times neither are they devided so much by ages and limites of yeares as by lawes and customes For after the first receiving which happened to some later then to others wee shall see that they did all flourish togither ¶ These things sayth that holy one that true one who hath c. A description of him that sent the Epistle whose two first properties are taken out from the nature of the sonne of God which yet
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
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
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
false friends open enemys coūterfait Sosiae who should vaunt themselves under the shewe of her and many other things of that sorte were to be declared with which shee should contende and have to doe it was needfull that first a certen forme and image of her should be pourtrayed which is the principall point of the treatise following lest peradventure in so great sturres and troubles wee should suppose her to have ben wholy extinguished and abolished or at least wise her face being not knowne wee should be the more hindred from acknowledging of her Werfore wee shall finde this Type to be common to all ages as of which there is mention made in the fourteene chapter of this booke and thirde verse Where the companions and followers of the Lambe sing a newe songe before the foure Beasts and the Elders And againe nearer to the ending of the Prophesy the foure and twenty Elders and the foure Beasts fall downe and worship God as may be seene in the nineteene chapter of this booke and in the fourth verse So in other places as speach is made of the true Church so farre as any thing is to be done in the publike assembly shee is noted alwayes after the manner of this type For wee may not thinke that any congregation on earth is to be found of so absolute purity and sounde perfection as is here described but that all the holy assemblyes of the elect are counted such in Christ before God the Father although much terrene dregges be sprinckeld upon them according to that The Church to be sanctifyed by Christ to be purged by the washing of water through the word made also glorious without spot or wrinkle or any such thing but to be holy and without blame Ephes 5.26.27 An exemple of which description wee have here set before our eyes And for that purpose besides that wee should conforme all our assemblyes unto this rule even as Moses was commaunded to make the frame of the Tabernacle and all his implements altogither as was shewed to him in the mount Exod. 25.9 But the type of our Church is shewed in the very heavens according to the more plentifull glory wherewith the Gospell shyneth above the Lawe But howe much the more diligently all things are to be considered Seeing therfore wee knowe the drift of the vision let us search out the exposition of the severall things First the head it selfe of the Church is described such as the true members doe alwayes confesse and worshippe both by his sitting in a Throne in this verse and also by the similitude following The sitting declareth the maiesty and glory of the most high God and noe lesse his steddy and stable dwelling among the Saints in whose assembly he hath placed his throne of dignity to goe to noe other place And because there is but one throne and one that sitteth on it wee knowe that God is one in nature power maiesty glory and that there is not any other beside who ruleth in the middes of the saints Therfore the holy Church worshippeth and prayseth with all honour and reverence the one onely supreme Iehovah 3 And he that sate was to looke on like Aretas the Complutent edition and the Kings Bible doe not reade these first wordes and he that sate was but they adde by and by to the ende of the former verse these following wordes like in sight Our bookes and the comon latine translation doe distinguish more playnly the sitting and the similitude which thing in describing the true God seemeth that it ought not to be omitted This verse sheweth a little more fully of what sorte this one God is of whom yet it setteth forth noe image but onely a certen kinde of colour after those auncient representations made once to the olde people You saw sayth Moses noe similitude in the day that Iehovah spake to you in Horeb out of the middes of the fyre Deut. 4.15 For the same is that one true God reigning in the Christian assemblyes whom from the beginning the primitive Church worshipped And seeing that in the infancy of the Church he shewed noe image of himselfe much lesse is any similitude to be expected in this up growen and ripe age This is a more familiar fuller manifestation seeing beside one and the same essence which the common glory noteth the incomprehensible distinction of the three persons is in some sorte revealed by the three pretious stones the Iasper Sardin and Emerald For it pleaseth the Spirit to use the delightfull Iewels to disclose these mysteryes because the grace and beauty of these doth most of all excell in this world belowe whereupon they may be most fitte images of that pleasantnes which exceedeth all created understanding especially seeing the representation is rather of the vertue then of any forme The first sight of the Iasper resembleth the person of the Father this Iewell is greene and not without cause called the mother of Jewels the kindes of it are so many and the honour so auncient And what more fitly among pearles could shadowe out the Father who is the first in order alwayes of a flourishing eternity of whom the other persons have their beginning and originall The second sight is of the Sardin wherby the Sonne is represented This Iewel is redde of a fleshly colour frō whēce also it is called a Carneole fitly in deede being in his stead who tooke upon him flesh for our sake and was made a man like unto us The third sight is of a rainebowe of the colour of an Emerald wherby the H. Ghost is noted He compasseth the Throne round aboute as in the booke of wisdome chap. 9.4 compassing the whole circuit of the divine maiesty with an unutterable sweetnes For the Emerald doth shewe so acceptable pleasant and shining greenes that the eyes beholde nothing more gladly Yet this Raynebowe is not like that which is comonly so called For this is not over against the Throne but about the Throne neither is it an halfe circle but whole and full on every side For it is rounde about the throne finally it is not of three colours as the true Rainebowe but of one onely and simple colour of the Emerald Such therfore is that God one in nature three in persons the head and centre of the Church whome alone the faithfull are in love with and doe worship taking pleasure most sweetly with all their hartes in his incomprehensible sweetnes ¶ And rounde aboute the Throne So is the Head nowe he adioyneth the body like the circumference of this centre as wee have sayd Which is described by the place the number of members age apparell and crownes The place is double common about the hyghest throne and proper the peculiar throne of every one The comon rounde about the throne is before behinde at the right hand and at the left that it may parte the Raine bowe which compassed also the Throne but with a contrary situation above beneath and
of Oxen the prudence of men last of all the contempt of earthly things of the Eagles Yet not without cause some proper thing here is applyed to every one severally Peradventure that therby the Spirit may shewe in what principall vertues the Pastors should excell others according to the foure diverse seasons The first age after Iohn gave famous men in all those vertues chap. 6.1.3.5.7 Whose fortitude yet most of all appeared wherby they did both suffer and overcome the most fierce cruelty of the tyrants The age following after Constantine ministred Oxen when liberty was taken from the Ministers every excellent man was oppressed under the yoke of Antichrist with the burdens of humane ceremonies The Ghospell recovering life againe by Wicklefe Luther affoarded men who being weary of the Romish bondage both desyred earnestly and at length obtayned the Christian freedome Wee doe expect yet Eagles which the calling of the Jewes will give at length when the Ghospell shal be restored fully and brought to his perfit glory which this Prophecy will shewe shall come shortly Thē the Bishops shall beholde the Sunne with steddy sight and shall search out with mervaylous quicknes of understanding whatsoever yet lyeth hydde in the trueth of God neither frō our times māners shall they basely creepe on the earth minding earthly things but shall fly upon high having all their conversation in heaven 8 And every of the Beasts c. Hitherto of the form of their body the form of their winges is described by a triple property nūber stāding eyes Every Every one hath six winges so many as had also the Angels in Isaiah 6.2 but not of like use as it seemeth For the Angels with two did cover their face with two their feete with two they did fly But the placing of them of the Beasts is such as it is not fit for this thing For they are rounde about them behind on their sides before them that they cannot serve fitly to cover either the face or feete Neither in deede are they given them for flight For what neede have they to fly who have the place of their abode betweene the throne and the circuite of the Elders Therefore they belōge to ayde succour by which they fly most readily into every parte to helpe others Such an office is twofold in the Church one of Helpers an other of Governours 1 Cor. 12.28 That belongeth to the Deacons and Widowes whom once the Apostles appointed to looke to the poore and those that had any infirmity of body by a divine ordinance least that they attending to such businesse should become lesse carefull about prayers and the administration of the word Act. 6.2 c. 1 Tim. 5.9 This office belongeth to the Elders who are appointed to governe onely mens manners and are moderators of the discipline Teir office is shewed by the eyes of which the winges are full within For to what ende els should there be newe eyes in the winges when before the whole body was beset with eyes In deede those eyes of the body are of knowledge and science and therfore doe sticke neerer being in the body it selfe which the Ministers may as well want as their owne eyes wich are ioyned to their body with so neere a coniunction but these eyes of the winges being removed a little farther of are placed as it were in a watch tower to search out every on s manners executing the Office of watches and wardes as the Apostle sheweth saying Obey your Teachers submitte your selves to them for they watch for your soules as they that must give account Heb. 13.17 And how fitly is it that this kind of eyes is within and under the winges For they must looke onely to the flocke which dependeth upon them as Peter warneth 1 Epist 5.2 They ought not to care for anothers flocke or at least they must watch over the Christian people For what have wee to doe to iudge thē that are without wee must iudge them that are within God iudged them that are without 1 Cor. 5.12.13 Such a Tabernacle was seene in the mount as touching his ministers according to which patterne the Christian Church was framed by the Apostles whose besides the Pastors ordained also these Helpers in every congregation which should governe the reformation of manners togither with the Pastors whom Paul mentioneth commaunding that the Elders which rule well should be had in double honou◠specially they that labour in the word doctrine 1 Tim. 5.17 For such are blinde and which in understanding doe not understand who avouch that this two kinde of Elders can not be proved from this place Further what else shall wee understand to be those Governements in the 1 Cor. 12.28 then the office of them who are appointed to this charge In the beginning of the verse Paul reckened up Apostles Prophets and Teachers upon whom lyeth the administration of the word unto which after some other things interposed namely namely Powers Gifts of healings and Helpes at length he adioyneth Governements that by this order interrupted and discontinued by so great a space wee might knowe that these Governements is a certen distinct thing from the charge of teaching Furthermore of what sorte were those Elders which were conversant togither with the Apostles in the Church of Ierusalem Act. 15.4.6 Were they such as bestowed all their labour in teaching the people in the publike assemblyes It is likely that the Apostles abiding there layed asyde this care of teaching and gave thēselves to execute a certen Lordshippe A few yeeres before they suffered not them selves to be pulled from prayers and teaching Act. 6.4 but at length peradventure this exceeding love was abated they followed their ease and gave over the duty and charge gladly to the Elders Away with this folly the holy mē were not sleepy with slouthfulnes neither did they affect ambitious dominion over others which they forbad others by their example 1 Pet. 5.7 But to their power labouring in that which was the principall they used those Elders as the eyes of the winges to take good heede to the holines of their flocke It is also evident from the use of the primitive Church as was sayd before in chap 2.2 But first of all Ambrose is a substantiall witnesse in this matter upon the 1 to Tim. chap. 2.4 Whēce also the Synagogue and afterward the Church had Elders without whose counsell nothing was done in the Church which by what negligence it is growne out of use J know not unlesse by the slouthfulnes or rather pride of the Teachers while they alone wil be thought some what Such are his wordes from which it doth most clearly appeare what sorte of Elders the Primitive Church had such in deede who with ioint studyes and counsels regarded the dignity of every one togither with the Pastors Ambrose complayneth that these were worne away whē those other preaching Elders fayled not in his time neyther could fayle and
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
elect shall he not also obtayne all things for us that may avayle any way for our good The seaven hornes is that supreame power wherby the man Christ sitting at the right hande of the Father ruleth and governeth all things according to that which Christ being raysed froÌ„ the dead sayd to his disciples all power is given mee in heaven and in earth Mat. 28.18 Therefore that most meeke Lambe wanteth not those weapons wherby he chaseth away his enemyes althoug by his great patience he seemeth not to regarde the iniuries which they doe And thou mayest observe that it is not needfull that the parables and similitudes should agree in all thinges seeing here to the Lambe contrary to nature are attributed seaven hornes and as many eyes that is gifts of the Spirit wherewith Christ endueth the faithfull They are sent from him seeing noe man can be partaker even of the least gift unlesse he bestowe it on them For God heareth not sinners but from his fulnes wee all receive and he being gone to his Father sendeth the Conforter unto his which leadeth them into all trueth as in the Gospell of Iohn chapter sixteene ver seaventh and thirteene A visible token whereof were once the cloven tongues like fire sitting upon the Apostles and that miraculous gift of speaking suddenly with other tongues Act. 2.3 c. With which faculty not onely the Apostles were endued but afterward also others embracing the faith Neither are they onely sente into all the world that they may conferre the comfortable knowledge of salvation to the Elect But that CHRIST may search out all thinges that are done in his Church yea which are done in any other place of the world Wherefore howe great impudency is it to thrust upon the Church a visible head seeing the LAMBE is furnished with so many eyes neither hath them idle and unoccupied but sendeth them forth with all diligence into the whole world The care of Christ taketh not indede away the Ministers eyther Ecclesiasticall or Politicall which he hath ordained But to faine and invent a newe kinde and degree and that under a pretence that CHRIST is absent is proper onely to that man who is directly opposite to Christ As touching the wordes some Copies reade as is noted in the Greeke Bibles lately set forth at Frankeford which are that the relative may be referred as well to the hornes as to the eyes After which manner also Aretas readeth this verse And the Hornes may be sayd to be sent into the whole world when CHRIST putteth forth his power in succouring his owne servantes and destroying his enemyes But it agreeth more properly to the eyes which when wee turne toward any thinge wee are sayd to cast them upon the same 7 He came and tooke the booke out of the right hand of him that sat on the throne There is a double consideration of Christ one so farre as of the eternall God sitting togither in the Throne with the Father chap. 4. ver 3. The other so farre as he is of the Mediatour attending on the throne and prepared and ready to performe those things which make for the salvatioÌ„ of his people There is the like regard of the Spirit who as he is the Eternall God partaker of the Throne compassing the same about as in the fourth chap. and third verse But according as he sanctifyeth the Church with created giftes there are seaven Spirits before the Throne seaven burning Lampes seaven Hornes and seaven eyes 8 Having every one Harpes and vials A reioicing and thankesgiving of the Church for this greate benefite of taking and unsealing the Booke Therefore they take unto themselves fit and proper instruments for this purpose Harpes and Vials that is to say Prayses and thankesgiving For Vials full of odours are the harts of the Saints which the Spirit hath filled with a fervent desyre of calling upon GOD the Harpes perteine to gladnes of minde and reioicing in prayers is the very thankesgiving But he alludeth to the manner of the Temple where the LEVITES praysed GOD with Musicall Instruments and the PRIESTES had their Pottes and Bowles set before the Altar full of odours as wee reade in the Prophete Zachary chap. 14. ver 20. ¶ Which are the prayers of the Saints He speaketh not of the offerring of prayers for the dead which are made of them that are alive on the earth but as I have shewed in the former chapter all that which is attributed to the Beasts Elders declareth what exercises the Saints goe about with all diligence in the militant Church So also after in verse 10. And wee shall raigne say the Elders upon the earth not preaching doubtlesse the Kingdome of the soules departed but of the holy men on earth The heartes of these as golden vials doe breath out and yeeld up prayses and thankes for those greate benefites which are obtained for us by Christ If the Elders ofâ—er onely the prayers of other men as the Iesuite interpreteth they should be dumbe in the common ioy of all things Nay rather the benefite is theirs for they themselves shall raigne say they therefore they offer not other meÌ„s but their owne prayers 9 And they sung a newe sunge It is called a newe songe in respect of more plentifull grace ministred nowe since Christ hath ben exhibited then was in olde time under the shadowes of the Lawe The auncient people did not prayse the man Christ so openly and clearly before he had taken unto him our flesh as at this day the faithfull doe prayse him clothed with oâ—r nature from whence not without cause this more manifest praysing is called a newe sung But he alludeth unto the manner of the Lawe where newe greater benefites are celebrated in newe formes of prayses conceaved of purpose whereupon there is so often mention of a newe songe in the booke of Psalmes ¶ And hast redeemed us Therefore the Beasts and Elders are men redeemed by the blood of Christ neither in deede some twelve chiefe men of the Iewes and as many Christian twelve Apostles with the foure Evangelists For this whole company was not chosen out of every Tribe and tongue and people and nation but out of the nation of the Iewes onely but of all the faithfull in every place all which this holy company and bande mustered indifferently from all places of the world doe worthyly note out as wee have observed upon the fourth verse of the 4. chapter And it is sayd significantly out of every Tribe c. not all Tribes c. because all men are not redeemed by the blood of Christ but onely the elect as Aretas hath well observed 10 And hast made us to our God Kinges Some copies doe reade them so this whole verse in the third person but Aretas and the common Latine translation doe reade in the first person wee have expounded these thinges before But why doe they mention this benefite in the cause of taking the
were 12 And I beheld when he had opened the sixt seale and loe there was made a great earthquake the Sunne became blake as sack cloth of haire the moone was like blood 13 And the starres of heaven fell to the earth as a figge tree casteth her greene figges whē it is shaken of a mighty winde 14. And heaven departed away as a scroule when it is rolled every mountayne Yle were moved out of their place 15 And the Kings of the earth the Peeres the rich men the Tribunes the mighty men every bondman every free man hid themselves in dennes among the rockes of the mountaines 16 And sayd to the mountaines and rockes fall upon us and hide us from the presense of him that sitteth on the throne and from the wrath of the Lambe 17. For the great day of his wrath is come and who cā stande The Analysis SVCH is the Excellency of this Revelation The Events doe follow which first are the Seales secondly the Trumpets lastly the Vials For all the rest of the Prophecy is distinguished into three notable periode◠which containe the chiefe alterations to come in the world even unto the coming of Christ every one of which againe is divided into seaven points so as from the last of the former aryseth alway the whole sequent period As touching the Scales there is in every one a certen preparation afterward the type of the future thinges And the preparation is partly common wherby the Lambe openeth each one in order partly proper to the foure first which besides have an inviting by one of the foure Beastes to come and see There be sixe types of this chapter for so many seales are opened a white horse ver 2. a read ver 4. a blacke ver 5. a pale ver 8. The cry of the soules ver 9.10.11 and great earthquake to the ende of the chapter Analysis After J beheld when the Lambe had opened the first of the seales Nowe the Spirit entreth into the events which will instruct us touching all the changings succeeding by course in the world as farre as is expedient for the Church and which are of any moment unto the last end of all thinges A great matter and chiefly necessary to be knowne but such as into which noe understanding of mortall man can penetrate Therefore whom in the beginning I have prayed unto him doe I call upon againe having gone forward in some part by his alone grace that he will graunte mee happily to make an ende of the thinges that remayne who hath graunted mee so to beginne as I am persuaded is agreeing with his trueth Thou therfore most holy and most wise Lambe who alone hast deserved to take unscale the booke and not to that ende that thou shouldest have these secretes for thy selfe alone but that thou shouldest communicate them with thy Church as farre as shal be for her profit graunt I pray thee unto mee thy most unworthy servant according to thy bounteousnesse that perceaving cleerely what hidden and secrete things these seales conteine I may reveale the same holily unto the world to the edification of thy Church the ruine of Antichrist and the glory of thine owne name to be published unto all ages Amen In that wee have distinguished the Events into three rankes wee have the Spirit himselfe for our authour ioyning the trumpets to the seales the vials to the trumpets in such sorte as that alwayes the first thing of that which followeth doe aryse out of the last of that which wente before Therefore they bring in darkenes upon themselves who doe thrust togither into one the seales the trumpets the vials and also the seaven Candlestickes so as each one of every order should be ioyned one to another in equall degree as if the Father the Sonnes should be equall should runne togither the same terme of yeeres Furthermore seeing the seales ar as it were promises of future thinges the trūpets adversities approaching with great noise the vials things that are powred upon men by little and little and come upon them unwarres as wee shall after see overwhelme them it seemeth not to be convenient to cōfounde these contrary things togither so that the thinge should be promised and accomplished all at once and that the same thing should be done openly and secretly at the same moment of time but let us come to the wordes ¶ When he had opened saith he one Seale that is to say the first as Theod. Beza translateth it for after followeth the second third c. And so the Hebrewes every where use to speake But before I proceede to the thinges that are behinde that cold comment of the Jesuite is to be removed who thinketh that the opening of the booke is something diverse from opening of the seales as though nothing in the booke could be read and shewed unto us before that all the seales should be opened Which opinion verily faineth unto us I knowe not what booke of which wee have received never a word written neither doe wee understand from thence ought touching thinges to come For the Revelation hath nothing more besides the opened seales For out of them the trumpets come forth and againe out of them the vials as wee have advertised in the resolution so as all the rest of the Prophecy is limited with those thinges that are conteined in the seales as wee shall proove by manifest argumēts in their places If therfore after all the seales opened he hath found out some booke to be read it is Apocryphe that is a hid booke the originall and authority whereof is not known which peradventure may lie hid in the coffer of the breast of their Pope but which to reade and knowe the Church hath nothing to doe Furthermore it is needfull for the clearer understanding of the periodes first the termes of time wherein thinges are finished and every severall article of them to set downe some entrāce from whēce wee must begin which surely wee iudge to be by and by after this writing of John For that saying of the fourth chapter ver 1. I will shew thee the things that must be done hereafter calleth backe Iohn both to that moment of the Revelation given also teacheth to count from thence all thinges which are delivered in the booke following Therefore there is noe neede to have recourse unto the first ages of the world nor unto the Monarchies nor unto the times of Christ or the Evangelists or in any such thinge of the age past but John writing this Revelation by the commaundement of God about the ende of the Empire of Domitian as Ireneus sheweth in his 5 booke against heresies Eusebius out of Ireneus in the 3 booke of his Ecclesiasticall History chap. 18. At the ende of the raigne of Domitian about the ninety seaventh yeere from the birth of Christ wee thinke the beginning of the Seales to wit of
Tertullian I say sent a most learned Apologie written against the Gentiles to the Nobles of Rome by which at least secretly as writeth Franciscus Zephyrus they might have knowledge of the common cause of Christians seeing that openly they might not Neither did he thinke that onely the Princes of the Romane Empire were to be called upon of him generally but also by name Scapula the President of Cartage if peradventure he might tame by these meanes his cruell minde He sheweth him the true cause of the publike calamityes to wit that the wicked world by persecuting the trueth did bring upon themselves those sterilities that after sowing time the harvests were lost that deluges arysing from showers of raine and fearfull tempests marred all thinges For so he speaketh Yet wee must needes be grieved because noe city shall carry away scotfree the shedding of our blood and also as under Hilarianus the President when concerning the floores of our burials thy cried togither they shall not be treshing floores they were not their floores For they have not done their harvests Which wordes shew plainly that there was great barrennes in those times when as there were noe harvests and therefore as it seemeth those floores were given to the Christians wherin they might bury their dead when through the great barrennes they were to noe use for to lay up corne And why should wee not acknowledge here the blacke horse seeing the Sunne in the assembly at Vtica had almost quite lost his light and that not by an extraordinary eclipse but being placed in his high and exaltation as witnesseth the same Tertullian to Scapula Neither did this want of sustenance torment onely the wicked Gentiles but also did troble the Christians for God will have wordly goods to be common to the prophane and afflictions to his owne children that all of like fellowship might proove both his lenity and severity Tertul. in his Apol. So then the event doth agree with the Prophecy punishing the world with an other scourge even famine which could not be raysed from their drowsines with that great sword and destruction of warres The Iesuite will have the blacke horse to be understood of Heretiques although according to his wonted errour he hath noe regard of the time For he referreth these thinges to the fortieth yeere of the Lord when Mathewe wrote the Ghospell wherein he passeth over the boundes set of the Angell I will shewe thee the thinges which must be done hereafter chap. 4.1 Many Heretiques indeede arose in the time of that respit which the Church enioyed under Commodus as Montanus and others of that sorte but seeing the former Horse that which followeth doe note bodily calamityes inflicted upon the world for iniuryes and violence offerred to the trueth it were unmeete to transferre this which is placed between them into an other kinde especially seeing there is a manifest consent of the History Neither must wee thinke that a famine belonging to the common people is a lighter matter then that it should be meete that men should be forewarned of it For it was the purpose of the Spirit to appointe these first calamities as pledges of the following Prophecy from whence they are called Seales as it were confirmations of the other thinges which are to be delivered that the trueth of these predictions being perceived which should follow in the next times the faithfull might be noe lesse without doubt touching those thinges which are to be expected in the last ages Therefore these Seales are as the three kiddes three loaves of bread a bottell of wine Likewise a Viole a Tymbrell a Pype and a Harpe with which men meeting Saule made a more undoubted persuasion in him touching the promised Kingdome 7 And when he had opened the fourth seale I heard the voice of the fourth Beast The fourth Beast is an Eagle flowing on high and little esteeming the thinges that are on earth chap. 4.7 He standeth in equall degree with the last former Beasts and doe not attaine that power of the first whose roaring sounded out like thunder Yet neverthelesse by his Eagles cry he instructeth the faithfull touching the evill to come whom he biddeth come and see howe great destruction should come upon the world by and by 8 And beholde a pale horse The fourth type is a pale Horse the Sitter on whō is described by his Name Follower and the busines committed to him The colour of the Horse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifyeth being greene a thing so greene as grasse Some time it is taken for the deformity of herbes waxing dry which have lost their colour from whence it is taken for palenes which is the colour of a thing withered as pale feare because feare maketh men pale and Constance the Father of Constantin the great was called Chlorus for his palenes as saith Zonaras in Diocletian That sickly colour doth very well become the Horse on whose backe sitteth Death himselfe where he that sate is used for to him that sate Which kinde of speaking is according to the Hebrewes as was observed chap. 2.26 Although least any should thinke it to be against the rule of Grammar and through his owne ignorance impute barbarisme to the holy writer wee have also examples in other tongues of most eloquent authours Livius speaketh thus The learned saith he in religions and common lawe when duo ordinarij Consules two ordinary Cōsuls of that yeere one perished by the sword the other by sicknes denyed that the substituted CONSVLL could have an assembly of people to chuse officers Where duo ordinarij Consules is put for duorum ordinariorum Consulum that is of two ordinary cōsuls So Salust Therefore in the beginning Kings for that was the first name of Governement on the earth being diverse part exercised their wit part their body Many thinges of this sort are noted of learned men of whom also it is observed that this manner of speaking is very usuall with the Grecians First to the rider the name Death is given From the proportion whereof names also be given to the former so as he that sitteth on the white horse may be called trueth on the red horse warre on the blacke horse famine Which I doe mentione because I see that some little to the purpose doe faine here the Devill and I knowe not what others to be the Sitters Nowe the Sitter is named Death for excellency sake both because the plague of this seale should bring more swifte destruction and also because it should annoy with moe kindes of killing The third scourge of God is wonte to be the Pestilence as in Ezechiel That they shall fall by the sword by famine and pestilence chap. 6.11 The which notwithstanding is not here made the captayne of the ranke but onely mustered into the place of an ordinary souldiour as wee shall see by and by The cōpanion or rather waiting made of Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine
And in deede it might easily be understood that the time was not farre of when an ende should be put unto publike murders seeing all degrees of men did encline with so great gentlenes to the trueth But this Seale hath both some thing proper in the rest of this chapter and also common in chap. 7. That is the last triall of the Seales the first part of which conteineth the going on of the sorrowfull Tragedie and all the former calamityes ver 12.13.14 The secōd the ioyfull isue in subduing the enemyes and appeasing all hurliburlies ver 15.16.17 As touching that Aretas reporteth from the monuments of Andreas that very many sayd that this earthquake was a passage from the persecutions which were brought upon them for Christ his sake unto the time of Antichrist And so the scriptures are wont to call some notable alteration an earthquake as where it is sayd yet once more I will shake the earth Heb. 12.26 It signifyeth the remooving of those thinges that are shaken as Saint Paul declareth And in the olde Testament the going of the children of Jsraell out of Egipt is called an earthquake as Psal 68.9 The earth was moved and the heavens dropped at the presence of God Those Interpreters have touched the point according to the trueth but onely they did misse in this that living under Antichrist they expected him yet to come not knowing that he was come longe a goe Which errour of the auncient Fathers as who being further of from the last event were lesse able to perceive the matter it selfe the Papists snatch to themselves greedily and here they make a very great gaping and distance of time leaping over from the times of Traiane in which they conclude the former Seales unto the last ende of the world which they reserve to their Antichrist as though by this earthquake all iudgement of that which is right had fallen unto them But whether is it likely that a whole thousand and five hundred yeeres and yet to come wee knowe not how many more have bin passed over with silence and that all the rest of the Prophecy was stuffed togither into the narrow straites of 3. yeeres and an halfe as Fraunces of Ribera the Jesuite will have it It is indeede a profitable abridgement and a short way to set free his Lord the Pope from a very great feare For it could not be but as often as he should beholde his face in this glasse he would seeme to himselfe to be Antichrist unlesse the Iesuite now did make it apparant that all that was but a phantasme which made him afraid That nothing is here spoken of the present time neither of that which is past through many ages but that all the speech following is of the time yet to come But wee will put away this smoke mist through Gods his helpe neither will wee suffer that the Pope seeming to himselfe a triksy felow should love himselfe to destruction also will make playne that the Jesuites doe not interprete but moke the scriptures ¶ And the Sunne became blacke These figurative and hyperbolicall speeches doe shewe that there should be a persecution the most fierce of all those which the Church endured at any time from Christs birth till nowe For so the Prophetes are wont to speake when they pointe at any great calamity as Isaiah He will clothe the heavens with blacknes he will make their covering as a sacke cloath chap. 50.3 And Ieremy When I beholde saith he the heavens they have noe light ch 4.23 and the heavens above shal be blacke ver 28. but most playnly in Ezechiell speking of the overthrowe of the Egyptiās When I shall put thee out I will cover the heavens and make the starres thereof darke I will cover the Sunne with a cloude and the moone shall not make her light to shine all the cleare lights in the heaven I will make darke upon thee and bring darkenes upō thy land saith the Lord ch 32.7.8 Many such places doe teach that these speeches are not to be refferred to the last iudgement onely as some doe expounde but also to other times which those auncients did see of whom spake Aretas even now who would have these thinges to be understood of the passing over to Antichrist This blacknes of the Sunne the other disturbance of the creature perteineth to that horrible slaughter wherby those wicked men Diocletian Maximinian endevoured to roote out the Church For wee shall see that the Sūne Moone doth note stably through this booke the chiefe ornaments of the congregation of the faithfull so that the Sunne may signify the Scriptures the Moone that excellent glory of godlines wherby the saincts doe shine after they have borrowed light frō thē That both these should be miserably defyled by this common calamity this seale sheweth it The accomplishement whereof is recited by Eusebe booke 8.2 For when the Emperours in the nineteenth yeere of their reigne ordained by publik decrees that the bookes of the holy scriptures should be committed to the fire in the middes of the marked wee sawe sayth Eusebius with these very eyes that the sacred Scriptures inspired of God were cast in to the fire in the middes of the market place and in the same place a little after the Kinges letters patents did fly to fro in every place wherby it was commaunded to abolish the scriptures So this Sunne as a sacke cloath of haire noteth not onely generally that the publicke ioy should be turned into very great sorrow but also especially that outragiousnes wherby cruelty was exercised against the sacred scriptures Neither could it be otherwise but when the fountaine of light was darkened the Moone which hath her light onely borrowed should fade away into the darke colour of blood as almost alwaye it happeneth when shee is kept from having society with the Sunne 13 And the starres from heaven fell to the earth The starres were Ministers Pastors of the Churches chap. 1.20 In which signification they are used both here in other place afterward Many of thē through feare should revolte from the trueth which is shewed by the falling from heaven to earth Neither that onely after many dangers and divers calamityes wherby being weakened they should yeeld but in the very first assault they should fall downe as greene figges that is with very little adoe even at the first rumour of perill for the figge tree most easily looseth her fruit before maturity neither tarrieth almost for the violence of stormes but with any light blast of winde maketh an untymely birth that I may so say Plin. booke 16.26 Of which thing the Spirit maketh mention in so fine a similitude that the faithfull being forwarned should not be discouraged with the so easy falling away of many Eusebius sheweth that the thing fell out altogither as it was here foreshewed For after that first decree of demolishing the temples burning the scriptures there was added an
adopted Israelites as in the Rom. 2.28 For he is not a Iewe who is one outward but which is one inward Also ye knowe that they which are of the faith are the children of Abraham Gal. 3.7 And againe peace shal be upon them and mercy and upon the Israell of God Gal. 6.16 Therefore the name is common as well to the Gentiles as to the Iewes Neither will the consideration of the time suffer that the naturall Iewes should here be signifyed This sealing was begun by and by after the tyranny of DIOCLETIAN was utterly abolished as wee have shewed before And to this number onely is ability given to learne the Newe Songe as wee shall see in the foureteenth chapter and at the third verse Which in these times was not proper to the Iewes neither ever shal be But if this concerning the time shall not be granted mee if this sealing is to be expected a little before the ende of the world as the Iesuite will have it how shall after the sealing of the Iewes as he iudged an other infinite number come to the Church as is taught in this chap. ver 9. seeing that the Iewes shall not be called before that the fulnes of the Gētiles be come in Rom. 11.25 Furthermore it shall belonge onely to the sealed to learne the sunge but if the Iewes alone shal be sealed at whatsoever time at lēgth it be done what shall become of your most holy Rome and Christs Vicar who shall hav noe place among the sealed But wee will deliver the most blessed Father of this feare This described forme of the primitive Church comprehendeth both those sorts of people indifferently so as they all as well of Gentiles as of the Iewes who love the syncere trueth in their heart shal be foūd in this number of the sealed And indeede the writers doe make mention that some of the Iewes came to the Church in those times but let them be Iewes they shall not be Israelites alone since the stoppe of the partition wall is broken 5 Of the tribe of Iuda twelve thousand Hitherto the generall summe nowe are reckened the particular companies of which that whole is made In which these thinges are to be observed first that there is an equall number out of every tribe For God beareth good will alike to all the elect neither hath any iust cause of complaining that more respect was had of others them of him Secondly that some of the auncient tribes are passed over and that newe are put in their places For there is no mention made of Dan or Ephraim but in place of them come Levi Ioseph Some alleage this cause why Dan is omitted for that Antichrist should arise out of that tribe What letteth then that there should not be two Antichrists seeing the name also of Ephraim is omitted Surely the distinction of the tribes would had bin very profitable to discerne Antichrist from other men which God undoubtedly would hav kept entire safe that his Church might beware of him if he would have had this enemy to come out of this nation But the true cause of passing by them seemeth to be this that the tribe of Dan in time past revolted to the Gentiles and Ephraim was the causer of the rest to rent the Kingdome and persuader to institute a newe worship whereby the tenne tribes fell away from God for Ieroboam was an Ephratite I King 11.26 Wherefore neither doth he mention him but ascēdeth unto the first Patriarche teaching that the names of the wicked shal be blotted out of the booke and cathalogue of the living as wee have observed at chap. 3.5 Thirdly that in the rehearsing there is noe order kept either of beginning or dignity And yet the names are not rashly gathered togither as leaves flying in the hollow rocke of Sybille although peradventure it will be a very heard thing to finde out any reason why they are set downe in this wise yet neverthelesse let us assay to doe it trusting in God his helpe The countryes doe seeme unto mee to be noted from which God would gather out his elect in all this space of time when the Church lay hidde and would severe them from the vile and naughty persons of the world in the same order of places wherein the Tribes of the Israelites lōge agoe tooke up their seates in the promised land to wit in this manner that Juda should signify the Southerne part of the Church Ruben and Gad the Easterne Ascher and Nephtalim the Northerne and the west parte Manasse partly the Easterne partly the Westerne who dwelt on this side and beyond Iordan Symeon Levi that part which was spread here and there and one with another Issachar and Zabulon the Northeast part to wit the Sunne raysing Ioseph and Beniamin the middle countryes For wee shall see that after Constantine was dead there was such a wandring progresse as it were of the Church For in the first times her purest part seemeth to have ben in Africa as it were in the Tribe of Iuda the which most of all then was free frō the Arian Heresy thoug brought forth by Aegypte next neighbour and in the meane time infinite uncleannesse had overflowed the rest of the world And this purity continued from Constantine till the invasion of the Vandals Then Reuben and Gad succeeded For when that barbarous people pestered the whole West and South that which rested of the hope face of the Church did all flourish in the East But when the Saracenes at length destroyed also this vinyarde our Britanny and the Northerne regions lying toward the west as Asher and Nephtalim flourished greatly when more then two thousand Monkes of Bangor refused to take upon them the Romish yoke for which cause the Britans did undergoe a grievous persecution raysed up by one Augustine a Romish Mōke The sequent age gave Manasse partly the East partly the West when both Leo Isaurus and also Carolus Magnus with ioint endevours though somewhat disioyned in respect of places and times assembling Councels condemned worshipping of Images The next times were most miserable whē nowe Antichrist was come to his highest power and dignity Nowe the trueth did lye so trampled under foote every where that the Church could not be seene in any certen places of abyding but the sealed as Simeon Levi did lye hidde confusedly and here and there knowne to God onely removed farre from the sight of the world In the ages following after the seale passed over unto Issachar and Zabulon that is to the Northerne people lying toward the Sunne raysing For there are read famous conversions in this time of the Polonians Saxone Danes Suevians Norwegians And although the conversions came by the labour of superstitious men yet neverthelesse is was the seale of God and profitable to his elect For where the doctrine is corrupt and contaminate with errours there the grasse is better then the stalke the seed newe sowne
was done before the throne where ther is noe place for the Angels but in the compasse of the throne and of the Elders and of the Beasts that is to say they compasse about the uttermost circuit of the Church watching on every side for the safety of it whatsoever is within the circuit is the Hyghest Throne the Lambe the Beasts the Lāpes the Chrystall sea the Altar c. of which thinges there is a necessary use in the congregation of the faithfull I doubt not but that this Angell is the same which in the former chapter was sayd to ascende from the rysing of the Sunne to wit Constantine the Great For that which there summarily kept the Angels from hurting untill they had sealed the elect that seemeth in this place to be declared severally in what maner it was done Neither doth any thing let but that the same man may be described in divers maners according to the divers nature of the thinges that are to be done ¶ And he stoode before the Altar the Greeke hath at the Altar Montanus agreeth unto it Afterwards it shal be clearely seene at chap. 11.1 that the Church about this time was gone into the Temple and had hiddē her selfe in the privie places thereof wherfore not without cause he is sayd to stande before the Altar seeing he was the chiefe of them who having escaped from the corruptions of the world went a part from other into the covert of the Temple But he stoode not in this place as one of the common sorte of the faithfull but in the ornament of the Priest having a golden Censer and much odours given unto him that he should offer with the prayers of the Saincts How may these things wilt thou say fit to Constantine Surely as the type of the High Priest to Iesus christ whose person to represente is not proper nowe to one certen kinde of men but is common to all the faithfull whom all Christ hath made Priests and that not of the second but of the highest sort But why should not he above all have the image of the Priest in whom most of all did shine the likenes of his Kingly dignity well spake he of himselfe in the assembly of the Bishops And I saith he am here as one of you for J will not deny my selfe to be your felowe servant in which name I reioice most of all Socrat. booke 1. chap. 7. ¶ Having a golden censer the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth properly Frankincense here is taken for the Censer it selfe as is manifest frō the first verse where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled with the fire of the Altar But the golden Censer was an instrument of the most Holy Place Heb. 9.4 and belongeth onely to the High Priest ¶ And odours were given him Therefore this Angel is not Christ who taketh not odours frō any other but he himselfe is a most replenished store house of all graces and giveth to every one as much as is needfull Those odours are a most ample both ability and also will to make peace which is the ende of the Priesthood and of burning incense before God in which respect the Lord is said to smell a sweete savour when he accepteth a Sacrifice Gen. 8.21 ¶ That he might offer with the prayers These thinges are spoken according to the auncient custome of the Temple where the Priest burning incense within upon the golden altar in the meane time the whole people taryed without giving themselves to prayer as in Luke 1.10 And the whole multitude of the pepple prayed without in the time of the burning incense from whence it cometh to passe that it is sayd in this place to be givē to the prayers which before time was wōt to be ioyned togither with them at the same momēt And the prayers of the Saincts are the godly wishes of the faithfull who earnestly desyred that some remedy might be founde betimes against the evils neare at hande which they saw to before shewed by many apparant tokens For could it otherwise be but that the syncere mindes seeing strifes privie grudges and contentions raigne every where and to consume all things I meane those which wee shewed even nowe to have followed the halfe houre silence should not strive earnestly with God by prayers that he would not suffer the trueth tryumphing over the tyranny of the enemyes to be abolished by the discords and alterations of them that were of the housholde But what other meane could there be of appeasing controversies then to gather togither the parties disagreeing one with an other and when the matter was reasoned of on each side friendly by a good composition to drawe them to be of one minde This was it then which the holy men desyred that the present controversies might be taken away by a generall Councill assembled and the future evils might be prevented Epiphanius reporteth that Alexander Bishop of Alexandria solicited Constantine and required of him earnestly that he would summon a generall Councill and that not of himselfe but from the common advise of other Bishops whom he had consulted with about this matter booke 2. Tom. 2. heresies 69. Ruffinus booke 1. chap. 1. From which wee may perceave what was the common desire of all men Onely Constantine next after God could give odours to this desire that is bring it to some desyred issue for as saith Euseb It was in the power of the omnipotent God onely to cure these evils But Constantine alone of all men on earth to be the minister of these good things in the life of Constantine in the 3. booke of the sayd Euseb ¶ Vpon the Golden Altar The Altar of incense that was before the vayle as Exod. chap. 30. ver 3. Here it noteth the company of the chosen saincts the first fruites of the whole world as speaketh Eusebius in as much as this company doubtlesse did holde the place next to the most holy as in olde time the Golden Altar was set before the vayle And surely by right may this crowne of most holy men be called the Golden Altar the great assembly of which cometh nighest unto the maiesty of God and in which the visible glory of God most of all sheweth it selfe Where saith Christ two or three shal be gathered togither in my name there am I in the middes of them Mat. 18.19 Therefore it must needes be that this company should have the next place to the Most Holy in the middes of which Christ himselfe did remaine ¶ Which is before the Throne Within the circuite of the Elders For that is said both here and in other places to be before the Throne Which whole space God would have to be proper to the elect on earth who approach next to the Highest Throne and are not separated by the coming between of Angels 4 And the smoke of the odours went up Thus farre the preparation of the Angell now followeth his Ministery and first that
after a Councill being gathered in the same place under Gratian and Theodosius the elder shee ordained in plaine wordes that the Bishop of the City of Constantinople ought to have the honour of Primacy next after the Romane Bishop because that it is newe Rome see the first Councill at Constantinople Canon the fift By which things both shee bewrayed her owne ambition and also shewed some what more fully what those some thing obscure circunstances of wordes in the Nicene decree meant ¶ And the third part of the Sea became blood The Second effect is the corruption of Doctrine the death of the things in the Sea The Doctrine is turned into blood that is into a nature wholy growing out of kinde Before indeede it began to be foule and thicke defiled with many superstitions but afâ—er the desire of Lordship Primacy was mixed with it it became an horrible blood But what this third part is the History sheweth clearly In the former sounding of the trumpet the East was smitten with the haile nowe the West is punished with the bloody waters as some time Egypte Now Rome must play her part which not content with the Primacy of Order the which the Niâ—â—ne Fathers gave her strove as much as shee was able to get her selfe the highest estate also of power over all the rest And shee had many opportuniâ—â—es doubtlesse before others as to be the head City of olde time and noâ— y t longe agoe that preiudice of the Nicene Decree the exceeding peace the which shee enioyâ—d when in the meane time the whole East was inflamed with the deadly firâ—brandes of dissentions finally ordained as it were a sanctuary the orthodoxes being driven out of their seâ—tes under a coulour of defending of whom shee crept in by stealth to that dominion which in her heart shee sought so greedily For while both the banished Bishops of whom shee seemeth to deserve well praysed her of a gratefull good will more then was meete and shee vaunting her selfe the more freely in a good cause shee exercised a certen empire and dominion unwarres over all men Which coming of hers appeareth evidently in Sozomenus in his 3. booke chap. 8. Athanasius of Alexandria Paulus of Constantinople Marcellus of Ancyra and Asclepa Gazensis being cast out of their people fled for succour to Rome the defence of whom Iulius Romain tooke freely neither was that to be reprooved unlesse he had made craftily to himselfe from hence a steppe unto tyranny For so he writeth to the Churches in their behalfe as though the power were his owne to command any thing imperiously As if it were meete that he because of the dignity of his seate should be carefull for all he restored to every one his owne Church But when letters were sent every where touching this matter through the East being as I said full of authority and power which he arrogated to his seat the Easterne Bishops in other things not to be approved did this well and according to their duty that they thought the arrogancy of the man was to be convinced of them and the Romish ambition to be reprooved freely And from hence is that which they answere that the Romane Church doth strive and contende with all men about honour as if shee were the schole of the Apostles made at the beginning the mother City of Godlines although the teachers themselves of the doctrine came from the East and were men of that country c. There was added to his cunning of boasting so insolently of the Apostolike Chaire a crafty interpretation of all duty as of due obedience the saluting of his brethren and fellowes in office by the name of honourable Sonnes and other notable fraudes of that sorte as Damasus in his Epistle to the Constantinopolitane Councill doe shewe in these wordes In that saith he your charity most honourable sonnes giveth due reverence to the Apostolike Chaire by the same thing you procure very much reverence to your selves For although it apperteineth to us chiefly to order the sterne and rudder which wee have taken upon us to governe in the holy Church in which the holy Apostle sate a teacher yet wee confesse our selves to be unworthy of so great an honnour Theodor. booke 5. chap. 9. Incredible is the charity of the Romane Pope who embraceth noe otherwise then as Sonnes so many Bishops present in the Councill In the next age his unsatiable desyre brake forth more evidently Three most Holy Popes who could not erre Zozimus Bonifacius and Celestinus are convinced of falshood belying the Nicene Councill to stablish their owne Principality The sixt Councill of Carthage albeit they reprove so great a naughty act more gently then was meete writeth to Celestinus that they could not finde any such thinge in the truer Councils which are received for Nicene being sent them from holy Cyrill and Atticus of Constantinople out of the originall which they long a goe sent from thence by Faustinus as out of a part of the Nicene Council and therefore they warne him that he would not doe that wherby he may seeme to bring into the Church of Christ the smokie pride of the world So in short time their impudency increased neither from hence forth did they cease before that Rome the conqueresse had taken from all the rest the apple of contention The Nicene Fathers tought to provide for the peace of the Church by placing some chiefe Patriarches as it were in a watchtower above the rest but the issue convinceth them both of an exceeding great errour and aberration and of their labour to be very ill and unprofitably bestowed and togither also it teacheth howe much safer and better it is to continue and keepe within the boundes and simplicity of the divine and most holy word of GOD then that wee should alter or change any thing in it leaning unto humane wisdome and inventions of men Such is this third part into which the burning montaine was cast and that the doctrine afterward became most fouly corrupted marred now it is mor knowne thankes be to God theÌ„ that is needfull to spende time in proving it Wee shall finde that this is the continuall Cokou song of all the Papists an immoderate boasting of the Apostolique Seate whether they doe refferre all things wrestingly the Sunne and Moone the two swordes and the Church built upon Peter 9 And the third part of the creatures dyed There remaine yet two partes of the second effect one touching the death of the creatures in this Sea the other of the dâ—stroying of the shippes The creatures in the Sea are all that basest company of the Clergie as they call them of which sorte are the Doore-keepers Râ—â—ders Singers Exorcists Acobythes Subdeacons Deacons Archdeacons Deanes Religious Monkâ—s Brethren and the rest of that kinde The Shippes are those of a higher degree whose office was to take paines in preaching the word and to transporte it hither and thither as merchants
except Athanasius and Paulinus drunke this deadly poison of the Arians and Emmonians see Hierome against the errours of Iohn Bishop of Hier. Not onely Nilus was turned into bitternes but also the rivers and fountaines of Thracia Hellespont Bithinia and the whole continent region in all which places the Arians expelled out of the Churches all that were of a right iudgement and punished them shamefully Sozom. booke 4. 27. More over the poison was powred forth on all men from the borders of Illyricum even unto Thebais as Basyll cōplayneth in his Epist 69. And what wormewood was at any time more bitter then for Christians to be beaten with stripes to death by Christians to be deprived of their goods and priviledge of the cities to be burned in the fore head with a hotte iron and to be handled with noe lesse cruelty yea rather more cruelty of brethren then before time of most fierce outragious enemies Yet all these thinges and many mo suffered the orthodoxe at the handes of Macedonius of Constantinople and others his fellowes in office not Bishops but fiendes of Hell as Socrates writeth in his second booke chapter 27. This mischiefe vexed and over ruled a longe time that third part both by it owne selfe and also by the unhappy birth of the Macedonians and other wretched ofspring of that sorte neverthelesse whē Valens was dead this flame also decayed the matter of which was consumed as of a lampe which hath noe more oyle Those Wormewood waters did wonderfully provoke the calamity of the haile with which nowe at lenght they mixe themselves and hindred that the burning flame of ambition in the West could not be holpen For nowe the three Trumpets came on with rage togither which molested at the first asunder and mor lightly 11 Therefore the third part of the waters became The Second effect shewing the fruict of the falling starre The Teachers and Bishops almost all of that third part who should be the springs of learning unto others forthwith infected the wholesome waters with the bitternes of that wicked opinion but they made this deadly mixture not onely to themselves but also all which drunke hereof and sufferred themselves to be infected with the same opinions got to themselves destruction as hath ben declared by us before 12 Afterward the fourth Angell blewe the trumpet Here is mentioned one effect onely of the fourth trumpet otherwise then in the former Neither that without cause but for this intent as farre as it seemeth because the former evils came from them of the housholde and that it was therefore needfull not onely that it should be shewed which was done but also the Authours whereunto the first effect perteined especially But this calamity should come altogither from the Enemy and from men that were strangers from the Church any fall of whom there was noe neede to rehearse Wherefore he cometh to declare this trumpet noe otherwise then to the relating of the former calamityes which the spitefull Heathen Tyrants did bring in before time as in chap. 6.12.13 This onely effect smiteth the third part of the Sunne of the Moone of the Starres of the Day and of the Night The Sunne Moone and Starres wee interprete as before to be the chiefe ornaments of the purer and true Chyrch So as that the Sunne should be the Scriptures themselves the fountaines of light The Moone the doctrine borrowed from thence which is compared sometime to the water and also sometime to the light for a divers respect the starres the Ministers the day ioyfulnes and mirth in the Church from the enioying of this Sunne the Night a sorrowfull condition either in regard of affliction or of darkenes and obscurity which is cast upon the trueth or of both whereupon there shall be noe night in the full happines of the Church chap. 21.29 Neither are the Ministers starres because they are servants of the night but because they put away the darknes that is in others themselves in the meane time being inlightned wholly by the light of the Sunne The meaning therefore is that a most grievous calamity common noe lesse to the false then to the true Church shall invade the third part of the world as the History witnesseth it to have come to passe I passe over the tempests of those warres which the most obscure nations Gothes Suevians Hunnes Heruls Vandals and the other confederates of these inferred which scarcely repressed of Constantine the Greate at length when he was taken from the earth overflowed all Europe I thinke that this forth sounding of the trumpet is to be referred especially when Gensericus the Vandal about the yeere after Christ is birth 438. passed over from Spaine into Afrique sent of Bonifacius For what Decius or Diocletian is to be compared with this man in cruelty The divine goodnesse delivered from their iawes Augustine a few dayes before the city Hippo was takē What torments endured not the rest of the saincts The Tyrant commandeth all holy bookes to be burned every one without regarde to be killed that they should not spare the innocent but suckling children being pulled from their mothers brests to be partly dashed against the stones and the grounde partly to be cleaved asunder in the middes from the crowne of the head And they were better dealt with all then the rest which remained alive many Ministers of the word and famous men being laden with huge burdens in steade of Camels and beasts and compelled with goades of iron to hasten their going as often as through wearines they stayed Proclamations from the King ar set forth that all in generall should be destroyed who had holy orders And Victor of Vtica who wrote the History of this persecution maketh mētion that of an hundred and three score Bishops which lately were in Zengetana the provinciall iurisdiction three onely were left alive at what time he wrote these thinges and that one of these three escaped persecution and lived as a banished man at Edessa in Macedonia Verily the third part of the Sunne of the Moone of the starres and of the day was smitten seeing the Africane Church the third part of the world lay wholly quenched as farre as man could iudge Especially when as Hunorichus Nundrus and at length Gilimer made a gleaning with greater cruelty if any thing can be greater then Genserichus used in reaping the first harvest Neither was the Night untouched but the third part of it was likewise smitten that is the whole false Church also which is wont to be more populous then the true and to cover it over with her darkenes was partaker of the same calamity For the Vandals desired to roote out all at once every one of the Christian name farre otherwise then the other barbarous natiōs in Europe which sought onely places to dwell in for themselves and bare noe such hatefull mindes against religion For which cause wee thinke that this fourth sounding of the trumpet doth properly belonge to
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
here all true Christians are counted as before chap. 1.6 Therefore when Constantine came to the Kingdome the Church began to hide it selfe in a secret place by going froÌ„ the sight of the world into a certen more inward roome Whereunto perteineth that sealing chap. 7. Wherby a fewe of many were severed by some privie marke Neither ought it to seeme mervailous that this separating of themselves from others was made in so great glory of peace and desire to advance the Christian name For when some raised up contentions others coveted much to get honours many travailed with heresies and brought them forth all did bend themselves with all their power to heape up superstitions was it easy in that state of things for any pure syncere and sound thing to abide in his place But the obscurity of the Saincts indeede grew more every day by how much more those foure mischiefes increased The which thing Rome also her selfe granted unwares For doest thou demaÌ„de where our Church was before Luther Therefore thou knowest not But understand thus where thou Rome wert not to wit in the hidden holy place of our God whither shee had runne for succour with all the rest of the Saincts from thyne infection But when thou boastest that thou art a Citie set on a hill which never was hidden but hath flourished with a continuall and manifest succession confesse also that thou art not the true Church and that thou hast founde noe place in that covert of protection ¶ And them that worshippe in it Mete is a common verbe and of a continuall quantity but here figuratively it signifyeth also number thou as if he should say put into the number of nine those fewe who in trueth worship me secretly for there was a certen number in sealing the elect chap. 7. which same thing is declared here in other wordes when he biddeth him to meete the worshippers All the Saincts are sayd to worship on the Altar because they put all their hope and trust in the death of Christ which kinde of sacrifices perteineth not to the Tribe of Levi alone to offer but to everie true godly man likewise And this onely is that thing which discerneth the true Christian from the false and counterfait But that the most in those times worshipped not so on the altar wee must thinke not without cause when it is to be seene clearly from their writings that many who ought to have shined before others in all knowledg attributed to much to their voluntary workes and to their owne holinesse 2 But the court that is without the Temple So Aretas and the Complutent edition doe reade but some bookes have which is within the Temple to wit the court of the Priests in which was the altar of burnt offrings which he mentioned even nowe which court some time is called by the name of the temple Neither is this reading to be reiected rashly For Iohn is not biddeÌ„ to mete this court but onely the Altar of this court And it may be that it agreeth more fitly with that which followeth if the inward court be cast out then if that be cast out which was already without before But both have respect to the same ende that it is nothing to be esteemed whatsoever is more then those foresayd Temple Altar Worshippers For the court is given to the Gentils that is to the Christians as for a name neither this onely but also the holy City which they should tread under foote not by spoiling it like an enemie but in frequenting it daily under a colour of worshipping as in Isaiah 1.12 and that for the space of fourtie two moneths These things shewe clearly what should be the condition of the false Church in those times wherein the trueth should be hidden First it should noe lesse exceed in number and multitude then the people which once dwelt at Ierusalem and was wont when the holy things were done to be in the utmost court exceeded the number of them who executed their office in the Temple Good God howe great difference was there Exceeding great was the coÌ„pany of the inhabitans and of them that continually flocked to the temple howe in the meane time few Priests were there within in comparison of that great multitude which was exercised without There should be the same quantitie of fained Christians in respect of the true and naturall Citizens Secondly it should have her counterfait worshippers dwelling very neere the Temple For they should possesse Ierusalem and the whole court should be theirs How neerly was the court ioyned to the Temple How did it compasse the same round about Ezech 40.5 Good God how nigh was this society Who durst have condemned the court of prophanenesse unlesse the Angell himselfe had commanded it And the event surely was altogither answerable For in those first times when the foure first trumpets sounded what was Athanatius alone unto so greate assemblyes of Bishops What afterward was Basil the Greate or Gregorie Nazianzene unto almost the whole East Yf thou shouldest respect the multitude who would not have contemned one or two in coÌ„parison of so great a rable But if you would respect holines were they not all Bishops Did not all desire to be esteemed valiant defenders of the trueth How easy was it therefore here either by the number or likenes to be deceaved In the last times also there is the same boasting of the holy citie and of the outmost court against the Temple Is not the Church of Rome spread through the whole earth Have the Lutherans heresies as they clatter ever passed over the Sea Have they seene at any time eyther Asia or Afrique or Egypt or Grecia Who can doubt of the Holy Catholike Church which counteth her Bishops even from Peter himselfe by a most certen succession But Rome nowe boasteth of her multitude by how much in time past shee hath flourished in greater number by so much the more is shee nigher to the great assembly treading under foote Hierusalem and further of from this small number lying hid in the Temple wee see in this place the whorish Church most furnished both with multitude and neighbourhood Yf these things shal be sufficient to get the victory thou hast overcome o Rome so well in populous City as in proximity But let them looke to it that are carâ—ied away with the name of the Catholike Church how easily here they may be deceaved of the whore which possesseth the holy City and the very outward court next to the Temple Let them in the name of God weigh the matter in earnest and diligently and not suffer themselves to be beguiled with vaine boasting Let them minde that unto them that looke but of a farre off they seeme all to be in the Temple it selfe who are but within yea the outmost part of the walles but let them come nigher and they shall see most cleerly that those whom even now they thought to be in the most inward roomes
are kept certenly from the holy place with brasen walles Albeit the discerning now is not so heard as it was in time past while the Church had no place in the publike Read but the writings of our men by the grace of God thine eyes shall waxe cleere to perceive the trueth Mayest thou not worthily suspect the Popes craft restraining thee from buying and selling of our bookes and of all familiarity Yet neverthelesse doe thou strive so much the more to knowe the trueth that thou shalt see the same to be hated of thine through the conscience of their owne deformity ¶ Two and fourty moneths The time wherein the true Spouse should lie hid and the false should rule But how great darkenesse is here And noe marveile in so great blindnesse of mans understanding Wherefore be thou present who hast received these thinges that thou mightest disclose them to thy servants to the ende that by thy guiding I may goe safely For to dispell the obscurity it is to be observed first that there is not signifyed in these two and fourty moneths three common yeeres an half going about I hope that the accord of the things hath proved already that the foure Euphratean Angels in the 9. chapter are the Turkes To whom power being given for one houre and moneth and yeere seeing that the three hundreth yeere is nowe slipt away is there any so obstinate who will yet avouch that these two and fourty Moneths are to be restrained togither within the narrowe limites and straights of their owne and naturall-signification Hereunto is to be added that seeing these moneths pertaine to the Beast chap. 13.5 that the same was not yet borne in the time of the revelation For Iohn sawe her rising up afterward chap. 13.1 which thing no where is either said or can be said of the Romane Empire this is certenly that space in which Antichrist shal be borne shall growe be wounded and recover health againe wherein he shall exercise power over eveâ—y tribe tongue and nation shall make the dwelling place of his tyranny the queene of the whole earth in which finally both he himselfe and also all the Ministers of his pleasures shal be altogither given to exceeding riot as is cleere from chap. 13. and 17. and 18. But can all these thinges be performed in three common yeeres and an halfe Peradventure Therapontigonus Platâ—gidorus shall recover life who conquered the halfe part of all nations well nigh within twenty dayes Alexander of Macedonia is compared to a Leopard which had foure wings on his backe notable tokens of his swiftnes that he should obtaine the Empire of Asia in twelve yeeres all that time dwelling in tents neither giving himselfe to any other thinge Dan. 7.6 But Antichrist should for iust cause ride on the very Sunne to subdue all countries none excepted in three yeeres and an halfe and in the meane while to give up himselfe through idlenes to all delights wretched intemperancie But it is more plaine yet after in the chap. 20.4 Where the enemies of the Beast refusing to be subiect to his governement and raigning with Christ a thousand yeeres on earth to with all that space of time in which the Divell is bound and tyed in chaines and the subiects of Antichrist lie dead before the first resurrection doe proove necessarily that the Beast also Antichrist was through all that time otherwise how were they able to resist him not onely commanding nothing but also not living The same thing also shal be minifest from the person of Antichrist which in his place wee will shewe not to belong to one man alone but to a certen kingdome and succession chap. 17. Secondly seeing this account is not common it is needfull that wee recken these moneths after the manner of the other scriptures for almost all things in the Revelation are expressed after the maner of the auncient types But what is that maner Shall every severall moneth note seaven yeeres as the weekes in Daniell It is wholly without all example and reason to compare the moneths to the weekes Neither will the wordes suffer it by any meanes For the Angell sheweth that every eche day is to be counted from whence he noteth commonly this space sometime by two and fourtie moneths some time by a thousand two hundred and threescore dayes as in the next verse and in chap 12.6 But that way whereby the moneths are brought unto the weekes and there is made the number of two hundred ninetie foure yeeres numbreth not the fourth part of the daies Wee therefore thinke that every one is to be reckened and that so many yeeres are to be assigned as there are dayes in these moneths which agreeth wholly unto the manner of the weekes in Daniell Thirdly that these are not Iulian yeeres For these two and fourty moneths make onely a thousand two hundred threescore dayes But so many Iulian moneths doe effect a thousand two hundred seventie eight dayes more Whereupon there wante of the Iulian foure score dayes and some what more how many yeeres the thousand two hundred and three score dayes doe lacke every one by it selfe being taken for one yeere of the thousand two hundred three score Iulian yeeres What moneths then doeth the Angell use here Not the Lunarie nor Iulian but onely the AegyptiaÌ„ moneths every of whâ—ch consist of thirty dayes He hath shewed that according to the custome of this nation onely wee must recken the moneths because it was it that should kill the Prophets of the Lord and in the streete of whose great city they should lie troden under foote unburied for a mocking stock after in ver 8. After the manner of these moneths wee have limitted by thirty daies every of those five moneths chap. 9. Fourthly that this account is not to be begun either from the passion of the Lord or any other time which went before this writing For as wee have told you divers times these wordes I will shewe thee the things that must be done hereafter in chap 4.1 will not beare it Neither by and by after the giving of the RevelatioÌ„ For next after followeth the dwelling in heaven the cloathing with the Sunne the crowne of twelve starres and the Moone trode under the foote chap 12.1 For with all this glory shined that first most holy Church or else wee can not finde to what times wee may referre it But of what sort I pray you is this space of two and fourty moneths Namely of a most waste wildernesse of sackcloth uncleenes corruption and lamentable deformity As touching that the wordes are expresse that this wonder appeared in heaven where afterward the Dragon warred at length throwne headlong from thence chap. 12.7 c. But what had the Dragon to doe in heaven but that he might lie in waite for the woman travailing with childe From whence also did the woman flee if shee dwelt in the wildernes before the time of her
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
vilely apparelled were yet notwithstanding armed with a power not to be despised The same is the condition of the rest of the Prophets 6 These have power to shutte heaven He cometh to another very great power and wonderfull wherein they are equall to the olde even the chiefe Prophets Renowmed is Eliah at whose praiers God did shut the heaven so that for three yeeres and sixe moneths the earth was not watered with any showre of raine 1 King 18.1 Luke 4.25 But wee have not reade any such thing done of these Prophets It is true it may be if wee take the wordes properly but if wee transferre them to spirituall things after the manner of other thinges which have ben spoken before how great a proportion shall wee finde That drouth was for three yeeres and sixe moneths at the prayer of Eliah so the time of this power granted to these Prophets should be for so many great yeeres and moneths For two and fourty moneths or a thousand two hundred and three score dayes doe fulfill this distance of yeeres and moneths but great ones as I have said and hath ben already proved sufficiently before not those common ones such as were those of Eliah every one containing three hundred three score common yeeres and the halfe one hundred and foure score yeeres How great drouth and lack of spirituall dewe was there all this time through want of which godlinesse withered in every place But they that bring every thing to the letter and will have the three yeeres and an halfe to be meant of common yeeres doe they dreame also of such a staying of rayne which they must needes doe Surely they get for Antichrist a Kingdome ill favoured hungerstarven every way wretched and unhappy altogither contrary to that excesse wherewith the Spirit saith that he should abounde Neither shall Antichrist have any leasure to carrie about armour to subdue the nations but rather shall leave droves of beasts and cattell to the water as wee read that Ahab did long since But it is no marvell that they fall into many such absurd things who had rather followe their owne conceived opinions then the trueth it selfe ¶ And they have power over waters As Moses who turned the waters of Egypt into blood and as these Prophets have done in very deede when the third part of the Sea became blood chap. 8.8 For all this power was shewed forth in those plagues of which wee heard in chap. 8.9 It is iust with God that all that will not beleeve the trueth should beleeve lies 2 Thes 2.11 Which indeede is noe other thinge then to have their pure and cleare waters turned into blood The next wordes which follow and 10 smite the earth with all maner of plagues as often as they will in a short summe comprehende the other plagues which are not mentioned in this place to wit of the Sunne smitten of Locusts sent and the foure Angels loosed From which power is manifest that which wee have taught in the beginning that this whole Prophecy of the temple measured of the court cast out and of the two Prophets doth apperteine to the same time of the sixe former trūpets which doe recite one after an other the plagues in that order wherein they came to passe But this Prophecy rehearseth the causes to wit the puritie of the Scriptures violated and Gods worship in the assemblies of the faithfull defiled These thinges call forth scourges upon the world and come not either by chance or by fortune These have power to afflict the earth with any kinde of plague whatsoever as often as they will Because God ruleth and governeth the world according to his will revealed in the scriptures and all things for the benefite of the Church In the beginning he delivered the earth unto Adam uncorrupted and now againe he will have all thinges to doe service to his children which are restored in their integrity through Christ 7 But when they have finished their testimony The second limited time as wee have distinguished them in the Analysis taketh his beginning after that of profecying went out to wit in the yeere one thousand five hundreth fourtie sixt Howe farre the thousand two hundred and three score dayes doe extende every ech one being taken for one yeere as wee have said at the second verse and if wee count from the yeere of the Lord three hundred and fourth in which CONSTANTINE tooke unto him the rule of the Empire as Cassiodorus saith prooving that the yeeres of CONSTANTINE should be reckened from thence and as Onuphrius having made a most exact account seemeth to have collected For a thousand two hundred threescore yeeres eighteene being taken out how many the counting of yeeres which the Angell followeth laketh of the Iulian as before at the second verse doe make a thousand two hundred two and fourty Iulian yeeres which from the beginning of the reigne of Constantine doe ende in the sayd yeere 1546. ¶ That Beast which cometh out of the bottomlesse pit So expresse a noting by Articles sheweth that this Beast knowne and declared long since which can be no other then the Angell of the bottomlesse pit of whom wee heard in the ninth Chapter and eleventh verse to wit the Bishop of Rome For wee reade of noe other comming out from the bottomelesse pit when he sent the Locusts out of the pit being opened but that hee rose up long before wee shall understand from the things which follow Therefore he shall not be a Beast onely of three yeeres and an halfe continuance He hath gained 5 moneths mor at the least wherin he should reigne with the Locusts From hence there is an other argument also to confirme this Prophecy to belong to the former trumpets because the Beast with whom the Prophets have to doe in the last course of their time perteineth to the fift trumpet Furthermore also that of the thirteenth chapter belongeth to the same period of the trumpets For this and that is the same beast and both againe is the same Angell of the bottomlesse pit of the nine chapter ¶ Shall make warre against them Shall the Beast now first of all call unto weapons He shall assay to doe violence the whole thousand two hundred threescore dayes chap. 13.5 But this battell which he shall make when that time is finished deserveth before others the name of warre both for the very kinde of preparation and hostile cruelty and also for the notorious slaughter done to the Prophets And the thing it selfe proveth that at this very time there was very little warre For as touching the Scriptures the Councill at Trent began in the yeere 1546 the 7 day of February to wit after those thousand two hundreth and three score dayes were ended in their third session the eight daye of Aprill pierced and murdered them most pittifully For here the Hebrewe and Greeke fountaines were refused and the Latine corrupt translation established for Authentique Here unwritten traditions were
pure Churches as tormenters and executioners vexed them while they lived Nothing is so grievous to the world as that their uncleane lusts should be bridled their filthines reprooved all their actions tryed by the rule of the same trueth But the Churches being now tyed to the interpretation of the Scriptures that is to the Pope of Rome why should not the Papists hope the Pope being of such gentlenesse to his servants that they shall henceforth be no more made sicke by the scriptures Without doubt the most holy Father would smite out their teeth least perhaps they should restraine his little pretie darlings A iust cause of exceeding ioy and great triumphe 11 But after three dayes and an halfe In the yeere 1550 the first day of Octobre after three yeeres and an halfe from that destruction inferred upō the Churches of Germany For at this time the Prophets revived and the estimation of the Scriptures congregations of the faithfull increased maugre Antichrist head and all enemies For the people of Maidenburge who all this time were proscribed of the Emperour and utterly destroyed in mēs iudgement a fewe daies before by George Megelburge at length raising up themselves or rather stirred up of God by a writing spread abroad testify openly to the world their unquailed courage and invincible constancy They detest the Councell of Trent and noe lesse reiect the decree of Basil made by the Princes and the Emperour himselfe They exhorte all to fortitude and shewe themselves to be ready if neede shal be for this cause not to refuse death This surely was the Spirit of life who comming frō God restored againe heart to the Church set up on their feete the slaine Prophets and endued them with such courage that they were straiteway a terrour to the enemies For beside that bolde profession the authour whereof was the heavenly Spirit given to them they stood on their feete in resisting valiantly Mauritius who being sent of the Emperour and ordained Captaine in that warre by publique authority first assaulted them very fiercely They tooke also that George Megelberge kept him in their power in the Citie who had lately given them a great overthrowe And at length when they could not vanquish them by any force peace being made with Mauritius they obtained a very famous name among forraine nations because almost they alone of all the Germanes had taught by their example what constancy can effect So therefore the Church nowe againe stood up on her feete Which thing doubtlesse put the enemies in very great feare For as Sleidane writeth That which was an ende of miseries to the people of Maidenburg was an entrance and beginning of warre against those themselves by whose aide and councell they had ben afflicted For Mauritius partly to deliver the Lantgrave his father in lawe partly to defende the trueth and to have free leave to walke in it which he sawe to have ben holden under some space of time by the iniustice of the enemies prepared warre against the Emperour him selfe But how great trembling arose from hence First the Tridentine Fathers whē even a false rumour was brought them that the citie Auspurge was taken scarce taking their leave of the rest of their fellowes in office slipped out ranne away But when Mauritius proceeded and approched Oenipous where the Emperour himselfe abode he strooke so great terrour into him that he fled away suddenly with great speed togither with his brother Ferdinand More over feare drove him against his will to give leave to depart to Iohn Friderike Duke of Saxonie whom before wee said to have ben taken prisonner least the enemie should referre it to his owne glory Was this a small feare which made the Emperour and the King of the Romanes to flee and dispersed the Tridentine assembly of Bishops Nowe therefore feare came upon the enemies that they should fly away as farre as they cā from her sight whom of late they scoffed at without danger 12 Afterward they heard a great voice from heaven Aretas and Montanus read and I heard a great voice from heaven saying to them come up hither To ascende into heaven is after labours dispatched to be adorned with exceeding honour and glory after the example of Christ who after death overcome was taken up into heaven But whereas a voice was heard bidding them to come up thereby is signifyed that the Prophets should not attaine to this honour by their owne power but should be placed in that dignity by the authority of other men that is to say by some decree of the Princes As wee knowe it came to passe at Auspurge the seaventh of the Kalendes of October in the yeere 1555 when by a publique decree the Emperour Ferdinand the King and other Princes bounde themselves that the religion comprehended in the Articles of the Augustane confession should be permitted free for all men Sleid. booke 26. This decree was the voice saying to the Prophets that they should goe up into heaven And not in vaine but they harkened to the same most willingly chaunging with most desirous mindes their former miseries for a newe granted dignitie as is here said and they went up into heaven in a cloude The enemies sawe this were grieved especially the Pope as was meete tooke it grievously who was thought to solicite the Emperour that he would make voide againe that Edict Sleid. booke 26. 13 And the same houre there was a great earthquake Aretas the Complut Edition and other read and there was in that day It is a common thing for an earthquake to signify an alteration of things as wee have observed at chap. 6.12 And doubtlesse a great change followed after this decree all Europe through The people of Austria require earnestly of Ferdinand their King that the same should be graunted to them which was to the confederates of the confession the same the people of Bavaria crave importunately of their Prince Albertus Which Princes when they sawe that it was scarse safe to be utterly against so fervent desire of men both of them yeeld some what to their people though with an ill will Like things come to passe in many other places whence one might see daylie newe defections from the Papisticall Kingdome ¶ And the tenth part of the city fell The City in this place is the whole popish Kingdome which was diminished in a great part of it when the Germanes forsooke the same I doubt not but the Pope himselfe will confesse willingly that by this fall he was deprived of a large part of his city but togither with this ruine and earthquake were slaine seven thousand men But that which is translated heads of men is in the Greeke names of men for the men themselves as in chap. 3 4. But the kinde of speaking is very significant teaching that God doth not strike men after the manner of Blinde Fighters but to appointe certenly and by name whom he will have to be slaine by
heaven not so called properly for what hath the Dragon that is the Devill to doe in the heavenly pallace from whēce he is banished for ever but in the heaven which is in earth But this Dragon is not onely the Devill in his owne proper person but also men being the Ministers of his furie especially the Romane Emperours whom from that time in which Iohn wrote persecuted most grievously Christ in his members as Traiane Hadrian Antoninus Pius and Verus Commodus Severus Decius and at lēgth Diocletianus open enemies who make a professed warre are called in this booke Dragons of which sort is at this day the Turke Others who in name are Christians but fight against the truth secretly and by indirect subtilities are called Beasts which doe prey upon men onely for to satisfy their hunger whereas the Dragons forced by noe want of meat are carried to our destruction because of that hatred which is betweene man kinde and them This Dragon was once in heaven as long as the open enemies held the Empire of the world exercising dominion over men named Christiās which wer dispersed through all places of their Empire He is called Great being the highest Prince on earth and red being most furious against Christians wholly red with their blood The seaven heads are seaven hilles and seaven Kinges after chap. 17.9.10 unto which place wee deferre the more full handling of these thinges In the meane time for this matter which is in hand it shal be sufficient to understand that by this circunstāce of wordes the city is noted where he should place the seate of the Empire to wit Rome famous for the seaven hilles and Kings For the Beast receaved the Throne from the Dragon chap 13.2 Therefore if her seat shal be at Rome so shal be his The tenne hornes are so many Kinges or Provinces governed of Pretors like to Kings So Strabo declareth it in the last wordes of his last booke of Geographic That Augustus Cesar devided the whole Romane Empire into two partes the troublous and warlike Provinces of which he tooke to himselfe the other peaceable and quiet ones he gave to the people Who devided theirs in ten Pretories the exterior Spaine and her Ilands The interiour containing Baetica now called Granata and the countrey of Narbon in France even unto Alencem Sardinia with Corsica Sicilia Illyricum Epyrus being adioyned Macedonia Achaia even unto Thessalia Aetolia and Acarninia and certaine nations of Epirus to the borders of Macedonia Creta with Cyrenaica Cyprus Bithynia with Propontide and certaine parts of Pontus Suetonius also maketh mention of the like disposing of the Provinces but telleth not the number to Aug. in chap. 47. Moreover the same Strabo reporteth that Dicharchies doe and alwaies have belonged to the Emperours portion For Cesar held the rest distinguished also in tenne Prouinces to wit Afrike France Britannie Germany Dacie Mysie Thracie Cappadocie Armenie Syrie Palestine Judea and Aegypte And this is the same thing which Cyprian writeth to Successus that Valerianus wrote an answer to the Senate that all belonging to the Emperour whoso ever had confessed before or shall now confesse should be seised upon and bound shoulb be sent enrolled into the Emperours possessions that is into those farre countries which wee spake of belonging to the Romane Empire Therefore whither wee respect the countryes which the Emperour held in his owne possession or those which he yeelded to the people they were the tenne hornes the power and strength of the Dragon in which all his might consisted Yet the number remained alwaies the same but was altered according to the present occasion But it was sufficient for the Spirit to describe the enemy by any certen marke then which there is none more cleare then the largenesse of this dominion and this so notable a decree of the Provinces devided But he beareth the crownes on his heads not on his hornes because the supreme maiesty did abide at Rome to which all the rest of the Provinces submitted their dignities 4 Whose taile drewe Considering that the Dragon is of such a disposition how doth he carry himselfe towards the Church Two effects of him are rehearsed one upon the Starres the other against the woman As touching them he shall cast downe many from the heavenly profession by sharpe persecutions who ought to have shewed light to others For this is to cast the starres of heaven to the earth see Euseb booke 6. chap. 41. See also before in chap. 6.13 ¶ But the Dragon stood before the woman He watched her diligently that noe maintainer of the Christian religion should be borne He rolled every stone for to cut of this hope Add certenly assoone as Maximinus the Dragon sawe Alexander of Mammea to be somewhat favourable to Christiās so as he was thought to have ben instructed in their ordinances he forthwith devoured him Decius also the Dragon did swalowe downe the Philips both the Father and the Sonne he himselfe shortly after being swalowed up in a marsh But the thing is made manifest most clearely in Cōstantine at whome chiefly the Spirit pointed the finger Diocletianus Galerius with whom hee lived being a yong man in the East perceaving his singular towardnes and vertue left nothing untried that they might kill him privily So Eusebius writeth upon his life in his first booke Pomponius Laetus reporteth that he was sent with an army against the people of Sarmatia most fierce nations and accustomed to murders from whom when contrary to the opinion of Galerius he brought backe not death but the victory by the persuasion of the same man under a colour of exercising his valour he fought on the Theatre with a Lion For Galerius sought to destroy the unwarie yōg man as of olde Euristheus did Hercules Neither was ther here an ende of the treacheries Maximian Herculius that red Dragon devoured him almost afterward by snares set to intrappe him But he which laide a snare for an other through the iust iudgement of God perished himselfe in the snare Constantine escaped many other privie assaults not by humane wisdome but by divine revelation from God as Eusebius writeth upon Constantines life in his first booke For the Dragon knewe that it concerned him much that no such a one should arise whēce it is no marveile if he did labour so greatly to devoure this childe assonne as it should be borne 5 And shee brought forth a male childe The event of the persecution at length the Church howsoever the Dragon strove against her with all his might bringeth forth a male and strong defender by instructing Constantine the Great in the Christian faith For he was that male childe who first of all the Romane Emperours tooke upon him the defence of the trueth Wee have made mention of the Philippes both Father and Sonne which were both Christians Although if wee must beleeve Pomponius Laetus fainedly and not truly but onely that they might cover their wickednesses with a honest
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
defiled with women VVell hath Aretas observed that these thinges are not spoken against marriage For what defiling can be there where the bed is undefiled Heb 13.14 VVas this company unmaried and onely of Priests Nay mariage in time past was not forbiÌ„dden even unto the Levites neither is this number made of the Tribe of Levi alone chap. 7.4 c. Certenly neither were the Christian Elders without wives untill Hildebrand who to the ende that his Clergie might not be defiled with chast mariages opened a way to Sodomitry But peradventure there was none in this multitude defiled either by the spottes of unlawfull company or by the infirmity of the flesh Shall wee thinke that repentance is waxen so fraile since Christ came which before he tooke upon him flesh had such power to cleanse Wherefore it cannot be that women should be taken properly in this place but to be defiled with women is as much as to worship Idols whereunto wee knowe that to commit fornication is referred every where in the scriptures as they goe a whoring after their Gods Exod. 34.14 And in Ezechiell thou hast played the whore with the SoÌ„nes of Aegypte that is thou hast worshipped the Gods of the Aegyptians and so in many other places According to which rule not to be defiled with women is the same as not to worship the Gods of women Who then are these women the Locusts the people of the Angell of the bottomelesse pit the army of the Româ—ne Pope which had haire as the haire of women chap 9.8 These bought from the earth consented not to the same Idolatry with the Locusts women neither worshipped their King adoring either the Beast or his Image or in receiving his marke in their forehead or hand or if peradventure for a time they were carryed away with the common errour yet at length they renounced the same by repentance which doth so wipe away all sinnes as if they had never ben defiled with them ¶ They followeth the Lambe whither soever he shall goe Obeying their Captaine Christ in all thinges and hearkening to his commandements onely Montanus inserteth for thus for whither soever he shall goe c. ¶ These are bought from men By the merit of Christs blood saved from the generall contagion and chosen out of the multitude of those that perished least any should attribute salvation to them from that integritie which was mentioned even now That purity was not sufficient to salvation so farre as it is inherent in themselves but the price payed by Christ ¶ The first fruites to God In respect of the exceeding great multitude which at length should embrace the trueth darkenesse being put away chap. 20.5.6 c. 5 For they are without blasme God seeth noe uncleannesse in them upon whom he putteth the most pure robe of his Sonne in him doth he behold the elect in the imputatioÌ„ of whose righteousnes consisteth this most pure integritie of theirs not in the perfection of their owne vertue Aretas omitted before the throne of God and putteth in the place of it that which is taken from the former wordes these are they that follow the lambe 6 Afterward I saw an other Angel Hitherto the generall constitution of the whole Church in as much as it pitched the tentes with the Lambe now followeth the battell begun by a few citizens and first by those who doe set upon the Beast by the word For about the ende of a thousande yeeres after the first flight of the woman into the wildernes as shal be clearly manifest from the twentieth chapter the Lambe sent foorth some light harnessed souldiers who riding about the campe of Antichtist should provoke him to battell and should endure his first assault These three ar Angels the first of which were those famous men who rose about the yeere 1300 Ockanus Marsilius Patavinus Iohannes de Ganduno Arnoldâ—s de Villa Nova Dante 's Petrarcha and especially Iohn Wicklefe an Englishman whose doctrine was more fruitfull then of the rest did sinke in more deeply and tooke such rootes that it could never be rooted out since that time one Angel onely is here rehearsed the type of whom I doe apply to many learned men because in such signes of future things the agreement rather of the thinges is regarded then the unity of the persons he flyeth through the middes of heaven because the trueth now at length after a long time being revived drew with it yet much filth of the earth by which burden being pressed downe it could not straightway fly up into heaven that is it could not attaine at the first to the celestiall purity but shaking the winges it abode in the middes betweene both see chap 8.13 Hence it was that that holy man although he knewe assuredly the trueth in many thinges by whose swift winges he flying up aloft left the common sort of men farre beneath on the earth yet he was blinde in some thinges and much deceived so as he sate in the lowest seates of the Saincts hitherto Therefore the first beginnings of the Church rising againe seteth this Angel in the same place where Gregory the Great was set about the time almost of her greatest ruine as wee have shewed at the 8. chap. ver 13. Having an everlasting Ghospell That is the doctrine of salvation by faith in Christ onely as God hath ordained by his eternall decree It is called eternall as though purposely the Spirit would meete with the offeÌ„se of those times that the trueth restored should in every place be condemned of novelty but he declareth that it is eternall whatsoever men prate which should now shine upon the world by their labour togither also he signifyeth by the same that the eternall trueth had ben banished froÌ„ the earth before thrust out by humane inventioÌ„s Let men therefore see how much they are deceived who doe traduce as newe sprunge up that which was before all ages but doe often vaunt that their owne dreames which the Kingdome of darkenes brought forth but yesterday are as it were of very great aÌ„tiquity This Angel hath the Ghospell to the ende that he should preach it to the inhabitans of the earth that is to the earthly citizens and before this light was brought of that whorish Church To whom now power should be given to open their eyes and to harken to the Heavenly trueth ¶ Saying with a loude voice Now he commeth unto the sermon of the Angel so much the more to be observed because it is the first of the voices which the seaven thunders uttered in chap. 10.4 for it belongeth to the same time Those Tunders followed the Turkish tyranny to which they are added in the tenth chapter or rather began with it and are contained within the compasse of the second woe as appeareth from the eleventh chap. ver 14. This combate of the Angels began at the same time as wee shall make more plaine at the 20. chap. ver 4.5 But in this very
casting the clusters of grapes into the wine presse v. 19. after by treading the wine presse v. 20. The shredders are two Angels companions conversant in the same Temple that is both free citizens of the true Church yet lying hid For it was not yet freed from her narrow straights although the Gentiles in the meane time reigned in a great assembly in the court and holy city Which is diligently to be observed seeing the place of the Angels manifesteth also the time when the thinge was done and as it were beareth a candle before us to put away darkenesse Touching the first Angel mention is made particularly in this verse that he had a sharpe sickle that is power to cut off the clusters of grapes and to prune the vine in which thing he should carry himselfe couragiously as the sharpe sickle declareth But he neither sitteth on a cloude neither hath a crowne on his head as the Angel of the harvest ver 14. Whether are these thinges set downe once in common to be trāsferred hither Or whether rather this Angel doth not attaine that degree of dignity in which the former was but that it is of a somewhat lower classe and degree So it seemeth seeing it is not a safe thinge to adde any thing to the wordes inspired of God but upon most certain reason Therefore this Angel is Thomas Cromwell in the dayes of K. Henry the eight most mighty Prince a man with us most famous Earle of Essex keeper of the Great Seale who came out of the Temple which is in heaven a syncere favourer of pure religion He had a sickle being appointed the K. deputy in matters Ecclesiasticall did apply the same sharply and lustily to the worke yet not endued with any either crowne or diademe being rather a minister of anothers power then an authour of his owne 18 And an other Angel came out of the Altar The second Angel is described by a threefold property that he commeth out of the Altar that he hath power over fire and that he exhorteth his fellow Angel to cut the vine Touching the first it is said significantly to come out of the Altar For so the Greeke hath out of the Altar Theod. Beza translateth from the Altar which expresseth not the force of the speach sufficiently A man commeth from a thing nigh to which he was but out of a thinge within the compasse whereof he was contained But how can he come out of the Altar This may be understood from chap. 6.9 I saw saith he under the Altar the soules of them which had bin killed This kinde then of speaking declareth that this Angel is an holy Martyr such as they are who have a place under the Altar But they that lye under the Altar must needs come out of the same when they goe any whither But whereas there are many kindes of Martyrdome for some are consumed by sword some by an halter some by wilde beasts other some by fire that it may be understood of what sort this Martyr is it is added that he hath power over fire that is to say that he sufferring and overcoming the torment of fire for this is to have power over fire he gave testimony to the trueth But that in the third place he crieth to him that hath a sickle it is taught that this Martyr is described to be such an one rather because of the future combate then passed victory For a Martyr that is dead cannot exhorte to any excellent great act The example of his constancy may stirre up the minde to the like courage but it is not granted him to instruct by word unto any peculiar actions as this of pruning the vine is unlesse he were living togither with us This exhortation therefore puts us in minde that Martyrdome was at length to be endured of him not that he had sufferred it before whē he exhorted to these things All which circunstances ioyned togither lead us unto Thomas Cranmer Archbishop as they call him once of Canterbury This was a notable Martyr having power over fire to which he gave his body to be burned for the trueth Whose power over fire was so much the more famous because first having fallen by humane infirmity in subscribing to a wicked opinion repenting by and by and revoking his subscription when he was brought to the fire he would have his right hande first to endure the burning flame because it had ben so ready an instrument of wickednes which being consumed at length he gave his body to be devoured in the same flames He cryeth with a loude cry to him that had the sickle because in the time of King Henry the eight he stirred up Thomas Cromwell by his wordes to make this grapes gathering For being excellently learned and burning with an ardent zeale he could not but hasten forward the worke to his power inflame him whom he saw to be endued with the power to doe it 19 Then the Angel thrust in his sickle Thus farre the preparation now the execution is accomplished in cutting downe the grapes of the vineyard Which Vine is the shining and Princely glory of the Popish Church the felicity whereof was great among us in time past even as in every other it swelled with full and redde grapes it hung on railes aloft made fast togither overshadowing the whole earth on every side with large branches and thicke clusters of grapes For it is knowne the rubbish doe yet testify how all fruitfull hilles were planted with these wilde vines all our Iland through how deepe rootes they tooke with how farre spread branches they did so stoppe up the Sunne that it could no where shine on the corne But when it pleased God at length to punish this wicked people he raised up Henry the VIII who for iust causes being angry with the Pope both shooke of from himselfe the Antichristian yoke also tooke it from the neckes of his people Neither content with this ministery of the Angels partly of Cromwell with his sharpe sickle partly of Cranmer having power over fire In the yeere 1539. he laboured that this whole vine should be not so much cut as plucked up by the rootes and utterly destroyed For hence the Abbeys and Fryeries were pulled downe the Nunries layed evē with the ground and the landes and revenues of olde appointed to wicked superstitions were brought againe to the common treasure and at length being set forth to a publike sale they were solde to divers persons And this is the cutting of the clusters of grapes and the casting of them into the wine presse a thing indeede memorable if wee shall consider it diligently according to the noblenesse thereof 20 And the wine presse was troden without the city This city is the holy Church of God which the Scriptures doe note often times by the name of a city beyond the territories of which this presse was troden how wōderfully doth this agree For howsoever England spoyled
glory and the presence of God and in respect of the rest unto whom it continueth shutt untill the appointed time Scholions 1 And I saw an other signe These wordes are used in sted of a passage to an other matter wherby this prophesie following is distinguished from that which was erst explayned in the three former chapters And now remayneth the third and last period divided from the former by the kind of events which therfore have a new instrument of vials but yet agreing with them in as much as it is a part of the seventh trumpet as may easily appear by the things spoken before For the Tabernacle in heaven is not opened before the seventh trumpet chap. 11.15.19 But the Ministers of this work which have charge given them to power out the vials doo come out of the Temple opened in heaven as after in the 5. and 6. verses of this chapter Moreover the Angel foretold that the ende should come when the seventh trumpet sounded chap. 10.7 Now these seven vials doe bring the end with them their Ministers being sayd in this verse to have the seven last plagues and therfore they necessarily belong to that trompet For if the first vial answered to the first trompet and then the rest in order so as every one should be of the same time that the trōpet is wherewith it is ioyned there were no reason why they should be called the last plagues But the thing is not so especially seing the first vial brings evil on the men which were branded with the Beasts mark chap. 16.1 which mark we have seen to be the invention not of the first Beast but of the second chap. 13.16 whose birth days fell out under the fift trompet Wheras by this reason the mark should necessarily goe before al the trompets the first whereof should not so much imprint the mark it selfe as afflict the men on whom it was already printed Moreover the Saincts triumphe is sung in this chapter for the victory gotten of the Beast before the vials are powred out or the Angels take their work in hand ver 2. c. But the Beast dyeth not under the first trompet but is then born and from thence forth flourisheth until the harvest and vintage chap. 14. and the two Prophets rise up from the dead chap. 11.11 which things fel out about the end of the sixt trompet as we have shewed Yea but there is a great similitude between the trompets the vials there is in deed but to this ende onely that we may know how men ar punished in the same degrees and steps that they have sinned Yet they differ both in time and in manner of punishment for the vials are onely punishments wheras the trompets be offenses It is therfore manifest that the whole distance of time from Iohn to the coming of our Lord is divided into three periods and every of them agayn into seven more particular seasons or articles so as under the last of that which went before beginneth the first of that which foloweth that is to say as from the last seal doo arise the seven tronpets so from the last trompet doo arise the seven vials Which distribution of the time maketh this prophesie easy unto us which ells would be very intricate ¶ In heaven That is in the purer Church For as of olde the Lord was wont to rore out of Sion and give his voice out of Ierusalem Amos 1.2 so the evil by which al his enemies now shall utterly perish shal come out of his holy Church wherin he wil shew himselfe an avenger in punishing al the reprobats And great and marvelous is this signe because of the wonderful change of the course of things the Beast and Dragon being overcome and abolished and th' eternal happines of the Church procured as we shal see in the things particularly to be handled ¶ Seven Angels According to the manner of the former periods These be men citizens of the purer Church as appeareth by the place from whēce they come and their attire of which hereafter Theod. Beza expresseth it thus the seven Angels but ther is no article in the Greek neyther were these eyther seen or mentioned before the temple was opened They are sayd to have the seven last plagues because when these are doon ther shal be happy times onely until the end of al things be come as the next words shew For they are not caled the last as if they should come a little before the ende but because by them Gods wrath shal be fulfilled in abolishing the enemies and tempests of the Church They have their beginning togither with the seventh trompet about the yere 1560. in respect of which we say they are to come and not in respect of this time onely wherin we now live And he sayth the wrath is fulfilled in sted of shal be fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the certainty of the Prophesie maketh him to speak in the time past of things that are to come 2 And I saw as it were a glassy sea mingled with fire Hitherto generally of things to be doon and the Ministers of them now foloweth the estate of the holy Church in the mean while The Church is described by the things or substance of it and the persons The first is a sea that is doctrine as before the divers manner whereof maketh also a divers sea The one heavenly like that in chap. 4.6 which also was glassy and like to Crystal the other earthly turned into blood and void of al purity chap. 8. Here we have a third heavenly also as the former verse sheweth for this signe was seen in heaven and glassy as the first was with which it wholly agreeth in nature however ther be some litle difference in quality For in sted of that Crystal here fire is mingled a glassy sea saith he mixt with fire That therfore was clear as glasse and most simple without al colour as Crystal is this also is clear as glass but coloured with fyrie rednes not shining with the simplicity of Crystall And what other thing doth fyre signify than fervent strifes cōtentions burning with hatred I am come to send fire on the earth sayth Christ and what is my desire if it be already kindled Luk 12.49 This inseparable cōpanion must the heavenly truth of the last period have ioyned with it the doctrine should be glassy and clear through which we may behold the gracious countenance of the Father in Christ Iesus yet not in al respects pure as Crystal but coloured with the fyre of contention Which thing verily all godly men to their great greif doo find at this day too true That unhappy strife about sacramental signes how great sturres wrought it in the Church which yet had not ynough it selfe alone to trouble all things but it must bring forth also as an evil bird an evil egg that unheard monster of Vbiquitie The sparks hereof were
cast into the sea by Luther himselfe but quenched agayn both by his own modesty and godlines and by Melanchtons others that have wel deserved of the Church Til afterwards Iohn Brentius and Iames Andrewes about the year 1561. did again with much payns as with bellowes styrr up the flame Neyther was the contention about these cheif points onely but about Gods grace Predestination Baptisme and other things also as errour for the most part never goeth alone without some company The Churches which are further off from the brenn of this fyre doo burn with an other no lesse fervent flame of ambition wherupon have arisen very sharp contention for dignities and honours as for necessary ornaments of the Church though purer times doe sufficiently teach that nothing ever brought more certayn destruction therunto Neither doth ambition suffer so free a preaching of the word as should be nor manners to be restreyned with that bridle which being taken away a liberty foloweth to al manner wickednes or such at least as abolisheth Christian pietie This kinde of fyre raungeth throughout the whole renewed Church and eyther consumeth many or molesteth the rest whiles they labour to quench it Neither is ther sound quietnes in any place this wild-fyre living even in midds of the waters Which thing the Spirit diligently here dooth intimate least any man for the contentions should reject the truth For thanks be to our God who although fyre be mingled with our sea dooth yet vouchsafe it to be glassy still that is transparent and clear through which we may beholde the most sweet grace of salvation obteyned for us by Christ We ar farr from the Christian purity that should be yet let us be glad for this good we doo injoy and earnestly begg of God that he would give us that which is wanting But it is to be feared he wil take away that which we have such be our sinns as we have shewed in the particular Churches chap. 3. ¶ And them that had gotten victory of the Beast Hitherto of the things the Persons are the victours in the latter part of this verse and the Harpers ver 3. The Greeke phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from the Hebrew Goberim mechajah for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew min which is often joyned with gaber and noteth out a comparison as mearajoth gaberu they were stronger then Lions 2 Sam. 1.23 so wicked deeds got victory of me that is prevayled against me Psal 65.4 In like manner they that get victorie of the Beast are such as prevayl against him his image mark and number of his name These al are set downe severally for that the victory should be ful and absolute though the Beast remayn yet a litle while For they should not onely reject Antichrist himselfe but abhorre also al his mark yea and not suffer themselves to be called by the number of his name VVe have shewed that the number of his name which is to be called a Latine is the least bond of society wherewith men are tyed to Antichrist which was proper to the Greeks who by admitting this symbol obteyned mutual trafique But the inhabitans of the VVest which long agoe easily sufferred themselves to be made his marked soldjers and to be called Papists and of the Popes religion doo now detest the very name Latine which the Greeks so hardly lately received This victory therfore is full as is signifyed by this particular rehersal of Image mark number of name But thou wilt say when fell out this victory At the sound of the seventh trompet when the Protestant Princes in Germany which had wrong out from Charles to have their proffession of religion free did soon after his death get it to be confirmed stablished by th'Emperour Ferdinandus in the yere 1558. at which time our gracious Queen Elizabeth being also crowned did manifest to the world that the Beast was overcome in England who a few yeres afore had begun to reign a fresh and was never before fully vanquished but reserved of God unto this time for to honour the charrot and triumph of our good Queen The yere next after they trode down the Beast in Scotland Before these times the truth did fight but in doubtfull battel now it did plainly beat down and overthrow the enemies Vnto these many other are to be added as in France Sweveland Denmark Suecia Prussia al which being joyned togither doo make up this company that stand at the glassy sea ¶ Standing at the glassy sea Holding the true and syncere doctrine to the voice whereof they stand and hearken continually He alludeth to the Israelites which stood on the sea shore beholding the marvelous salvatiō which God had given them their enemies being destroyed Seing therfore wee all whom God hath freed from Antichrists tyranny doo yet stand on the brink newly escaped out of danger what evil fury vexeth us that wee should rave brethren against brethren with al kinde of reproches raylings and contumelies How shamefull yea how wicked a thing would it have bin if the Israelites for whose sake the waters were cleft asunder and whiles they escaped by a passage unheard off through the midds of the sea so soon as they came safe to the shore their enemies were drowned if they I say should have stuck and killed one an other Yet this ungodly prank doo we play at this day VVhich seing it is most unworthy them that are adorned with so notable and singular a good I intreat by God our avenger and saviour that we may seriously weigh the thing and letting passe our brawles and contentions may get us harps with one consent to sing prayses unto God rather then to strike up terrible drumms for to move intestine warr VVe stand on the shore but the enemy is not yet altogither drowned and if he were overwhelmed yet should they be no place for this bitternes But unawares I have strayed from my purpose how be it I trust not without reason ¶ Having harpes of God That is divine sweet and excellent harps according to the manner of the Hebrewes who call al that of God which is in it kind most cheif and excellent as a Prince of God Gen. 23.6 Mounteyns of God Psal 36.7 trees of God c. for most excellent men high moūtayns noble trees See the observations of the learned Ian Drusius Or be they not caled harpes of God because God gives the joy of his Spirit into their harts wherby they give God meet thankes for this his notable mercy Perhaps this is the righter But both of them doe signify alike the great pleasure that is felt by this victory such as we have shewed was in the Tigurines who wrote upon a pillar with letters of Golde the year and day when reformation began among them With what precious stone should this day be graven of much fuller victory and triumph But we are in special to respect the Confessions set forth
speake nothing of the other most unworthy wayes wherby the Beast trode under foot the Emperial Maiestie Finally the toes of the foot now divided are holden togither by no common bond of the Emperours name but onely of the whore of Rome For what have Spayn France Venice Florence Naples to doo with the Empire Al these toes cleave togither in the common foundation of the Popes authority which is the onely foot now wherin these al agree and grow togither and not the Empire with which they have in a manner nothing to doo Therfore the Emperours are in deed the Beasts horns but neither the leg of the Romane Empire nor the foot but a toe of the foot or the great toe perhaps whē it please the Pope You Papists with certayn painted titles doo dazel their eyes but they wil at length awake and handle your Rome according to their authoritie The things which you dispute for the Empire and Emperour are vayn Ther remaineth yet you say the succession and name of the Emperour of the Romanes and by Gods marvelous providence when the Empire fayled in the west it remayned safe in the East and when this fayled it was erected agayn in the west I answer the succession of the Empire remayneth not in the Emperour but in the Pope VVhen the sixt head fel the seventh succeded to weet the Pope and not the Christian Emperours who then received a horned dignitie the succession of which dignitie and no other they transferred to their posteritie They have the name of Romane Emperours but it is a title without substance even as the Romane Church is caled Catholik many such like But in refining the truth we must look to the authority of the holy Ghost not to the vayn words and voices of men In deede Gods marvelous providence shined in considering this dignity such as it was both in the East and VVest But this providence is careful no lesse for the horns then for the head that is aswel for these that are caled Emperours as for the Pope Both of them are by his decree which appointed that some of the toes of the foot should be of yron Neither dooth he hinder him you say from being Emperour though he wanted Rome which you prove by the example of Valens Arcadius Theodosius the yonger Charles the Great and his successours then by the dignitie of going before al other Christian Princes moreover by the election of the Romanes and finally by the Lutherans confession I answer to everie of these and to the first that if Valens Arcadius and Theodosius the yonger wanting Rome remained neverthelesse Romane Emperours then the VVesterne Empire fayled not neither doth the Easterne Empire fayl at this day though the VVestern Emperours want Constantinople if right be ynough without possession But the Kingdomes of this world are his that holdeth them and although they be gotten for the most part by wickednes yet God by his just judgement taketh from one and giveth to another Yet dooth not this his administration quitt the robbers of crime but he punished in marvelous manner both by abasing one and contrariweise advancing an other It is therfore somwhat of more weight to want Rome for this that any should be the Roman Emperour than you speake of Vnto the second namely that dignitie of going before al Christian Princes I confesse the Emperour goes before al the rest notwithstanding he that goes before al these comes after the Pope as none is so unskilful but seeth in whom the Maiestie of the Empire truly resideth Vnto the third be it that Charles the Great was created Romane Emperour with consent of the Romanes yet the Apocalyps teacheth that the Romane Empire is tied to the citie of Rome not to the clamour of the Romane people Vnto the fourth the Lutherans boasting that they have three Prince Electours of the Romane Emperour doo rather folow custome of speaking then the truth of the thing or if in deede they so perswade themselves it is through the common errour the meaning of the Apocalypse not being by them as yet ynough perceived Wherfore you gull the Emperours with a deceitful title who whiles the Romane Pope possesseth Rome neither truly are nor shal be Romane Emperours and thus you contending that the Romane Empire dooth yet indure have not found in what place it is whose both head and habitation you are ignorant of From this restored Empire by the Pope doo Luther Illyricus and Chytreus rightly gather that he is that great Antichrist Yet not so much because Charles the Great was declared Empetour by him as for that the Empire did revive in the Pope who being a Bishop in name was made Emperour in deede This is evident by this that the Beast hath a head both wounded healed for both these perteyn to the same Beast Also the Beast which was not whiles the Barbarians prevayled is that verie same which is when they are extinguished Moreover Antichrist is both the seventh King from Constantine unto the Kingdome of the Gothes the eight by a new rising up after the healed head by Iustinian and Phocas the rest folowing as is explayned Apoc. 13.3.11 and 17.10.11 You answer that the healed head is not the Romane Emperour but Antichrist who feighneth himselfe dead and by divelish art shal rise himselfe up againe and that so almost al the ancient Fathers doo expound it Vnto this I say that you doo not rightly disjoyne the Romane Emperour and Antichrist which two if we would speake properly according to the Apocalyps doo make one and the same person Not that he which at this day is caled Emperour is Antichrist but because whatsoever is in this name Emperour it naturally belongeth to the Pope For both Pope and Romane Emperour or Romane Empire were wounded to death by the invasion of the Goths For the seventh head which then seemed to perish was both a hill and a King that is Rome or the Romane Empire and the Pope Apoc. 17.9 It is true therfore which you say that the text it selfe playnly compelleth us by that head of the Beast which was dead and revived to understand not Charles the Great but Antichrist For Charles the Great was not Emperour indeede but howsoever he did not dye and live agayne yet the Romane Emperour or Empire in the Pope did die and live agayn as is sufficiently said before By which also may appear that that which is commonly spoken of Antichrists feighned death and resurrection is a playn fiction a feighned death is in sport and voluntary but Antichrist dyed this death against his wil and with sore payn from which death when he began to come forth very great was the torment of his fresh wound as witnesseth Gregorie the Great by his many mournful lamentations Chapt. 6. Against the third Demonstration from the coming of Henoch and Elias HITHERTO of the signes going before now of them that accompany him and first of the coming of Henoch
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
chapter against your third Demonstration But because it skilleth nothing for the force of this argument what the names of these Prophets be we let that passe for the present and doo say that that which you tell us how they are to be killed in Jerusalem is false For the Spirit designeth not Ierusalem by name but onely by this circumlocution where our Lord was crucified which agreeth as wel unto Rome seing Christ was crucified by the sentēce of Pilate the Romā Deputie By which fact he made his Citie guilty of this bloud which was shed by this cities authoritie as we have shewed on chap. 11.8 This argument therfore is worthlesse and weak assuming that which cannot be proved yea the contrary wherof is plainly evident by the Scriptures Neither was ther anie cause why either Chytraeus should purposely passe by these words as you feyn where the Lord also was crucified or why you should so trouble your selfe to prove against Ierom that Ierusalem may be caled Sodome which we acknowledge to be so caled otherwhere Although in the Apocalypse your Rome onely is Sodom you should rather have streyned your sinewes to acquitt your selves of this than have spent your strength in a matter for which ther is no fight The second place is Apoc. 17. where Iohn saith that the ten Kings which shal divide the Roman Empire to themselves and in the time of whose reign Antichrist should come shal hate the purpled whore that is Rome and make her desolate and burn her cke with fire How then say you shall it be Antichrists seat if at the self same time it must be overthrown and burnt I answer the Apocalypse easily taketh from you this scruple You ask how Antichrists seate can be burnt he being alive and seing it The Apocalypse telleth that the fift vial shal be powred out on the Beasts throne and his kingdome shal be made dark so that they shal gnaw their tongues for so row chap. 16.10.11 which vial verily is no other thing than this burning wherby the ten Kings shal consume the whore to ashes For you see that this citie which is to be consumed with fire is Queen of the nations which agreeth not to Ierusalem that hath been laid even with the groūd now manie ages since And if you doubt how the ten Kings should be inflamed with such hatred who so dearly loved the whore before hear how the Angel saith that for a time they would yeild themselves wholly to the Beast but should at length be stirred up of God to destroy her whom they most honoured before ver 16.17 This hatred therfore wil afford your Rome no comfort The other things which you heap up to exaggerate this argument are of no weight at all For that Antichrist the Iewe we have chased away in the former disputation and those things that are mentioned of the Kingdome of Asia are some smal peeces of truth shining clearly in the fabulous heap of confuse earth Certayn it is that the Empire shal return thither again but which Antichrist shal not constitute but Christ himselfe shal build taking pitie on his people and declaring himselfe in his Church to be King of al nations The third place is in those words so that he sitteth in the Temple of God 2. Thess 2.4 wher you bring four expositions of the Temple The first is theirs that by the Temple understand the minds of the faithfull The second is Augustines who interpreteth the Temple to be Antichrist himselfe with his whole people which wil have himselfe and his to be thought the true spiritual Temple of God The third is Chrysostoms that takes the Temple for Christian Churches The fourth is theirs that understand it of Salomons Temple Of these four expositiōs you chose this last worst and furthest from the truth even as women when they ar troubled with the green sicknes doo long for coles lether more then for wholsome meats The Temple in this place must needs be that peoples whose the apostasie is for which Antichrist is sent and this we have shewed to be the Gentiles onely which came in deede unto Christ but served him not with such affection as was meet and that it can not by anie means agree to the Iewes who never would be writtē citizens of this Kingdome Moreover neither did Antichrist come while the old Temple stood neither shal he sit therin afterwards seing it was overthrown long since never to be reedified more as the Angel teacheth And the desolatiō shal continue even to the consummation and end Dan. 9.27 Besides how could the Apostle cal that Gods temple which God would detest and which shal not be founded by anie authoritie of his but by Antichrists commandement alone as you wil have it vaūting himselfe for the onely God These and many other things doo teach that it is least of al to be understood of Salomons Temple Yet you say this opinion is the more common probable and learned But by what reason I pray you Beeause say you in the Scripture of the New Testament by the Temple of God is never meant the Christian Churches but alwayes the temple of Jerusalem VVhich short sentence conteineth two notable falshoods The first is that you say by the temple of God is never meant in the Apostles writings the Christian Churches For Paul in Ephes 2.21.22 speaketh thus of the Christian Church Jn whom al the building fitly coupled togither groweth unto an holy temple in the Lord in whom ye also are built togither to be the habitation of God by the Spirit And what other thing dooth the Apocalypse mean by that so often name of the temple but the holy Christian assemblies Arise and measure the temple of God chap. 11.1 Then was the temple of God opened chap. 11.9 And they came out of the temple neither could any enter into temple chap. 15.6.8 The temple of Ierusalem was destroyed before this Revelation was made least perhaps yow should think that that is meant by these words This is the first falshood The second is wher you say the temple of God evermore signifieth the temple of Jerusalem in the new testament For what Are ther so manie Ierusalem temples as ther are faithful persons Vnto the Corinthians Paul speaketh in words commō to everie Christian Know you not that ye are the temple of God And if anie destroy the temple of God c. 1 Cor. 3.16.17 Know you not that your body is the temple of the Holy Ghost 1 Cor. 6.19 To let passe the things I mentioned a litle before You certes are a more speedy builder than Salomon which can build so manie temples in so short a space but what cā not you doo which make a Christ everie day of Bread But this is a smal matter you say that the Scriptures doo so speak Therfore you bring some greater thing namely that the ancient Fathers Latin and Greek for manie ages never caled the Churches of Christians temples but Oratories
be holden of them both and not from these durty ditches of the Iesuits But you about these matters doo propouÌ„d four things from the Scriptures as you say First that Antichrâ—st coming from verie low degree shal by fraud and guiles obteyn the Kingdome of the Iewes Secondly that he shal fight with three Kings to weet of Aegipt Libya and Aethiopia and conquering them shal possesse their Kingdomes Thirdly that he shal subdue under him other seven Kings and in that manner he shal become Monarch of the whole world Fourthly that with an army innumerable he shal pursue the Christians through the whole world and that this is the warr of Gog and Magog Of al which things seing none doo agree to the Pope of Rome it foloweth manifestly that he can no way be caled Antichrist I answer neither dooth anie of these agree unto Antichrist properly so caled wherfore though the Pope of Rome be discharged of al these yet never the lesse he wil be the Antichrist As touching the first Antichrists base original is onely touched for that which is joyned with it of getting the Kingdom of the Jewes in the coÌ„firmation nothing is sayd of it and reason good seing it is most vain as hath been already before declared His base original therfore is prooved out of Dan. 11.21 Ther shal stand up in his place a despised person and the honour of the Kingdome shal be given to him and he shal come privilie and shal get the Kingdome by frawd You confesse being moved by Ieroms authority that these things are to be understood in some sort of Antiochus Epiphanes yet by the same Ieroms iudgement are to be farr more perfectlie fulfilled in Antichrist as the things which are spoken in Psalm 71. of Solomon are meant verily of Solomon but more perfectly fulfilled in Christ I answer this is altogither unlike Solomon was appointed of God a type of Christ but so was not Antiochus of Antichrist unlesse you wil proroge Antichrists reign and for three yeres and a halfe grant him six and a halfe as many as Antiochus tyrannized over the Saincts Moreover Antiochus was constreyned to be quiet by commaÌ„dement of the Roman Legat shal any in like sort command Antichrist which shal be cheif Monarch Again Antiochus was an Ethnik and altogither an aliant froÌ„ the Church shal Antichrist also be such an one Learn therfore at last not to take anie thing of anie body indifereÌ„tly but use the ballance to try what is spoken if you have any care of the truth Certainly if you would cast a right account you wil rather acknowledge the original of the true Antichrist to be famous Doo you not see that he weareth crowns on his horns so soon as he is born Apoc. 13.1 Was he not to arise at Rome the Emperial citie where what can be base that is placed in any dignitie The Bishop of Rome as yee are willing to mention was of great authoritie because of the dignitie of the citie with all Christian Churches before the Emperours gave place unto him And I hope that I have shewed you such signes of Antichrist as you wil now doubt no more but this Bishop is even he if so be you wil freely confesse the thing as it is Therfore the testimonies which you bring of the amplitude and gloriousnes of the Bishop of Rome doo more vehemently prove him to be Antichrist than that which you bring out of Daniel prove that he is not Secondly for his fight with the three Kings of Aegipt Libya and Aethiopia you relate that of Daniel chap. 7.8 J considered the horns and loe an other litle horn came up among them and three of the first horns were pluckt away before him and after explaining it he saith and the ten horns shal be ten Kings c. which three are explained you say who they are chap. 11.47 namely the Kings of Aegipt Libya and Aethiopia I answer that litle horn is not Antichrist properly so caled as I have shewed in the second chapter of this Refutation and often other where but the Mahumetan Turk Wherupon in that your Pope of Rome hath killed no Kings of Aegipt Libya and Aethiopia it may in deed be proved that he is not the MahumetaÌ„ Turk but it dooth no more appear from hence that he is not Antichrist than that David of old was not King of Israel because he never subdued these same 3. Kings The killing of these Kings by the Pope perteyns nothing to this cause He is fowl ynough with the bloud of Europe and at home though he never come into the Libyan and Aethiopian deserts Moreover it may also be that these three Kings are not those 3. horns plucked away for they are the horns of the fourth Beast as is plainly said three of those first hornes were rooled out from his face But these three Kings neither aâ—e nor ever were horns of the Roman Empire Aethiopia was never subject to the Romans who inlarged not their borders southward further than Aegipt Again three horns are pluckt away from bâ—fore him but these three wer not al to be overcome but the Libyans and Aethiopians should be onely at his footsteps as peoples ayding him rather than subdued who should afford him souldjers for his expeditions and not themsâ—lveâ— suffer hostile invasioÌ„ Surely if Antichrist should wage no other warr than this his martial power were not much to be feared The third point of subduing seven Kings is of like strength Buâ— so say you Lactantius and Jreneus doe interpret it But whither should we hearkeÌ„ to them or to Daniel rather Certainly the Prophet plainly confirming that three horns are pluckt away exempteth al the rest from his power otherweise he should have said that al ten shal perish or how should he be a litle horn which should get the command over al But whither seven or three be subiected to that litle horn this is nothing to Antichrist unto whom all his ten horns as we have shewed doo service from the beginning not compelled by warr but willingly and of their own accord The Fathers in deed perceived not what those three horns should be but the event hath taught us that the Turk hath robbed the third part of the RomaÌ„ Empire which hath yet notwithstanding seveÌ„ hornes left of which he shal not be Lord but so farr forth as he may bring upon them some short and suddeyn overthrow Therfore this horn belongeth nothing at al unto this great Antichrist But where you say he shal be a Monarch shal succeed the Romans in Monarchie as the Romans did the Greeks the Greeks the Persians the Persians the Assyrians this hath more ground seing Antichrist shal lift up himselfe above al which Is caled God 2 Thess 2.4 the whole earth wondring should folow the Beast neither acknowledgeth he any his like or able to fight with him Apoc. 13.3.4 As also seing he should have for a throne the great citie which reigneth over the Kings
shal be manifest then to al men that Christ is the supreme King which was not so evident to the world in former ages The Christian name hath bin spread before now into al contries but how miserably did the Heathen Romane Emperours vexe that first when it began Since that time by how sundry entreprises hath the Pope of Rome endevoured to bring destruction unto it Neither yet at this time doth he surcease from his former practise having now the Turk also a partner in the same trafick although both follow a divers way of obtaining their desire Doubtlesse since that Christ hath bin made known to us Gentiles he hath not seemed so much to raigne a to serve a miserable service Yet neverthelesse he gave alwayes some proof of his Kingdome even in the middes of these miseries because he preserved his Church against al mēs willes howsoever he yeelded her to the lust of the enemies and to be over whelmed almost with all calamities and miseries But now at length the contrary shal be manifest to al men Christ himselfe wil take the governement into his hands wil give the soveraigntie over the things on earth to his Church then shal be the time when the stone being cut of the mountain without hands shal breake in peeces the yron the clay the silver and the gold and shal obtaine a Kingdome that shal never be destroyed neither shal be left to another people Dan. 2.44.45 VVhich thing is made more apparant from the name written on the thigh as it were in the lowest parts of the body and even as though it were in the foote For the scriptures are wonte to call all beneath the belly the feete Gen. 49.10 Isay 7.20 Therfore he hath this name written in this part not onely because that which is lowest in Christ scarce reaching to his feete is higher then the highest thing in mē Monarches bearing the titles of Empire on their head on their crownes and Diademes but Christ carying a loftier title on his thigh then any Monarch ever hath obtained not I say for this cause onely but chiefly because this shal be the time wherin his feete that is his Church shal beare rule Before time they were fine Brasse burning in a fornace yet free from any hurt chap. 1.15 But now after the fierie trial they shal enioy a most noble Kingdome Now Christ shal honour the place of his feet Isay 60.13 This is that Kingdome which al the Prophets doo praise with so great decking of words of which ther shal be no ende but after that it hath flourished a long time on earth it shal be translated from hence at length into heaven at the second comming of Christ So then these foure names cōtaine the whole state of the Church from the calling of the Iswes unto the last ende of al things Al which time may be distinguished into three parts the first of which goeth before the battel with the Beast and the Dragon wherunto the first two names with the whole preparation are applyed The second is bestowed in the battel it selfe signifyed by a third name The third is al the other space from the victory until Christ shal come to which the fourth most mighty name agreeth 17 Then I saw a certain Angel stand in the Sunne Thus farre the description of the Captaine now of certain soldiers who must fight with the Beast These ar mustered by the voice of an Herald of armes standing in the Sunne who differreth from him that powred out his vial upon the Sunne for this by interpreting the Scriptures shal bring a plague that other shal provoke the Saincts to warre by exhorting Neither perhaps doth he that powreth out the vial stande in the very Sunne but set in an other place shal sprinkle his liquour upon it This sitting as it were in the charet of the Sunne hath his standing in the very light But how wilt thou say can we conceave any such thing yea by meditating upon it I think light may be given to this Sunne from the 12. chap. 1. where we heard that the woman was clothed with the Sunne that is shining round about with a most cleare light of the Scriptures with the clearnesse wherof being adorned as it were with a garment shee came forth abroad among the people shewed her selfe in the sight of the world But one may be said to stand in his clothing as the wife standing at the right hand of the King in gold of Ophir Psal 45.10 Vherfore this Angel shal be some cityzē of that particular Church which shal shine most clearly by the approbatiō of the very sacred truth shal be a natural daughter of the woman clothed with the Sunne VVe know that there is not the same purity of al particular Churches which professe Christ but that one doth take out more dreggs than an other But this Angel shal be a member of a most pure and chast congregation which above others shal shine with this glorious apparell This is not one of the converted Iewes of whom he began to speake even now but an Angel of the VVest part calling the VVesterne men to warre against the Beast and the false Prophet the plagues of our world And indeed al the force of this last warre in the VVest seemeth to be converted against that holy cōgregation which even now I said did shine as the Sunne For which cause a cityzen of it before the rest shal sound the alarme and cal togither the rest not so much to the battel as to the spoile Frō which things in some sort may be understood what is that place Armagedon in the VVest part wherof we heard in chap. 16.16 To weet such a particular holy congregation or city which shal be the place of this warre For this is har gbei qodhesch the hill of precious fruits which God esteemeth deerer to him then al delights And it is like that after Rome is overthrown that the Pope will againe place his chaire at Avenion but I have no certenty concerning this thing I follow onely coniecture but if he shal sit there where shall he sooner and more gladly streine to doo his uttermost than against the Genevean people of Savoy hardby a heart sore thankes be to God now for some yeeres which shal then also be the totment of their eyes And verily farre be it that my words should grieve any man the Sunne of our world shineth there and from thence that alwayes it may shine more every godly man desireth earnestly of God neither let my repeated admonition be superfluous Hold that thou hast let no man take thy crowne In the meane time our prayers shal not be wanting for thee that the Sunne of righteousnesse may ever shine upon thee and drive farre away all darkenesse ¶ Saying to all the foules that did fly by the middes of heaven It hath bin observed in chap. 8.13 14.6 that mesouranema signifyeth between heaven and earth not
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
streame neither is ther at this day almost found any hold so strong that can withstand his furie But the time of this tyrāny is but short to weet onely for an houre a day a moneth a yeere that is about three hundred ninety yeeres if wee count the yeere by twelve moneths and every moneth by thirty daies after the account of two and fourty moneths and three dayes and an halfe chap. 11. If we follow the reckening of the Iuliā yeeres the impious kingdome shal not be prolonged beyond seven yeres more then utterly to be abolished without leaving so much as the footsteps of his name after him as shal be said afterward 4 Then I saw thrones Hitherto the brief History of the Dragon the same now is handled somewhat more fully there being added togither also the state of the Church wherin it was in every of those times The two first of which are shewed elegantly in the same words For when after the Dragon is bound the thrones set are seen and also the soules of them that were beheaded sitting upon them and iudgement given to them by these is signifyed that the primitive Church was miserably afflicted before that mortal enemie was cast into prison Then was ther no seat established for her no iudgement was given but she lay on the ground trode under foote every moment spending the life of many of her members for the truth whereunto belongeth the cry of the soules which desired vengeance of their most cruell enemies chap. 6.10.11 Therfore all that time from Iohn even until the binding of the Devill by Constantine was a time for the hatched for flaming fires for the racke and all manner of torments as is very wel shewed here Againe the same thrones and iudgement given after that the Dragon was delivered to prison by Constantin doo shew the notable felicity of the second distance of time which the Church enioyed having obtained Emperours for her Defendours For these thrones belong not to the saincts raigning in heaven as the Iesuite will have it intangling himselfe in many absurdities but they which dwell on earth in a better estate in regard of the open enemy then in former time For why should the raigne in heaven be limited with a thousand yeeres Or why should they beginne to raigne after the Dragon was bound as if the raigne in heaven wer not perpetual Moreover such ar counted in this raigne who ar dead a thousand yeeres agoe as in the next verse which can not be understood of the raign in heavē in which unlesse the soules of them that die fly forthwith they shal never afterward come thither But more plainly of this matter at the next verse ¶ And they sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be put and perhaps better transitvely they did set So the order of construction runneth easily being reduced by the accusative cases which folow et animas and the soules et illos c. and them which worshiped not in the same sense vidi thronos I saw thrones and they did set on them to whom iudgement also was given both the soules of them which were beheaded and also those which worshipped not the Beast c. who all lived and raigned with Christ a thousand yeeres and iudgement was given them they were dealt with according to their righteousnes themselves being set at liberty and their enemies suffering the punishments of their cruelty Even as on the other side on s iudgement is said to be taken away when a man is oppressed with iniuries and the doers of them goe away scotfree as Iob complaineth God liveth who hath despised my iudgement c. chap. 27 2 and 34.5 Or iudgement to be given may belong to the raign as in the Psalmist O God give thy iudgements to the King thy righteousnes to the Kings sonne Let him iudge thy people iustly and thy poore with equity Psal 72.1.2 as though he should say the Church now is advanced to that dignity wherby shee should give lawes to others which but lately was accustomed to receive them being most abiect and obscure and of no estimation with the world ¶ And the soules of them that were beheaded If ekathison they sate be taken as a verbe neuter then these words are to be referred to the verbe eidon vidi animas and I saw the soules c. These are the soules of the godly Martyrs of the first period who under the Heathen Emperours laid downe their lives for Christs sake who now at length by meanes of Constantine obtaine glory and honour But how is this wilt thou say they not being on the earth Their soules were placed on thrones when they who tooke away their lives uniustly were iustly punished by Constantine that is whē the tyrants were killed and condigne punishment inflicted upon them for their cruelty The iust man shall reioice when he seeth the vengeāce of the wicked and shal wash his footsteppes in their blood as the Psalmist describeth And againe a two edged sword is in the hand of the Saincts to execute vengeance on the Heathen which honour shal be to all the Saincts Psal 149. It is a glorious thing for the Saincts that their iniuries are nor neglected but ar at length recōpensed with iust punishment This is it which the soules desired earnestly chap. 6.10 And these seats are that deliverance which they obtained a promise off in the same place ¶ And which worshipped not the Beast These also were placed or sate in the seates which are men then living in the second period wherupon he not onely mentioneth their soules as even now of the Martyrs which were in the age past but the whole man saying those which worshipped not c. From which we must observe seing the godly are described by those marks that they worshipped not the Beast neither suffered themselves to be noted with his marke either in the forehead or on the hand and that in the second period whē the Devill was bound which took the beginning at Constantine himselfe and continued from thence by the space of a thousand yeeres that the Beast was all this time Otherweise ther could have bin no praise of the Godly living in this time if there had bin no occasion and matter for them to get praise by Wherfore the Beast was bred togither with Cōstantine when the Dragon being thrust out of heaven and going into prison gave his power and his throne and great authority to the Beast chap. 12.13 and 13.2 He could not suffer that any truce should be granted to the Church but when he saw his open furie to be repressed he ordained the Beast his Vicar in his roome being absent by whose endevour at least he might satisfy his hatred Therfore the three yeeres raigne of Antichrist is a trifling toy a part wherof we see here manifestly to extende unto a thousand yeeres Secondly let the Papists consider what a vaine forgerie that Antichrist is whom they dreame off
For there is no Antichrist properly so called and for excellency whom the Spirit in this Revelation teacheth to us besides that Beast of the thirteenth chapter But the Papists Antichrist is not this Beast as not being to come before these thousand yeer◠of the binding of the 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
Church yet is in warre liveth in tents fighteth with many adversaries But after this warre is finished shee shal keep a most ioyful triumph and shal reioyce with perpetuall mirth So as they swerved not much from the truth who commended the holy pleasures of this raign unlesse in this that some supposed that these thinges should be after the last resurrection wherin they greatly failed when they added any earthly thing to the eternal happines of the saints which cannot be expressed or declared by any earthly thing which here we doo enioy But let us observe how greatly they are deceived who almost doo determine a certaine yeere and day of the last iudgement The truth shal yet raigne among the Gentils for seven hundred yeeres how long afterward amōg the Iewes no calculation doth declare as farre as I can find out but this is in the power of God alone altogither uncerten and unknown to every creature as Christ expresly teacheth Mar. 13.32 7 But when the thousand yeeres are expired Such then was the condition of the godly in the beginning and during the third period Now he relateth partly what troubles Satan wrought being loosed and partly what troubles he will yet cause First he sheweth his loosing in this verse for he rageth and is quiet at the commandemēt of God which loosing was done after those thousand yeeres were accomplished Not those wherof he spak last in the end of the former verse but those of which he made mention in the 2.3.4.5 verses of the beginning and end of which we spake at the second and third verses ¶ Satan shal be loosed out of his prison The open enemy shal then again invade the Church as it came to passe in the rising of the Turks as we shewed at the third verse 8 And shal goe out to deceive the nations His first labour being loosed shal be in preparing an army in this verse the endevour wherof is afterward propounded to be threefold in the verse folowing The huge army shal be gathered from many and sundry countreys as is shewed by the sower corners of the earth South North East West In which foure quarters seing the whole compasse of the earth is contained least any should think that this Empire doth extend even as farr amply he comprehendeth those foure corners within the limits bōds of two nations Gog and Magog as though he should say thinke yee not that the whole earth shall minister souldiers to make this wicked army so much of the South other parts of the earth as ther are Provinces in the possession of Gog and Magog shal helpe to the preparing of these hosts Therfore this power of enemies shal consist chiefly of these two sortes of people But what natiōs they are can not be unknown the Captaine being known To the finding out of whom the time doth lead as by the hand For he riseth up after the thousand yeeres of the Divels imprisonment which time we hav prooved both often and in many words to come out at the yeere 130. And what other Divell open enemy of the Church came ther into the world than that terrible Turke who farr passed all the former in all cruelty who notably executeth the fiercenes of the Divell who knoweth that but a litle time remaineth for him of this loosing Wherfore the Divell seemeth to rage even visibly in the person of the Turke whom he hath ordained for his Vice-Captaine Therfore Gog and Magog are the nations that ar subject to the Empire of the Turk or at least those that minister armes unto him for to performe his wicked entreprises But yet so as that Gog be the chiefe nations and proper to the dominion of the Turk as we learne from Ezechiel who draweth his Prophecy chiefly against Gog chap. 38. and 39. But Magog are perhaps the nations of an other jurisdiction yet alwaies at hand to helpe the Turke For Ezechiel inveigheth more lightly against him as it were against a confederate rather thē the chiefe authour As touching Gog a Reubenite is rehearsed by this name 1 Chron. 5.4 But who besides the name hath not likenesse to this as is cleare frō these places of Ezechiel and the Revelation in which onely he now spoken off being excepted mention is found of him The most learned Tremelius Iunius doo think that this name came of Gyge who killed Candaules the Lydian and raigned in his stead from whence the lesser Asia was called Gog even as afterward Croesus enlarging the boundes of his Kingdome unto Syria a certaine towne nigh Libanus was called Gygarta for that which is Gog karta that is the City of Gog for in the time that Ezechiel prophecied eyther Halyartes or Croesus both the nephewes of Gyge raigned in Asia minor Neither is it a new thing that the countre is should be signified by their chiefe Princes especially in the scriptures which declare that every nation toke their names from hence at the first Yet this perhaps hath place rather in the first Princes then in their successours albeit that these also gave names to the countreies But it was sufficient for the Prophet to note the nation by the name of her first stock which at that time bare rule in the same place howsoever perhaps that countrey was not so called every where These things doo make this sense very probable Yet notwithstanding seing Ezechiel with whom this place being wholly taken from thence doth wel agree maketh this Gog the chiefe Prince of Meshech and Tubal in chap. 38.3 that is of the Capadocians and Iberians of Asia as Iosephus teacheth lib. 1. chap. 6. of the Antiq. Neither was any of the posterity of Gyge no not Croesus who raigned last and farthest ever Prince of these countreies whose dominion was limited by the River Halys as Herodote relateth in Clio ther is perhaps an other reason of this name Which seemeth to be such that Gog is not an usuall name of any nation but a name made of Magog that both it may note the great union of both peoples and also that Gog doth spring frō Magog For Magog is the chiefe name of one of the sonnes of Iaphet who are reckoned to be Gomer and Magog and Maday and Javan c. Gen. 10.2 And Gog is made therof by taking away the first syllable that wee may know him to be a brāch of the same stocke But the countreys which Ezechiel attributeth unto him were not subiect at that time to any such Prince but at length they were to be under the power of some such at which time that Prophecy should be performed from which that Gog going out with violence as from the lifts should make his first assault for the subduing of the other countreyes As though he should say behold I come against thee o people having thyne ofspring from Magog but who abidest in the countreyes of Meshech and Tubal By which he noteth out most fitly the Turks in their first originall
things ar passed away all things are become new 2 Cor. 5.17 ¶ For the first heaven and earth were passed away Shal the Church then faile utterly among the Gentiles For heaven noteth out more pure godlinesseâ— as we said even now How this should be abolished it may be doubtfull because of those things which wee have mentioned before As concerning the earth it is not so doubtfull considering that the Spirit hath already taught sufficieÌ„tly that the Pope of Rome with his whole falsely so called Catholique flock shal be rooted out utterly before this day As then touching the reformed Church shal the receiving of the Iewes cause the alienation of the Gentils as before time the casting away of them was the reconciling of the world Rom. 11.15 It may seem so in deed especially considering that the Apostle affirmeth in the same place that a certain fulnesse of the Gentils shal be accomplished as is like at the calling of the Iewes ver 25. but yet notwithstanding in this very chapter the Revelation teacheth otherweise to weet that the Gentils which shal be saved shall walke in the light of it and the Kings of the earth shal bring their glory and honour to the new Ierusalem ver 24. Yea Paul in the place before said plainly avoucheth that the Church shal be very flourishing amoÌ„g the Gentils when the Iewes are called For saith he if the casting away of the Iewes be the reconciling of the world what shall the reconciling be but life from the dead This is as if he should say what shall the receiving be but as it were a general resurrection wherby they that are dead in sinns among all nations comming at length to the truth shal be made partakers of eternall life by faith in Christ From which wee gather that the fulnesse of the GeÌ„tils is not a certaine ende of beleeving at the calling of the Iewes so that faith among the Gentiles afterward should utterly perish eveÌ„ as no more can be powred into a full vessell but a more aboundant accesse of all nations of the earth toward what part soever their countreyes doo extend obeying the Kingdome of Christ according to that saying the Lord shal be King over the whole earth in that day shall ther be one Lord and his name shal be one Zach. 14.9 And the Lord will destroy in this mountaine the figure of this vaile that is spred upon all nations and the cover wherwith all nations are covered he will swallow up death it selfe into victory and the Lord Iehovah shal wipe away the tears from all faces and will take away the reproach of his people out of all the earth Isaiah chap. 25.7.8 For then they that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust The Kings of the Ocean sea and of the Ilands shall bring presents the Kings of Sheba and Seba shall bring gifts Finally all Kings shall worship him and all nations shall serve him Psal 72.9.10.11 How then in this celebrating shall the new heaven passe away that is the more pure Church among the Gentils Must we distinguish concerning the GeÌ„tils wherof some are yet strangers from Christ othersome are named Christians now by the space of many ages as we of Europe first of all Shal they come to the Chuâ—ch as the Prophecies even now alâ—â—adged declare and many others agreeing with them Shal these depart and fall away as the vision seemeth to shew which these words doo set forth The fiâ—st heaven saith he passed away What other heaven is then among 〈◊〉 according to the sense of this Prophecy then among us of Europe for the most part Certainly the promise made to the Chuâ—ch of Philadelphia increaseth the suspition to weet that it should be a pillar in the temple of God never to be cast forth chap. 3 12. Why is this attributed as proper and peculiar to it if all the rest enioy the same benefit alike It seemeth therfore that as once the unfruitfull fig tree was cut up and the ill husbanded vineyard being taken from the old farmers was let out to other Luke 13.6 Mat. 21.41 So the Church now a long time evill entreated among them of Europe doo purpose to trusse up bag and baggage and to forsake them at length who have long since forsaken the purity and love of it What though now it be called heaven the heaven themselves are impure in the eyes of our God Iob. 15 15. And the more in deed at this time our heaven which rather enioyeth such nam in respect of the Popish infernal gulfe thaÌ„ for any heaveÌ„ly clearenesse of his own But that seemeth to be repugnant to this calamity of Europe that after the first resurrection there are a thousand yeeres of reigne with Christ chap. 20.6 that is ther shal be among those nations to whoÌ„ this resurrection hath befallen a continuance of the truth by the space of so many yeeres from the beginning of the restauration therof But wee know that this was proper to our countreyes But it may be answered that perhaps this reigne shal be such as was that of the thousand yeeres before that resurrection when the Divell was bound chap. 20.4 when the Kingdome was of a few elect in whose hart was the love of the onely salvation-bringing truth howsoever the Antichristian impiety savoured better to all the rest of the multitude Certenly other scriptures seeme to leane more this way threatning that al religion shal be so defiled with so many corruptions that fearce any wholesome footstep of it shall remaine entire And who is so ignorant of things that hath not iust causes inough to feare much especially when he seeth the word of God to be despised every where new errours to spring up daily old to be brought back again from hell al godlinesse to be converted into gaine and ambition Many indeed are the arguments that the glory of God wil depart from us shortly as once from the temple at Ierusalem Ezech. 9.3 Vnlesse peradventure some comfort ariseth from hence that this departure of the first heaveÌ„ and earth may be understood not of the utter decay of the truth among the Europeans but of such a renewing among the Iewes in comparison of the excellency wherof whatsoever was excellent before may be said to have passed and vanished away when the light of the moone shal be as the light of the sunne and the light of the Sunne sevenfold as the light of seven dayes the Sunne shall blush when the Lord shall reigne in Sion as wee have heard out of Isaiah or finally unlesse it hath some weight that the Spirit here speaketh so exquisitely not saying the former heaven and former earth were passed away but the first heaven and the first earth as though these words respected not the Gentiles at all but onely the legall worship which rightly one may call the first heaven ordained at the first of God himselfe But the Christian people
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
wee will pray for you So that labouring to hide other mens sinnes they shall wholly forget their owne And o grievous thing they will receive anie thinge from vagabonds pilferers extortioners theeves and robbers by the high waies from church-robbers usurers adulterers Heretiques Shismatiques revolters harlots bawdes of Noble men periured merchants corrupt iudges souldiers tyrants and such as live in trades contrarie to the lawe of God They are perverse and wicked embracing the persuasion of the Devill the sweetnesse of sinne an easie and delicate life and a certaine abundance of thinges even unto eternall damnation All these things shall appeare manifestly in them all everie daie they shall growe more wicked and more hardened in their heartes And when their fraude shal be founde out and their naughtiâ—esse then gifts shall cease and they shall goe about to houses hungrie like ravening dogges their countenances cast downe upon the grounde and their neckes made short as doves that they maie be satisfied with bread Then the people shall prosecute them with an outcrie woe be to you wretches children of sorrow the world hath deceived you the Devill hath ruled you hitherto by his power you have a fraile flesh and hart utterly without wisdome and unstable wavering mindes and eyes delighted with much vanity and folly your idle paunches have coveted dainty dishes of meate and your feete have ben swift to wickednesse Remember the time when you were openlie blessed but secretlie envious abroad poore but rich at home curteous in shew but in verie trueth great flaterers false traitours perverse back biters holie Hypocrites supplaÌ„ters of the trueth iust beiond measure proude unchast unconstant teachers delicate Martyrs confessours desirous of much lucre gentle but false accusâ—rs religious but covetous humble but yet proude mercifull but shamelesse liars pleasant flatterers peaceable persequutours oppressours of the poore bringing newe sects invented of your selves counted mercifull but knowne by experience to be wicked lovers of the world conspiratours drunkards ambitious patrons of wickednesse robbers of the whole earth unsatiable preachers men pleasers beguiling simple women sowers of privie grudges Of whom Moses that excellent Prophet spake well in his Songe a people without councell and understanding Oh that they would knowe that they would understand and consider their latter ende Yee have built indeede on high and when it was not graunted you to rise higher yee have fallen downe togither even as Simon Magus whom God cast to the grounde and smote with an huge blowe so at length you have ben throwne downe from your false doctrine naughtinesse lyes slaunders villanies out of the cloudes unto the verie earth Then the people speaketh to them get yee hence you teachers of abominations destroiers of the trueth brethren Shunamites fathers of heresies false Apostles who counterfaited the life of the Apostles the followers of whom you have ben in noe sorte You are the children of iniquitie wee will not follow your maner of courses For pride and arrogancie have deceaved you and unsatiable covetousnes hath wrapped in her snares your erring mindes And after that yee would clime higher then was meete and reasonable by the iust iudgement of God yee have fallen downe headlong into eternall shame and reproch These thinges Hildegardis foretolde about the yeere 1146 three skore yeeres before the begging fryers were bred whom notwithstanding shee painteth out so cunningly and lively that shee may seeme not so much to have foretolde a thinge to come as to have reported a thing past Who can describe more clearly the beginning and disposition of these Locusts Who can speake more plaine of their destruction even of us who have seen the thing declared to be true by the event Neither onely treated shee of those which should spring up next after her age but also of the Iâ—suites of our time and the other company of vile persons of that sorte which doth annoy in these dayes For all these Locusts belonge to the same pit are of the same manners and shal be in the same destruction 12 One woe is past The first of the three more grievous For the second followeth in chap. 11.14 as it hath ben observed before that one with the Hebrewes is as well a nowne of order as of number in chap. 6.1 This woe is past not because noe remnants should remaine when the next trumpet should come after the other but because the heate of it should be much cooled againe so as it wanted but a little but that it might seeme to have bâ—n utterly quenched For this Angell of the bottomelesse pit shall not be abolished wholly togither with all his servants before the bright comming of the Lord 2 Thes 2.8 There is the same meaning of this word chap. 11.14 For the veâ—ation of the sixt trumpet should not vanish away altogither forthwith at the first sounding of the seventh but should tarie after that for some longe time But the space of this trumpet is of sixe hundred yeeres and more to wit from the yeere 406. unto the yeere one thousand three hundreth and fiftieth or there about 13 Then the sixt Angâ—ll blâ—we the trumpet Nowe the sixt trumpet followeth and thâ— sâ—coâ—â— woe of which first is declared the commandement secondly the Execution In that is to be considered the Authour the Administratour and the meaniâ—g of the commandement it selfe The Authour is one voice from the foure hornâ— of the golden Altar Wee have shewed at chap. 8.3 what manner of altar this is Properly it signifyeth Christ in whom by whom onely our prayers doe please God as once was shadowed out by the golden Altar of incense set before the vaile upon which alone it was lawfull to burne the holie incense This Altar had foure hornes upon which onelie once a yeere reconciliation was to be made of Aaron and with the blood of the sâ—câ—ifice for sinne in the day of reconciliations Exod. 30.10 For albeit the daylie prayers were sweete and had also a good savour the incense of which was dayly offerred on the altar yet these yeerly prayers which were made upoÌ„ the hornes of the altar were most fervent of chiefe moment But it is to be observed that the voice which is heard coming from the hornes of the altar is not a praying but a commanding voice saying loose those foure Angels From whence this voice is not of the faithfull praying but rather of Christ hearing their prayers For therefore it is made from the hornes of the altar both that hee may teach that this voice is an answere given to the supplications of the saincts and also that wee may knowe that by him alone is obtained that which wee aske by whom in whom onely wee offer up our prayers to God Therefore when the godly desire earnestly that God would provide for his Church being troubled this of loosing the 4 Angels cometh from the hornes of the altar that while they should handle the stiffe enemies of syncere religioÌ„ according to
their desertes the trueth in the meane time might spring againe enioy a more quiet seasoÌ„ Wee have learned from those thinges which have ben said before that the pure religion had ben oppressed wholly and overwhelmed partly by a deluge of Locusts partly by other infinite corruptions chiefly by the tyranny of Antichrist But when it seemed good to God about this time to beginne sâ—me restoring of the trueth it pleased him to trouble Antichrist and to disquiet him with the feare of the foure loosed Aâ—gels least he should dâ—â—â—â—oy his growing trueth in the first blade and not sâ—ffer it to come to that ripâ—â—â—â—sse which wee see nowe Wherfore this commandement came in good season to the Church for whose sake alone all the alterations come to passe which wee see in the world 14 Saying to the sixt Angell To him to whom the commandement is given This first is appointed the effectour of the worke the former only denounced the evill peradventure the contagion of the sinne letted them from putting their hand to the worke but here should be a cleare separation of the punishement and the fault that the minister thereof should not neede to feare the infection of this ¶ Loose those foure Angels Car. Gal. pâ—g 56. duravit usque ad ann 1191 c. The meaning of the commandement of loosing the foure Angels who stood prepared in readines expecting onely wheÌ„ a signe should be given them But what manner of Angels were these were they properly so called and bounde to a certeÌ„ place that they could not stirre from thence untill some speciall leave was given them Certenly it is read that Asmodeus was exiled into the desert of the uppermost Egypt Tob. 8.3 But this worthily may be counted to be of small credit because of the Iewish lyes unto which that people was so given that also Iosephus a man doubtlesse learned and eloquent durst affirme Salomon either first to have invented or at least by his bookes to have encreased the Divelish art of coniuring a spirit booke 8. chap. 2. of Antiquities Thiâ— I say had ben vaine by right unlesse an authoritie of greater waight out of this very booke of the Revelation agreed unto it chap. 18.2 Where it is signifyed that the uncleane Spirits are shut up into certen places as into a prison Which yet neverthelesse seemeth not to be common to all but onely to some certen For howe can all be tyed to limited places when it is free for some to compasse the whole earth Iob 1.7 Of which also some walke about as roaring Lyons seeking whom they may devoure 1 Pet. 5.6 They rule also in the aire the spirit that nowe worketh in the children of disobedience Eph. 2.2 And they are the governours of the world yea the Gods of this world blinding the mindes of the infidels Eph. 6.12.2 Co 4.4 Can they performe these things being absent Therefore some doe seeme to be cast into certeÌ„ places as into a prison some to have more free liberty to walke abroade Yet neverthelesse the impiety of the Magitians is nothing holpen from hence who thinke that they are able to constraine the Devils with a certen necessity of abiding within a circle in a smooth stone in iron steele in a looking glasse in the nayle of a man or any like thing For God hath reserved this power to him selfe alone and to his holie Angels whom often he useth for his ministers in this thing he hath given noe authority any where to such men Neither are these Angels onely Devils but also men who are ruled by their power whom nowe it is a common thinge to be called Angels For the army is made of men as is manifest froÌ„ ch 20.7 Where againe he intreateth of the same thing Sathan goeth out to deceave the nations and to gather them togither unto battell But the Captaines are of the same kinde with their soâ—ldiers Wherfore seeing the order of things hath brought us unto the yeere one thousand three hundreth it is not to be doâ—bted but that they are the Turkes of which iudgement are a great part of Interpreters they are said foure because there were foure chiefe families of them For after the slaughter received of the Scythians Iconium the Princes Palaces being lost and after some yeeres spent in robberies at length they retiring backe they recovered themselves againe and divided among their Princes that of Asia which in short time after they tooke froÌ„ the Romanes The first of which was Carmâ—nus Atisurius the second Sarchanes the third Câ—lâ—mâ—s Cerasus his sonne the fourth Atman as he is written in Gregoras or after others Ottoman to which the same Gregoras addeth the fift Aâ—urius booke 7.1 And so many they seeme to have ben at the first but afterward to have ben brought to foure Laonicus Chalcocondy las saith that in the beginning there were seven booke 1 of the Turkes affaires But he ioyneth a certaine man called Teciem with Ottoman and reckeneth the children asunder from the fathers But it is not a thing to be mervayled at that this confusion of barbarous people could not be represented certenly by the History-writers albeit Gregoras lived in the same time and had the charge of keeping the rolles of the Emperour Andronicus the elder This nation came some ages before from Armenia the countries bordering on Euphrates From which places they did repell easily the Romanes which were wearied longe agoe and wasted with many calamityes But about the beginning of the reigne of Andronicus Paleologus the elder before the yeere 1300. it spred her selfe abroad through Asia even unto the Sea Aegeum But that they should not breake forth froÌ„ some other place then from their fore appointed lists to wit from Euphrates at that time when the raines were let loose unto them God by the helpe of the Catelani drove them againe unto Euphrates These men their Captayne being Ronzerius were souldiours in pay under Andronicus the prowesse of whom was such that for feare of them the Turkes fledde not onely from Philadelphia which then they besieged but also almost beyonde the auncient boundes of the Romane Kingdome as Gregoras testifyeth booke 7.3 This feare therefore did drive them into the countries about the river Euphrates did as it were lay fetters upon theÌ„ for a time Neither was it a small bounde tying them that they could not rage as they would in that their forces being devided unto many Princes every one a part were too weake that they should dare to attempt any great thing Both these impediments were taken away at the time of the power granted them For first of all the Catâ—lani followed not on the victory begun but shortly after went away returning home Secondly about the same time to wit about the yeere 1291 whatsoever by lawfull warre the Christian Princes tooke in Palestina and in the countries adioyning in twelve expeditions and after the possession of 196 yeeres they had lost nowe all